Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	sin_n	soul_n	world_n	9,573	5	4.8199	4	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

thynge wyll make a faute or offence to her felowe but wyll kepe her onely vnto hym ¶ Saynte Hierome saythe that is soone loste and destroyed in him which wil not refraine his tongue hys eyes and hys harte In the Summe of Vyces it is redde that he whyche wyll haue perfyte Chastytye in hym he muste keepe hym selfe pryncypallye from syxe thynges that is to saye from to muche and excessyfe Eatynge and Princekynge wherof is redde in the lyfe of Holye Fathers that in lyke case as it is impossyble to wythholde the fire that it do make no flambe after that it is well lyghted so it is impossyble to refrayne the wil and the desyre of Lecherye after that the bodye is replete and full of delycious meates and drynckes The Seconde thynge whyche is necessary to kepe Chastytie is that the person be not Idle ¶ For Ouide sayth that Lecherye dyeth in hym whyche is not Idle the thyrde thynge is that the man and the woman be not conuersant togyther ¶ For Saynte Bernarde saethe that the man and the woman to be famylyer togyther and to kepe them from synne is a greater and a harder thynge then to cause the dead bodyes to ryse agayne to life The fourthe thynge is not to be conuersante wyth Harlottes and persons of vycyous lyuinge The fyfte is not to haunte or to goo to those places where commonly the synne of Lecherye is vsed ¶ For Saynte Syluestre saythe that the synne of Lecherye hathe the maner of the Ape-whych doth all thynges that he seeth done afore hym The syxte is to kepe hym that he doe not haunte to much create festes and bankets for there is moste commonlye muche daunsynge and syngynge manye euyland vayne wordes spoken and manye wanton counte naunces whyche dothe engendre the Vyce of Lecherye by the pleasure and delyght that the person doth take therein I saye that the delyght and pleasure whyche is in good maner and in honestye is much to be praised but the delyghte and pleasure that the persō doth take therein for an euill intente is to be hated and abhorred ¶ Example of the Vertue of Chastytye ¶ The .xxiiii. Chapter IN the lyfe of Holye Fathers it is redde tou chynge the Vertue of Chastytye that there was a certayne Nunne whyche was yong and very fayre of whom a Noble man dwellynge therby was meruaylous sore Enamoured of Aud desyred her manye diuerse tymes that she wolde consent that he might haue hys pleasure of her but thys sayde Nunne wold neuer consente vnto hym And refused hym wyth greate abhomynacyon then thys Noble man seinge that by no maner of fayre meanes be cold obtaine his purpose by reason whereof he was full hf Heauynesse and Mellanchollye dyd purpose in hys mynde to take her by force And therupon he came to the Abbey where this Nunne was And there dyd take her by Force and Vyolence intendynge to leade her home wyth hym vnto hys Place And when this Nūne dyd se that she coulde not obtayne mercye and grace of hym And that there was no remedye nor no help and resistenge to be had she demaunded of hym what was the cause that he had such fauoure and loue vnto her more then to other For there is sayde she manye better and fayrer in thys Abbey then I am And thys Noble man aunswered her sayeng I am so enamoured of you that it semeth me that there is neuer a Woman in thys world that hath so fayre Eyes as ye haue And that is the cause that I haue such Loue vnto you Wherfore purpose youre selfe to come wyth me And then she seinge that there was no remedye but that she shoulde goo wyth hym she desyred hym that it wolde please hym to lette her go in to her Chambre to fetch certayne stuffe that she had there And that she wolde come to hym agayne incontynente thys noble man sayde go youre wayes and tarye not for here I wyl tarye for you And then she wente into her Chambre and wyth a knyfe dyd take bothe her eyes oute of her heade And thys done she came out of her Chambre all bloudye and dyd presente her selfe as well as she could afore this Lorde as she had promysed hym And when thys Lorde dyd see her thus dyffygured and that the eyes were oute of her heade He departed from her as a man out of hys wytte And the sayde Nunne dyd cōtinue stil in the Abbey and was better contente that she had loste her Eyes then to haue had loste her Vergynytye ¶ Howe