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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	child_n	great_a	parent_n	1,520	5	8.2359	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16241	Theatrum mundi the theatre or rule of the world, wherein may be sene the running race and course of euerye mans life, as touching miserie and felicity, wherin be contained wonderfull examples, learned deuises, to the ouerthrowe of vice, and exalting of vertue. wherevnto is added a learned, and maruellous worke of the excellencie of mankinde. Written in the Frenche & Latin tongues by Peter Boaystuau, and translated into English by Iohn Alday.; Theatre du monde. English	Boaistuau, Pierre, d. 1566.; Alday, John.	1566 (1566)	STC 3168; ESTC S102736	106,769	288

she hath charged man with suche an vnsatiable appetite that he ceaseth not continuallye to séeke for newe and straunge kinde of meates and hauing founde to his appetite with greate payne he can abstaine himselfe but that he wyll take more than nedefull after the whiche commeth Surfets Rheumes Cancars and other infinite kindes of sickenesses But as touching beastes they content themselues with that that nature hathe prepared without chaunging or forcing their nature for to please their appetite Moreouer nature hath giuē them a complection so well ruled and gouerned that they neuer take more thā is requisite for their nourishment neyther in drinke nor in meat But as for man al the fruites of y e earth those of the trées the fishes of the sea and the Fowles of the aire doe not suffice him but in all points turning hys nature he doth disguise puffe vp change the substance into excesse and the nature into arte to the ende that by such vnsatiablenesse nature be angered and almost forced to take more than is nedefull so then when that nature is ouercharged and that the stomacke is wel filled all the braynes are troubled in such sorte that there is neither of them that can execute their office And I am ashamed that I must nedes tell it that the vnmeasurable delicatenesse that raigneth among Christians this day is the cause that there are many that are not ashamed to giue their bodies and their members to al kinde of vice and villanie and to all kinds of wickednesse howe execrable so euer they be euen in committing many fornications theftes fellonies And I doe maruell that the bellies of manye vnsatiable gluttons do not rot and bruste out by their greate excesse and in the meane time the poore Lazarus standeth at the gate redy to die for hunger and can not haue so much as the crommes that fall from theyr table And therfore such Godbellies or Bellygods are called by the Prophetes fatte Calues who by good reason may be compared to brute beastes for their soule which is the chiefest part they haue being in the bodie so perfumed with meats and drinkes is captiue as in a darke prison or dungeon where as it is almoste stifled and smuthered and the wits whiche are the instrumēts with the which she ought to be serued are buried therein as within the bowels of a beast and against such gluttons as make their belly their God the Prophet Esay crieth out saying Wo be to you that rise earlie to follow drunkennesse and to sit drinking till the Euening to the ende that the wine heate you The which vice at this present day is so familiar among men that there is not almost neither Nation or prouince but that is infected and that glorieth in their great drinking The Tartarians the Persians and the Gréekes haue celebrated drūkennesse among their chiefest triumphes and constrained them that were at their bankets to drinke or to goe their wayes The Macedonians were instructed of their Emperor Alexander to drinke without measure But aboue all Nations Italie hath got the price in the which as Plinie doth write drunkennesse in his time did so raigne that they did not only drink themselues out of al measure but also they constrained their Mares and Horses to doe the like Paulus Diacrus in his Historie of Lumbardes doth rehearse a thing almost monstrous of the vice of drunkēnesse of foure old mē that made a banket in the whiche they drunke the yeares of one another after the maner as followeth they ordeyned to drinke two to two and counted theyr age of yeares that they had and he that drunke to his companion should drinke so many times as he had liued yeres and the yongest of these foure was .lviij. yeres olde the seconde sixtye thrée the thirde lxxxvij and the fourth lxxxxij So that it was not knowen what they did eate at this banket either more or lesse but we know that he that drunke least did drinke lviij tasters of wine and the others so many as they had liued yeares in suche sorte that one of them did drinke lxxxxij times It is not therfore without a cause that this great Philosopher Plato knowyng the harme that