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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	father_n	great_a	lord_n	3,626	5	3.5504	3	true

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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

the vitall spirites so the passions couetings and misknowledge of the goods which God hath bestowed vpon vs are the bad vapours which obfuscate and torment our senses And euen as to rid a man pained with a greeuous dreame the next way is to awake him euen so the trueth doeth declare that that which many feare is but an opinion and foolish imagination and as it were a picture of a tyrant or cruell beaste which astonieth no man And as the fire which Moses saw in the bush did nether burne nor endamage him because God was in the midst therof so interminglyng God his promises with our humane affaires and accidents al shal be easie for vs to beare And God being for vs none can anoye vs as the Apostle sayth It is also called a wall of brasse a rampire and a defence for vs to defende vs from all dangers And as it is written in Iob God maketh the wounde and bindeth it vp he smiteth his hand maketh whole he shal deliuer thee in sixe troubles and in the 7. the euil shal not touch thee In famine he shal deliuer thee frō death and in battaile frō the power of the sword Thou shalt be hid frō the scourge of the tonge and thou shalt not be afraide of destruction when it cōmeth And in Ieremie it is written of the faithful that he shal rest be at his ease none shal make him afraid because God is with him to succor him after he hath gently corrected him and wil heale his stripes And as the higher we clime the lesse those thinges vnder vs seeme to bee so the neerer that wee approche to the knowledge of God and his trueth the lesse account doe we make of these earthly base and corruptible thinges To be therefore contented and rich we must not ad goods vpō goods but diminish take away as Socrates said from our couetous desires And we ought to consider how many persons in the world are worse at ease then our selues and to draw aside as one may say the courtaine vale of apparance opiniō which couereth them whom we esteeme happie great the better to perceaue the trauales troubles and griefes which thy haue and howe often they hoyse vp the sayle of their shippe so highe that they are forced to make shipwracke For this cause Scipio being Censor made the prayer to be changed which was wont to be sayde vpon certaine high dayes for the encrease of wealth to the people of Rome saying that it was sufficient and that they ought only to pray vnto God to preserue it such as it was It is written of Antiochus that when the Romaynes had gotten from him the greatest part of his kingdome hee should say he was much beholding vnto them for so much more care as they had eased him of And Philip father to Alexander the great being fallen vppon the sandes and seeing there the marke and print of his bodie O Lorde sayth he howe little a plat of grounde is nature contented with and yet we couet the whole worlde When God seeth that high callinges riches health or any thing else doeth turne vs from him as in Zacharie prosperitie is called a canker and Pyndarus sayth that nothing is harder to disgest and that it doth make vs drunke he doeth depriue vs thereof and sundrie wayes correcteth vs remouing the hinderances of his approching nigh vs to the end that shutting our eies at the miserable estate of this world we should open our eares to the hearing of his promises and according vnto the counsell which he giueth vs laye vp our treasures in heauen where there is neither feare of theeues nor canker and range our selues vnder the yooke and obedience of his diuine iust vpright and equitable will holding impatience for a rebell thereunto In histories we finde examples enough of Popes Emperours Princes and other that haue euen dyed for griefe and anger for resoluing too much vpon the vnstablenes of this life and by weighing the incōmoditie by other graces which God bestowed on them In great prosperitie we glutten vp the benefits of God without sa uoring of thē and thereby become insolent and blind and in aduersitie many loose heart not thinking of any other gifts they haue receiued at Gods handes by this meanes a man is miserable if he holde not the meane if this truth doth not open our eyes that we may see God through al things and therby discouer his bountie For the accidents of this world nor al that which they cal fortune is no way able to make vs vnfortunate except malice vice aide them finding a faint heart delicate effeminate not acquainted with the affayres changes of the world and retayne the corrupt opinion of the vulgar sort which hath been imprinted within it but mingling such thinges as are fierce rude and sower with the sweete and gratious and obscuring the yll aduentures with the conference of the good and mixing suffrance togither with hope whatsoeuer is most disagreeable yea the verie sting