Lecherye is contrarye to Chastytie And in howe many sortes it is deuyded then is shewed the daungers that come therof as wel to the bodyes of men as to theyr Soules ¶ The .xxv. Chapter LEchery is a Vice contrarye to the Vertue of Chastitye And as it is red in the summe of Vices there be foure maners sortes of the same The Fyrste is fornicasyon and that is when the man and the woman beynge not maryed do medle fleshly togither The Seconde is Adulterye and it is when as wel the one as the other be Maryed The Thyrde is when a man dothe meddle flesshlye wyth anye of hys kynswomen The Fourthe maner is suche that it oughte not to be named for it is so vyle so abhomynable and great a synne ¶ Saynte Gregorye saythe that Lecherye consumeth and destroyeth the bodye and causeth a man to lease hys good name dampneth hys Soule offendeth the person and offendeth God And nowe a daies the world is greatly inclined to the sinne of Lecherye ¶ Senec saythe that he woulde that all Lecherous persons should be stoned to deathe as they were in the olde tyme to the entent that a man myghte beware and keepe hym selfe the better from it And saith y t ableit y t the greatest delight pleasure of this worlde is Lechery Yet neuerthelesse if thou dowel consydre the ende and the begyn nynge of the same synne thou shall fynd nothynge therein but all myschyefe and wretchednesse ¶ Salomon saythe so lytle tyme and space as a man myghte beare fyre in hys Bosome wythout brennynge of hym selfe So lytle space myght not a man be amongest women wythout synne And saythe that ofte tymes Lecherous Persons do commyt Lecherie by theyr syghte ¶ Orace saythe that Rychesse doe bryng Warre Women doe bryng Lecherye ¶ Arystotyle saithe beleue stedfastlye that Lecherye dystroyeth the body shortneth the lyfe corrupteth the Vertues breaketh Gods sawe onsumeth the Rychesse taketh away the strength killeth the soule dystroyeth the syght bryngeth the person to olde age And sometyme doth make hym paralytike ¶ Ouyde saythe that the Lecherous person beinge yonge dothe synne but the olde Lechoure doth dote For an olde Lecherous person when he can not doe the dede yet dothe he take pleasure in dishonest touchynges And sath that in battaile and warre be men stroken wyth speres and swerdes And in peace they

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

Fyrste I wyll speake of the loue of God whych oughte to be aboute all thynges then afterwarde I will speake of the Loue of the Fathers and Mothers then of the loue of Compaignons neighboures and Fryendes And at the laste I wyll speake of the Loue of Women ¶ Howe the Loue of God is the Loue aboue all Loues that durethe the longest And that withoute the whyche the creatures can not be satysfyed nor contented ¶ The .ix. Chapter THe Loue of God whiche is called Charitie commeth and decendeth by two vertues that is o tsaye by faithe and hope For a man can not loue God if fyrste he haue not trewe faythe in hymselfe in beleuinge stedfastlye that there is one verye god in Trynitie And then he oughte to haue hope and and trust to come to the glorie and Ioye whyche is euerlastinge lyfe And of these two vertues is create and engendred in the hearte of the person a dysposycyon to incline hym to loue God And all thys cōmeth by the vertue grace of the holy ghoste ¶ Salomon Kynge of Hierusalem speakynge of the loue of God saide I haue buylded Howses planted Vynes and trees bearynge all maner of fruytes I haue had greate pleasure in all maner of garmentes and appapell I haue had greate quantytie of golde and syluer and precyous stones I haue had many fayre chyldren And manye noble seruauntes And of all other maner of people in my Court I haue had Mynstrelles Players and Syngers of all nacyons I haue had greate domynyon power and auctorytie vpon the people And greate scyence in dyuers maners And so I haue had the greatest honoures that anye man myghte haue And there was neuer thynge that I desyred but my desyre was fullfilled but when I haue Imagined and well consydered all these thinges that I haue done in vayne I haue seene clearelye that all is vanitie and falshed and deceyuynge of the spyrite And also I haue knowen that there is nothyng in this worlde but vanitie pryde And y t ther is no man perfite but he whych is in the loue of god Then I did pray w t al my heart y t he wold send me death ¶ Saint Paule