Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	faith_n	know_v	8,213	5	4.2899	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18066	The voyage of the wandering knight. Deuised by Iohn Carthenie, a Frenchman: and translated out of French into English, by VVilliam Goodyear of South-hampton merchant. A vvorke vvorthie of reading, and dedicated to the Right worshipfull Sir Frauncis Drake, Knight; Voyage du chevalier errant. English	Cartigny, Jean de, 1520?-1578.; Norman, Robert, fl. 1590.; Goodyear, William.	1581 (1581)	STC 4700; ESTC S104901	93,834	138

the will worketh his feats at libertie And it is called Frée will because of the iudgement of the soule therefore Frée will is in the superiour part of the soule for thereby we differ from brute beasts who haue a sense as well as we but no iudgement of Frée will Nowe when we say that vertue is a good qualitie of the soule that is to saie of Frée will For vertue qualifies Free-will disposeth and prepareth it to doe and will well neither of which cannot be done without the aide and grace of God The second part of the definition is Wherby a man liueth rightly But no man liueth rightly vnles he liue iustly no mā liueth iustly w tout vertue Ergo no man liueth rightly without vertue Who so liueth rightly liueth wel who so liueth well if he continue in so doing atchiueth true felicitie It followeth then y t by vertue we atchiue true felicitie for vertue prepares Frée will which is corrupt depraued therfore vnapt either for well willing or well doing but the grace of God reseruing it by vertue it is made capable of perfect blessednesse The third part of y e definition is And committeth none euill Wherein is comprehended the excellencie of vertue great goodnes by the which none can do il Men may abuse al y e goods al y e arts sciences in the world as indéed very often they are ill vsed as with monie wine women but by vertue they be neuer abused who vseth vertue he doth y e works of vertue Who so vseth y e deeds of vertue he doth wel if by vertue none doth ill thou oughtest rather to loose all y t is in the world then to lose vertue seeing she excels in goodnesse all things in the world The fourth part of the definition is Which thing indeed is the only work of God in man Uertue thē is a work of God in vs as witnesseth S. Austen vpon y t sentence which is spoken in the 118. Psalme I haue done iudgement iustice Iustice saith he is a great vertue of the soule comming more then he sawe for he sawe a man and he beléeued that the same man was God also which he sawe not for he said Thou art my God and my Lord. In this consisteth the merite of faith when a man at y e commandement of God beleeueth that thing which he séeth not To beleeue saith Saint Austen is to thinke vppon a thing with consent to that thought as when thou thinkest the Son of God was borne of a Uirgin had tooke mans nature vpon him consentest to y e thought it is properly called beliefe This thought may come often by séeing and often by hearing And therefore Saint Paule saith that Faith commeth by hearing and hearing by the word of God He vnderstands that by hearing Faith comes into the minde and thought if we consent therevnto For we maye beholde a Preacher without consenting to that he saith because men doe not alwaies beleeue what the Preacher speaketh for y t the consent wherin consisteth the perfection of Faith comes of the méere gift of God not from séeing nor hearing but frō the light of grace speking in the soule of the beleeuer beléeuing the principal truth which is God working in him a consent agreement w t that principal souereign trurh aboue al other things So that Faith is a foundation vnmoueable both of beleeuers and of truth by the which Faith when it is ioyned with Charitie our Lord Iesus Christ who is the onely foundation of true blessednesse dwelleth in the hearts of the beleeuers and so long as Faith is in man he shal be sure not to perish but Faith without Charitie is no foundation because such Faith is vaine and vnprofitable Faith then ioyned with Loue or Charitie belongs to good Christians and Faith without Loue belongs to euill Christians It is necessarie therfore that we note the difference in these three saiengs or speaches namely To beleeue a God to beleeue of God and to beleeue in God To beleeue of God is to beléeue that all is true which God saith so beleeue the euill Christians as well as the good vnlesse they be Heretikes To beleeue a God is to beléeue that he is the onely true and almightie God and so the Diuells doe