Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abide_v	great_a	zion_n	72	3	8.6900	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19072	Politique discourses upon trueth and lying An instruction to princes to keepe their faith and promise: containing the summe of Christian and morall philosophie, and the duetie of a good man in sundrie politique discourses vpon the trueth and lying. First composed by Sir Martyn Cognet ... Newly translated out of French into English, by Sir Edward Hoby, Knight.; Instruction aux princes pour garder la foy promise. English	Coignet, Matthieu, sieur de La Thuillerie, 1514-1586.; Hoby, Edward, Sir, 1560-1617.	1586 (1586)	STC 5486; ESTC S108450	244,085	262

Simmachus two very honorable personages shortly after he was serued at the table with a head of a fish which seemed vnto him to be the head of the same Simmachus loking a squint vpon him grinning with his teeth so with this fright conceit fel he sick and died Thrasibulus K. of the Iewes cōceiued such a greif in that he had slaine his brother without hearing his excuse that he died The like also befell to Aristobulus for murthering his brother Antigonus for sorow vomited vp his own bloud which was caste in the place where his brothers was spilt with a remorse of conscience died as Iosephus writeth And in thend of his history he telleth of a gouernor of Libia vnder the Romanes who with false surmises hauing made many be put to death to get their wealth was surprised with a sudden fright astonishment often cried out that the shadowes of such as he had caused to bee murthered apeared vnto him cast him self vpon his bed as if he had bin in tormēts fire in thend died his intrals gushing out of his body They which by wrong accusatiō caused Socrates to die not being able any longer to abide the publike hate which was carried vnto thē hong strangled thēselues The great Lord Soliman made his own son be strangled K Herod did the like vnto his and after that the truth was discouered they both too late sorrowed There is as much written of a K. of Spaine and of Cambises the K. of Persia who put his brother to death wherof ensued great alteration of state Mary of Aragon accused an Earle before the Emperor Otho her husband faining that he wold haue defiled her he was beheaded but the truth being afterwards discouered she was publikly burned Nicephorus writeth as much of the wife of Constantine the gret Sedechias caused Ieremy to be imprisoned who had told him the truth to keep him frō breaking his faith was led away captiue after his eyes were thrust out his childrē beheaded Conrad that writeth the chronicles of Magence saith of one Henry Archb. of the same Sea who to purge him selfe of a certaine charitie which was lent vnto him sent to Rome one Arnold whom he had highly aduanced but instead of excusing him hee aggreuated the matter to the ende that thorough presentes he might attaine vnto his maisters seat which he did compasse with his maisters owne monye and there vpon carried home with him as farre as Vnormes two Cardinals from Rome where he caused the sayde Archbishop to be deposed from his sea who appealed vnto God the most iust iudge Anon after one of those Cardinals miserably burst a two the other as franticke tore his handes in peeces with his teeth and so dyed And the sayde Arnold who had compassed the Archbishopricke by so lewd meanes was murthered by them of the Citie Ferdinand the fourth kinge of Castile caused twoo of his greatest Lordes of Spaine which had beene falsely accused to haue conspired againste him to leape downe from the top of a high towre they appealed before God before whom within thirty dayes they adiourned him to appeare and at the ende of thirty dayes the same king when men thought he was a sleepe was found dead It is also written of the great M. of the Templers that when he was vpon the point to be burned at Bourdeaux he adiourned Pope Clement the fift and king Philip the fayre to appeare before the throne of God to receaue iustice shortly after they both dyed So hath God alwaies beene accustomed to reuenge periuries and such as will shut their eares to the truth which ought to be consecrated onelye to heare what is iust good true and appertaining to his glory CHAP. 44. That we must auoide suites in law because of the lyinge and cautell of the practisers THe knowledge of the truth holdeth manye backe and keepeth them from embarking them selues amid the floudes of suites and seates of Petefoggers which are but the shoppes of falsehood deceat and counterfait lying thorough disguising and formality peruerting the vprightnes of a cause For as Demosthenes Anacharses sayd wisedom and eloquence without truth and iustice are a Panurgie that is to say a guyle or sleight such as we reade the slaues to vse in Comedies which still turneth to their owne domage and confusion And in truth the fashion which they hold in manye soueraigne and baser Courtes is but a kind of Sophistrie which casteth smooke and duste into the eyes of the iudges to the ende to couer lying and pilferie And we may say with Ecclesiasticus I haue seene the place of iudgement where