Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	austin_n	plato_n	socrates_n	1,678	5	14.2145	5	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

euyls and inconueuients that be done by crualtie The li chap fol 86 Of Lyberalitye how it is contrarie to coueitousnes how a man ought to be lyberall and in what maner The lii chapt fol 87 Howe Coueytousnes is a greuous vice of the euils that do come therof and of the Insasiatnes of the same The liii chap fol 90 Of humilyty in how many māers it is deuided of those thinges which discend of it the liiii chap fol 92 Example of Humylytye The lv chap fol 94 ¶ Of Pryde and of the vices that descende and come of the same And how Pryde dyspleaseth god and the world and how the proude person dothe torment hym selfe in thys world The lvi chap fol 95 ¶ Howe a manne oughte to gouerne hym selfe as well of the tongue as of wyt and vnderstanding for to speake well and wiselie to all folkes and how by wordes a man is praysed or dispraised The lvii chap. fol. 98. FINIS ❧ IMPRINted at London in Fletestreate beneathe the Conduyte at the sygne of S. Iohn Euangeliste by Thomas Col ¶ well ¶ ¶ ¶ Genisis 1. c. Salamon prouerli capi Tulle Aristotyle Salamon Dauid Salamon Tulle Sidrac Senec. Tulle Aristotyle Bracco Alexandre Salamon Pithagoras Socrates Iuuenall Senec Plato Plato Iuuenall Boecius Socrates Hermes Note Plato Hebre xi c. Example Philosopher Example Sentēce Example Example Sentēce Example Example Plato The deuicion of folie Salamon Senec Tulle Senec. Senec. Socrates Plato Tulle Orace Saints Austin Saints Peter Plato Varro Senec Socrates Saint Thomas Saint Austin Aristotyle Aristotyle Saint Thomas Saint Austin Salamon Saint Paule Aristotyle Saint Austin Mathe. x chap. Salamon Sainte Mathe. Plato Sainte Paule Sidrac Saint Paule Salamon Sidrac Salamon Tulle Sidrac Sainte Austin Salamon Senec. S bernard Prouerb xviii Saint Thomas Salamon Ouid Aristotyle Salamon Salamon Salamon Sainte Thomas Plato Tulle Diogenes Sainte Austin Iesu Christ Example Example Example Salamon Saynt Gregorye Plato Sainte Austin Saint Austin Orace Socrates Example Pryscyan Sidrac Sainte Austine Senec. Boece Aristotyle Macro bius Salamon Plato Socrates S bernard Senec Senec Salamon Aristotyle Hermes Socrates Homer Salamon Example Example Exclamaciōs S. bernarde Senec E●●●● 〈◊〉 Say●● Austen a wise man Master of the sentēce Orace Sidrac 〈…〉 aul 〈…〉 ma Aristotyle Salamon Casiodore Pri●cia● Cato Aristotyle Tulle Senec S. Iames S Austyn Saynt Gregorye Tulle Plato S. Austyn Paule Ephe iiii c. Example Example Tulle S Hic rome Example Ouide S bernarde S siluestre Example Example S gre gory Senec Salamon Orace Ouide Hermes S grgory ii Peter iii Macrobius Tulle Senec Socrates Hermes Socrates Socrates Iohn euāge lyste master of sentenet Aristotyle Socrates Salomen Senec Ptholome Salomon Tulle Cato Pithagoras Socrates Socrates Saynt A 〈…〉 Hermes Salomon Orace Lucan Senec Iuuenall Lucan Senec Orace Salomon Ouid Salomon Socrates Senec Pythagoras Salomon S Austyn Senec S Austyn Salamon Cato Aristotyle Senec Salamon Aristotyle Ipocras Gregorye Paule Salomon S Austyn Sidrac Tulle Isidore Senec S Austyn Tulle S thomas Cato Plato Ihesu christ Example Example Salamon Hermes Tulle Aristotyle Salamon Example Example Example Example Ihesu christ Salomon Senec Aristotyle Example Example terence Longyn Senec Aristotyle Senec Salamon Senec S thomas Aristotyle Salamon Plato Decre Alexandre Iuuenall Plato Socrates Longyn S. Austine Paule Example Example S. Austine Arystotyle Senec Salomon Paule Example Example Salomon Plato S Austyne S thomas Plato Alexandre Longyn Ihesu chryst Salomon S gregorye Example