beléeue as well as the euill Christians But to beléeue in God is to loue God and to trust in God and in beléeuing to ioyne thy selfe to God by loue and obedience incorporating thée with his mēbers that is to say his Church This Faith iustifieth and maketh righteous the sinner and this Faith being knit with Loue and with Charitie begins to doe good deedes which cannot be done without Loue. The Faith which euill Christians haue is indéede a qualytie of fréewill but it is not knit with Loue and Charitie which is the bonde of perfection and the life of Faith as Faith is the life of the soule And yet such an vnshapen Faith being naked and voide of Charitie may be termed a gift of God for that the euill man may haue some gifte of God but that cannot properly be called Vertue because that by Vertue we learne to liue rightly and for that the Diuels and euill Christians doe liue wickedly it is a signe that the faith which they haue is dead and therefore is not properly Vertue nor yet a worke of Vertue If thou wilt then haue thy Faith to be good and wholesome it must haue foure properties that is to say it must be plaine and simple it must be whole and sound it must be constant and vnmouable it must be quicke and liuely Touching the first that it must be plaine and simple that teacheth thée thus much in effect that thou must beléeue the word of God plainly simply whatsoeuer is therein contained without enquiring or searching in Gods mysticall matters by humaine reasons but simply beléeuing in thy heart that euery thing contained in the holy Bible is most true Secondly thy Faith must be whole and sound that is to say thou must not take parte with heretikes or leane to the erronious opinions of the enimies of Gods truth for this is no good or wholesome Faith And therefore for a testimonie of thy Faith be not ashamed to make open confession in the congregation of thy beliefe saieng with y e felowship communion of Saints I beleeue in the holy Trinitie as y e holy Church founded by Christ whereof he is y e head hath taught me so do I frame my faith· Thirdly it must be constant and vnmouable that is to say without doubting for any reson of mans braine that séemeth contrarie nor for any temptation promises or threatnings either of torment or of death And let not the obstinacie of such as inchaunt with the vaine pleasures of this life although they liue most ioyfully allure thee to leane to their opinion which is flat heresie For that

is the couetous man by the diuell in hunting after riches The couetous mā is like vnto a hog whose life doth little good to anie man but rather great harme by reason of the noisomensse filthie stinke which that nastie beast procureth but when the Butcher hath killed him thē he yéelds profite because he nourisheth c. Euen so the couetous man whiles he liueth doth good to none but rather damnifies his neighbours marie when Gods slaughter-man Death I meane comes and destroieth him then those that liue fares the better The couetous man is like vnto a band dog that féedeth vpon carrion and will admit no companion to take part with him but eating all alone and filling his guttes till he burst he dyeth and the foules of the aire deuour him The couetous man hoordeth vp his goods and suffereth the néedie to starue The couetous man croweth ouer the poore the diuell croweth ouer him And vppon Couetousnesse attend these monsters Vserie Simonie Fraude Periury and all Sacriledge Deceipt Extortion Oppression the diuell In the fift towre dwelt Guttony ouer whose portall this posie was written VENEMOVS WINE AND DEADLY DAINTIES Truth it is that y t the throate is the gate of the body you know y t when an enimie would win a castle if he once get in at the gate he makes no doubt of winning the hold euen so the diuell when he hath entered in at the throate it is no question but he will winne both the head and bodie Nowe his custome is to enter with many sinnes of whome Gluttony is the mother For the drunkard immoderate féeder consenteth to all vice Therefore it is requisite to set a good porter to kéepe y e throat least the diuel get in For as a man may lead his horse when he hath him by the bridle euen so may the diuell rule a man hauing once gotten holde of his mouth by gluttonie yea he then possesseth him wholy The seruant being corne fed oftētimes rebelleth against his Master euē so y e body hauing receiued excesse more thē inough is apt to rebell against the spirit Gluttony kils more then the swoord of the enimie it makes many die sooner then they should by