Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	deed_n	light_n	reprove_v	2,125	5	10.3012	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00412	The contempte of the vvorld, and the vanitie thereof, written by the reuerent F. Diego de Stella, of the order of S. Fr. deuided into three bookes, and of late translated out of Italian into Englishe, vvith conuenient tables in the end of the booke; Vanidad del mundo. English	Estella, Diego de, 1524-1578.; Cotton, George.	1584 (1584)	STC 10541; ESTC S101688	253,878	566

men that goe aboute to build vp the holy edifice of the heauenly Hierusalem But the verye naturall and true Israelites with one of their handes framed vp their building and with the other hande defended them selues from their enimies And the lyke must thou doe also thou must not leaue the good worke whiche thou haste begonne and taken in hande but still folowing of thy labor and going aboute thy good and vertuous busines thou must defende thy selfe by patience from the malice of thyne enemies It is a great token that thou arte not good when thou canst not beare well the iniuries of euill men and he that through his impatience can not suffer the wronges of the vniust doth gyue testimonie against him selfe that he is not yet a good man Thou oughtest couragiously to beare and willinglye to suffer the persecutions of worldly men for it is not onely no shame to thee to beare them but rather a greate prayse and glory vnto thee It were a shame for thee to be praysed of such as are nought and it is all one thinge to be flattered of them that are noughte and to be praysed for doinge of that which is noughte And as it is all one thing to be iniuried of the wicked and to be praysed for doing good deedes so is it a very madnes to doe any thinge that may make thee famous amongest infamous persons For when wicked men doe finde faulte with our lyfe then in truth is our lyfe approued and that lyfe is approued which the wicked doe reproue Thou shewest some parte of iustice to be in thee when thou beginnest to be a trouble vnto the enemies of iustice It is no reproch vnto the light that the battes can not away with it but it is a commendation vnto it that they doe flye from it Ye be the children of lighte sayeth the Apostle vnto good men The same Apostle sayeth what hath lighte to doe with darkenes VVisdome is persecuted by the ignorante and fooles doe alwayes despise those that be learned and therefore ought not the children of light to be greeued that they be iniuried by the children of darkenes If blinde men doe not iudge rightlye of colors the faulte is not to be attributed to the colors which be neuerthelesse bewtifull and fayre To be praysed of such is a greate disprayse and an honor it is to be dispraysed by them It is alwayes a signe of greate courage to despise iniuries and offences Salomon sayeth That a patiente man is more worth then a strong man and he that can conquere him selfe of greater value then he that conquereth greate cities vertue withereth away if it haue no aduersaries It is not for anye man to stoppe the mouthes of all men Although the dogges doe barke at vs that can not let but that we be men indewed with reason and they beastes still And although the wicked doe murmure agaynst thee and doe persecute thee that can neuer make but that thou arte still vertuous and they sinners and enemies of God And if worldly men doe learne meanes how to persecute thee thou muste also learne patience how to withstande them this is that wisdome which thou oughtest to studie for in the schoole of Iesus Christ. Ecclesiasticus sayeth Against good is euill and against lyfe is death So is the synner euer against the iust man And since that worldlie men doe allwayes persecute the seruantes of Christ thou must seeke to ouercome by silence and patience And so shalt thou get a glorious crowne at the last HOVV INIVRIES OVVHGT patientlie to be borne and not to be reuenged but the reueng to be committed into gods hande for vvhose sake thou oughtest to forgyue all vvronges that be done vnto thee CHAP. 23. LEAVE vnto mee reuengement and I will pay it for you sayth our lorde If thou doest reuenge thee of the offences commytted against thee what shall God haue to reuenge for thee The greatest reuenge that thou canst take of thyne enemy is not to be reuēged on hym at all for thou canst not hurte hym but that thou must first begynne with the hurtinge of thy selfe Leaue