of death dieth it selfe feare apprehension and opinion being cast out the which serueth for a receate to all mischiefes And as Samson found honie in the bodie of the Lyon so the faithful findeth ioy in the bottome miseries and peace amidst stormes through the vertue of faith resisteth al feares and as a wise and wel experienced pylote who euer doubteth a great calme in the maine sea neuer abuseth his good fortune and helpeth himselfe with all windes to ariue at his desired port But a man may say that the most parte of men passe ouer that which they call their fortune through a strainer wherein all the bad sticke and remaineth but the good drop out And as a cordmaker that was pictured in an olde temple had behinde him an asse which eate his corde as fast as he made it so the chagraine and melancholie and the vnderstanding foolishly setled vpon that which displeaseth doth cleane deface deuoure passe ouer carelesly all other goods and commodities without any sauour at all or better consideration for their owne comfort Or as a flye entered into a bottle or a fish into the net tormenting thēselues not able to take the right way to escape Many do not temper their small discommodities with other infinite goods that they receiue from God and neuer settle the discourse of their vnderstanding to consider what false apparances and vanitie consisteth euen in that which they make so much account of neuer thinke of the vnconstancie of the things of this worlde whereby they might find nothing strange nor new and fasten their ancre treasor and hope in heauen where it is most safely laid vp against all assaults and enterprises And wee ought to put the saying of Ecclesiasticus in practise that he which feareth the Lord shal not be afraid for he is his hope

of the minde proceeding thence thorough his grace which communicateth so great a good as it is written in the booke of Wisedome I doe reioyce in all thinges because wisedome goeth before And it receaueth no griefe but such as our selues are content to yeelde vnto as Possidonius sayde to Pompey And there is an other sauour giuen and an other kinde of face set vpon that which they call euill And vertue valor force patience magnanimitie can no waies play their part without griefe paine And as Diamans other precious stones haue either a more high or dimme colour according to the foile in which they are set so fareth it with the euil happes griefe which taketh place as a man is eyther strong or weake And as all thinges in this worlde in the ende referreth it selfe wholly to the glorie of God so doth all thinges turne to good to such as are good Plato and Terence compareth our life to a game at draughtes where the player must euer marke well what shal befall vnto him and dispose euery thing eyther to profit him or little to hurt him And they which care least for to morrowe following the commandement of our sauiour ariue there most ioyfully hauing not the will vnproportionate to the might nor their minde afflicted Homer maketh two vessels to be in heauen full of destinies the one of good the other of bad he accounteth him happie which equally partaketh as well of the one as the other as much hony as gaul And Seneca writeth that the destinies leade gently such as consent drawe by force such as refuse Notwithstanding the wise do temper and turne the euill into good drawing out of their good aduentures what naught soeuer is there mingled by this meanes passe away the more easily the course of this life To which the old prouerbe agreeth that euery man is the workman of his owne fortune and fashioneth her according to his maners And if we doe contemne honours riches pleasures banishmentes griefes and sickenesse we shall be cleane exempt from all couetous desires passions and tormentes of the minde As Xenophon in his Pedia reciteth of one Pheraulas to whō Cirus gaue a Lordship of a very great reuenewe but hauing well considered the ease contentment which he toke during his pouertie and the care which he must then needes take for his reuenewe and domesticall affayres hee put all againe into the handes of a friende of his As Anacreon hauing had fiue talents worth three thousande crownes giuen him by Policrates after he saw that he had passed two nights togither studying what he shold do with it he sent them backe againe saying that they were not worth the care he had taken for thē And when newes was brought vnto Zeno and certaine other that their shipps goods and marchandise were loste they reioysed because it was a cause to make them apply themselues to Philosophie which yeelded them farre greater contentment Philoxenes hauing purchased a farme wherby he might liue the better at ease quitted it againe and returned to Athens saying These goods shall not loose me but I them As Seneca wrote to a friend of his if thou hadst not lost thy goods it might be they might haue lost thee And the bricklenesse of the aduised serueth them as it were to be shodde with showes of yce against sinne