Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	know_v	see_v	5,670	5	3.0830	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

saygenes and wysdome dothe reioyce it ¶ Senec dothe saye if I had one foote in my graue yet wolde I be glad to learne Wysdome ¶ Tulle saythe that he whiche is wyse can neuer lacke nor haue greate nede nor shall not suffre in any maner And saithe moreouer that he is wyse that knoweth him selfe ¶ Aristotyle saythe that the wyse man goeth alwayes armed in hys thought remēbraunce againste euery man And saith also y t he is a fole that thinketh that fortune and chaūce doth giue ether good or euil but that wysdome giue it ¶ Bracco saythe that the key of Seuerytie is the thoughte And therfore the olde mynde and thoughte causeth oft tymes to erre ¶ Alexandre sayth a y t man ought to haue in his minde and remembraunce in the nyghte that thinge that he muste do in the daye ¶ Salamon sayth do all thinges by counsaile and thou shalt not repente thee therof ¶ Pythagoras sayth that there is no counsayle so good and faithfull as is the counsaile whych is giuen in the Sea whyles a manne is in daunger and perylll ¶ Socrates sayth that a man gouerned by the counsayle of yonge folkes hath for the moste part euil chaunce and fortune And saith also that there be iii. thinges contrary to good counsayle thai is to say hastines Ire and couetousnes ¶ Iuuenall saith do not shewe thy mind and wil but to him of whom thou wilte aske counsayle for generallye euery man doth counsayle y t thing which he seith doth please ¶ Senec saythe when thou wylte go to demaunde counsayle of anye man see fyrste howe he dothe gouerne hym selfe ¶ Plato saithe that scyence without regard and solycytude of experyence is lytie worthe of whom it was demaunded howe and wherby a wyse man myght be knowen And he aunswered that the wit of man sheweth it whē he hath great dyuers trybulacyons and dothe ouerpasse them mekely and in good pacience The good Maryner knoweth hym selfe in fortūes for euery Maryner in a meeke and peasable tyme can saile gouerne the shyp ¶ Also Plato saythe that the wyse man doth know hym selfe when he is not angry nor moued for no maner of iniuryes done vnto hym nor when he dothe not gloryfye hym selfe to here and vnderstande hym lauded and praysed moreouer he saythe that there be three thynges that maketh a man to bewise ¶ The Fyrste is to reade manye good Bookes The Second to go into diuers Countreys to heare muche of the dedes of other men ¶ Iuuenall saythe thou haste gotten great dygnytie if Prudence be in thee for he is verye happie that can know the ende of causes ¶ Boecius sayth that it is not suffyciente to knowe the thynges as a man dothe see them before hym but Prudence is that whych doth measure the ende of all thynges it was demaunded of a wyse man howe a man shoulde behaue hym selfe and what he should doe that he shoulde not haue neede of anye man And he aunswered that if a man be ryche let hym lyue measurablye and temperatelye And if he be pore let him labour diligentlye And so he shall lyue withoute daunger for dyligence is the mother of Rychesse And saythe that he oughte not to be called Ryche whych gathereth muche Rychesse and gooddes togither but he whiche doth spende them with reason And saythe also that there is no