[262] I have already explained this word to signify adultery. The latter form appears to have been little used by old writers (though it occurs in the Rule of Reason, 1551, 8vo. by Thomas Wilson). Thus in Paynel's translation of Erasmus De Contemptu Mundi,1533, fol. 16, we find—"Richesse engendre and brynge forth inceste and advoutry."
"Hobs. Mass, they say King Henry is a very advoutry man.
"King. A devout man? And what King Edward?"—
Heywood's Edward IV. Part I. 1600.
[263] Orig. and Singer read opteyned.
[264] Orig. and Singer read wordlye.
[265] Give attention.
[266] "The covetous man is servaunt and nat mayster vnto riches: and the waster will nat longe be mayster therof. The one is possessed and doth nat possesse; and the other within a shorte whyle leueth the possession of riches."—Erasmus De Contemptu Mundi, 1533, fol. 17 (Paynel's translation). So also, in the Rule of Reason, 1551, 8vo, Wilson says:—"Is a covetous man poore or not? I may thus reason with my self. Why should a couetous man be called poore, what affinitie is betwixt them twoo? Marie, in this poynct thei bothe agree, that like as the poore man ever lacketh and desireth to have, so the covetous manne ever lacketh, wantyng the use of that whiche he hath, and desireth styl to have." "To a covetous ma he (Pythagoras) sayde:—"O fole, thy ryches are lost upon the, and are very pouertie."—Baldwin's Treatise of Morall Phylosophie, 1547.
[267] Conjured.
[268] Orig. reads no meat of.