Anacharsis left the kingdome of Scithia to his younger brother to growe to be a Philosopher in the sayde Citie of Athenes Aristides chose likewise to remaine in his pouertie though it laye in his power to haue made himselfe a Lorde of greate riches Scipio hauing by force taken Cartharge touched no whit of the sacking or spoyle thereof Epaminundas and Camillus amonge all the victories they obtayned neuer carried anie thing else away then honour An infinite number of other as well Captaines as Philosophers haue contemned goods albeit this moderation which was so greatly praysed in them was neuer ioyned together with a hope of eternall life as the Christians is who knowe that the creator of heauen and earth is their father and Lord almightie that he loueth them and knoweth ful well the way they ought to holde the medicines which they ought to vse and whatsoeuer is most expedient to bring them to the promissed blisse after this their pilgrimage and exile Therfore they suffer thēselues to be cōducted by him without murmuring approuing for good whatsoeuer proceedeth from his fatherly hande and by this meane remaine in the peace of the spirit and calmenesse what winde soeuer blowe without being tossed in the troubles stormes of this life They know likewise that if God doe stricke them downe with the left hande he rayseth them vp with the right againe according to the promisse he made by his Prophet Ose And as all meates are agreeing with a good stomach and to a bad the most delicate seeme corrupt as it is written in the Prouerbes that to a hungrye soule all bitter things seeme sweete so all things turne to good to the faithfull as S. Paul hath written And in Ecclesiasticus all thinges are turned into good to such as feare God but to the sinners they are turned into euill who turne light into darkenesse and good into euill And money is to good men a cause of good to the wicked of euill and crueltie And as the showe is fashioned according to the foote so his disposition which is wise moderate leadeth a life like vnto it to wit peaseable and without passion coueting nothing vnpossible and contenting it selfe with the present That is it which Cicero writeth that vertue in trouble doth euer remaine quiet and being cast into banishment neuer departeth from her place For the goods of fortune reioyce those most which least doubt their contraries and the feare of loosing them maketh the pleasure of the enioying of them more feeble and lesse assured Plato gaue counsell not to cōplaine in aduersitie for that we know not whether it happen vnto vs for our hurt or no. And in his Phedon hee writeth that looke what beautie riches honour and kinred we here desire it is so farre off from being good that indeede they doe rather corrupt and impayre vs. But a Christian man ought to esteeme all good and for his health whiche perswasion serueth vnto him as the meale did which Elisha cast into the pot which tooke cleane away all the bitternesse of the pottage and as the tree with which Moses made the waters sweete From thence ensueth that Christian Parradoxe so often times verified that there neuer happeneth euill to the good nor good to the wicked whose nature is changed by blessing As it is sayde of a diseased bodie that the more it is nourished the more it is offended And as strange dreames shewe that there be grosse and clammie humors and perturbation of

is ordeyned for the wicked he would set all his care in seeking howe to please and obeye him which hath honoured him with so manifolde blessinges And this is the verye trewe cause that we so much lament their follye and miserie which doe euer deferre the amendment of their disordered life proceeding onely from their infidelitie and want of beleeuing of the threatninges of the iudgementes of God who will render to euery man according to his workes to whose selfe we must render account of all our ydle woordes thoughtes and affections Moreouer euery one knoweth that the houre of death is vncertaine and we indifferently see the young dye as well as the olde and that nothing is more common than suddaine death the which caused the great Philosopher Demonax to warne the Emperour Adrian and such as liued at their ease in no wise to forget howe in verye short time they should be no more And an other did often times put Kinge Philip in minde that he should remember he was a man And the Emperour Maximilian the firste did alwaies cause to be caried about with him among his robes whatsoeuer was necessarie for his buriall as one that was alwayes booted and readie to depart We must not excuse our selues with the patience bountie and mercie of God except we be determined to amende and thereby be drawen to repentance so much commaunded in the holy scriptures but still be afrayde of his iudgementes and call to minde that which is so often written that neither the vnrighteous neither fornicators nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor dronkardes nor raylers nor extortioners nor murtherers