nature Excessiue eating and drinking corrupteth the bodie and ingendreth diseases By Gluttonie men bee franked as Capons are crammed A Glutton is worse than a Hogge that féedeth filthely and yet the Hogge is like his syre of whom he takes his manners and doth but his kinde They y t make Tauernes their Temples are like a Hog wallowing in y e mire For as the filthie hog tumbleth in mire durt euen so do gluttons dronkards oftentimes wallow in damnable Dronkennesse and Gluttonie Upon this fowle sinne other sinnes doe depend as namely Gréedinesse of meate Deuouring Daintinesse Excesse Dulnesse of féeling Foolish mirth Uaine babling Ribaudrie and bodely beastlinesse In the sixt Tower liued Lecherie whose Posie was A COMMON AND FILTHIE WHORE DEFILETH BOTH BODY AND SOVLE For the filthines of a Harlot corrupteth a man within and without Of all sinnes this sin of Lecherie is the pleasantest to the Diuel because it hurteth both bodie and soule and because he was neuer toucht with it being a spirite and no bodie Were not the Marchant a flat foole to make any bargaine knowing before that he shall repent it after Euen so the Lechourer takes much paines he spendes his goods to accomplish his desire but afterwards he repenteth both his paines his cost his purchase neuerthelesse with that repentance he is not forgiuen of God vnlesse a full purpose and resolute intent of amendement insue and follow thervppon The Lechourer in his life is thrée waies tormented first with the heat of the harlot secondly with the paine of his hurt and thirdly with the worme of his owne conscience He burnes in concupiscence he stinkes with infamie his conscience accuses him for his offence Lecherie is a ditche wherein the Diuell hurles other sins To behold a woman wantonly is a great alluring to Lecherie so that good were it not to looke vpon hir at all but much better not to touch or meddle with hir carnally Sixe other sinnes waite vpon Lecherie to wit Fornication Adulterie Sacriledge Incest Buggerie and Rape In the vij Tower dwelt Sloth whose posie was this A SLOTHFVLL HVSWIFE AND ALWAIES SLEEPING Sloth is a heauines of hart an hatred at spiritual goodnes wherby a man is made negligent in seruing of God either by good words proceeding frō y e mouth or good works issuing from y e hart both which God himselfe willeth It is most fit to acknowledge a creator an encreaser of that good goodnes which we do daily receiue as also to confesse our selues sinners God the forgiuer But as people are dul to do good déeds so are they swift to commit sinne Many euills grow by Sloth whereof two be perillous and Sloth hir selfe confesseth no lesse namely to neglect a conuerting vnto Christ and a carelesnesse of confessing sinne Whereby it commeth to passe that oftentimes many depart this life not confessing themselues to haue offended God neither yet conuerting or turning vnto him in doing whereof they hazard both bodie and soule It is a hard thing for one to die well that alwaies liued ill In this Towre of Sloth are fiftéene seuerall lodges or cabbins in the first lieth Lukewarmnesse in the second Lasciuiousnesse in the third Drousinesse in the fourth Carelesnesse of himselfe and his health in the fift Delaieng the time to doe good in the sixt Rechlesnesse in the seuenth Dastardlines in y e eight Vndeuoutnes in y e ninth Heuinesse of hart or hatred to serue God in y e tenth Wearines of life in the eleuenth Desperation in y e twelfth Vnstaiednes in y e thirtéenth Vnconstācie in y e xiiii Murmuring in y e xv Vnpatience And thus much of y e vij Towres built vpon y e wal the dwellers in y e same It remaineth now to say somwhat of the standing of this Pallaice which we intend to doe in few words ¶ THE SCITVATION OR STANDING of the Pallaice of worldly Felicitie The xi Chapter THis pallaice was scituated or built in a plesant valley vpon y e foot of a high mountain inuironed with hils on euery side whereby it was not onely defended frō force of tempests which way soeuer the windes blewe but the very hils themselues were very sightly seruiceable For on the one side was a goodly vineyard wherin grew grapes of sundrie sorts on y e other side it yéelded great quantitie of grain another side were proper woods which yéelded great store of good timber trées wherin bred all manner of braue birds On another side wer warrēs conniborowes ful of hares connies in another place also was a gallāt parke wher was no want of Deare red or falow Beyond these hils wer goodly forests ful of gentlemanly game for hunting In y e valley wher y e