wine bringeth to man saide that partly the Gods had sent wine for the punishment of man and to take vengeance of their sinnes causing them when that they are drunke to kyll and murther one another the which cōsidered of Cyneas Ambassadour of King Pyrrhus on a time when that he arriued in Egypt and that he had séene the excesse height of the vineyards in that countrie did saye that by good right that mother was hanged so highe seing she brought forth so daungerous a childe as the wine For this cause Androcides did admonish that great Monarch Alexāder that wine was the bloud of the earth and therefore he shoulde take héede howe to receyue it The which not being well obserued by him in his intemperancie killed Clytus burned the Citie of Percepolis and committed manye other foule and detestable crimes It is not therefore in this our age that these wicked vices of gluttonye and drunkennesse haue made their laste ende vpon the earth but it séemeth that they haue nowe made almost their comming in with man The transgression of our first parents Adam and Eua was the cause that the gate of Paradise was shut against vs. Esau solde hys birth right The great Prophet S. Iohn Baptist was cruellye slaine and murthered after that the cruel tyrant Kyng Herode had banke●ed The wicked riche man was damned for it is expressiuely saide in the Text that he fared deliciously and therfore was he buried in hel Noe being ouercome with wine slept with his priuie parts vncouered and was mocked of his children Loth being ouercome with wine did deflowre his owne daughters Nowe therfore we sée how much more ●auor nature hath shewed vnto beastes than vnto vs in that they do so moderate their appetites that they take no more than is necessarie for the preseruation of their health in such sort that they are not vexed with an infinite number of diseases as we are And if it happen that they are afflicted with anye harmes nature hath instructed them proper remedies without hauing refuge to Phisicke or Phisicions which vnder the colour of receiue chaunge R. into D. and make deceiue so that somtimes we buy full deare the trauell of them which manye times cause our death for the most part of their laxatiue medicines are no other than very hammers to beate downe men But if it happen that the beastes or fowles are sicke nature doth shewe them remedies As the wood Doues Iayes Merlings and Partriches the which purge theyr superfluities with Bay leaues The Pigeons Turtels and Hennes with the herbe Helxine The Torterels wil heale their biting with Cegue The Dogs and Cats when their bellies are too full will purge them in eating dewed herbes or grasse When the Deare are hurt they

man maketh into this worlde hys aduauncement and perillous conuersation his sorowfull and strong departure which being profoundly considered by the Prophet Esaye doth bewaile hys birth and murmureth against his knees that helde him vp and also the breastes that gaue him suck Likewise the Prophet Ieremie being pricked with the like spirite and considering that man is made of the moulde of the earth conceyued in sinne borne in payne and at the last made a praye for wormes doeth wishe that his mothers wombe had serued for his tombe But let vs take a little héede at the most excellent anotamie that the holie Prophet Ioh maketh whē he sayth Man that is born of a woman hath but a short time to liue and is full of miserie he commeth vp and is cutte downe like a flower he flieth as it were a shadowe and neuer continueth in one state Now let vs gather somewhat out of these wordes and lay the weight and authoritie to eche one of his sentences and we shall find that all the heathenish Philosophie is but dreames and smoke to the regarde of that of the spirite of God when that he will enstruct man to humble and knowe himselfe as appeareth when that he calleth him mā born of a woman hath he saide that without a cause no for among all the creatures whome God hath created there is not one more subiect to miseries and infirmities than a woman especiallye those that are fruitfull for they haue scant a monethes rest in a whole yere but that they are continually ouercome with sorow and feare Then he sayth hauing a short time to liue what is more shorter than the life of mā vnto whom in stopping his nose and his mouth the life is gone for his life is nothing but a little blaste of winde inclosed therein The which being considered by Theophrastus and manye others murmured against nature whiche had giuen the benefite of long life to Hartes Rauens and other foules aud beastes vnto whō the life brought no profit and vnto mā King of all things vpon earth hath giuen so short life althoughe he knoweth howe to employe his time and yet the little time that he hath is shortned by sléepes dreams angers cares and other indignations in suche