Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	account_n	divine_a	great_a	208	4	2.0717	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89326	The soules own evidence, for its own immortality. In a very pleasant and learned discourse, selected out of that excellent treatise entituled, The trunesse of Christian religion, against atheists, epicures, &c. / First compiled in French by famous Phillip Mornay, Lord of Plessie Marlie, afterward turned into English by eloquent Sir Phillip Sydney, and his assistant, Master Arthur Golden, anno Domini M D LXXX VII. And now re-published. By John Bachiler Master of Arts, somtimes of Emanuell Colledge in Cambridge. Published according to order.; De la verité de la religion chrestienne. English	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; Sidney, Philip, Sir, 1554-1586.; Golding, Arthur, 1536-1606.; Batchiler, John, ca. 1615-1674.	1646 (1646)	Wing M2802; Thomason E324_3	62,858	73

of the reasons alleaged afore against Averrhoes will also serve against him Howbeit for as much as by this workfull minde he seemeth to mean God himselfe there is thus much more ro be added unto it That God who is altogether good and altogether wise would not imprint in our minde the fond and wicked conceits which we finde there nor leave so great ignorance and darknesse as we feele there but would in all men overcome the infection which the body bringeth and although he inspired not all men alike with his gracious gifts according to the diversity of their capacities after the manner of a planed Table yet would he not at leastwise print the World with so many false Portratures and Trains as every one of us may perceive to be in our selves Again were there any such inspiration or influence it should be either continuall or but by times If continuall or everlasting wee should without labour and without cunning understand all that ever our imagination offereth unto us And if it be but at times then should it not lie in us to list or to understand any thing at all though we would never so fain For contrariwise wee have much adoe to understand some things so as wee must be fain to win them from our ignorance by piecemeale and there be some other things which we understand by and by as soon as they be put unto us and when we list our selves There is then in us a power of Understanding though very feeble but yet never the later obedient to our will which thing cannot be fathered upon God Also if there be but onely one minde working in all men there shall be but one selfesame understanding in all men I meane naturally notwithstanding that it differ in degrees For into what place soever the Sunne doth shead his beams he doth both inlighten it and heat it howbeit diversly according to the nature and condition of the places and things that receive him some more and some lesse some brighter and some dimlyer But howsoever the case stand his light yieldeth no darknesse nor his heat any cold So then if the diversities of mens imaginations do cause diversities of effects in the inspiration or influence that floweth into the capacitie of our understanding surely it must needes be after this manner namely that one man shall understand one selfesame thing more and another man lesse but not in that any man shall take untruth for truth unright for right or one thing for another Now we see unto how many errors wee be subject I mean not in such things as this namely that one man seeth better a far off and another better at hand but that one man seeth white and another seeth black which are things contrary in one selfesame ground and at one selfesame time It followeth therefore that divers and sundrie mindes doe worke in divers persons and not one selfesame minde in all persons By force of which reasons and of such others I say that every man shall finde in himselfe and of himselfe that every man hath a particular soule by himselfe that is to say a spirituall substance united to his body which in respect of giving life to the body is as the forme thereof and in respect of giving reason is as the guide of our actions That in every man there is a certain Sunbeam of reason whereby they conceive things and debate upon them wherethrough it commeth to passe that often times they agree both in the reason it selfe which is one and in the manifest grounds thereof and in whatsoever dependeth evidently upon the same That every man hath also a peculiar body by himselfe and likewise peculiar complexion humours imaginations education custome and trade of life whereof it commeth that every man takes a diverse way yea and that one selfesame person swarveth diversly from the unity of reason whereof the path is but one and the ways to stray from it are infinite That this Sunbeam of reason which shineth and sheadeth it selfe from our minde is properly that understanding which is termed The understanding in ability or possibility which is increased and augmented by all the things which it seeth heareth or lighteth upon like fire which gathereth increase of strength by the abundance of the fewell that is put upon it and becommeth after a sort infinite by spreading it selfe abroad Also it is the same which otherwise we call the Memory of understanding or mindefull Memory and it is nothing else but an abundance of Reason and as it were a hoorder up of the continuall influence of the Mind That the Mind from whence this floweth as from his spring is properly that which they the sayd Averrhoes and Alexander do terme the working or workfull Mind which is a certain power or force that can skill to extend reason from one thing to another and to proceede from things sensible to things unsensible from things movable to things unmovable from bodily to spirituall from effects to causes and from beginnings to ends by the meane cause This Mind is in respect of Reason as cunning is in respect of an Instrument or toole and Reason as in respect of imagination and of the things that are sensible is as an Instrument or toole in respect of the matter or stuffe that it workes upon Or to speake more fitly this Mind is unto Reason as the mover of a thing is to the thing that is movable and Reason is to her objects as the movable thing is to the thing whereunto it is moved For to reason or debate is nothing els but to proceed from a thing that is understoode to a thing that is not understoode of purpose to understand it and the understanding thereof is a resting that inseweth upon it as a staying or resting after moving That both of them as well the one as the other are but onely one selfesame substance like as a man both when he moveth and when he resteth is all one and the same man or as the power that moveth the sinews is one selfesame still both when it stirreth them and when it holdeth them still so the reasonable or understanding soule that is in every man is but onely one selfesame substance bodilesse and immortall executing his powers partly of it selfe and partly by our bodies And seeing that Averrhoes and Alexander make so great estimation and account of the effects which are wrought in us that they be inforced to attribute them to some uncorruptible and everlasting minde let us take of them that in very truth the thing which worketh so great wonders in the body can be neither sence nor body nor imagination but a divine uncorruptible and immortall minde as they themselves say But let us learn the thing of more then them which all wise men teach us and which every of us can learne of himselfe namely that this understanding or minde is not one universall thing as the sunne is that shineth into all the windows of a Citie but rather