vnto God the punnyshement for he will take reuengement for thee much better then thou canst doe for thy selfe If thou doest hold thy peace God speaketh for thee And yf thou speakest God will hold his peace It will be much honor for thee that God doeth make aunswere for thee S. Marie Magdalene beinge condemned and despised by the Pharisey held her peace and our lorde made answere for her and became her aduocate the setter fourth of her prayse and well-doinge Thou shalt get more honor by holdinge of thy peace then thou shalt doe by thyne aunsweringe Doe not render euill but ouercome euill with doing well So much of a wyse man hast thou in thee as thou hast patience in thee And so much of a foole hast thou in thee as thou hast impatient passions in thee Vertue without patience is a widdowe and patience is the preseruer of all vertue Patiēce enioyeth well the sharpest stormes of tribulation And the greatest token by which a iust and a good man may be knowen is with good courage and fortitude to beare the assaulte of aduersities and affliction By aduersitie it is made manyfest to the world what loue a man doth beare to God and to a vertuous lyfe And he that hath patience ouercometh hym selfe If thou diddest consider with what loue God doth send thee tribulations thou woldest willinglie receyue them and gyue hym thankes for them Aduersities be the gratious giftes whiche God bestoweth vpon his frendes and familiars to sett out and to bewtefie their soules withall An impatient sicke man maketh the phisition cruell If thou be greeued at the bitternes of thy medecine thou doest but increase thyne owne paynes the more for that which is taken with good will can neuer offend nor displease thee The greatest part of discretion is to vse patience The punishement and afflictions of God be like vnto the surgeons launcers and rasors which who so in tyme of neede repelleth and putteth away from hym is the causer of his owne woe and miserie God vseth afflictions for our remedies which who so necglecteth neclecteth God also who for our good did send them to vs. But God knowing our weakenes frayltie doth sometyme bynde vs hand and foote As the surgion doth an impatient sickeman that so he may make vs to recouer agayne the health of our soules impaired by our owne impatience The best way therefore for thee to be made whole is to take patientlie all aduersities Christ and his disciples sayled with a contrarie winde Contrarie to malediction is benediction and contrarie to hate is loue If thou doest offende him that offendeth thee thou doest not saile with a contrarie winde Blesse him that curseth thee loue him that hateth thee and that is the readie way for thee to heauen The Apostle sayeth

as reste is vnto motion for the●● is our rest quyet and perfecte when the●● is not any thinge more to be moued A●● euen so shall our ioy be full and perfec●● when there is not any thinge more for 〈◊〉 to desi●● or wish for And because that in the things of th●● lyfe our desire neuer findeth perfect re●● hereof it groweth that in the creatures 〈◊〉 this worlde it neuer findeth perfect ioy● Therefore doe thou loue God alone wh●● filleth thy soule with good desires and 〈◊〉 the onely cause of thy perfect ioy The prophete Dauid sayeth That 〈◊〉 only filleth our desires with good thing● Anna the mother of the prophet Sa●muell sayde my hart reioysed in ou● Lord and in my God was all my gladne●● So doe thou reioyce onlie in God becaus● the ioye of this worlde is false and vain● the which shortelie passeth awaye vani●sheth ●OVV GREAT SO EVER ANY mans honours in this vvorld be yet they all vanysh avvay at the last and true honour doth only rest in the seruantes of God both here in this vvorld and in the vvorld to come CHAP. 26. THY frendes are verye honorable O Lord and their gouernement full of comfort Thus sayeth the prophete dauid If thou be the frende of honor th●● arte 〈◊〉 enemy of God for he onely hath true ●●nor that is in the fauour of god It is va●●ie to seeke the honor of this presente ●●rlde for with payne it is gotten and ●●th charge maynteyned and quickely it ●●gone agayne Onely true honor belon●●th to the seruantes of God All those ●●om the worlde doth honor and extoll ●●re not the frendes of God That honor which the sainctes of God 〈◊〉 both here on the earth and also in ●●auen was not gotten by the seeking of 〈◊〉 but by the flying away from it VVilte ●●ou be honorable Then must thou hum●●e thy selfe