sorte that if we shoulde recken al there resteth nothing lesse than life Then the Prophet compareth man to a shadowe what is thys shadow anye other thing than an outwarde shew that deceiueth the sight of man a phancie a false figure without substance the which sometimes séemeth to be greate and incontinently little Euen so it is wyth man the whiche sometimes séemeth to be somewhat and neuerthelesse of himselfe is nothing For whē that he is elected most highest and when that he is in the highest degrée of honor then sodenly he perisheth so that no man knoweth where he is become no more than a shadowe when the night is come and to him it chaunceth as the Prophet Dauid sayth I haue séen the wicked mightie and flourishing as the gréene Bay and I haue passed by and he was gone I haue sought him but he was not to be found We haue here shewed as much as is possible by howe many perillous daungers man hath his first comming forth into this worlde Nowe therfore let vs consider a little what he is when he is sprōg vp let vs sée whether that there is any end of his miseries But if we be equitable Iudges we shal finde that rather he doth encrease his miseries for it is the season wherein nature doth reare agaynste him a more furious combat his bloud beginneth to rise the flesh prouoketh him to his owne pleasure the sensualitie doth lead him the malicious worlde espieth him the diuell tempteth him so that it is impossible but that he which is assailed with so manye vices succoured of none in the ende is discomfited and ouercome for in the bodye in youth riot libertie richesse and deliciousnesse aboundeth all the vices in the world saith Marcus Aurelius and there plant their siege It sufficeth not onely this miserable creature Man to be norished with straunge milke but also he must be constrained to receiue instructions of others than of his parents For there are fewe Catoes that will take the pains to instruct their children they are forced to proue the seueritie of masters for to teach them the beginning of Arts sciences seing that there is no ground be it neuer so fruitful luckye but will be vnfruitfull if it be not diligently laboured and the more fruitfull and fatter it is the more wéedes and Darnell it will bring forth Also the more that the childe is wakened the more peril there is least he straye it behoueth when the trées are yong to vpholde them and to cut the ouerweightie braunches if that afterwarde ye pretende to gather anye fruit Likewise it is necessarie to reform and correct the vices that raigne in youth least that afterwarde it returne to the parents ignominie and reproch But there are at this day manie fathers and mothers which for defaulte not to haue well instructed their children in their youth in steade of rest and consolation and eate their breade in theyr age with sorrow Moreouer there are many mothers whiche in steade of giuing them good and godlye instructions in their youth intertaine and nourishe them in volupteousnesse and deliciousnesse but though they are nourishers of their bodies yet are they destroyers of their soules And if Heli was grieuously punished with his children for that he did not chastice them so sharply as their offences did requier what shal become of those fathers and mothers which in steade of correctors of their children are their corruptors and these kinde of parents are compared to Apes which kyll their yong ones by too muche straining them betwene their armes and kéeping them so deare and this is the cause that so many fall into the hands of the hang man which are to them reformers and correctors The auncient Romaines had those parentes in so greate detestation which did not correct their children that they did ordein and stablish a law which was called Fatidia By the which it was ordeined that for the first attempt the said Law should be shewed the child for the seconde time he should be corrected and the thirde time hanged and the father to be banished as for default of giuing chasticement to their childrē they were partakers of their euill But I would gladly demaund what those auncient Romaines would doe if they saw the pitiful estate of many of oure common weales with what Irons with what bondes or torments woulde they beate downe the fathers and mothers who in the steade of giuing good exhortations to their familie and to shew thē selues the first examples of vertue to their children before that they send thē to be instructed they them selues doe breake and depraue thē by their naughty and wicked examples For the firste