greatter Treasoure in the worlde then wyt and discrecyon ¶ Socrates saythe that Scyence is gotten by dilygence of man but Prudence and Wysdome is the gyfte of God and amongest all other gyftes the moste excellente ¶ Hermes saithe also that there is no greater treasure in this world then wyt and discrecyon nor greater pouertye then ignoraunce nor better friendes then to haue good custome and maners And saythe also that when a man is olde euerye manne can dysprayse hys Vertues and note and marke hys Vyces And saythe moreouer that he that wyll flye dyshonour shame let hym flye and anoyde the occasyons Also he sayth that the wyse man oughte not to remembre that thing that he hath lost but ought to thynke and remembre howe too keepe surelye that thynge that he hathe There camme once a wyse man a kynsman of hys and prayed hym that it woulde please hym to lende hym a certayne summe of money the which wyse man aunswered truelye my friende I shall not be so euyll contente wyth thee if I doe not lende thee as I shall be if I lende thee for afterward I woulde recouer it of thee and paraduenter I can not ¶ Plato sayth that Prudence and wysdome dothe decorate and adorne the rychesse of man And saith also that the Prudente and Wyse man dothe not feare deathe for Prudence gouerneth hys vnderstandynge hys tonge is the voyce of trueth hys hearte is good wyll pytie and mercye be hys armures And also to seeke the wyse men is Wysdome and Prudence his power and auctoryte is Iustyce hys reygne is measure hys laude and prayse is peace hys workes be saluacyon hys chyualrye or Knyghtehead is the counsayle of wyse men hys apparell is pacyence hys treasoure is dyscyplyne or doctrine the cōpany of good persons is his loue And al his desire is to flie from sin and to serue God and to haue hys Faythe and truste in him for withoute that no man can please God As saythe Saynte Paule Sine fine impossile est placere Deo ¶ Exsample of the Vertue of Prudence ¶ The thyrde Chapter OF the Vertue of Prudence it is redde in the Hystories of Rome that on acertaine daye the Emperoure of Rome dyd ryde by a woode And there dyd fynde a Phylosopher the whyche Phylosopher the Emperoure caused to be called but no maner of aunswere he wold make Then the Emperoure him selfe did call him and yet for all that nothynge wold he aunswere And themperoure seinge that the wolde gyue no maner of aunswere came to hym and asked hym what he did And the philosopher aunswered I learne wysdome I praye thee sayde themperoure that thou wylte teache mee some thynge therof And then the Phylosopher did take pen ink and paper and wrote a litle Rolle conteyning this sentence When thou shalt enterprise to do any thinge consyder and thynk in thy mind the ende that maye come of it The Emperoure tooke thys wrytynge and retourned againe to hys palayse at Rome And caused the sayde wrytyng to be set vppon the doore of hys preuye chambre So it chaūced afterward that on a daye certayne of the Barons and Knyghtes of his Courte tooke theyr counsayle togyther amongest them that they wolde kyll the said Emperoure for a certaine occasyon the whyche shoulde be to longe to rehearse And they were at a 〈◊〉 wyth the Barber of the said Emperoure and promysed hym a certaine sūme of money that when he shoulde shaue the sayde Emperour that

