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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	paul_n	plato_n	solomon_n	2,624	5	12.3862	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

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

to the vsage ond profyte of the deade bodyes but to the intente that the Caryon of the deade bodyes shoulde be taken oute of the syghte of the liuing persons Feare saythe thou shall be Poore Seurtye aunswereth there is no man poore but such as thynketh that he is poore Feare saythe Alas what shall I doe I haue loste my fryendes my wyfe my chyldren and all be deade Suerty aunswereth he is a Foole that wepeth or maketh any sorowe and lamētacyon for those y t be dead seinge that all muste dye the wyse man oughte neuer to take dyscomforte for the death of anye person nor of hys chyldren but he oughte to suffre it as pacyently as he doth loke for hys owne deathe and to take comforte in hym selfe And more to doubt and feare that whiche fortune ought to send hym ¶ Lucan sayth that feare of euyll chaunce or fortune dothe put the person in many great perylles But he is verye stronge that can suffre fearefull and doubtfull things For the man is knowen in his aduersyties ¶ Senec saythe that there be mothynges whyche doe feare vs then that do hurte vs. And we haue oft tymes more feare in the minde and thought of the courage then of the worke or dede And therfore a man of good courage ought not to haue feare afore the tyme for peraduenture that whereof he hathe feare shall neuer come Feare saythe thou shalbe exyled caste oute of thy countrey Suertye aunswereth the countrey is not for bydde me but the place for all that which is vndre heauen is my countrey as soone shal I find and haue my necessities in other countreies as in myne owne euery land is the countrey of a good man as the sea is the coūtrey of al fysshes In this maner feare dothe alwaies striue with Suertie neuer giueth good counsayle ¶ But Orace saythe the man that hath a free and good courage doth not doubte Feare for as it is afore sayd feare cōmeth of a feble heart And yet manye wyse men saye that there be manye thynges whyche a man oughte to Feare and doubte as is conteyned in the Chapter folowynge ¶ Howe the Wyse man oughte to doubte And howe by doubt and Feare many times the men become Vertuous ¶ The .xxx. Chapter THe Enemie of Hell ought to be doubted of euerye wyse man ¶ For Salomon saythe that happye is he whyche doubtteth and feareth the Enemye of Hell And that the manne oughte to beware of hym for if he doe he shall not nede to doubte any perill And thou oughte not to beware kepe the onelye from thy greate enemies but also from the leaste in the world ¶ Yet neuerthelesse Ouid saythe that a man ought not to be so doubtefull and fearefull that he make doubte of that thynge wherof no doubte is to be had ¶ Salomon saythe that a manne ought not to doubte hys enemy for hys subtyllytye aud crafte And if he be a Foole for his mischiefe and shrewdnesse And sayth that when thou shalt haue a fryende it is necessarye that thou be a fryende to hys fryendes And sayth keepe thy fryend aboue all thynges and considre the losse that thou shuld haue if thou dyd lese him For in lesinge thy fryend thou shal purchase and get manye enemyes And thou oughte to consydre and thynke that the least of thy enemyes is greater and of more power then thou arte ¶ Socrates saythe that the man whyche goeth about to get his enemyes dothe trauayle for his owne dystrucyon for he whych hath many enemyes ought to lyue alwaies in greate doubte and feare of hys lyfe And saythe that one of the greatest wyttes that a man maye haue is to knowe howe to make of hys enymye hys fryend And saith that thou ought not to repute thine enemy as a smale a lyght thinge for he maye hurte thee more then thou do thynke be he neuer so smal of power ¶ And Senec saythe that thyne enemyes be somtyme more profytable to thee then thy fryendes for thou doest keepe thee from fallynge into manye daungers and Folyes for feare of them and taketh paine to keepe thine owne for it is better to resyste and wythstand theyr wil and malyce And saythe that if it chaunce thee to speake wyth thyne aduersarye beware that thou doe not showe hym thy secrete for then thou should teache hym thy distruccyon ¶ Pythagoras saythe that if thou wylte dysprayse thine enemy shew alwayes countenaunce as thou woldeste him no maner of harme nor that thou art his enemye ¶ Salomon saithe beleeue neuer thyne enemye and if he do humble him selfe to thee yet doe not truste to him For if he see his time to doe thee displeasure he will neuer bee satisefyed of thy bloud ¶ Saynte Austyne saythe that as in warre the Soldiers be neuer no ther daye nor nyghte oute of theyr harnesse but alwayes in redinesse and specyallye when they be neare to theyr enemies So duryng thys lyfe we ought not to be voyd vnfurnysshed of vertues to the intent that we be not as he whyche hys enemye dothe fynd out of harnesse wherof the Gospell maketh mencion sayenge ¶ Dum fortis amatus custodit atrium suum in pace sunt omnia que passider ¶ Howe good Fame oughte to go afore men And of the goodnesse that commeth of the same ¶ The .xxxi. Chapter GOod Fame is a Noble Vertue and muche ought to be praised and ought to be preferred aboue all Rychesse for it is aprobate by the Lawe and by custome And knowe thou that for anye profyte of the world thou ought not to lease thy good fame for the profite that commeth of euyll renome and Fame is losse and not winninge ¶ Senec saithe that no man can showe in hym selfe but that which is in hym ¶ Saint Austin saithe that Ipocrysye is Treason ¶ Salomon saithe if thou wylte haue good renome and Fame flye and eschew the delites of the fleshe And in anothr place saithe if thou will be well renomed and Famed be not Lecherous ¶ Cato saythe that Lecherye and Coueytousnes be contrary to good renome and fame ¶ Arystotyle saythe that good Fame maketh the man to be verye clere and bright in this world and to bee acceptable in the presence of Prynces ¶ Senec saythe that the good Renome and Fame of the persons is feare of Synnes And saythe inforce thy selfe to haue good Fame for it shall endure longer wyth thee then all the treasures of the worlde ¶ Salomon maketh mencion ther of sayenge ¶ Curam habe de bono nomine magis enim per manebet tibi quam mille thesauri preciosi ¶ Howe Glotony is a daūgerous vice And of the greate euyll that commeth therof to the bodyes of men And howe the Vertues of men be distroyed and corrupte by the same ¶ The .xxxii. Chapter GLotōy is an inordynate desyre and wyl to