saith that the wysdome of the worlde is but Folie And he y t can the moste can the leaste ¶ Aristotile saithe I came into this world naked and as a fole I haue lyued and at the ende I know that I can nothinge ¶ Sainte Austyne saythe O thou man that demaundeth peace wylt thou that I do reache it thee haue stedfastnes then in all thy hearte to loue God for the myserye of this worlde is so euydente and cleare and easye to know that euery man maye perceyue it For no man can be honoured but another shall be vituperat and reputed vyle nor the one can not be great but the other lytle nor the one Ryche but the other poore And also thys worlde maie be compared to a great and a large table whereupon there is a lytle and a narowe towell the which the one plucketh on the one side and discouereth the table on the other syde and so taketh al from his compaignon He that putteth hys loue in thys worlde he endurethe muche sorowe for truly all is vanitie but he that dothe set hys loue in God is all hys tyme merye and Ioyeous The Loue of god dothe maintayne it selfe by the perseueraunce as he hym selfe witnes sayenge Qui autem perseuerit vsque in finem hic saluus erit ¶ Howe the Loue of Father and Mother with other Parentes commeth And what reuerence and honoure we oughte to geue to oure Father and Mother And the maner to loue his wife Children And to correct and leade them in thys world ¶ The .x. Chapter THe Seconde Loue procedeth of naturall and carnall mouing of the courage whyche constrayneth the person to loue hys Parentes that is to saye his Father and Mother and other hys kynsfolkes as nature dothe moue vs. A certayne Philosopher saythe doe not put thy trust in hym whyche loueth not his father and his Mother or hys Kynsfolkes For if he doe not loue them it is in maner impossyble that he shoulde loue thee ¶ Salamon saythe in the Ecclesiastike In all thy wordes in al thy dedes and workes honoure thy father and thy mother And thou shalte haue the euerlastynge benedyctyon of God The benedictyon of the Father mayntaineth and vp holdeth the house of the Sonne And the malediction or curse of the father dothe vndermyne the foundacyon therof God commaūdeth y e in the lawe honour thy Father and thy mother to the intent that thou may lyue longe vpon the earthe ¶ Saunt Mathewe saith that he neuer se chylde whych dyd euyll intreate his Father and hys mother but god did take vēgeaūce on him in this worlde ¶ Plato sayth know well the man afore that thou loue hym And whē thou shalte knowe hym well then loue hym well wyth al thy hearte it is sayde in degree that the loue whyche a man hathe wyth a vyle and vnhoneste person can not be but by some vyle occasyon And saythe that the good man is corrupte by the companye of the euyl And the euyll man dothe lose hys euill name by keping companye w t more honest better men then he And saith that thou ought to loue perfectlye thy wyfe for seinge that thou arte her husbande she is one of thy membres and ye be both one hearte and flesshe God doth name the woman the ayde and helpe of the manne for when he had made man he sayde let vs make ayde vnto him did take one of the ribbes of Adam and made therof the woman in sayeng for this womā the man shall forsake his Father and his Mother and shall Ioyne hym onely wyth hys wyfe and they shal be two flesshes in one ¶ Saynte Paule sayth Men loue youre Wyues in lyke case as Ihesu Chryste loueth hys whyche is the Churche And in another place saythe loue youre Wyues as youre owne bodye for it is the gyfte of God ¶ Sydrac saythe that the possessions and Rychesse commeth and be giuen by the Father of any man but hys wyfe is the gyfte of God ¶ Saynte Paule saythe the Husbande hathe not the power of hym selfe but the Wyfe nor the Wyfe of her selfe but her Husbande And saythe moreouer thou oughte not to beleeue that it is synne to medle in all honoure wyth thy Wyfe For the Apostelles saye let euerye man haue hys owne to auoyde furnicacyon ¶ Salamon saythe that a good Wyfe is aboue all the goodes and rychesse of thys worlde for she is the crowne of the man and the keper of the howse If thy Wyfe be euyll thou oughte to supporte and not to blame her if by no meanes thou canste amende her howe be it gyue her not to muche power of thee ¶ For as Sidrac saythe beware that

