The rule and exercises of holy living. In which are described the means and instruments of obtaining every vertue, and the remedies against every vice, and considerations serving to the resisting all temptations. Together with prayers containing the whole duty of a Christian, and the parts of devotion fitted to all occasions, and furnish'd for all necessities.

Sect. 4. Of Humility.

HUmility is the great Ornament and Jew∣el of Christian Religion; that whereby it is distinguished from all the wisdome of the world; it not having been taught by the wise men of the Gentiles; but first put into a discipline, and made part of a religion by our Lord Jesus Christ, who propounded himselfe imitable by his Disciples so signal∣ly in nothing, as in the twinne sisters of Meeknesse and Humility. Learne of me for I am meek and humble, and ye shall finde rest unto your souls.

For all the World, all that we are, and all that we have; our bodies and our souls, our actions and our sufferings, our conditions at home, our accidents abroad, our many sinnes, and our seldome vertues are as so many argu∣ments to make our souls dwell low in the deep valleys of Humility.

Arguments against Pride by way of Consideration.

1. Our Body is weak and impure, sending out more uncleannesses from its several sinkes then could be endured if they were not neces∣sary and natural: and we are forced to passe that through our mouthes, which as soon as we see upon the ground, we loathe like rot∣tennesse and vomiting.

2. Our strength is inferiour to that of many Beasts, and our infirmities so many that we

are forced to dresse and tend Horses and Asses, that they may help our needs, and relieve our wants.

3. Our beauty is in colour inferiour to many flowers, and in proportion of parts it is bet∣ter then nothing. For even a Dog hath parts as well proportion'd and fitted to his pur∣poses, and the designes of his nature, as we have: and when it is most florid and gay, three fits of an ague can change it into yellownesse and leanness, and the hollowness and wrinkles of deformity.

4. Our learning is then best when it teaches most humility: but to be proud of Learning is the greatest ignorance in the World. For our learning is so long in getting, and so very imperfect, that the greatest Clerke knowes not the thousand part of what hee is ignorant; and knowes so uncertainly what he seemes to know, and knowes no other∣wise then a Fool, or a Childe, even wha•• is told him, or what he guesses at, that except those things which concerne his duty, and which God hath revealed to him, which also every Woman knowes so far as is necessary; the most Learned Man hath nothing to bee proud of, unlesse this be a sufficient argument to exalt him, that he uncertainly guesses at some more unnecessary things then many others, who yet know all that concernes them, and minde other things more ne∣cessary for the needs of life and Common∣wealths.

5. Hee that is proud of riches is a Foole. For if he be exalted above his Neighbours because hee hath more gold, how much inferiour is hee to a Gold Mine? How

much is he to give place to a chain of Pearl, or a knot of Diamonds? For certainly that hath the greatest excellence from whence he de∣rives all his gallantry and preheminence over his Neighbours.

6. If a man be exalted by reason of any excellence in his soul, he may please to re∣member, that all souls are equal; and their differing operations are because their instru∣ment is in better tune, their body is more healthful, or better tempered: which is no more praise to him, then it is that he was born in Italy.

7. He that is proud of his birth is proud of the blessings of others, not of himself: for if his parents were more eminent in any cir∣cumstance then their Neighbours, he is to thank God, and to rejoyce in them; but still he may be a Fool, or unfortunate, or deform'd; and when himself was born, it was indiffe∣rent to him whether his Father were a King or a Peasant; for he knew not any thing, nor chose any thing: and most commonly it is true, that he that boasts of his Ancestors, who were the founders and raisers of a Noble Fami∣ly, doth confesse that he hath in himself a lesse vertue and a lesse honour, and therefore that he is degenerated.

8. Whatever other difference there is be∣tween thee and thy Neighbour, if it be bad, it is thine own, but thou hast no reason to boast of thy misery and shame: if it be good, thou hast received it from God; and then thou art more obliged to pay duty and tribute, use and principal to him: and it were a strange folly for a man to be proud of being more in debt ••hen another.

9. Remember what thou wert before thou wert begotten? Nothing. What wert thou in the first regions of thy dwelling, before thy birth? Uncleannesse. What wert thou for ma∣ny years after? Weaknesse. What in all thy life? A great sinner. What in all thy excel∣lencies? A mere debter to God, to thy parents, to the earth, to all the creatures. But we may if we please use the method of the Platonists, who reduce all the causes and arguments for humility which we can take from our selves, to these seven heads. 1. The spirit of a man is light and troublesome. 2. His body is brutish and sickly. 3. He is constant in his folly and errou••, and inconstant in his manners and good pur∣poses. 4. His labours are vain, intricate, and endlesse. 5. His fortune is changeable, but sel∣dome pleasing, never perfect. 6. His wisdom comes not till he be ready to die, that is, till he be past using it. 7. His death is certain, alwayes ready at the door, but never far off *. Upon these or the like meditations if we dwell, or frequently retire to them, we shall see nothing more reasonable then to be humble; and nothing more foolish then to be proud.

