Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	faith_n	lord_n	temperance_n	848	5	10.7366	5	false

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

the causes of any man he doth repute him selfe a straunger in thys world and thynketh alwaies to departe from it he doth well and geueth good example to other to doe wel for he forbideth y e euyll doth kepe him from it to his power all his dedes his sayengs be concordable and very pacyently doth suffre endure the iniuries and opprobryus wordes spoken against him without takinge any venegeaunce the wyse manne is alwayes in one minde and courage he is not in diuers opynions he wil not be letted for no maner of thynge to tell the trueth And he is verye Charytable And of thys speaketh the holye Scrypture sayenge Homo sanctus et sapience manet sicut Solstultus sicut luna ¶ How temperaunce is one of the flowers of Prudence And how he that hath it in hym maye resiste and withstande many euils after the saienges of the wise men in y e chapter going before ¶ The .v. Chapter I Emperaunce is a flower of Prudence for of Prudence descendeth commeth temperaunce Temperaunce dothe moderate the Vyces maketh the vertues perfecte Temperaunce is a fyrme and a stable auctoritie and power the which doth moderate refraine the will of the heart and courage And this noble vertue of temperaunce maye be compared to the Camell for the Camell is a Beaste of suche nature that he wold go two hundreth miles to haue the naturall companie of the femall And then after that he hath suche temperaunce in him that he being with his mother or Systers wyll neuer touche them for no maner of thynge ¶ Tulie sayth if thou haue temperaunce thou wilt vse measure in al thyng and wyll forsake vaine pleasures and volupteousnes ¶ Senec saith that a man cannot haue a better nor a greater power auctorytie then to haue the power of hym selfe ¶ Senec saith that a man can not haue a better nor a greater power and auctorytie then to haue the power of hym selfe ¶ Socrates saith that it is a greater and a more vertuous thyng for a man to vanquyshe and ouercome his wyll then to vanquyshe hys enemye ¶ Plato saythe that he shall euyll ouercome his enemie that can not ouercome him selfe And saith that he is to be praised and honoured whych hath temperaunce in his liuing moreouer he sayth that there is fyue maner of temperaunce The fystre is to be chaste in yong age Merye in olde age Measure in haboundaunce of Ryches gentle and humble in prosperitie pacyent in aduersity Temperaūce is power of reason agaynst Lecherye and agaynste all other vyces and synnes ¶ Tulle sayth that this vertue of temperaunce is the apparell and adournemente of life and abusing of all tribulacions ¶ Orace saith eschewe the delite pleasure of the fleshe for y e pleasure is very euyll wherof the ende is ful of sorowe Of this vertue of temperaunce decende and come manye vertues that is to saye Measure shame abstynēce honestie chastitie Temperaunce is a vertue whiche refrayneth the proude men ¶ Saint Austin saith that the vertue of temperaūce refraineth concupiscence which is contrary to vs doth trouble vs in the faith of oure lord of this speaketh the Apostle S. Peter in his first epistle saieng ¶ Obseord vos tanquam aduenas 〈◊〉 regrinas abstinere vos a carnalibus desideriis que melitant aduersus animam ¶ Howe distemperaunce is contrarie to temperaunce And how it is the pryncypall cause of all euyll ¶ The .vi. Chapter DYstemperaunce foloweth the wyll as it commeth ¶ Plato saythe that there is no worse vyce in the world then dystemperaunce for of it commeth and desendeth all maner of euyll ¶ Varro sayth that he whyche foloweth and pleaseth hys wyll cannot be without vyce and synne ¶ Senec saythe that it is a meruayle if ryches do come to any person and dure with hym if he be wilfull ¶ Socrates saithe he that wyl folowe hys wyll hys ende cannot be but shame and rebuke ¶ Example of Dystemperaunce ¶ The .vii. Chapter OF Dystemperaunce it is rede in the lyfe of Fathers that there was a mayden called Ianselme which alwaies had ben chaste and of honest conuersasion And she being one day amongest other women whyche did speake of the pleasures of Lecherye did purpose in her mynd to proue if y e pleasures were so greate as she had harde them say And thervpon she dyd sende for a yonge man whyche