Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	example_n	solomon_n	thomas_n	3,260	5	12.4176	5	true

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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

❧ 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

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

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

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