Acts or offices of humility.

The grace of humility is exercised by these following rules.

1. Think not thy self better for any thing that happens to thee from without. For al∣though thou mayest by gifts bestowed upon thee be better then another, as one horse is better then another, that is, of more use to others; yet as thou art a man, thou hast no∣thing to commend thee to thy self, but that

onely by which thou art a man; that is, by what thou choosest and refusest.

2. Humility consists not in railing against thy self, or wearing mean clothes, or going softly and submissely; but in a hearty and real evil or mean opinion of thy self. Believe thy self an unworthy person, heartily, as thou believest thy self to be hungry, or poor, or sick, when thou art so.

3. Whatsoever evil thou sayest of thy self be content that others should think to be true: and if thou callest thy self fool, be not angry if another say so of thee: For if thou thinkest so truely, all men in the world desire other men to be of their opinion; and he is an hy∣pocrite that accuses himself before others, with an intent not to be believed. But he that calls himself intemperate, foolish, lustful, and is angry when his neighbours call him so, is both a false and a proud person▪

4. Love to be concealed, and little esteem∣ed: be content to want praise, never being troubled when thou art slighted or under∣valued: for thou canst not undervalue thy self, and if thou thinkest so meanly as there is rea∣son, no contempt will seem unreasonable, and therefore it will be very tolerable.

5. Never be ashamed of thy birth, or thy parents, or thy trade, or thy present imploy∣ment, for the meannesse or poverty of any of them: and when there is an occasion to speak of them, such an occasion as would invite you to speak of any thing that pleases you, omit it not; but speak as readily and indifferently of thy meannesse, as of thy greatnesse. Primislaus the first King of Bohemia kept his countrey shooes alwayes by him, to remember from whence

he was raised: and Agatho••les by the furni∣ture of his Table confessed, that from a Pot∣ter he was raised to be the King of Sicily.

6. Never speak any thing directly tend∣ing to thy praise or glorie: that is, with a purpose to be commended, and for no o∣ther end. If other ends be mingled with thy honour, as if the glory of God, or charity, or necessity, or any thing of prudence be thy end, you are not tyed to omit your discourse, or your designe that you may avoid praise, but pursue your end, though praise come along in the Company. Onely let not praise be the designe.

7. When thou hast said or done any thing for which thou receivest praise or estimation, take it indifferently, and return it to God, reflecting upon him as the Giver of the gift, or the blesser of the action, or the aid of the designe: and give God thanks for making thee an instrument of his glory, or the bene∣fit of others.

8. Secure a good name to thy self by li∣ving vertuously and humbly: but let this good name be nursed abroad, and never be brought home to look upon it: let others use it for their own advantage: let them speak of it if they please, but do not thou at all use it, but as an instrument to do God glory, and thy neighbour more advantage. Let thy face like Moses shine to others, but make no looking glasses for thy self.

9. Take no content in praise when it is offered thee: but let thy rejoycing in Gods gift be allayed with feare, lest this good bring thee to evill. Use the praise as

you use your pleasure in eating and drinking: if it comes, make it do drudgery, let it serve other ends, and minister to necessities, and to caution, lest by pride you lose your just praise which you have deserved; or else by being praised unjustly, you receive shame into your self, with God and wise men.

10. Use no stratagems and devices to get praise. Some use to enquire into the faults of their own actions or discourses on purpose to hear that it was well done or spoken, and without fault: others bring the matter into talk, or thrust them∣selves into company, and intimate and give occasion to be thought or spoke of. These men make a bait to perswade themselves to swallow the hook, till by drinking the waters of vanity they swell and burst.

11. Make no suppletories to thy self, when thou art disgraced or slighted, by pleasing thy self with supposing thou didst deserve praise, though they understood thee not, or enviously detracted from thee: neither do thou get to thy self a private theatre and flatterers, in whose vain noises, and phantastick praises thou mayest keep up thy own good opinion of thy self.