Example Aristotyle Sidrac Hermes Cassidore Senec Aristotyle S thomas Iob Salomon Alexandre Cato Senec Plato Tulle Sidrac Innocent Salamon Salomon Plato Verro S erg gorye Paule Pythagoras Senec master of sentence S. Austine Marciall Senec Paule Orygyn Salomon God S gregorye Aristotile Longyn Salomon Cato Salomon Example Example Arystotyle Ptholomeus Salomon S bernarde S austine Salomon Senec Cato S austine Salomon Orygen S gregorye The wise man Salamon Cato master of sentence Sene● Tullie Sidrac S austine Ihesu chryst Cresostome Ihesu christ A philosopher Tulle Salomon S gregorye Socrates Barbalicus Argellicus Orusiane Bernicus Sedechias Cyuil gallen S gregorye Socrates Dauid

❧ THE ☟ boke of wisdome otherwise called the Flower of Vertue Folowing the Auctorities of auncient Doctours Philosophers deuiding and speaking of Vices Vertues wyth many goodly examples wherby a man may be praysed or dyspraysed wyth the maner to speake well and wyselie to al solles of what estate so euer they bee Translated first out of Italion into French out of french into English by Iohn Larke 1565. Lerne my godly chyldren to eschew vyce And loke you tolerne wisdōe of your fore fathers ¶ These be the Auctoures of thys Booke IEsus Christ Saint Paule Saint Peter Saint Iames S Iohn Euangelist Saint Thomas S Mathew S. Bernarde S. Gregorye S Siluestre S Austyn Iohn Chrisostome The Master of the Sentences Salamon Esaye Ecclesiasti Ihesus Sirac Sapienti The wyse man Tuly Sydrac Alexandre Senec Arystotyle Socrates Pithagoras Bracco Iuuenall Plato Boecius Hermes Cato Orace Varro Ouide Diogenes Priscian Macrobius Homer Cassidore Ephesi Lucan Ipocras Terence Lungyn Orygen Ptholomeus Plato Auicen Galicus Sotorauus Barbalicus Argelycus Drusyane Bernicus Innocent Sedechyas Ciuill Exodi Bede Galyen ¶ These putteth in manye goodlye Examples ¶ The Prologue IT was of Apryll the seuen tene day In that freshe tyme when the Rose so gay Hys Flower begynneth to spred and spryng And al other herbes trees take liking The Byrdes do synge so mery songe In the florishing wodes thē selues amōg For the swetenes of y t time so cōfortable In the which al thinges be delectable I saye for me whyche the sayde daye In my bed al alone as I laye I thought in my slepe that I dyd see A gooly Medowe not farre from me wherein of goodly ladies a great cōpanye Me thought in my dreame there shuld be The fyrste of al was Ladye Prudence Whyche is so ful of greate Scyence And then Foly which doth not her resēble After that Temperaunce I dyd espye wyth dystemperaunce that her went by Also I dyd behold Amours Whyche was clothed in foure colours Then dyd I see Enuy that cruel maistres Whyche wente nexte vnto Gladnes Then folowed Heauynes full of Robery Making great argumēt with Mellācolly Then noble Peace apered w t great solace which boldly chased Ire out of that place Then Chastytye me thought was in sight Which against Lecherie stifly dyd fyght Then Strength apered also Pacience Which betwene them had some difference Then dyd I see Suertye and also Feare In greate dyfference as they were Then the Eunemye ful of Defame After them Glotonye and Abstynence Amongest whom was no dyfference I sawe then Constance that noble dame with Inconstāce that is worthy of blame Then noble Courage with Vainglorye Then dyd I see I haue it in memorye Also ther was Iustyce and Iniustyce Thē selues beholding with great malice And I did se Loyaltie and Falshed With lyeng and trueth in the last stede ¶ All that great companie I dyd se In that same medowe as semyd me Euerye one of them after ther nature Therfore I drewe me nere at auenture For the better to vnderstand their reason