forth some publicke profite Farevvell The rule of the Worlde wherin is contained an ample discourse of the miseries of man likewise of many vices that raīgne at this daye in all the estates of the worlde MAnye Auncient Philosophers Greekes Latines Heathen after that they had diligently discerned all sort of beasts and curiously sought out their maner of liuing and conferred their condition and nature with ours haue written that among all those that haue breath that go crepe vpon y e earth there is none more miserable than man Some more rigorous censurs of the workes of nature haue begon to blaspheme against hir calling hir cruell stepmother in the steade of gracious mother Others haue bewailed their long daies their life the humaine calamities haue followed their steppes with teares perswading with them selues as an Heraclite that no other thing than a verie rule of miserie worthye of continuall plaintes and perpetuall compassion Other by an vnmeasurable laughter like a Democrite haue pursued the vices that raigne on the earth Who if he were aliue at thys present and that he saw the disorder and confusion that is in our christian weale shoulde haue iust occasion to double hys laughter and to mocke with open throte There hath bene an other kinde but naturally more straunge which not contenting themselues to murmure against nature or to complaine of hir effects but with a particular hatred haue cleaued to man their like thinking it a bootie or gaine against the which she would loose all the arrowes of hir wrath maledictiō Among the which Timon a Philosopher of Athens hath bene the most effectioned Patriarke of his sect the which declared himselfe open and chiefe enimie to men witnessed the same in the presence of all and also confirmed it by effect for he woulde not be conuersant or communicate with men but remained al his life alone in a wildernesse with the beastes far from neighbours for feare to be sene or visited of any and being in this solicitude woulde speake to no man sauing sometimes to a valiant Captaine of Athens named Alcybiades yet he spake not to him for anye good will he did beare him but for that he did foresée that he should be a scourge and tormenter of mē and specially bicause that his neighbors the Athenians had much harme to suffer by him And not suffised to haue mē only in horror and detestation and to flie their companie as the companie of a fierce or cruell beast but in forsaking them he sought their ruine inuented al the meanes he could to deface humaine kinde In consideration whereof he caused manye Gibets to be reared in his garden to the end that y e dispaired those that are wearie of their liues shoulde come thither to hang them selues So y t on a certain time when he thought to amplifie to enlarge his place he was constrained for to pull downe those Gibets for the easier framing and furniture of his worke And without great deliberation he went to Athens whereas dispitefully he did congregate the people like a Heraulde that would declare some new thing and whē they vnderstode the barbarous a straūge voice of this feareful and vglye monster and knowing of a long time his humor they ranne sodenlye for to heare him as though it had bene some sodeine miracle then he cried out saying Citizens of Athens if any of you haue any deuotion to go hang him selfe let him make hast to come quicklye for I will cut downe my Gibets for certain necessitie that I haue so that hauing vsed this charitie towards them he returned to his place without speaking of any other thing whereas he liued manie yeares without chaunging his opinion and ceased not to philosophie the rest of his life vpon the miserie of mā till such time as the pangues of death began to oppresse him then detesting our humanitie euen vntill the last gaspe ordeyned expressiuely that his bodie should not be buried in the earth which is the common eliment and buriall for all for feare that men shoulde sée his bones and ashes but he streightly cōmaunded that he might be buried vpon the sea banke to the ende that the furor of the waues might let the creatures to come néere then he willed that this Epitaphe recited by Plutarch shoulde be graued on hys Tombe After my miserable life I am buried vnder this ground To know my name make no strife O Reader whom God confound Behold how this poore Philosopher after that he had long plunged himselfe in the contemplation of humaine miseries had will neuer to haue bene borne or else to haue bene transformed into the shape of some brute beast for the great disdaine he had in mens vices Leaue we this Philosopher Thimon making his complaintes and let vs harken a little to this great Emperour of Rome Marcus Aurelius no lesse cunning in Philosophie than in gouerning of the Empire Who considering profoundlye the frailtie and miserie in the which oure poore life is continually besieged sayde The battel of this world is so perillous the yssue so terrible and fearfull that I am assured if an auncient man shoulde come forth of his graue and make a faith full discourse and shewe of his life from the houre of his