hys Dyscyple Alexaundre what Angre Rancoure or Malyce soeuer that thou haste in thy heate thou ought alwayes to showe mery and Ioyefull countenaunce and there afore all folkes ¶ Howe Heuynesse is coutrarye to Gladnesse And howe the Wyse Man oughte neuer to put any in his hearte wherof Heuynes and Mellancolly may be engendred ¶ The .xvii. Chapter HEuynesse or Pensyfenesse is contrarye to Gladnesse after the sayenge of Macrobyus wherof there is thre maners and sortes The fyrst is when the person gyueth hymselfe more thought and sorowe for anye thing then he ought to do and this may be called pensyfenes The seconde is when the person nother dothe nor saith nor thinketh any thinge whych is ferme and stedfast but is lyke a dead bodye And therby falleth in Idlenes whych is a greate vyce The thyrd is for certaine imagynacyous when the person moueth hym selfe with greate and excessyfe angre wrathe Ire which is called Mellanchollie wherof cōmeth dispeayre which is the greatest vyce that can be as the Phylosopher dothe saye In pensyfenes or heuines be engendred many vices And amongest all other is engendred slothe and Idlenesse for when the person is pensise and still of Idlenesse it semeth that he careth for nothynge ¶ Salomon saith that in like case as golde is assayed and proued in the fournasse so the man is astayed and proued in aduersytits that come vnto hym ¶ Plato saith that the man which hath his health oughthe neuer to be pensyfe and heauie in his heart for anye maner of aduersytie that may chaunce vnto hym but ought alwayes to be of good comfort and arme him selfe with pacyence ¶ Socrates saythe that he which is not angrie nor vexed for any aduerfytye that maye chaunce vnto hym he gyueth hym selfe muche reste and doth illuminate his seences or wyttes And saythe that he is pensyfe sorowfull whiche hath nothynge but more pensife and sorowefull is he whyche was wonte to haue and hathe nothinge And that he is happy tha is not wonte to haue prosperytye for he hath no pensyfenesse in hym ¶ Howe Mellancholly is daungerous And what is Mellanchollye And howe is causeth manye to fall in greate trauayle paynes and miseryes and conseqently in greate peuertie ¶ The .xviii. Chapter MEllanchollye is a thynge greatlye to be hated of that person which is entangled and wrapped therin for of Mellanchollye commeth pouertye afflyctyon and desperacyon wherof speaketh Saynte Bernarde sayenge I had leuer dye then to suffre my selfe to fall in Mellanchollye ¶ Senec saythe Mellanchollye is death and the Sepulchre or graue of the lyfe of man And saythe for anye thynge that maye happen or chaunce vnto thee be not Mellanchollye nor pensyfe And if thou can not keepe thee from it yet doe not shewe in dede nor in worde for it belongeth not to a vertuous man to showe it him selfe Melancholly for no maner of aduersytie that maye happen vnto hym for he that is Mellanchollye and pensyfe for his aduersities he dowbleth them but a man oughte to consydre that after aduersytie commeth consolacyon and prosperytie And he that dothe the contrary is Mellanchollye and then Idlenes dothe entre into hym And so by the euyll thoughtes that he hathe beinge Idle he falleth so farre in Sloth that he careth for nothynge nor nothynge wold do but stepe And thou ought to knowe that the person beynge Idle may fall verye soone into many vyces that is to say to dystroye hys bodye and dampue hys soule by euil cogytacions and thoughtes that may come therof Senec saythe that Idlenes is confusyon of the vnderstandynge and wytte of the person the gate of pensyuenesse and mother of pouertye ¶ Salamon saythe do not loue to sleepe to muche for feare that pouertie do not reygne ouer thee ¶ Arystotyle saythe that slepe bringeth much inconuenyence ¶ And Hermes sayth blessed is he that vseth good occupacyons in al hys tyme And sayth that the Idle and slouthfull person putteth al his busines at aduenture saithe that Fortune and aduenture helpeth that man whyche wyll helpe hym selfe And the Idle and slouth full persone is contrarye to hym selfe ¶ Socrates saythe that there be Syxe maner of folkes whyche allwayes is in Pensyfenes and Mellanchollye The Fyrste maner is of hym that can not forget iniuryes done or sayde vnto hym The Seconde is of the Enuyous persons whyche dwelleth and is conuersante wyth folkes newly come to Ryches The Thyrde is of hym which hath ben in the place where other haue gotten muche profyte and cold