was wickednes and the place of iustice where was iniquity It were also very requisite that Lawyers besides that God doth especiallye commaund them woulde obserue the preceptes of Plato repeated in Thucidides that in pleading they should not so much regarde to please men as to speake the truth to the end they shoulde neither charge their own consciences nor their clients knowing that wealth gotten with lying will neuer profite Salomon saide that the beginning of a controuersie is as when waters soking thorough a banke by little and little make a great breach or like Hidra who for euery head which was stroke off brought out seuen other Seneca found fault with the Lawyers of his time as also Tacitus did because they sold their lyes The Emperour Licinius termed them the plagues of a common wealth Apuleus named them Cormorantes because of their gredines Other termed them Harpies And Florus wryteth that when Varus was vanquished in Germany they put out the eyes of all the Lawyers which they could find and from some pulled out their tongue Frederic the third sayde thy defiled the place of iustice and equity making it a banke of deceat and cosinage S. Augustin in one of his sermons writeth that there is nothing so impudent as arrogancie and the babling of a Lawyer And Saint Ambrose saith that they deceaue the Iudges and gaine them by falshood and that they ought to repaye whatsoeuer they take againste the truth And S. Bernard sayde that they were the enemies of iustice ouerthrew the truth and gnawed like ratts And Origen called them swolne froggs which sell euen their very scilence rather encrease the charge more then the profit will auaile when they haue gained their cause And Ammian thought that it was as vnpossible to find out in all Asia a true Lawyer as a white Crow Tacitus writeth that there is nothing so saleable Cicero likewise complained that thorough them good lawes were corrupted And it is too notorious to see how many of them giue rashe and vncertaine counsell verye lewdly acquite them selues of their charge pleading onely vpon the superscription of their bagges or not loking halfe waye into them whence much iniustice hath proceeded Pausanias writeth that in

and engendreth within vs an amendment of life readie obedience and loue towardes God and our neighbour giueth vnto vs the hope of eternal life and of obtaining what we ask at Gods hands rendreth our conscience peaceable maketh vs to perseuere in the good giueth vnto vs a boldnes to addresse our selues to the throne of grace bringeth with it selfe a constancie and pacience in all aduersities and comforteth vs cleane remouing away all feare anguish vexation of minde For this cause God is called by S. Paul in the beginning of his second Epistle to the Corinthians The God of mercie and consolation And in the sixth to the Ephesians he doth exhort vs to take vpon vs the shielde of faith wherewith we may quench all the fierie dartes of the wicked CHAP. 3. Properties of the truth and how much it is requisite in a Prince and Clergie SAint Paul recommendeth this trueth vnto vs as an especiall and principall part of the armour required to be worne by a Christian Knight and as a bulwarke against all assaults And most excelent is that saying in the 8. chapter of the prophesie of Zecharie where hee exhorteth Euerie man to speake the trueth vnto his neighbour and as the bodie bereft of the soule is nought else then stinking carrion so man depriued of this trueth is no better then a verie infection and filthie carkasse For this cause Plato in his commonwealth ordained for a lawe that aboue all thinges the truth might be preserued And Xenophon bringing in a good Prince vnder the person of K. Cyrus requireth especialy that he be founde true This was also the first lesson which Aristotle taught Alexander the great And Isayah setteth downe a King to reigne in Iustice and a Prince to rule in Iudgement being as an hiding place from the winde and as a refuge for the tempest And a byshop of Cologne declared to Fredoric the Emperour that the bare worde of a Prince ought to be of as great weight as other mens othes and that the trueth ought to bee his chiefest ornament The aunsweare which Charles the fift Emperour made vnto such as would haue perswaded him by no meanes to sende backe Luther being come vnto him vnder his safe conduit is greatly praised saying that though the performance of promises were cleane banished the face of the earth yet it should be kept by an Emperour Our Sauiour also in manie places of the Euangelistes commaundeth vs in any wise to keepe truth and nameth himselfe the sonne of Iustice and the essentiall truth On the other side the Diuell is called a lyer and the father thereof to the end that euerie one abyding in God who is the soueraigne good and hauing him for a father Lorde Sauiour and Protectour might be founde true and that we should not serue so wicked a murtherer and cruell deceauer as Sathan and that we shoulde abhor lying with which he onely serueth his turne to extinguish the light of the truth the onely life of the soule And Iob sayth that the wicked abhor the light they knowe