birth vntill the houre of his death and that the bodie should shew all the dolours and griefes that it hath suffered and the heart discouer al the assaultes of fortune men would be amased of the body which hath so much sustained and of the heart that hath so languished the which I haue proued in my selfe and will liberally confesse it though it be to my infamie but it maye be profitable to others in time to come In fiftye yeares that I haue liued I thought to approue all the vices of this life for to sée if mans malice might be satisfied in anie thing And after that I had all séene I founde that y e more I eat the more I did hunger the more I did drinke y e more I thirsted the more I slept the more I would slepe the more I rested the more I breake the more I had the more I did couet y e more I sought the lesse I found and finallye I neuer had thing in my possession but that therein I found my selfe letted and incontinentlye after I haue wished for another The whiche things Sainct Iohn Chrysostome hauing in admiratiō after that he had bewailed by great compassion the calamities of men and the darkenesse wherein they were wrapped crieth out saying I desier to haue an eie so cleare that with the same I might sée all men and such a voice that it might be hearde in all the corners of the earth that all humaine creatures might heare to the ende to declare with the Prophet Dauid this crie Children of men howe long shal your hearts be hardened And not withoute a cause for he that woulde consider with a sound iudgement the

recken these kind of people among the terrestrial or aquitall sort doubted whether y e he should number them among the liuing or among the deade And another named Anacharsis sayde that they were no further from death than the bredth of .iij. or ij fingers euen so much as the wood contained in thicknes in the which they sailed And if that their life séemeth vnto vs cruell what greater swéetenesse thinke we to finde in husbandrie and in the labor of the rusticall sort the whiche at the first séemeth vnto vs swéete lucky peaceable simple and innocent also that many Patriarkes and Prophetes haue chosen this kind of liuing as that in which there is least guile and deceit and also that many Romain Emperors haue in times past left their Pallaces Capitols Arkes triumphes glorious and faire buildings and Empires with all the rest of their worldly maiestie for to remaine in the fields to til and labor the earth trées and gardens as we read of Dioclesian Attallus Cirus Constantinus Cesar and others but those that will consider these things more nearer they will saye that among these Roses there are a great many thornes This being true that God hauing driuen mā out of Paradise sent him into the earth as to a place of exile and said vnto him the earth shalbe cursed for thy sake thou shalt eate therof in trauel and paine all the dayes of thy life For she shall bring forth thornes wéedes and thistels and thou shalt eate the hearbes of the field in the sweate of thy face shalt thou eate thy bread till thou be turned againe to earth out of the which thou wast taken But alas who hath more experimented or tasted this which God hath spoken than the poore labourers or husbandmen who manye times after that they haue labored sowed tilled the ground trauelled all the daye long endured extreme heate of the sunne the rigor of the colde sometimes bitings or stingings of venemous serpentes or wormes sweated bloude and water all the yeare long for to dresse the earth theyr nurse hoping to gather the fruites and sodenly behold a haile a frost a tempest a thunder or lightning that will sodenly defraud thē of all their hope To one his shéepe and Oxen die to another whilst that he is labouring in the fields the men of war and souldiers come and rauish that which he hath in such sorte that when he returneth to his house in steade of receiuing consolation and finding rest his wife bewaileth his children crieth out al his familie lamenteth and crieth out for hunger to be short it is no other thing than a griefe and a wounde hauing a continuall cause of dolor which sodenly complaineth of one thing incontinently of another now of the rain then of y e great drith also of the winds and tempests but aboue all the men of war with a company of other griefs figured in forme of a complaint by a Da pacem the which a friende o● mine made me this other day the tennor wherof hereafter followeth A complaint of the pore husbandmen in Meeter made vpon Da pacem Domine in diebus nostris c. O God whom no man can gaine say thou knowest if that I lie That neither horse nor mare is left to whom then shal I crie Da But vnto thée O Lord and King which doest bring things to passe The vengeance therfore that I craue is to giue vs and them alas pacem The peace which is so necessarie