P. 272, line 30. The voice of one crying in the wilderness; a voice making paths straight; a voice lowering hills, raising valleys; a voice converting roughnesses into smooth ways.

39. Mount Fiery.

- last line. Instruction for the great.

1. That there is no such greatness as to have the life high and elevated and the mind humble.

13.

21.

nor ever things

Equal will be

that is fairer, child, Equality to honour.

24. To no one thyself ever for race's nobility prefer, nor think inferior to thee any who are more obscure and of lower note. Our religion knows not how to accept persons, nor conditions of men, but looks at the mind of each, and pronounces him slave or noble from his manners.

No higher had he than a needy man.

280, 8. It shall glorify me,-the dragons and the ostriches. 14. Charity from pure heart and faith not feigned suffices, but whatever is over and above is evil.

281,

""

37. For many are his foes, and all intent

To slay him ere he reach his home again.-(Cowper.) 37. Hard is't to wealth not morals to betray,

And,-many Crosi conquer'd,-Numa be.

40. For a great patrimony is a great temptation. 282, 5. Such rich men's names in the Gospel are not written, because neither in the book of life are they found. 10. A certain

40. For I can by no means be brought to believe that our ancestors, those considerate and wise men, decreed to empty riches such an honour as this, which was due only to virtue and splendour of race.

283, 13. But meanly born, and not so rich as good, Esteem'd and loved by all the neighbourhood.

(Dryden.)

19. I would he had left this contempt of money to his
family.
41. A speech worthy of death, and tending to equaliza-
tion of goods; than which plague what can be
greater? For commonwealths and states have
been constituted principally to keep their own.
For although men were gathered together under
the guidance of nature, yet they sought the de-
fences afforded by cities, in the hope of preserving
their own goods.

20. Living merchant-like.

12. Did not he come out as superior in glory as he was inferior in respect of house?

P. 286, line 15. Regard is to be had to family substance, which it is disgraceful to suffer to be wasted.

287,

15. Nought does that help the runner: the palm is not given to nobility, but to running.

31. Nor is there other way of arriving at true nobility than by obedience; for, by how much the race is nobler, by so much is the neck more flexible.

288, 5. Brother Fly.

14. The master of ease in dogma, not in morals.
16. It is when one loves and fears God so little, and
remembers Him so little, that because one thus
makes as it were no account of Him one does no
good for Him or His love, and hence is slothful
and negligent, and not half slothful in seeking
one's pleasure and ease. Certes, it is great sin to
be slothful in well doing. For it is found in the
Scripture that if a person had never sinned, nor
ever should sin, and should do no good, but so let
the time pass, he might go to hell.

42. A family renowned over the whole world. 289, 9. Noble, as coming from old stock of sires, But still in Christ more noble by desert.

22

35. External are these manners.

38. To whatever department of memorable examples I turn, will I nill I, I must stick at the name of the Scipios.

290, 5. O thou who, tho' by race thou be so great, Excell'st it by thy life's nobility!

9. O Lord, free me from these chains.

21. That what from race is ta'en to virtue's given.

P. 291, line 14.

18.

CHAPTER IX.

THE ROAD OF HONOUR.

Without pomp of tribunals, without ministry of officials.

The man's small patrimony, manners restrained by temperance, few dependants, house shut to ambition, paternal race's one statue.

292, 8. For woe to those who forsake straight paths to walk in those of darkness. Woe to these who are glad of evils and rejoice in an evil custom, whose ways are awry and crooked, and their courses bending, that thou be far drawn back from the straight path and removed from a just mind.

15. Decline not to the right nor to the left: turn back thy foot from the evil way; for the Lord knoweth the ways which are on the right, but those on the left are perverse.

293, 5. If we ought to seek honour.

8. Seeking glory one of another.

10. If yet men to please I wished, Christ's servant I

could not be.

27. For there is no greater iniquity than that any man should wish to glory not in God but in himself. 295, 9. Vain is altogether that hope; and this confounds it, that charity is wanting.

296, 10. He's lost his arms who virtue's place hath left, And still in heaping wealth makes haste and 's whelm'd.

14. Where now shall I secrete these num'rous stores ?

20. Farewell whoe'er is such!

(Cowper.)

22. But I both honour and men's friendliness

Than many mules and steeds would sooner choose. 26. O eternal manners, which presented so great deeds with honour only; and, while they set off other crowns with gold, would not put a price on the safety of a citizen; clearly professing a man ought not to be saved for sake of gain.