not profite ther hym selfe The Fourth maner is of him whithe somtyme was Ryche and now is Poore The Fyfthe is of hym whyche desyreth and enforseth hym selfe to come to hygher estate and honour then is mete and conuenyente for hym The Syxte is of hym whych hathe dwelled longe tyme wyth a wyse man hath nothynge lerned ¶ Homer saythe that by greate dylygence a man commeth to perfeccyon And that dylygence is mother of Rychesse and health of bodye and saluacyon of soule And Mellancholly and Idlenes is contrarye ¶ Salomon makethe mencyon therof in the Byble sayenge Robusti semper in abundatia omnis autem piger in egestate erit ¶ Example of Heauynesse or Pensyuenesse ¶ The .xix. Chapter OF Heauynesse or Pensytenesse it is redde in the Booke of Kynge Alexandre that whē the sayde Kynge Alexandre was deade hys Barons dyd beare hym in a Chase of golde to the Sepuiture or buryeng And there was manye Philosophers whych went after the bodye wepynge and hauynge greate Heauynesse And amongest all other there was one that weoed verye fore sayenge O good Lorde those that neuer dyd see our Kyng Alexandre did doubt and feare him And now those that doe see hym dothe nothing regard him And another cried with great Heauynesse O cruell death whych doubteth nothyng nor spareth nothyng and which hath taken from vs that man whych gouerned and ruled all the worlde and the other Phylosophers dyd crye O iustyce set aparte O faythfulnesse loste O courtosye chased awaye O gladnesse and ioye exyled O valilantenesse fledde awaye O gentlenesse destroyed And in thys maner they dyd beare hym to the Sepulture or buryenge wyth greate sorowe Heauynesse or Pensyfenesse and Mellancholye ¶ Howe the Vertue of Peace oughte to be mayntayned and keepte And of the greate goodnesse that commeth of the same And what peace is ¶ The .xx. Chapter PEace as saythe Saynt Bernarde is purenesse of vnderstanding symplenes of hearte quietnes and reste of courage Peace of loue And company or felowshyp of charytie ¶ Senec saythe that Peace is aboue all the goodnesse and richesse of thys worlde And saythe that he that hath not Peace with him ought to bye it The prophete Esaie saith that the euyll man doth not eare for Peace ¶ Plato saythe haue Peace 〈◊〉 the Vertues and warre agaynste the

be stroke wyth euyl wordes and thoughtes ¶ Hermes saithe that the Vyce of Lechery doth quen she al Vertues And that there is nothynge more mortall to mankind then Lechery except it be amongest those persons where it is lawful as betwene the man and his wyfe in trust to haue Chyldren ¶ Saynt Gregorye sayth speking of Lecherye in a certayne hystorye O Fyre of Lecherye wherof the mouthe is Glotonye the flame is Pryde the sperkles be corrupt wordes the Smoke is euyll name the Asshes be pouerty the Ende is the tormente and payne of Hell ¶ Wherof Saynt Peter speaketh sayenge ¶ Voluptatem existimantes diei deliciam coinquinationes et macu le delicis affluentes in cōniis suis lux vriantes vobiscom ¶ Of Force or Strengthe And what it is The maners and comparysons of the same And who maye be called Stronge And of those also which be alwaies Stronge ¶ The .xxvi. Chapter FOrce or Strengthe after the sayenge of Macrobyus is in three maners and sortes The Fyrste is to be Stronge by Nature the whyche thynge is no Vertue The Second is not to Fere and Dread peryllous and daūgerous things And the Third is Pacience these two maners be good ¶ Tulle saythe thou oughte to be strong in Battaile And to sustaine and suffre pacyentlye the aduersyties and euyle that come vnto the. ¶ Senec saythe that the man is loued and praised for hys Loyaltie or Faythfulnesse and for his Valliauntnesse ¶ Socrates saythe that sometime it is better to ●tye then to dye notwythstandynge thee that Hermes sayth that he dyd see a Knyghte whyche was reputed verye hardy thou doeste flye from Honorable deathe to lyue with shame and rebuke And Socrates saith that there is Valliantnesse in dyuers and manye sortes and maners that is to saye of those whyche be hardie and Vallyante when they be constrayned other to fight or to dy as those whyche doe fyghte vpon the Sea in theyr Shyppes And this Valliantnesse is by force and constraint Another maner there is that somtyme a man is hardye and Vally ante as when that he knoweth that he hath the ayde and companye of other Of other therbe whiche he hardye and Vallyant