Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	faith_n	true_a	word_n	9,762	5	4.5939	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06341	The prouerbes of the noble and woorthy souldier Sir Iames Lopez de Mendoza Marques of Santillana with the paraphrase of D. Peter Diaz of Toledo: wherin is contained whatsoeuer is necessarie to the leading of an honest and vertuous life. Translated out of Spanishe by Barnabe Googe.; Proverbios. English	Santillana, Iñigo López de Mendoza, marqués de, 1398-1458.; Googe, Barnabe, 1540-1594.; Pedro, de Toledo, Bishop of Málaga, d. 1499.	1579 (1579)	STC 16809; ESTC S108829	87,267	250

for helpe himselfe and not be hearde And therefore it is not to bee thought of a noble minde but if hee see a man in miserie or distresse hee will followe the aduise of the Prophet Esaie who saith Breake thy breade to the hungrie and carrie home to thy house the sorowfull and the poore where thou seest a man bare and naked cloth him and despise not thine own flesh Solomon saith in his Prouerbes He that hath pitie vpon the poore shal be happie And this is the meaning of this Prouerbe A noble minde wil neuer staine c. The seuenth Chapter of Truth 68 Truth honour thou alwayes loue step not from her aside But frame thy friendship after her that euer may abide The Image faire of holy life and daughter true is she As faithful sister vnto vertue chiefe is honestie TRuth is of so great a worthines and excellencie that God himselfe as it appeareth in the Gospel is called the Truth This truth hath two extremities The one called vayne boasting which is when men brag of thēselues more then they are able to performe the other is named Ironia when men publishe of themselues that which is not in them Men ought to loue and honour the trueth after one of these two manners eyther where it concerneth onely them and therein men ought to beware that they neither exceede nor doe lesse then that which is reason The other is when it toucheth an other in this case to reuerence the trueth is as much to say as to performe whatsoeuer is promised and to bee true of our worde as well to our enimies as to our friends as we are bound by the Ciuill lawe for there is no greater duetie betwixt man and man then to keepe their faith and promise iustly one with the other without the which all trafficke and dealing amongst men must of necessitie cease And therefore the Prouerbe sayeth Truth honour thou and alwayes loue steppe not from her aside And farther that we ought to frame our friendshippe after truth Friendshippe according to the minde of Aristotle in his Ethickes is in one of these three sortes eyther for profite for pleasure or for honestie Friendshippe for profite as Seneca sayeth is Merchantes friendshippe which neuer endureth longer than there is hope of gayne Friendshippe for pleasure lasteth as long as delight and pleasure lasteth and as delightes doe alter with yeeres and suche thinges as seemed pleasant at some age are thought displeasant in an other Therefore this Friendshippe can neuer long continue Friendship for honestie is that which is grounded vppon truth and vertue and as vertue truth honestie are thinges euerlasting vnchangeable so the friendship that is grounded vppon them cannot but continue for euer This friendshippe floorisheth in the time of prosperitie and continueth and remayneth in the time of misfortune and aduersitie and therefore hee saieth That shee is the daughter of holinesse that honestie is the faithfull sister vnto the most soueraigne vertue Honestie as Plato reporteth as it is brought in by Tullie in the beginning of his offices is of suche an excelling beauty as if she might be seene with mens eyes the whole worlde woulde bee in loue with her Who because shee is stedfast assured sounde and euerlasting is saide to bee The faithfull sister to soueraigne vertue 69. Attilius knowing well before That he shoulde surely dye If vnto Carthage he returnd Obseruing faithfully His troth and woord deferd no time For to returne againe Where as he suffred tormentes great By death and deadly paine The Paraphrase MArcus Attilius as S. August writeth in his 1. booke of the Citie of God and also Tullie in his Booke of duties beyng prisoner among other Romanes in Carthage sent vnto Rome to persuade an exchange of prisoners when he came to the citie and hauing declared his message was demaunded to geue his opinion what hee thought best to bee done after that he had thorowly cōsidered that the Roman prisoners were olde impotent men and that the Carthaginians were all young and lustie fellowes his aduise was that they shoulde in no wise make anie exchaunge and when his friends vnderstanding that his counsell was allowed laboured by all meanes they could to keepe him from goyng agayne He told them that hee had geuen his faith and his woorde to the Carthaginians that he would returne himself with the answere and therfore notwithstanding that he knew was sure that his goyng thither should be harmefull dangerous comming into the handes of his cruell dealy enimies yet cōsidering that he had promised he would performe it and so in deede did whereas he suffered most cruell death with greate torture and tormentes The eight Chapter of Continence in coueting 70 Of worldly goodes possesse no more nor farther seeke to haue Then may suffice thy neede cleare thy conscience after graue All ouerplus with heede auoyde for more then meete is nought And nothing can continue long that on the earth is wrought The Paraphrase SOlomon saith in his Prouerbs that the praier which euery man ought to make vnto God is this Pouertie nor riches lord giue thou vnto me but only that with is sufficient for my maintenance least by hauing to muche I be tempted to forget God and to saie Who is the Lord and hauing on the other side to litle I bee forced by miserie and want to blaspheme the ●ame of my god And this aucthoritie of Solomon is in a maner the full Cōmentarie of this Prouerbe Likewise Aristotle in the tenth of his Ethickes saith To seeke to possesse a meane moderate wealth is the perfection that a man attaineth vnto And Seneca in a booke that he made of the quietnesse and satisfyng of the minde moueth this question What quantitie of the goods of fortune a man ought to enioy to and what is the meane temperate state of riches That a man ought to seeke for and possesse so muche as may keepe him from pouertie and yet to be not farre from it And this is it that preserueth a man from falling as the piller which is the conscience being the greatest rest and quietest that a man can carry with him The Prouerb saith Nothing can continue long that on the earth is wrought The world it selfe must ende and all thing that therein is created wee see that nothing endureth long beautie decayeth fauour faileth strength abateth and life it selfe but a smal time lasteth The greatest princes that be must away and though the whole world be subiect to them yet are they them selues but subiectes to miserie to casualtie to sorowe to sicknesse and to death and muste die as an other man all our pompe our vanities and follies muste haue an ende wee haue no continuall abiding place as saint Paule saith but must al away some to heauen some to hell according as they haue heere behaued them selues And therfore is it a great madnes for any man to set