And vnder a bushe in that season preuelie me hyd all thynges to marke whiche incontynent was in my hearte Imprynted and with that I did wake And pen and Inke then I did take The sayd vycyon trewly to wryte And in ordre euery thyng to indyte which in this booke ye may rede And it receiue if ye take hede The ground therof is founde in Scyence Therfore I pray you of pacyence And myne ignoraunce herein pardon For I commyt al to iust correctyon Nowe no more in Ryme I wyll vse Take thys wyth the faultes me excuse At the be gynnyng and fyrst of all Shalbe treated of prudēce the principall Thus endeth the Prologue ¶ Here the Auctour sheweth howe a Man or a Woman oughte to be adorned with vertues And how that Prudence ought chiefly and fyrste of all Rule and goue●● the Creatures ¶ The fyrste Chapter Dame Prudence speaketh ¶ Sapyence or Wysdome AS by the Soueraine Sapyence or Wysdome And hyghe power of god al thinges reasonable be create all the sāe oughte to god to theyr good and happy ende And because that the sprites or soules of reasonable creatures be create by god to his owne semblaunce and lykenes it is necessarye that he be adorned wyth vertues by the whyche they maye come to the ende for the whyche they were made and create Prudence is mother and leader of al other vertues without the whyche none of the other Vertues can be well gouerned And it is verye nesessarye and conuenient to the spyrytes of reasonable creatures to haue Prudence and be adorned of the same For Salamon saythe in makynge mencyon of the same in hys Prouerbes ¶ Si intrauerit sapsentia cortuum et scentia anime tue placuerit consiliū custodiet te et Prudentia seruabit te ¶ How Prudence is cheefe buckler defence of all Vertues And of the great goodnes that may come of the same to all persons after the auncyente Phylosophers ¶ The Second Chapter PRudence called good Wysdome discrecion and saigenes be in iii. maners sortes after the sayenge of Tulle the first is memory that is to say remēbraūce of things passed The secōd is to know that thing that a man hath to do the good from the euyl the truth from the falsehed The thirde is prouydence or prouysion that is to say for the time to come of that thinge that a man hath to do And these iii. vertues be formed and ruled by two other that is to say Counsayle and dylidence ¶ Aristotyle saythe that counsayle is a certayn inquysicyon proceding from one thynge to another dylygence is for to haue care and regarde vnto the thynge that a man hath to doe And these two Vertues that is to say Dylygence and Prudence may be compared to the Ante the whyche is a lytle Beaste hauing great solycytude and care to gatherin Sommer that thyng whearevpon he maye lyue in Winter remembrynge hym selfe of the time passed knowing the time presente And prouydynge for the time to come ¶ Salamon saythe that the Ante hath suche maner in him selfe that all the grayn and corne that he gathereth to gyther in the Sōmer for hys lyuinge in the Wynter he dothe cleaue it by the myddes to the intente that it doe not burgen and sprynge ¶ Dauyd saythe that the begynnynge of Wysdome is to feare and dreade God ¶ Salamon sayth that Wysdome is better and more worth then the ryches of the worlde for no ryches maie be compared to saygenes and Wysdome ¶ Tulle saythe that the wyse man oughte neuer to saye I wolde not haue thought it that suche a thing shoulde haue chaunced so for the wyse man dothe not doubte but hath alwaies a sure trust and doth prouyde for daungers to come ¶ Sydrac sayth that good wynes and meates comforts and reioyces the body of man but aboue al thinges

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