giue vs this I thinke best Yet if thou wilt punish mankinde thou hast good cause and maist Domine Our fathers that before haue bene though in the worlde they were The like wickednes haue neuer séene as we which now are here in diebus nostris In labor and in trauell great with face arayed with sweate This thrée dayes haue I laboured yet I and mine want meate quia non est I haue planted sowed cut my vines I haue hedged and dungde my land For to giue foode vnto my babes but who cā their furious foes w estād alius Not one alone doth me molest but I am assailed-day by day As well of theeues as men of war my goods to them are made a pray qui Our shéepe and lambes they do destroy our calues they kill ech one Such men they are that vs annoy helpe thou O God alone pugnet Alas it is a wofull case among vs men of husbandrye When souldiers that go to the warres rob vs as they go by pro nobis O my Creator when I do thinke on thy bountie comfort I craue Knowing that of the wrong that I doé beare of them no recōpence I haue nisi tu In worldlings for to put my trust no there is no reliefe In them there is no helpe at all but in thée my hope most chiefe Deus When pilferie shall cease when reason and good policie In iustice shall take place then the good time shall be Leaue we these poore husbandmen with their miseries and trauels and penitrate more forward Let vs see what is done in the trade of merchandise if we doe consider it externely or outwardly it séemeth voyde from miseries and a promise of rest for the richesse in whiche it aboundeth also for that Plinie sayth it was inuented for the necessitie of life and that many wise men as one Thalus one Solon Hippocratus haue exercised it also that it is an occasion to kéepe Princes in peace and vnity transporting from one citie to another that which aboundeth in the one and lacketh in the other but we cannot so wel cloke it but that y e eye may wel sée how much the life of Merchaunts is vnquiet and to how many daungers they are subiect continually as well by lande as by sea without putting in accompt that for the most part of their time they are as Fugitiues and Vagabondes from their townes and countries and they séeme litle to differ from banished sauing that their banishment is willingly for that they flie runne aud burne by sea and by land by fiers and flames for a couetous heate of an vnmeasurable gaine and they are contented to be depriued of rest ease that they ought to receiue of their owne wines and children lands possessions to be at al times in hazard of their liues by a thousande meanes and ways that are for them prepared of Pirats and others and al for an vnsatiable auarice that doth daily torment them not forgetting how they do periure thēselues beguile and deceiue their neighbor in such sort that with great payne any vsing y e trade can be made rich but by beguiling of others haue in their common prouerb ȳ they néede but turn their back a while to God and enlarge a little the entrie of their conscience for to be riche and surmount fortune to the which we maye adde many other euils and maledictions

the which when that their Common weale was gouerned by poore rulers it hath always prospered but since that she was swelled puffed vp by the victories of hir Predecessors as of the destruction of Corinth of Achaia of Antioche of Fraunce of Greece of Italie of Egypt of Spaine their Empire began to declyne for their victories prayes and spoyles were the corrupting of good maners and of their auncient institution discipline the occasion original of cruel warres for that that coulde not be ouercommed by violence and force of Armes was vāquished by lecherie and superfluitie in such sort that their riches are reuenged against themselues and to them is happened as to a clothe that engendreth his Moth and to the corne that engendreth wormes that deuour it The which the great King Salomon hauing well considered in himselfe when that he had heaped and gathered togither so much treasure that his riches excéeded the glory of all other Kings of the Earth and that he had proued the benefits that procéede of the goods of this worlde he left vs his iudgement and aduise by writing as followeth I sayth he made gorgeous faire works and builded me houses and planted Vineyardes I made me Orchardes and Gardens of pleasure and planted trées in thē of all maner fruits I made Pooles of water to water the gréene and fruitfull trées withall I bought seruants and Maidens and had a great houshold as for cattel and shéepe I haue more substance of them than all they that were before me in Ierusalem I gathered siluer and golde togither euen a treasure of Kings and Landes I prouided me singers and women which could play of Instruments to make mē mirth and pastime I gat me Psalteries and songs of Musicke and I was greater and in more