12. Entertain no fancies of vanity and pri∣vate whispers of this Devil of pride: such as was that of Nebuchodonosor; Is not this great Babylon which I have built for the honour of my name, and the might of my majesty, and the power of my king∣dom? Some phantastick spirits will walk alone, and dream waking, of greatnesses, of palaces, of excellent orations, full theatres, loud ap∣pl••uses, sudden advancement, great fortunes:

and so will spend an hour with imaginative pleasure, all their imployment being nothing but fumes of pride, and secret, indefinite de∣sires, and significations of what their heart wishes: In this, although there is nothing of its own nature directly vitious, yet it is either an ill mother, or an ill daughter, an ill signe or an ill effect; and therefore at no hand con∣sisting with the safety & interests of humility.

13. Suffer others to be pra••sed in thy pre∣sence: and entertain their good and glory with delight: but at no hand disparage them or lessen the report, or make an objection: and think not▪ the advancement of thy brother is a lessening of thy worth. * But this act is also to extend further.

14. Be content that he should be imployed, and thou laid by as unprofitable; his sentence approved, thine rejected; he be preferred, and thou fixed in a low imployment.

15. Never compare thy self with others, unlesse it be to advance them and to depresse thy self. To which purpose we must be sure in some sence or other to think our selves the worst in every company where we come: one is more learned then I am; another is more prudent; a third, honourable; a fourth more chast; or he is more charitable, or lesse proud. For the humble man observes their good and reflects onely upon his own vilenesse; or con∣siders the many evils of himself certainly known to himself, and the ill of others but by uncertain report: or he considers that the evils done by another are out of much infirmity, or ignorance, but his own sins are against a clearer light; and if the other had so great helps, he would have done more good and lesse evil; or

he remembers that his old sins before his con∣version were greater in the nature of the thing, or in certain circumstances, then the sins of o∣ther men (So S. Paul reckoned himself the chiefest of sinners, because formerly he had acted the chiefest sin of persecuting the Church of God.) But this rule is to be used with this caution: That though it be good alwayes to think meanest of our selves, yet it is not ever safe to speak it, because those circumstances and considerations which determine thy thoughts, are not known to others as to thy self; and it may concern others that they hear thee give God thanks for the graces he hath given thee. But if thou preservest thy thoughts and opini∣on of thy self truely humble, you may with more safety give God thanks in publick for that good which cannot, or ought not to be concealed.

16. Be not alwayes ready to excuse every oversight, or indiscretion, or ill action: but if thou beest guilty of it, confesse it plainly; for vertue scorns a lye for its cover; but hide to a sin with it, is like a crust of leprosie drawn upon an ulcer: if thou beest not guilty (unlesse it be scandalous) be not over earnest to remove it: but rather use it as an argument to chastise all greatnesse of fancy and opinion in thy self; and accustome thy self to bear reproof pati∣ently & contentedly, and the harsh words of thy enemies, as knowing that the anger of an ene∣my is a better Monitor, & represents our faults or admonishes us of our duty with more hearti∣nesse, then the kindnes does, or precious balms of a friend.

17. Give God thanks for every weaknesse, deformity, and imperfection, and accept

it as a favour and grace of God, and an in∣strument to resist pride and nurse humility; ever remembring that when God by giving thee a crooked backe, hath also made thy spirit stoop or lesse vain, thou art more ready to enter the narrow gate of Heaven, then by being strait, and standing upright, and think∣ing highly. Thus the Apostles rejoyced in their infirmities, not moral, but natural, and accident∣al, in their being beaten and whipt like slaves, in their nakednesse and poverty.

18. Upbraid no mans weaknesse to him to discomfort him; neither report it to dispa∣rage him; neither delight to remember it to lessen him, or to set thy self above him. Be sure never to praise thy self, or to dis∣praise any man else, unlesse GODS glory, or some holy end doe hallow it. And it was noted to the praise of Cyrus, that a∣mongst his equals in age he would never play at any sport, or use any exercise in which he knew himself more excellent then they: but in such in which he was unskilful he would make his challenges, lest hee should shame them by his victory, and that himself might learn something of their skill, and do them civilities.

19. Besides the foregoing parts and actions, humility teaches us to submit our selves and all our faculties to GOD: To believe all things, to do all things, to suffer all things which his will enjoynes us; to bee content in eve∣ry estate or change, knowing we have deser∣ved worse then the worst we feel: And (as A∣nytus said to Alcibiades) he hath taken but

half, when he might have taken all: to adore his goodnesse, to fear his Greatnesse, to worship his eternall and infinite excellencies, and to submit our selves to all our superiours in all things according to Godliness: and to be meek and gentle in our conversation towards others.