when they knowe y t those agaynste whō they doe stryue be Cowardes and ferefull of other there be whych be stourdye and hardy in all thynges and feareth nothynge And thys is a beastlye hardynesse And also all the other be not perfyte The Fyrste maner is perfyte and Vertuous as when a man is Hardye and Vallyaunte to flye shame and dyshonoure And to do no domage nor outrage to anye person nother in body nor goodes And also to defende hys Countrey ¶ Socrates saythe that the Vertue of Force or Strength maketh the man pardurable when he doth put hys strengthe to resyste Vyces to mayntayne reason and Iustice And not to be proude in his prosperytyes And also to Fyghte against the desyres of the flesshe ¶ Saynte Iohn Euangelyst saith in hys fyrste Epystle ¶ Scribo vobis inuenes quoneam fortes estis verbum dei manet et in lyste vobis et vicistis malignum ¶ Howe Pacience causeth a man to beare easelye the Paines and Trauayles of this worlde And howe many sortes there be of Pacience ¶ The .xxvii. Chapter PAcyence is a Vertue by the whiche we suffre in our heartes the aduersytyes and euilles that be done and saide vnto vs wherof the Maister of Sentence dothe speake saieng the vertu of pacience is remedye agaynst al aduersyties And sayth that all the euylles 〈◊〉 aduersytyes that thou shalt haue shall be more lyghte and easye to beare and suffre if thou haue pacyence thou shalte not be Pacyente so longe as thou arte Couetous ¶ Arystotyle saythe that the man maye be praysed and maye be knowen in three maners and sortes The Pacyente is knowen in hys aduersytyes trybulacyons The Hardye and Vallyante manne is knowen in the Warres and Battaylies And the Frende is knowen at nede ¶ Socrates saythe lette vs suffre and take in Pacyence that thynge whyche Fortune dothe geue vs for it is great Folye to striue againste it ¶ Salomon saythe that it is better to be pacyent then to be strong for he that is Pacyente gouerneth hym selfe by greate wysdome as Iob dyd whyche had greate Pacyence in all hys aduersytyes And saythe that the strongest man that is is he whych can couer and kepe secrete hys pouertye ¶ Senec saythe that there is two maner of Pacyence in this worlde the one is to suffre and endure Pacyentlye the aduersytyes and trybulacyons that a man hath The other is to refrayne to abstayne from hys desyres and wyll And saythe also that the Vertue of Pacience dothe ordre and keepe the tongue ¶ Howe that Feare and Dread be contrary to Strengthe and Vallyantnesse And what Feare is and who those be that be Fearefull And for what cause ¶ The .xxviii. Chapter FEare and Dread be Vyces contrarye to Strength and Valliauntnes And they be three maners after the sayeng of Ptholome The Fyrste is to be fearful in hys corage wythoute anye occasyon but onely by Imagynacion And thys is properlye called Feare The Seconde is to Feare and Dreade a thynge more then nede is And that is a greate vilenes and shame And the Thyrde is not to be able by Reason of Feblenesse of Corage to suffre aduersytyes And thys is called Feblenesse whan the manne is vile of hearte which is to great a vyce Thys manne whyche is so vyle of hearte and so Fearefull maye be compared to the Hare whyche is the moste Fearefull Beaste of all other for the Hare hath the condicyon that when she is layde in the wode at her ease if she do but heare the leaues of the trees shake she dothe ronne awaye for Feare manye ther be that doe resemble the Hare in this maner which hath so vile and feble hearte that for a lytle or nothynge they be abasshed afrayde ¶ Salomon saythe that the one of the causes whych causeth the man to be feareful is the knowledg that he hathe to be reproued of his euyll workes ¶ Tulle saithe wilt thou be wythout feare do wel and speake but lytle And saithe that it is a more cruel thing to feare death then to die And that the remedy of a feble and vyle hearte is not to feare Death ¶ Cato saythe doe not feare the laste ende of the Lyfe for he that dothe not regarde but dyspraiseth the ende of the lyfe he feareth not deathe ¶ Pythagoras saythe that deathe can not be boughte nor no manne oughte to feare it but such as haue done muche iniquytye and feareth to be dampned for theyr Vyces after theyr deathe And saythe that the doubte and feare of deathe is verye well manyfeste for by it is made transmutacyon of the transytorye and fynall worlde to the