35. Great is the security of heart, to have nothing of worldly desire.

1. Better is good name than many riches.

13. He hath robbed me of my glory, and taken away

the crown from my head.

P. 297, line 28.

who a fair chronicler will wish?

I know not: men no more, as erst, for good
Long to be praised, but are subdued by gain.
Each, hand in bosom, whence he'll bring the cash
Looks out.

298, 9. Partly I think it to be approved, partly to be guarded

against.

27. Before the Lord.

last line. If I have not charity, I am nothing.

299, 19. Justly all things dost thou dispose, and with great regard dost thou dispose us.

300,

301,

302,

9. Neither declining to right or left, let them neither
forsake conscience for fame, nor yet fame for con-
science.

11. Glory, gain'd honour, goodness, faith appears,
While, too, the Duke's fair fame, all true, abides :
So he who still to virtue firm adheres,
Fears no uncertainty that next betides.
28. Courage for thus preserving justice' light,
Many the words of men thou mayst avoid.

3.

ah!

There's not of mortals who may free be call'd. 26. Stand with head stiffen'd, very like a coward. 28. And his tongue among princes spoke wisdom. 36. With rich men do not flatter, and before grandees do not willingly appear.

303, 32. Three Cæsars to have pleased is no mean praise. 39. How lowly wast thou, ev'ry right-hand grasping! 40. Changing to other manners.

304,

305,

Who does great things should not his manners change.

the straight path

Cutting of words

17. Nor I, nor, as they say, he that begat me.
19. But I, with most religious man brought up,—

Chiron,-learn'd simple manners to adopt.

25. By a method far from Roman, with deceit and guile, he made the attack.

29. A most illustrious youth, and, what in a man treading the broad ways of the world is difficult to find, with sweetness of manners, conspicuous also for their sincerity.

34. Habits of truth with an inviting tongue.

37. No, if the falsehood profit with it brings.
39. In deceits well-skill'd.

306, 3. If guile he calls a sin, we both have sinn'd.

25. A guileful thing, whichever way you take him,

Man's born to be.

last line. Christ our Pasch is sacrificed, alleluia: therefore let us feast in azymes of sincerity and truth.

P. 307, line 5. Unspotted,-unblemished, without wrinkle. 17. Praiseworthy are the simple in that they study never to speak falsely, but must be warned sometimes to keep in what is true. For, as falsehood hurts him that is always speaking, so sometimes to certain persons true things heard have been injurious. 37. Thy shadow shall protect me, their lie shall cover them.

308,

T

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دو

دو

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41. Come to me, all who toil and are burdened, and I will refresh you.

42. Let her think lying a sacrilege.

3. For as long as breath remains in me, and the spirit of God in my nostrils, my lips shall not speak iniquity, nor my tongue meditate a lie.

9. But a holy man, that he may perfectly cleave to truth, allows himself neither with design nor in haste to lie.

17. Nought great to have done do I remember; of this,
however, I have taken care since I confessed our
Saviour's name in persecution, that after confes-
sion of the truth no lie should proceed out of my
mouth.

20. Not to keep guile in heart, nor give a false peace.
25. Doubtful, ambiguous, or obscure words, speech pur-
posely perplexed and uncertain, did he always
detest as barbarous arts and tricky coverings for a
lie, and the destruction of human faith and society;
and showed by his example, as an illustrious cul-
tivator of truth, how great a difference there is
between prudence and cunning.

32. For he knew the elements could more easily be
changed than Landrada lie.

309, 10. For it is wickedness for him who devotes himself to truth to be in any thing deceitful, and thus depart from that truth he follows.

و,

20. Who despises little things falls by degrees.
30. The mouth which lies may kill the soul.

310, 11. It is to be declared that without doubt all lying is

311,

sin; and so essential to the lie itself is its sinfulness, that in no way, for no end, by no dispensation human or divine, can it become right.

17. What is in itself evil of its nature, can by no means be good,-whence all lying is sin.

24. But to eternal salvation no man is to be led by the assistance of a lie.

25. But, whoever thinks there is some kind of lie which is no sin, he will basely deceive himself while he reckons himself an honourable deceiver of others. 25. Prudently indeed, and yet keeping clear of a lie. last 2. Something elevated and lofty; nought fearing, to no one yielding, always unconquered.