Now although according to the Nature of e∣very grace, this begins as a gift, and is increased like a habit, that is, best by its own acts, yet besides the former acts and offices of humili∣ty, there are certain other exercises and consi∣derations, which are good helps and instru∣ments for the procuring and increasing this grace, and the curing of pride.

Meanes and exercises of obtaining and in∣creasing the grace of Humility.

1. Make confession of thy sins often to God; and consider what all that evil amounts to, which you then charge upon your self. Look not upon them as scattered in the course of a long life: now, an intemperate anger, then, too full a meal: now, idle talking, and another time impatience: but unite them into one continued representation, and remember, that he whose life seems fair, by reason that his faults are scattered at large distances, in the severall parts of his life, yet if all his errours and follies were articled against him; the man would seem vi∣tious and miserable: and possibly this exer∣cise, really applyed upon thy Spirit, may be usefull.

2. Remember that we usually disparage others upon slight grounds, and little in∣stances; and towards them one fly is enough to spoil a whole box of ointment: and if a

man be highly commended, we think him sufficiently lessened, if we clap one sin or folly, or infirmity into his account: Let us therefore be just to our selves, since we are so severe to others, and consider, that whatso∣ever good, any one can think or say of us, we can tell him of hundreds of base and unworthy, and foolish actions, any one of which were enough (we hope) to destroy anothers reputa∣tion: Therefore let so many be sufficient to de∣stroy our over high thoughts of our selves.

3. When thy Neighbour is cryed up by publike fame, and popular noises; that we may disparage and lessen him, we cry out that the people is a Heard of unlearned and ignorant persons, ill judges, loud trumpets, but which never give certain sound: let us use the same art to humble our selves, and never take delight and pleasure in publike reports, and acclamations of assemblies, and please our selves with their judgement, of whom in other the like cases we affirm that they are mad.

4. We change our opinion of others by their Kindnesse or unkindnesse towards us. If he be my Patron and bounteous, he is wise, he is noble, his faults are but warts, his vertues are mountainous: but if he proves unkinde or rejects our importunate suite, then he is ill natured, covetous, and his free meal is called gluttony; that which before we called civility, is now very drun∣kennesse, and all he speakes is flat and dull, and ignorant as a swine: This indeed is un∣just towards others, but a good instrument, if we turn the edge of it upon our selves: we

use our selves ill, abusing our selves with false principles, cheating our selves with lies and pretences, stealing the choice and ele∣ction from our wils, placing voluntary igno∣rance in our understandings, denying the de∣sires of the Spirit, setting up a faction against every noble and just desire; the least of which because we should resent up to reviling the in∣jurious person, it is but reason we should at least not flatter our selves with fond and too kinde opinions.

5. Every day call to minde some one of thy foulest sinnes, or the most shameful of thy disgraces, or the indiscreetest of thy actions, or any thing that did then most trouble thee, and apply it to the present swelling of thy spirit and opinion, and it may help to allay it.

6. Pray often for this grace with all humili∣ty of gesture and passion of desire, and in thy devotion interpose many acts of humility by way of confession and addresse to God, and reflection upon thy self.

7. Avoid great Offices and imploy∣ments, and the noises of worldly honour. For in those states many times, so many cere∣monies and circumstances will seeme neces∣sary, as will destroy the sobriety of thy thoughts. If the number of thy servants be fewer, and their observances lesse, and their reverences lesse solemn, possibly they will seeme lesse then thy dignity: and if they bee so much and so many, it is likely they will be too big for thy spirit. And here bee thou very carefull, lest thou bee abused by a pretence that thou wouldest use

thy great Dignity as an opportunity of do∣ing great good. For supposing it might be good for others, yet it is not good for thee: they may have encouragement in noble things from thee, and by the same instrument thou mayest thy self be tempted to pride and vanity: And certaine it is, GOD is as much glorified by thy exam∣ple of humility in a low or temperate con∣dition, as by thy bounty in a great and dangerous.