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

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

thou doe not moue thy wyfe so that thou shall cause her to come to more Ire and wrathe ¶ Salamon saythe that there is no heade in the worlde so full of venyme as the heade of a Serpent nor no Ire so greate as the Ire of a Womon ¶ Tulle saythe that that person whyche is a shamed of the companye of hys Father and hys Mother is not worthy to be amongest the Cytezens ¶ Sidrac saith that he was borne in an vnhappy howre whych doth forsake his Father and he is cursed of God whych is stoburne vnto his Mother ¶ Saynte Austyne saythe that a man ought to honoure his Father and Mother in two maners that is to saye to beare them reuerence And to mynister that thynge vnto them wherof they haue nede ¶ For Salamon saithe Honora patrem tuū gemitus matris rue non obliuiscaris And sayth if y ● haue sonnes chastise them and they shal be comfort vnto thy soule if y ● haue doughters teche them to kepe their bodies And giue them not tafaire countenaunce mary thy doughter for thou doest a good dede it thou marye her to a wyse man ¶ Senec saythe chastyse thy children and cause them to feare and drede god for it is better for a man to see hys chyldren dye then to see them lvue euyll and to be ingrate ¶ Sainte Bernarde saythe in his cantikes that ingratitude is enemye of the soule and dyminysheth the vertues and is perdycyon of merytes and benefytes The sinne of Ingratitude is lyke the wynde whyche dryeth vp the water of the Fountaines of pytie the dewe and water of grace and goodnesse of mercye as the wyse manne saythe Ingrati enim spes tanquem hibernalis glacies tabescet dispariet tamqui aqua super flua ¶ Of the Loue of Compaginons and Fryendes and how to entertaine it ¶ The .xi. Chapter THe Thyrd Loue whiche is called amytie of Compaignons it is to wyll one thynge togyther laufullye and honestlye And thys loue dyscendeth by three occasyons whych moueth the persone to the same The fyrste is for some goodnesse that the person hath or trusteth to haue of him that he loueth The Second is for the good wyll and mynde that the person hath vnto hys fryend in desyryng wysshyng him good The Thyrde is that he woulde be allwayes as one wyth hys fryende partaker wyth hym in al thynges for loue that he oweth vnto him And these three maners of loue be verye good and vertuous ¶ Saynte Thomas saythe that thou maye keepe thy fryende three maner of waye The fyrst is to loue hym wyth all thy hearte and that he may knowe it The second is to do all thynge to thy power whych thou knowest doth please him And the thyrde is to beware that thou do no thynge that shall displease hym And saythe also that by other three meanes thou maye kepe him thy friende that is to saye to laude and prayse hym in his absence and to helpe him at hys nede ¶ Salamon saythe that there is nothyng to be compared to a faith full friende ¶ Ouid saythe that when thou shalbe in prosperyty thou shal find and haue many fryendes And in thine aduersytie thou shalt be lefte all alone without anye fryendes ¶ Arystotyle saythe that the more dygnytie and honoure or rychesse that a man hath the more nede he hathe of fryendes for one good thynge can not be alone and with out another ¶ And Salomon saythe there be three thynges that be verye pleasant acceptable bothe to god and man that is to say concorde amitie of bretherē loue of neighbours and the loue of the man and his wyfe when they loue the on the other saith that it is a soueraigne goodnesse gyfte of God to haue a good wife he that chaūseth to find a good wife he findeth great good welth And he that forsaketh and chaseth from hym a good wyfe he chaseth from him his welth profyte And saith also y t a good wyfe doth honoure the howse riches an euil wife is distruction of al together the dishonour of her husbād ¶ Salamon wyllyng to blame the women saythe manye thynges of them of the whych at this time I will not speake for there is manye good reasons wherfore a man ought to honoure the women and accordynge to hys sayenge a man shall not fynde one good woman amongest a Thousande But I beleue that he speaketh thys as a man angrye and moued for one woman whyche dyd deceyue hym For it is redde in the olde Testamente that the same Woman dyd so muche to Salamon that for the great loue that he had vnto her she caused hym to forsake God and to worshyppe Idolles And she dyd leade hym so muche after her wyll that she caused hym to be clothed and to weare Womans apparell she caused hym to spynne and dyd ordre and leade hym after her owne wyl as if he had ben a chyld And these thynges whyth the woman dyd vnto hym he speaketh euyl of al other sayenge y t amongest a thousande women a man shall not fynde one good And that the iniquitie of the man is better then the goodnes of the woman but as I haue sayd afore he speaketh ther of as it dothe please hym for it we wyll consydre and beholde the euil dedes of the men we shall fynde them muche greater then those of Women ¶ Howe the Loue of Concupyscece commeth to Men and Women And of the daunger that doe chaunce and come of the same ¶ The .xii. Chapter OF the Fourthe Loue whiche is commonlye called to be enamoured is the loue of Concupisence whyche is when the man loueth the woman for the pleasure that he trusteth to haue of her As those do cōmenly which say I am enamored of such a woman The delectacion of this loue is all in the corporall and bodelye delectacyon ¶ Saynte Thomas the Apostle sayth that a man wold neuer loue anye thynge if he had not truste to haue some pleasure and goodnesse of the same How be it a man some tymes supposeth that thynge to be full of great goodnes of the which commeth euyl Yet it semeth to him that loueth such a thing that ther can none euyll come therof And as it is so that euery loue commeth by some delectacion corporall or intellectuall The loue corporall cōmeth descendeth by the tyue corporall senses or wyttes as is aforesayde The intellectuall loue cōmeth by y e imaginacion of the vnderstanding And the delecracion intelectuall is much greater then the corporall so that all the delyte of the loue of Concupisence is in delectacion intellectuall And therfore the loue of Concupisence may not nor oughte not to be called loue ¶ Plato maketh mencyon therof sayeng loue of Concupisence is not vertue of loue but rather vyce of lechery when the man leueth

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