and be brought lowe VVilte ●ou that all men shall knowe thee Labour thou then to be knowen of no body 〈◊〉 lyke a shadow that flyeth from him whi●● foloweth it and it is gotten by throwi●● thy selfe downe to the grounde and al●● sing thy selfe If thou shalte once know● thy selfe but for earth and ashes as th●● arte thou wilte not couet after the vay●● honors which these blind worldly fol●●● doe seeke so much for VVhen thou wi●● haue none of them then shall they be g●●uen thee VVhen thou fliest from the●● then will they come vnto thee and 〈◊〉 humbling of thy selfe thou shalt get the● But yf thow wilt desire the hono●● perpetual thou must despise this temp●●rall honour doe but cast thyne eyes vp●● the end that all these temporall vanit●● doe c●me vnto thou wilt easelie despi●● the vayne honours of this world Th●● be certayne countrie pastimes vsed 〈◊〉 which amongest other their is vsed t●● carying aboute of a certeyn paper Ima●● sett vp a lofte vpon a pole which all 〈◊〉 people folowe frō place to place to ma●● sporte at which he that carieth sette●● furth with all the brauerie gay garmen●● and Iewels that he can get or borowe 〈◊〉 when the play is ended and all that bor●●●wed ware retorned backe to the own●● agayne then their remaynes nothing 〈◊〉 the bare naked Image as little esteeme● thē as it was folowed cōmended befo●● And euen so falleth it out by thee wh●● thou arte alofte in the world decked 〈◊〉 〈◊〉 the honours dignities thereof be 〈◊〉 neuer so vyle a sinner thou shalt not ●t commendacions and vayne prayses ●he people but when thy playing tyme ●nded all that thou haddest borowed ●ore of the worlde restored agayne as ●e will they set then by thee as they 〈◊〉 set by the paper puppet before that 〈◊〉 so much esteemed and folowed Thou must remember that all thy ●●ddes honours and dignities be all but 〈◊〉 vnto thee here for a tyme and all●●ughe thou doest possesse them for a ●●e yet mayest thou well see that they be ●ne of thyne since when thy lyfe for●●keth thee thou canst not carrie them ●●aye from hence with thee since other ●●lkes must then adorne them selfe with ●●at which thou diddest so much magnifie ●●y selfe with all before VVhen the iourney of thy lyfe is ended 〈◊〉 an end is also all thyne honour and ●orldlie reputation and in the earth must ●●ou lye all poore and naked while others ●ake merie with that which thou so much ●steemedst The greate estates and kinges of the ●arth that sat sometyme full high in their ●●rones and seates of Maiestie all clad in ●urple and rich array vnto whom folke ●owed their knees made lowe curtisies ●s vnto some earthly God The same folke ●fter when all the honor was gone and ●hey layed lowe in their graues wēt walking ouer their heades shew● small reuerence to those whome they 〈◊〉 greatlie magnified before This is 〈◊〉 worldlie guyse to daye in honour to 〈◊〉 row in dishonour To day euery man sp●●●keth honorablie of thee And to mo●● not one that will remember thee A●● passeth the wynde of this vanitie the fe●● lasteth not longe and at last in short spa●● cometh all the honour to nought O I wold to God that vnto the ea●●nest louers and folowers of this world●● false honours and vanities there were 〈◊〉 worse to falle vnto them Thē after th●● they should be once depriued of them 〈◊〉 death and cleane forgotten of word●● people there mighte no more harme co●● vnto them But this is loo a miserab●● thing and vearie fearefull to thinke 〈◊〉 that after these short daies be ended 〈◊〉 which they haue serued the worlde th●● which contynued in their vyces and eui●● lyfe vnto the end shall burne in hell 〈◊〉 after for euer This end haue the vanitie● which thou seekest after and in this do●● the honours end that thou so much de●lightest in The true seruante of Iesus Christ doth not desire this temporall honour which he acknowledgeth for vaine and transi●torie The seruante of Christ setteth mor● by the honour of his Maister then he doeth by his owne honour and cōmoditie Happie is he which in all that he doeth ●●●ireth nothing but the honour of God 〈◊〉 Happie is he which imbraceth humi●●●●e foloweth his maister Christ there●●●nd dispiseth all the vayne honour of 〈◊〉 world from the bottome of his harte ●he end that he may reigne with Christ 〈◊〉 euer Care not for the false honour of this ●●rld that thou mayest get the true ho●●ur of heauen leaue not the truth for 〈◊〉 shadowe The Apostle sayth be not ye in your ●●ce vnderstandinge like vnto childrē ●●ildrē doe more delight in horses made ●reedes and puppetts made of clowtes ●●en in true horses verie men and wo●en in deede Thou must not be a childe ●●d set more by a shadow of truth then 〈◊〉 the trewth it selfe The riches and honours of this worlde 〈◊〉 but shadowes of the true riches and ●●nours that be in heauen And since thou art a man of