worshippe than all my predecessors in Ierusalem this my hart reioyced in all that I did and this was the porcion of all my trauell And when I considered all the works that my hād had wrought all the labor that I had taken therein loe all was but vanitie and variation of minde and nothing of any value vnder the Sunne Harken now what the Prophet Baruch sayeth whome we shall finde to be a more sharper Surgion against those that are so affectioned in their pompes and riches Where are sayth he the Princes of the Heathen become and such as ruled the beastes on earth they that had their pastime with the Fowles of the ayre they that hoorded vp siluer and golde wherein men trust so much and made no end of their gathering what is become of them that coyned siluer and were so carefull and coulde not bring their workes to passe they be rooted oute and gone down to hel other men are come vp in their steades Leaue we therefore these old couetous mē ydolaters of their treasures with the Patrocleus of Aristophanus the Pigmalion of Virgil the Polymnestor of Properceus the Galeran of Martiall with the couetous rich man mēcioned in holie Scripture knowing that the spirites of men which of nature are diuine and celestiall hath no porciō with golde and siluer which is no other thing but the very mucke of the earth Let vs speake nowe of another vice which is called Enuie the which as Aristippus doth affirme is next parent to the former as the mother and the daughter for the one engendreth the other Howe manye afflicted soules are there with this maladie The season is nowe come that all y ● world is no other thing than a verie place of enuious it is the most auncientest and eldest of all and notwithstanding it is the most practise of our age and séemeth to returne to his first infancie the experience of the firste age was in Adam and the Serpent in Abel and Caine in Iacob and Esau in Ioseph and his brethren in Saul and Dauid in Achitophell and Thusi in Aman and Mardocheus the whiche pursued not one another for the riches that they had but for the enuy y t the one bare to the other but that was little to that which daily is put in vre amōg the christians for our worlde is so farre out of square that if there might be found one man amongst vs that had the bewtie of Absalon the strength of Sampson the wisedome of Salomon the agilitie of Azacl the riches of Cressus the liberalitie of Alexander the vigor and dexteritie of Hector the eloquence of Homer the fortune of Augustus the iustice of Traianus the zeale of Cicero he might be assured that he shoulde not be orned with so many graces as pursued of a number of enuious And this wicked vice cleaueth not onely to those that enioy fortune measurably but vnto the highest and those that are in the highest degrée for when they are at the moste highest degrée of Fortunes wheele and when they thinke to be in peaceable possession of the fauor of Kings and of Princes in the meane time the enimie shal conspire their death and cause them to be disdayued and therefore the wise Emperour Marcus Aurelius saide that Enuie was a Serpent so enuenimed that there was neuer mortall among the mortals but that of hir teeth haue bene bitten of hir clawes haue bene scratched troden vnder hir féete and empoisoned with hir poysō I haue red saith he many bookes Gréekes Latines Hebrues Chaldeys I haue conferred with many wise men for to finde a remedie against the enuious man and for all this I haue founde no other meanes for to auoyde Enuie but to auoyd fortune being prosperous the reasō is for that we are the children of Enuy being born in Enuie he that leaueth most goods leaueth most Enuie for this cause the Elders coūselled the rich y ● they shoulde not kepe them neare the poore and the poore that they shoulde not dwell neare the rich for of the riches of y ● riche groweth vp the séede of Enuie of the poore I might here also make ā long narration of the ambitiō and pride that reigneth this day amongst vs for who euer sawe the excessiue pompes in all estates as we sée at this present so that we may well name our worlde a worlde of Sattin of Veluet of Purple and of Silke of the whiche we take so much paine to decke this carin carcasse so curiously and in the meane time we care not nor kéepe no count if our poore Soule remain foule and ful of sores and woundes and rent by a great many of enormious and haynous sinnes with y e which it is compassed but let vs beware after all these things that that happen not to vs which the Prophete did write against the women of Ierusalem who after he had reproned their pryde their hie lookes vnshamefast the mouing or rowling of their eyes their rier of their heades the measure of their goings footings or trippings their chayns Iuels bracelets girdels eare rings other faciōs of their attier by too much vain