8. Make no reflexe acts upon thy owne humility, nor upon any other grace with which GOD hath enriched thy soul. For since GOD oftentimes hides from his Saints and Servants the sight of those excellent things by which they shine to others (though the darke side of the Lanterne be towards themselves) that hee may secure the grace of humility; it is good that thou doe so thy self: and if thou beholdest a grace of GOD in thee, remember to give him thanks for it, that you may not boast in that which is none of thy own: and consider how thou hast sullyed it, by handling it with dirty fingers, with thy own imperfections, and with mixture of unhandsome circumstances. Spi∣ritual pride is very dangerous, not onely by reason, it spoiles so many graces by which wee drew nigh to the Kingdome of GOD, but also because it so frequently creeps up∣on the spirit of holy persons. For it is no wonder for a Beggar to call himself poor; or a Drunkard to confesse that he is no so∣ber person: But for a holy person to be hum∣ble; for one whom all men esteeme a Saint, to fear lest himselfe become a Devil, and

to observe his own danger, and to discern his own infirmities, and make discovery of his bad adherencies, is as hard as for a Prince to sub∣mit himself to be guided by Tutors, and make himself subject to discipline like the meanest of his servants.

9. Often meditate upon the effects of Pride on one side, and Humility on the o∣ther. 1. That Pride is like a Canker, and destroyes the beauty of the fairest flowers, the most excellent gifts and graces: but Humility crownes them all. Secondly, That Pride is a great hinderance to the percei∣ving the things of GOD, and Humility is an excellent preparative and instrument of spiritual wisdom. Thirdly, That Pride hin∣ders the acceptation of our prayers, but Humility pierceth the clouds, and will not de∣part till the most High shall regard. Fourth∣ly, That Humility is but a speaking truth, and all Pride is a lye. Fifthly, That Humi∣lity is the most certain way to reall honour, and pride is ever affronted or despised. Sixth∣ly, That Pride turnd Lucifer into a Devil, and Humility exalted the Son of God above every Name, and placed him eternally at the right hand of his Father. Seventhly, That GOD resisteth the proud, professing open defiance and hostility against such persons, but giveth grace to the humble, * Grace and pardon, * remedy and relief against misery and op∣pression, * content in all conditions, * tran∣quillity of spirit, * patience in afflictions, * love abroad, * peace at home, * and ut∣ter freedom from contention and * the sin of censuring others, * and the trou∣ble of being censured themselves. For

the humble man will not judge his brother for the mote in his eye, being more troubled at the beam in his own eye; and is patient and glad to be reproved, because himself hath cast the first stone at himself, and therefore wonders not that others are of his minde.

10. Remember that the blessed Saviour of the world hath done more to prescribe, and transmit, and secure this grace than any other: his whole life being a great continued example of humility: a vast descent from the glorious bosom of his Father to the womb of a poor mayden, to the form of a servant, to the mise∣ries of a sinner, to a life of labour, to a state of poverty, to a death of malefactors, to the grave of death, and the intolerable calamities which we deserved: and it were a good designe and yet but reasonable, that we should be as humble in the midst of our greatest imperfecti∣ons & basest sins as Christ was in the midst of his fulnesse of the spirit, great wisdom, perfect life and most admirable vertues.

11. Drive away all flatterers from thy com∣pany, and at no hand endure them; for he that endures himself so to be abused by another is not onely a fool for entertaining the mockery, but loves to have his own opinion of himself to be heightned and cherished.

12. Never change thy imployment for the sudden coming of another to thee: But if mo∣desty permits or discretion, appear to him that visits thee the same that thou wert to God and thy self in thy privacy. But if thou wer•• walking or sleeping, or in any other innocent imploi∣ment or retirement, snatch not up a book to seem studious, nor fall on thy knees to seem devout, nor alter any thing to make him believe

thee better imployed then thou wert.

13 To the same purpose it is of great use that he who would preserve his humilitie, should choose some spiritual person to whom he shall oblige himself to discover his very thoughts, and fancies; every act of his and all his entercourse with others in which there may be danger; that by such an opennesse of spi∣rit, he may expose every blast of vain glory, every idle thought to be chastened and lessen∣ed by the rod of spiritual discipline: and he that shall finde himself tyed to confesse every proud thought, every vanity of his spirit, will also perceive they must not dwell with him, nor finde any kindnesse from him: and besides this, the nature of pride is so shameful, and unhandsome, that the very discovery of it is a huge mortification and means of suppressing it. A man would be ashamed to be told that he enquires after the faults of his last Oration or action on purpose to be commended: & there∣fore when the man shall tell his spiritual Guide the same shameful story of himself, it is very likely he will be humbled, and heartily a∣shamed of it.