casualties which it is subiect vnto By how many infinite wayes is our lyfe taken away from vs by any light distemperature casting vs in some feuer or other infirmity it is gone in an instant and into Ashes soone is tha● conuerted which was so highlie esteemed of men before VVhat is the tyme of our lyfe but euen a pufte of wynde It passeth like a post and as a geast that neuer retorneth agayne Euen as a lightenynge in the ayre that in the twinckeling of an eye is vanyshed away so passeth away both the lyfe the glorie of this world Vnto vanitie is euerie creature subiect Reckē vp all the dayes the monethes and the yeares of your lyfe and tell me where they be now They are all passed away like a shadowe and like a spiders webbe that is blowen away with the wynd so is all thy woorke perisshed There is nothing stable here vpon the earth of which Adā all his progenie are formed There is nothing shorter then lyfe which carieth death aboute with yt It is both short and miserable which goodmen doe susteyne with patience and wicked men doe loue with delight But for all their much louing of yt they cannot enioye yt any longe tyme. VVe doe all die and as water that runneth and neuer retorneth agayne so runne our dayes away sayth the scripture There is no streame that runneth so fast away as the lyfe of man doth the water streames neuer turne backe agayne and the dayes which are passed are not to be called agayne the tyme that thou hast lost is vnrecouerable Thou mayest sit like another Tobie vpon the ryuer banke of Tygris and by the fearce running of that swifte streame thou mayest well consider the swifte running of thyne owne lyfe away That ryuer hath his name of his swifte running and yet is not the course thereof so swifte as is the course of thy lyfe which hasteneth thee on so fast to thy graue In the consideration of this fast running st●●ame mayest thou well washe the feete of thy soules affections In this contemplation mayest thou wype away the filth of this earthly loue that so cleaueth vnto thee by meanes of thy worldly busines The lyfe of man is but a deceyuable dreame The prophete sayeth I sayed in my spirite that euery man is a lyer And according to the translation of the seuentie interpretors Dauid sayed not That euery man is a lyer but that euery man is a lye the very lyfe of man is a lye It is not that in deede which it seemeth to be it seemeth long and is very shorte Because I beleeued I had knowledge of my selfe and was humbled In an image doth man passe away An image is but a figure of the truth and this lyfe is not a true lyfe it is but a figure of lyfe and a shadow of death it is not that which it seemeth it is but onely a shadow of the truth It is an apparance of lyfe which runneth in such hast that it is vnpossible to be restrayned or helde backe And as our lyfe runneth daylie away from vs toward our end so with our lyfe runneth also away all our honours riches and pleasures which wayted on our lyfe like an vnseparable shadowe The synfull delight which was taken in them is then at an end but then begyn the tormentes due for the sinnes committed by them which neuer shall haue end The oddes whereof is verie greate the delight but short and the torment euerlasting VVhat thinge is their in this worlde stable and permanent Riches honours and pleasures how soone be they gone Heare what holie Iob sayth My lyfe is short and my dayes passe like a post away For as a post is no sooner comen but that he is straight gone againe so is our lyfe soone come and soone gone agayne VVith our youth doth all our bewtie passe away and shortlie after passeth away and perisheth all that euer wee delighted in beside SO GREAT IS THE LOVE OF God tovvard vs that this lyfe here being full of sorovves and afflictions He of his goodnes hath shortened yt that vvee may sone be ridd of these infelicities and miseries CHAP. 36. MAN is borne to trauayle sayth Iob. In weeping wee beginne our lyfe in trauayll doe wee contynue it and in payne doe wee part with it That sentence was gyuen by God vpon our father Adam that in the sweate of our browes