aforetimes had desired to haue his pleasure of her And he came to her in cōclusion medled bodely with her And socontinued a great space in taking theyr pleasures togither And afterwarde on a certayne day this yonge woman dyd remembre the great ordre and vylenes of this sinne of Lecherye And the offence that she had made vnto oure lorde God And did remembre see also by y t reason of a litle distemperaūce she had lost her virginitie the whiche she could neuer recouer againe for y e which thing she was so troubled and vexed in her minde And had such distemperaūce in her selfe that she did hange her selfe by the necke And so ye maye see that dystemperaunce is an euyll a daunrous vyce ¶ How the auctour speaketh of Loue of Beneuolence of deliberacion And how of Loue he maketh foure Chapters ¶ The .viii. Chapter LOue Beniuolence and Deliberacion be as one thinge after the sayeng of Sainte Thomas in his sūme And that the fyrste mouynge of all maner of Loue is the knowledge For Saynte Angustin saith that a man can not loue anie thing if he first haue not the knowledge of the same And thys knowledge descendeth and commeth of the fyue corporall sences and wyttes of the persons as the eyes vnderstandynge and hearynge of the Eares smell of the Nose taste of the Mouthe and touchynge of the Handes or of the Sence and Wytte whyche hathe vnderstandinge by Imaginacyon And this knowledg is the first mouinge and felinge of Loue but the moste parte commeth of the Eies after the sayenge of Aristotyle for first y e wil of persons by this knowledge of the memorie dothe tourne into pleasure into Imaginacion And by this pleasure is moued the desyre of hearte in desyrynge that thynge that dothe please it And this pleasure gyuethe hope trust to the hearte to haue the said thynge ¶ Aristotle saythe that of this procedeth the souerine vertue of loue the which is foundacyon and gide of all other vertues ¶ Saynte Thomas sayth that no vertue maye be without loue And sayth that in loue ther muste be ordre fyrste a man ought to loue God aboue all thynges And then hym selfe then his Father and mother And then hys wife or the wyfe her husbande then to loue euerye man after hys estate and degre And to loue better good persons then euil ¶ Saynte Augustyne saythe that thou ought to loue thy selfe but not thy vyces

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

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 his glorye to the whiche the Father the Sonne and the holy Ghost bring vs all Amen FINIS ¶ Here endeth the Booke of Wysdome after the sayenges of auncient Phylosophers and other noble wise mē Lately translated out of French into Englishe And here so 〈…〉 eth the Table Here begynneth the Table of thys Booke FIrste the Auctoures names Follio 2 The Prologue fol 3 ¶ The auctoure shew how a man or a womā oughte to be adorned with vertues And how that Prudēce ought chiefly and fyrst of all rule and gouerne the creatures The fyrst Chapter Follyo 5 Howe prudence is cheefe buckler defence of all vertues of the greate goodnes that may come of the same to al persons after the auncient Phylosophers The second chapter fol 6. Example of the vertue of prudence The thyrd chapter fol 11. How Folie is contrary to prudence And how Folie is deuided into manye partes of the man Also the maner to knowe the folie by the dedes and the wyse man by hys workes The .iiii chapter fol. 13. Howe Temperance is one of the Flowers of Prudence And howe he that hathe it in hym maye resyste and withstand many euylles after the say enges of the wise men in the chapter going before The v. chapter fol 16. Howe Dystemperaunce is contrarye to Temperaunce And howe it is the pryncypall cause of all euyll The vi chapter fol 18. Example of Dystemperaunce The vii chapter fol 19. How the Auctour speaketh of Loue of Beneuolence and of delyberacion how of loue he maketh iiii chapters The .viii. chapter fol. 19. Howe the loue of God is the loue aboue al loues that dureth the longest And that without the whiche the creatures can not be satysfyed nor contented The .ix chapter fol. 21. Howe the loue of father and mother with other parentes commeth what reuerence and honoure we oughte to giue to oure father mother And the maner to loue hys wyfe and children to correct leade them in this world The r chapter fol 23. Of the loue of