not the wayes therof nor continue in the pathes thereof The Catholique Church is likewise called of S. Paul The pillar and grounde of trueth And Lactantius calleth it the fountaine of trueth house of faith and temple of God into which who so doth not enter is cleane shut vp from anie hope of eternall life For out of her is there no saluation to be found but euen as it fared with them that were without the Arke of Noah in the time of the flood And our religion hath beene founded vppon faith which dependeth of this truth which alone hath much more vertue than Cicero would attribute to Philosophie as in casting out of spirits remouing vaine solitarinesse deliuering vs from lusts and chasing away all feare For she teacheth vs the true seruice of God how to worshippe his mightinesse admire at his wisedome loue his bountie trust vnto his promises and rule our life according vnto his holie will She cleareth and giueth light vnto the course of reason thorough the knowledge of thinges and guideth our will vnto the true good and taketh away the clowdes of our vnderstanding as it is saide the North winde doth in the ayre And wee daylie see that the afflicted and wretched innocent taketh his greatest comfort in that the trueth is of his side And this truth causeth that parte of our vnderstanding wherein reason lyeth to rule and our will affections and like partes willingly obey thereto and suffer themselues to be gouerned therby And we may the rather be termed men in neare approching to God our patron For all the doctrine of the lawe tendeth to ioyne man through holinesse of life vnto his God as Moyses in Deutronomy sayth to make him leane vnto him For neither the worlde nor anie other creature can make man happie but he alone which made him man And thorough this truth are we deliuered from false opinions and ignorance and in al actions she is the light to guide vs frō stumbling and bringeth foorth all vertues And since that the end of Grammer is to speake aptly and agreeably and the end of speech societie of Rhethoricke to carrie all mens mindes to one opinion And of Logicke to finde out a truth amidst manie falshoodes all other artes doe likewise tende to this trueth And let vs make our senses to serue our vnderstanding and that vnderstanding of ours to serue him by whom it is and doth vnderstand And since this truth is a light her propertie is to chase away the darkenesse blindnesse and ignorance of our vnderstandings and to reioyce and comfort vs as the sunne rising doth to Pilgrims except they be such as our Sauiour spoke of who loue darkenesse more then the light which maketh vs to perceaue what hath beene hidden from vs. And men are more afraide to do amisse by day then by night and we are better able to guide our selues and can yeelde a better testimonie of what we haue seene as our Sauiour sayde in S. Iohn we speake that we knowe and testifie that we haue seene CHAP. 4. Extremities in the truth and how men may speake of themselues and of that which they vnderstande and that men ought not to publish anie writing but of their owne inuention and to some purpose nor to attribute to themselues the honour of a thing well done SInce that this trueth is approued to be a vertue she ought to hold a mediocritie to be set betweene two vitious extremities of either too little or too much as it is saide of the rest of the vertues which make them selues more apparaunt in gayning vnto themselues by those actions which consist in the middest of two contrarie vices as doeth the true tune among discords The excesse and ouerplus shal proceede of arrogancie pride vaunting disdain insolencie

considering the excellencie of our soule in his owne nature haue great cause to boast in God which hath giuen it vnto vs and through his bountie hath vouchsafed to honour vs farre aboue all other creatures but looking backe howe this nature hath beene corrupted and esloyned from her first originall there remaineth nought to vs but shame And if there bee any good in vs it proceedeth from the liberalitie of God by whome if wee bee not continually supported wee shall fall into all miserie and mischiefe Let vs likewise considered howe manye great personages fearing to bee too much exalted haue refused Empires Kingdomes Bishoprickes Abbayes and other dignities And haue accounted themselues happie when God hath done them the honour to humble them and bring them vnto him through sundrie afflictions Philo the Iewe writeth that the occasion whie Leuen was forbid vnto the Iewes at the feast of Easter was to teache them to haue a greate care to keepe themselues from pryde and presumption into which they fell which helde any good opinion of their owne selues and puffeth themselues vp therewith as the dowe is with the leuen CHAP. XLI That Painting is Lying FOr as much as sinceritie simplicitie roundnesse and trueth are proper to such as are vertuous and all disguysing hath beene accounted odious It is not without cause that sundrye haue blamed and found fault with paynting which serueth not but to delight such as are licentious and proceedeth as Sainct Ciprian and Chrisostome wrote from the Diuel