wee should eate our breade And synce the whole lyfe of a man is nothing but a contynuall trauayle and labor vpon the earth God of his greate loue towarde man hath so appointed it that the tyme thereof is much shortened and abridged to the end that wee may labour but for a shorte tyme. The mercy of God is such as he will not haue our labors and trauayles to endure for any longe tyme neyther cōsēteth he to any greate cōtinuance of them And where as wee lyue like bannyshed men in this lyfe he condiscended of his greate goodnes towardes vs to make shorte the tyme of our bannyshement And whereas he hath made vs to be partakers of his ioy with hym And that our glorie and propre countrie is in heauen aboue he wold not haue vs to be longe from hym but is as desirous to haue vs with hym as some one man that is so farre in loue with another that he can not lyue one hower without the sight of hym In the shortenynge of our lyfe he hath shewed how much he hath loued vs. Also he wold that for our benefite our lyfe shold be shortened because that men shold despise this shorte lyfe loue the lyfe eternall Iob saied vnto God Pardon me O lorde for my dayes be nothing Because Iob saw that his daies were nothing in deede he began to aske pardō of God and to doe pennance Many lyue so as they shold neuer lye being so occupied in the vanities of this lyfe as thoughe it were gyuen them to doe nothing els in VVhereas it is gyuen in deede by God to be well imployed and to be spent aboute his busines and in prouiding for the lyfe to come He is worthie suerlie of iust reproofe that thinketh here of any other thing then the getting of that lyfe which endureth for euer If thou but considerest the shortenes of this lyfe and wayest withall the eternitie of the other thou wilte easely be led to despise this present lyfe God seeinge how the malice and noughtines of men increased and that many tooke courage to offend him vpon the confidence of long lyfe and tyme of repentance he determined to cut it shorter because they sholde not grow to bolde in sinning vpon trust of their longe lyfe And because the longe tyme which he had graunted man to lyue and to doe pennance in was abused he abridged i● for he saw well that it serued to no other end as it was vsed by man but for the multipliyng and increase of

in it the glasse that a man may best beholde him selfe in is an other man and if the other man that thou beholdest be but earth wormes and ashes thou mayest well accompte thy selfe for such a one also be thyne estate riches or dignitie neuer so greate whereunto thou arte exalted in this world and yet because thou mayest not be deceyued by the glasse see that thou takest not a glasse that is holowe within for that sheweth the thing that is represented therein contrarie to that which it is in deede but thou must looke in a playne glasse which sheweth thee the very truth what man is If thou beholdest thy selfe in the inside of a siluer spoone that is cleane and cleare thou shalt see thy face with the wronge ende turned vpward thy bearde to stand vpwarde and ●●y forehead downeward So there are in ●●an two glasses which be the two states 〈◊〉 which thou mayest beholde thy selfe ●●●e is lyfe the other is death Lyfe is the holowe glasse which shew●●th thy face cleane contrary to that it is in ●●eede it sheweth thee to be sound strong ●nd lustie and that thou shalte lyue many ●●eares and all is but vanitie and lyes If ●hou espiest therein fresh lustie youth doe ●ot thou truste therein for it is very de●eytfull Bewtie is also very deceytfull ●hou seemest stronge when thou arte but weake this false lyfe seemeth vnto man to ●e some greate thinge but it is in deede contrary to that which it semeth and re●resenteth But the state of death is the very playne and true glasse which sheweth ●hinges truly as they are in deede without ●ny deceyte at all If thou wilte therefore O man know ●ruly who thou arte behold an other man not a quicke liuing man but one that is deade and there shalte thou see how that thou arte earth and ashes a very caue of filth and vncleanes a litle set out and bewtified on the out side by the lyuely hew that lyfe hath lent thee there shalte thou see the foundation of thy parentage there shalt thou knowe how large thy dominon is that which thou art they were and that which they are thou shalte be If thou wilt well beholde thy selfe thou shalte finde small cause why thou sholdest make any greate