compaignons friendes and how to entertaine it The xi chapter fol 26. How the loue of concupicence commeth to men and women and of the great daunger that do chaunce come of the same The .xii chapter fol 29. Example of the vertue of Loue. The xiii chapter fol 30. How Enuy is contrary to the vertu of Loue and what enuy is and also of the paine that the enuyous man beareth in hym self The xiiii chap fol 32 Exāple of enuy The xv chap fol 33 How a man ought to take gladnes Ioy and of what thing and what gladnes or Ioy is The xvi chap fol 34. Howe heauines is contrary to gladnes how the wise man ought neuer to put any in his hearte wherof heauines and mellancholly may be engendred The xvii chap. fol 35 How mellancholly is daungerous and what is mellancholly and how it causeth many to fall in great trauaile paines miseries consequentlye in great pouertie The xvii chap fol 36. Exāple of heauines or pensiuenes The xix chap fol 39 How the vertue of peace ought to be mayntayned kepte and of the great goodnes that cōmeth of the same and what peace is The xx chapt fol 40 How Ire is contrarye to peace and what Ire is how it doth destroy and waste the vertues and bodies of them that be entangled with the same and of the euyll that dothe come of it The xxi chapter fol 41 Exāple of Ire The xxii cha fol 43 Of chastytye how she ought to be withholden obserued kept the perils that the wise shuld flie for feare to lease such vertu The xxiii chap fol 45 Example of the vertue of Chastytie The xxiiii chap fol 46 How lechery is contrary to chastity in how many sortes it is deuided thē is shewed the daūgers that come therof as well to the bodyes of men as to theyr soules The xxv chap fol 48 Of force or strength what it is the maners and comparisons of the same and who may be called stronge and of those also whych be alwayes stronge The xxvi chap fol 50 How pacience causeth a mā to beare easelye the paines trauailes of thys world and how many sortes therbe of pacyence The xxvii chap. fol 52. How feare and dread be contrarye to strēgth valliantnes what feare is who those be that be feareful for what cause The xxviii chap fol 53. Of suerty how many maners ther is therof how feare and suertye doe striue togither by dyuers languages The xxir chap fol 57. How the wise man ought to doubt how by doubte feare many times the mē becōe vertuous The xxx cha fo 60 How good Fame oughte to go afore men of the goodnes that commeth of the same The xxxi chapt fol 63. How glotony is a daungerous vyce of the great euill that cōmeth therof to the bodies of mē how the vertues of men be distroyed and corrupte by the same The xxxii chap fol 64. How abstinence is that wherof glotony is consumed and by the goodues that is therin and that may come ther of The xxxiii chap fol 65 How Constancie Inconstancie be dyfferent how constancie is a noble vertue and what Inconstauncye is The xxxiiii chap fol 66 Of the vertue of noblenes of courage of men and howe the men be ofte tymes praysed by reason of the same The xxxv chap fol 67 Example of Noblenes of Courage The xxxvi chap fol 68 Of vainglory how many maners there is therof howe vainglory is to be dispraised The xxxvii chap fo 68 Example of Vayne glorye fol. 69. How Iustice ought to be done how it is y t thing that doth measure al thinges vpon earth The xxxix chap fo 70 Exāple of Iustice The xl chap fo 72 How Iniustice or wrong is contrarye to Iustice and how many maners therbe of Iniustyce howe Iniustyce demaundeth vengeaunce afore god The xli chap fol 74 Example of Iniustyce The xlii chap fol 76 Of Loyaltye and by Loyaltye the person is greatlye praysed The xliii chap fol 77 Of falsehed what it is of the difference that is betweene suspycion and Ielousye and treason and malyce The xliii chap. fol 78. Exāple of falshehed The xlv cha fo 80 How trueth is to be cōpared by reason to the perdryche how truethe is that thing which iustyfieth the man afore al persons The xlvi chap fo 81 Example of the vertue of Verytye The xlvii chap fol 82 How lyeng is an euyl vice the maners to eschewe it and in what sorte and whyche is euyll Lyenge The xlviii chap fol 83 What mercye is of the operacyon of the same how mercy is that wher by a man obteyneth the loue of God The xlix chap fol 84 Example of mercy The l cha fo 86. Of Crualtie howe many sortes be therof and of the greate