Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	heart_n	word_n	1,814	5	3.8480	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02553	Meditations and vowes, diuine and morall. Seruing for direction in Christian and ciuill practise. Deuided into two bookes. By Ios. Hall.	Hall, Joseph, 1574-1656.	1605 (1605)	STC 12679.5; ESTC S103712	37,803	238

whereas there are three grounds of friendship vertue pleasure profit and by all confessions that is the surest which is vpon vertue it must needs follow that what is grounded on the best most heauenly vertue must be the fastest● which as it vnites man to God so inseparably that no tentations no torments not all the gates of H●ll can seuer him so it vnites one Christian soule to another so firmely that no outward occurrences ●o imperfections in the party loued can dissolue them If I loue not the childe of GOD for his owne sake for his Fathers sake more then my friend for my commodity or my kinsman for blood I neuer receiued any spark of true heauenly loue 50 The good duty that is differed vpon a conceite of present vnfitnes at last growes irksome and there-vpon altogether neglected I will not suffer my heart to entertaine the least thought of loathnesse towardes the taske of deuotion wherewith I haue stinted my selfe but violently breake through anie motion of vnwillingnes not without a deepe check to my selfe for my backwardnes 51 Hearing is a sense of great apprehension yet farre more subiect to deceit then seeing not in the maner of apprehending but in the vncertaintie of the obiect words are vocal interpreters of the minde actions reall and therefore how euer both should speak according to the truth of what is in the heart yet words do more belie the heart then actions I care not what wordes I heare when I see deedes I am sure what a man doth hee thinketh not so alwayes what he speaketh Though I will not be so seuere a censor that for some fewe euill actes I should condemne a man of false-hartednes yet in common course of life I need not be so mopish as not to beleeue rather the language of the hand then of the tongue Hee that sayes we●l and doth well is without exception commendable but if one of these must bee seuered from the other I like him well that doth well and ●aith nothing 52 That which they say of the Pelican that when the Shepheards in desire to catch her lay fire not far from her nest which ●he finding and fearing the danger of her yong seekes to blow out with her winges so long till ●he burne her selfe and makes her selfe a pray in an vnwi●e pittie to her young● I see morally verified in experience of those which indiscreetly med●ling with the flame of discension kindled in the Church rather encrease then quench it rather fire their owne wings then help others I had rather b●waile the fire a farre off then stirre in the coales of it I would not grudge my ashes to it if those might abate the burning but since I see it is daily encreased with partaking I will behold it with sorrow and meddle no otherwise then by prayers to God and entreaties to men seeking my own safety and the peace of the Church in the freedome of my thought silence of my tongue 53 That which is said of Lucillaes faction that anger bred it pride fostered it and couetousnes confirm'd it is true of all Schismes though with some inuersion For the most are bred through pride whiles men vpon an high conceit of themselues scorne to goe in the common road and affect singularity in opinion are confirmed through anger whiles they stomake grudge any contradiction are nourished through coue●ousnes whiles they seek ability to bea●e out their part In som other again Couetousnesse obtaines the first place Anger the second Pride the ●ast Heerein therefore I haue be●ne alwayes wont to commend and admire the humi●ity of those great profound wi●s whom depth of knowledge hath not led to by-paths in iudgement but wal●ing in the beaten path of the church haue bent all their forces to the estab●ishment of receiued truthes accounting it greater glory to confirme an ancient verity then to deuise a new opinion though neuer so probable vnknowne to their predecessours I will not reiect a truth for m●ere noueltie olde truths may come newly to light neither is God tyed to times for the gift of his illumination but I will suspect a nouell opinion of vntruth and not entertaine it vnlesse it may be deduced from ancient grounds 54 The eare and the ey● are the minds rece●uers but the tongue is onely busied in expending the treasure receiued if therfore the reuenues of the minde bee vttred as fast or faster then they are recei●ed it cannot be but that the minde must needes be held bare and can neuer lay vp for purchase But if the receiuers take in still with no vtterance the mind may soone grow a burden to it selfe and vnprofitable to others I will not lay vp too much and vtter nothing least I be couetous nor spende much and store vp little least I be prodigall and poore 55 I will speake no ill of others no good of my selfe 56 That which is the miserie of Trauailers to finde many hostes and few friends is the estate of Christians in their pilgrimage to a better life Good friendes may not therefore bee easily forgone neither must they be vsed as sutes of apparell which when wee haue worne thred-bare we cast off and call for new Nothing but death or villanie shall diuorce me from an olde friend But still I wil follow him so farre as is either possible or honest And then I wil leaue him with sorrow 57 True Friendship necessarily requires Patience for there is no man in whom I shall not mislike somewhat and who shall not as iustly mislike somewhat in mee My friends faults therefore if little I will swallowe and digest if great I wil smot●er them how euer I wil● winke at them to others but louingly notifie them to himselfe 58 Iniuries hurt 〈◊〉 mor● in the receiuing then in the remembrance A small iniurie shall goe as it comes a great iniurie may dine or suppe with me but none at all shall lodge with mee why should I vexe my selfe because another hath vexed me 59 It is good dealing with that ouer which wee haue the most power if my estate will not bee framed to my minde I will labour to frame my minde to my estate 60 In greatest companie I wil be alone to my self in greatest priuacie in company with God 61 Griefe for things past that cannot bee remedied and care for thinges to come that cannot bee preuented may easilie hurt can neuer benefit mee I will therefore commit my selfe to God in both and enioy the present 62 Let my estate bee neuer so meane I will euer keep my selfe rather beneath then either leuel or aboue it A man may rise when hee will with honour but cannot fall without shame 63 Nothing doth so befoole a man as extreme passion this doth both make thē fooles which otherwise are not and show them to be fooles that are so Violent passions if I cannot tame thē that they may yield to my ease I will at least smother