a lyar and deceiuer And if Saint Peter and Saint Paul exhort weomen not to haue their appareling outwarde as with broydered hayre and golde put about or in putting on of apparell but what is comely to weomen making profession of the trueth through good woorkes much lesse will they allowe of paynting God in Isaiah reprehendeth the daughters of Sion because they minsed as they went and decked themselues too curiously Among other things he sayeth that because they were haughtie and walked with outstretched neckes and with wandring eyes walking minsing as they went making a tinckling with their feete therefore shall the Lord make the heds of the daughters of Zion bald discouer their secrete partes and in that day shall take away the ornament of the slippers and the calles and the round tires the sweete balles the brasselets and the bonnets the tyres of the head and the sloppes the headbands and the tablets and the eare rings the rings the mufflers the costly apparel the vailes the wimples and the crisping pinnes and the glasses and the fine linnen and the hoods and the launes and the men shal fall by the sworde for suffring such pride of women In Deuteronomie it is written The woman shall not weare that which pertaineth voto the man neither shall a man put on a womans raiment And we must glorifie God in our bodies and in our spirites which are his and the temples of the holie Ghost as S. Paul sayth and take heede of giuing offence to any It is without all doubt that there chaunceth sundrie great imperfections to children when weomen with childe goe too straite laced Tertullian in his booke of the rayments of weomen would haue them simple and differing from common maydens and such as were nice and drunken S. Ciprian and S. Ambrose vppon the like argument and S. Chrisostome vpon the 12. to the Hebrewes forbid painting to women and say that they giue occasion of offence and cause men to sinne and wallow in the stye of the brickle vanities of this world And Sueton telleth how Augustus called gorgious garments markes of pryde and nestes of riotousnes And many olde doctors of the Church haue greatly complained against such as curle their haire and aboue all things reproued the vse of wearing of perwigs And Clement Alexandrin writeth that as a man would iudge one to be yll at ease which weareth a plaster on his face or one that hath beene scourged to haue beene punished by lawe so doeth painting betoken a diseased soule marked with adulterie as Iezabel was founde fault with and punished And Platina reprehendeth Pope Paul the second The auncient fathers called it a corruption and staine if many colours were mingled togither And Homer speakinge of a peece of yuorie that was coloured red writeth that it was poluted with a staine A man may rather say so by ones face As also Horace called Lentiscus a lyar because he blacked his haire And K. Archidamus tolde an Orator which had done the like that he carryed a lye in his head therefore could say nothing well K. Philip said as much to one of Antipaters friends from whome he tooke away his office after that he vnderstood that he curled his haire beard telling him that he which in his haire was fals a liar could hardly be loyal in any good affaire This is the reason why Lycurgus forbad al kind of painting artificial garnishing to be vsed in the citie of Sparta ordaining in like sort that maidens should be giuen im marriage without dower to the ende that for want of money none should remaine vnmarried nor any sought for their goods but respecting the maners of the maiden eche one should make election of vertue in her whom he would marrie A Lacedemonian being demanded by a stranger why there was no lawe made against adulterers Why said he should there be any since all riches delicatenes al painting outward garnishing is forbidden in Sparta shame to do yll honestie obedience there hath al the authoritie preheminence And if a painter would take it greeuously for a great iniury offred vnto him if any other should adde any colours to the picture whiche had finished especially vpon the counterfaict of Princes which themselues would hold for a great contempt by the ciuil law the child may haue an action of the case against him which shal deface the portract of his father Wee may wel imagin how much it displeaseth God if by painting we seek to correct his work pollute his temple as S. Ierom writeth in an Epistle to Laeta against Heluidie And S. Chrisostom vpon the ninth of S. Matth. addeth that it maketh vs resemble strumpets hasteneth wrinkles before old age Titus Liuius telleth of one Vestale Postumea that she was accused vnder colour of appareling her self too netely S. Peter would haue a Christian woman which maketh professiō of godlines to liue holily as if she were of a religion wel reformed And it was excellently wel written by Tertullian that the force of faith is such that it is perceiued by mans vnderstāding by his countenance garments euery action And Plato said that they which were curious in bedecking of their body despised the care of their soule It were not amisse if euery one that were curious were serued as a