14. Let every man suppose what opinion he should have of one that should spend his time in playing with drumsticks and cockle-shells, and that should wrangle all day long with a lit∣tle boy for pins, or should study hard and labour much to cozen a childe of his gauds, and who would run into a river deep and dangerous with a great burden upon his back, even then when he were told of the danger and earnestly im∣portuned not to do it: and let him but change the Instances and the person, and he shall finde that he hath the same reason to

think as bad of himself, who pursues trifles with earnestnesse, spending his time in vanity, and his labour for that which profits not; who knowing the laws of God, the rewards of ver∣tue, the cursed consequents of sin, that it is an evil spirit that tempts him to it, a Devil, one that hates him, that longs extreamly to ruine him, that it is his own destruction that he is then working, that the pleasures of his sin are base and bruitish, unsatisfying in the en∣joyment, soon over, shameful in their story, bitter in the memory, painful in the effect here, and intolerable hereafter, and for ever: yet in despite of all this, he runs foolishly into his sin and his ruine, meerly because he is a fool, and winks hard, and rushes violently like a horse into the battel, or like a mad man to his death. He that can think great and good things of such a person, the next step may court the rack for an instrument of pleasure, and admire a swine for wisdom, and go for counsel to the prodigall and trifling grashopper.

After the use of these and such like in∣struments and considerations, if you would try how your soul is grown; you shall know that humility like the root of a goodly tree is thrust very farre into the ground by these goodly fruits which appeare above ground.

Signes of Humility.

1. The humble man trusts not to his own discretion, but in matters of con∣cernment relyes rather upon the judge∣ment of his friends, counsellers, or spi∣ritual guides. 2. He does not pertinaciously

pursue the choice of his own will, but in all things lets God choose for him, and his Superi∣ours in those things which concern them. 3. He does not murmur against commands. 4. He is not inquisitive into the reasonableness of indifferent and innocent commands, but believes their com∣mand to be reason enough in such cases to ex∣act his obedience. 5. He lives according to a rule, and with compliance to publick customs, without any affectation or singularity. 6. He is meek and indifferent in all accidents and chan∣ces. 7. He patiently bears injuries. 8. He is alwayes unsatisfied in his own conduct, resolu∣tions, and counsels. 9. He is a great lover of good men, and a praiser of wise men, and a censurer of no man. 10. He is modest in his speech, and reserv'd in his laughter. 11. He fears when he hears himself commended, le••t God make another judgment concerning his actions than men do. 12. He gives no pert or saucy answers when he is reproved, whether justly or unjustly. 13. He loves to sit down in private, and if he may, he refuses the temptation of offices and new honours. 14. He is ingenuous, free and open in his actions and discourses. 15. He mends his fault and gives thanks when he is admonished. 16. He is ready to do good offices to the murderers of his fame, ••o his slan∣derers, backbiters and detractors, as Christ washed the feet of Iudas. 17. And is contented to be suspected of Indiscretion, so, before God he may be really innocent, and not offensive to his neghbour, nor wanting to his just and 〈◊〉〈◊〉 in terest

Notes

• A••ulel•••• de Dae∣mon. So∣cratis.
• 〈…〉〈…〉 & pro nihilo re∣pu••a••i. 〈…〉〈…〉.
• 〈◊〉〈◊〉 ••ill in ••obili••••do 〈◊〉〈◊〉 ••••g∣nosce pa∣rentado.
• G••i del ar••e sua se 〈◊〉〈◊〉 sempre 〈…〉〈…〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arrian. Epict. cap. 21. lib. 1.
• A••ter al∣teri sat•••• a••plum•• theatrum si••inus. ••atis u••••as satis u∣••••s. ••eue••.
• Ama l' a∣mico tuc•• con 〈…〉〈…〉 suo. In collo∣••••iis puc∣ri invisi a∣lus non fi∣••nt si non 〈◊〉〈◊〉 in ••isputars∣nnibus vistoriam semper obtinere laborent. Non n. tantum egregium est scire vlneere, sed etiam posse vinci pulchrum est, ubi victoria est demnosa. P••ut. ••e educ. liber.
• Nihil ita dignum est ••dro ut en∣ruin mores qui com∣pellanti∣••us se dif∣ficiles praebent. Plutarch.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arrim 〈◊〉〈◊〉
• ••abis ab∣••••••ne •• dix∣it Pytha∣goras. 〈…〉〈…〉 Ma∣gistratus ••er suffra∣gia fabis ••ata crea∣••antur. 〈◊〉〈◊〉.
• Mat. 11.25
• Iames 4.6.
• Iohn 13.15
• Assai ••om∣man••a chi 〈◊〉〈◊〉 di••ie ••••aggio.
• 〈…〉〈…〉 p••tientia o••••end t. S. Hier.