accompte of thy selfe what is man in respecte of his body but a vessell fraughte full of corruption And what is he in respecte of his soule setting a side the grace of God but an enemye vnto iustice an heyre of hell a frende of vanitie a worker of iniquitie a despiser of God a creature most apte to all euill and moste vnable to doe good VVhat arte thou but a moste miserable creature in all things that doe apperteyne vnto thee In thy counsayles thou arte blinde in thy waies ignorant in thy word● vayne in thy workes faultie in thyne appetites filthie and finally in all thy doing● vyle and onely greate in thyne owne estimation it is a noble exercyse to learne well to know thy selfe Seeke to knowe thy selfe and thou shalte cut of much mischeefe thou shalte not be proude nor ambitious thou shalte not be a despiser of others thou shalte suffer all iniuries with patience knowing thy selfe to be a miserable sinner and well worthie of all creatures to be despised This singuler saying know thy selfe is a worde descended from heauen aboue for what good doth it thee to knowe all the seuen liberall sciences and to be a Doctor in all faculties and not to know● thy selfe at all The humble knowing 〈◊〉 thy selfe is more worth then to knowe a●● much as is written in the world know first who thou arte whence thou camest wher 〈◊〉 thou arte and whether thou arte goinge thou arte a mortall man a litle earth a vessell of corruption and full of much mise●ie and necessitie thou camest cryinge from thy mothers bellie thou art concey●ed in sinne inuironed aboute with all ●aungers and going toward thy graue Iob sayeth I am likened vnto myre ●nd to the snuffe of a candle Let the light ●f Gods grace shyne vpon thee and then ●halt thou knowe who thou art thou sayest ●hou arte rich and hast neede of nothing but in truth thou arte poore and beggerly ●lthough thou knowest it not THERE IS NOT ANY CREAture in this vvorld more poore and miserable then man vvho can not get his liuinge nor any thing perteynynge tovvard it vvithout payne and trauaile and that vvhereon he liueth must be had of creatures much inferior to hym selfe CHAP. 14. A MAN that is borne of a woman liueth but a short tyme and is full of many miseries sayth holie Iob VVhat thing is so miserable as man This bodie which thou so ●uch esteemest in the graue must lie a rotting And what thinge is more horrible then a dead man He may not remayne amonge his frendes one day aboue the grounde after he is deade How much so euer they loued hym when he was a lyue yet when he is deade they may not abid● hym The state wherein thou liuest is an vnhappie seruitude It is a miserable lyfe to be borne a slaue to liue one and to die one Dauid sayth In iniquitie was I cōceyued A lyfe that is so compassed aboute with trauayle payne and sorowe as ours is whiche for one pleasure receyueth 〈◊〉 thousand sorowes may well be accōpted rather a death then a lyfe There is no creature more poore● then a man he is so needie of all thinges that he is fayne to borowe his verie garmentes that he is cloathed withall euē frō the sely beastes backes And that which he liueth on his vearie meate must he begge●● of the birdes of the ayre and beasts of the field And the breade that is his cheefe foode he must get with the sweate of his browes All which for the most parte the birdes brute beastes haue of thē selues and haue no neede to begge or to aske of any other Some liuing creatures haue winges to flie withall others haue nayles and ●●eth both to defend them selues and to offend and hurt others And others haue lightnes and swiftenes to flie escape those daungers which they be subiect too Of all which thinges the poore miserable man is voyde for of hym selfe he hath nothinge and that which he hath he hath taken it from some other creatures that be inferior and of lesse force then hym selfe By this ●e may learne to humble hym selfe and to abate the pride and the arrogancie which he is holden withall He can not haue any continuall peace ●or quietnes for he can not continuallie ●tand still nor alwayes walke nor alwayes ●leepe or watch whē a mā is best in health ●e hath a thousand infirmities which be ●unger thurst sleepe wearines and other ●ecessities wherewith he aboundeth as ●olde heate tempestes lightnynges thun●ers pestilences poyson serpentes daungers by sea daungers by lande sorowes ●ickenes and death VVho cold be in more safetie then ●●ly the Priest of God was and