nor gluttons nor such as are full of wrath Enuie contentions seditions or heresies shall inherite the kingdome of God And euery one shal reape what himself hath sowen And Saint Paule addeth that they which are of Christe haue crucified the fleshe togeather with the affections and concupiscence thereof Therefore Ecclesiasticus exhorteth vs to make no tarrying to turne vnto the Lorde and not to put off from day to day for suddenly shall the wrath of the Lorde breake foorth and in our securitie we shall be destroyed and perish in time of vengeance And the wisedome of God in the beginning of the preuerbes of Salomon doth amplye exhort vs to receaue in dewe time his correction not to reiect his councell and that the foolish are slayne thorough their ease but he which will obey shall dwel surely and rest without feare of euill Let vs consider that the most iust GOD doth recompence the good and punish the wicked and payeth not euerie night nor euerye Saterdaye but as Valerius sayeth counterpeaseth the slackenesse of his deferred punishment by the greeuousnes thereof when it commeth And the afflictions of this present time sent vnto the good to containe them in their dewtie are not worthie of the glorie which shalbe shewed vnto vs as S. Paul sayth And all the delights and pleasures of this life are turned into sowernesse and it is the act of a Christian to looke that at the houre of his death he runne to none but to God and himselfe nor take care of ought else For we shall haue enough to doe without taking such carke and care for the affayres of this world and to premeditate thereof giueth great aduantage Our sauiour in Saint Luke sayde vnto him which still delighteth himselfe in heaping vppe of riches O foole this night will they fetch away thy soule from thee then whose shall those thinges bee which thou hast prouided The prophetes and Apostles very often admonyshed vs to amende while there is time to the ende we should not tarrie vntill the gates of repentance were fast locked vp and barred The which our Sauiour would also teach vs by the parable of the foolishe virgins who were suddenly surprised and shutte out of the hall where the bridegrome made his feaste to the ende that after the confession of our sinnes we might runne to the promises and mercie of God and dispose our selues to a newe and holy life Isaiah warneth vs to seeke the Lorde while he may be founde and to call vpon him while he is neere and it is to be feared if we ouer slippe the oportunitie least hee will leaue vs. And if suche as search the riches and vanities of the worlde forget nothinge which may further them I praye you with what feruentnesse ought we to search God and our saluation Let vs take heede least that reprooche in Isayah be not cast in our teeth I haue spredde out my handes all the day vnto a rebellious people And Ieremiah writeth Thou hast striken them but they haue not sorrowed thou hast consumed them but they haue refused to receiue correction they haue made their faces harder than a stone and haue refused to returne For this cause Saint Paule to the Hebrewes putteth them in minde of that in the 95. Psalme To day if you will heare my voyce harden not your heartes The accustoming of our selues to sinne and the examples of other greatly harme vs. For when men see the elder sort to fayle then doth youth take example thereby and being ill brought vs followeth the same trayne all the rest of their life But by little and little this custome must be changed nothing is so hard as Seneca saith but the vnderstāding of man surmounteth it and is able to attayne what euer it seeketh Let vs call to minde what God sayth in Isayah Your refuge in falshoode shall be made voyde your couenaunt with death shall be disanulled and your agreement with hell shall not stande when a scourge shall runne ouer and passe thorough then shall yee be trodde downe by it Nowe therefore be no mockers Hearken ye and heare my voyce Hearken ye and heare my speeche And he sayeth in Ieremie Giue glorie to the Lorde your God before he bringe darkenesse and or euer your feete stumble in the darke mountaynes and whyles you looke for light hee turne it into the shadowe of death and make it as darkenesse Can the Blacke More change his skinne or the Leoparde his spottes Then may ye also doe good that are accustomed to doe euill We must then vndertake the good way guyded thereunto thorough the assistaunce of God and what diffycultie soeuer we finde yet to striue to come to our pretended ende and wee shall finde the pathes of iustice pleasant and easie We reade in hystories that sundrie Pagans haue ouercome their euill and naturall inclination and what ought a Christian to doe If riches honours and pleasures slacke vs let vs call to minde the sundrie threatninges in the holy scriptures agaynst the riche the proude and ambitious and haue all our owne greatnesse in suspition and enioy all thinges as not possessing them and let it be the least parte of our care the affayres of