Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	faith_n	know_v	8,213	5	4.2899	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49177	Academical discourses upon several choice and pleasant subjects / written by the learned and famous Loredano ; Englished by J.B.	Loredano, Giovanni Francesco, 1607-1661.; L'Estrange, Roger, Sir, 1616-1704.; J. B.	1664 (1664)	Wing L3064; ESTC R30956	41,882	130

of Civility than of Conscience If I have not performed it sufficiently that cannot be esteemed a crime or make me deserve their hate since he acquits himself fully that performs what he is able and is not defective to his power in serving them X. Whether blushing be a sign of Vertue THose that believes that blushing is a sign of Vertues ought only know how to Blush But I who have by experience found the prejudice of blushing can affirme with reason that it is rather an argument of vice than of virtue An accident that flows from many unhandsome causes and imperfections cannot be a sign of merit since no man can be thought praise worthy for what he does accidently and therefore what esteem can he deserve for that which is not his but accidently They that blush do fear So Arist. will have it Rubescunt qui timore officiuntur He that fears is pusillanimous and base Degeneres animos timor arguit Sings Virg. Therefore who can affirm that fear the Of-spring and Issue of baseness can be a testimony of vertue Blushing be tokens shame for our errors Rubescunt says Alex. ab Alex. qui pudent He that is asham'd hath erred and shall we then believe that to be a good effect which proceeds from so bad a cause That the Plants of Vertue should spring from roots of Vice They that have such flames in their faces must needs have a fire in their bosomes and who can affirme that soul is not black that is ever exposed to so much heat or that heart not suffocated which is buried amidst so many Coales Cinders Blushing is a reproof for some guilt as if the bloud were sent from the heart into the face to correct or restrain the errors of the hand or tongue He that blushes cannot merit because that act is violent not voluntary and even as we cannot sin without the assent of the will so neither can one merit without the consent of the Soul or mind Blushing is an affect of the Ambition of the heart which perhaps would express its sentiments beyond the volibility of the tongue but wanting the power of speech imprints those Characters on the Cheeks to be the better understood The accidental signs and appearances in the face of Heaven can be token nothing but malignant effects 〈◊〉 do ever presage some evils The face of man is the Heaven of tha● Microcosme being marked therefore with those signs of blushes it cannot betoken any Vertue Blushing is nothing else but a concourse of blood Rubor says Simplicius fit cum sanguis recurrit à corde ad faciem Wrath Ambition Lust and a thousand other vices are occasioned by the concourse of blood and therefore cannot deserve praise or signifie vertue Blushing is an imperfection and therefore Women who are more imperfect and more enclined to commit errors than men are more subject to blush Lovers wax pale because knowing that blushing betokens no vertue or goodness it cannot help them to attain the affections or esteem of their beloved and indeed who would not suspect that heart of cruelty that wears those bloody Colours on the Face Wiser in this then any other thing are many Women who to conceale this sign of shame paint themselves to hide their blushing that so the most curious eye may not be able to find them guilty of the least crime or errour Wherefore do you think wise nature ordaines men old men especially to become bloodless pale and wan and their faces to be covered with overgrowing hair but only to hinder or hide their blushing it being convenient only for Women and Children as most subject to failings and guilty errours I have chosen to speak this whil'st every one was drouzy that I might not be seen to Blush And I have blamed it that I might not be thought to praise my self being so subject to this imbecillity And I would have said more did I not fear I should be forced to blush at my Prolixity XI Whether one can Kiss their beloved without Lasciviousness or Sensuality SOme verily esteem Kissing to be a thing of smal moment Rem ajunt esse oscula inanem Says Theoc. And this is so approved by Pi●istratus a Tyrant of Athens a man otherwise odious for his enormous cruelty who being instigated by his wife to chastize a youth that had Kissed her daughter openly in the street he smiling said what would'st thou have done to thy enemies since thou desirest I should punish him who by kissing thy daughter shows he is her friend Guarini likewise makes but smal reck'ning of it since he writes One Kiss for so much pain and trouble Cruel One Kiss for so much Faith my hearts dear Jewel The great reward you vow'd and promised me Cannot with empty Kisses payed be But that one can Kiss the beloved person without Lasciviousness or Sensuality I believe it an impossible supposition and a conceit of such an imagination as knows or has no other ground of truth than in their souls that know not the power of Kisses T is true that a Kiss as Plato says is a conjunction of the Soul more than the Lips transmitting sweet and lively spirits into eithers heart Dum semibulco suavio Meum puellum suavior Dulcemque florem spiritus Duco ex aperto tramite Anima tune aegra saucia Cucurrit ad labiae mihi c. Now this Conjunction withall being made with these humane and corporial organes it is impossible but they must impart some Lascivious sensuality thereby and affect the sences with it Which Plato also affirms saying that love is begotten by some certain invisible spirits which subtilly are transmitted from the beloved Eyes into the Lovers heart Qui videtis peccat qui non te viderit ergo Non cupiet facti crimina lumen habit If therefore it be true that the Eyes by vertue of their looks only have so much power to inchant a soul what cannot the Lips do which are so full of those Amorous Philters and can so easily call forth the Soul unto them There 's none shall either Hands or Lips controule I 'le Kiss thee through I 'le Kiss thy very Soul Quid enim aliud faciunt says Favorinus qui ora mutus tangunt quam animas conjungunt and Rufinus the Poet Tangit autem non in summis laboris sed trahens Os animam etiam ex unguibus extrahit A Kiss violated Claudius Caesar to the incestuous match with Agrippina Kisses are Lovers rewards to which they aspire with Myriads of Prayers and sighs and services And therefore if Kissing were without sensuality Lovers would never shew so much greedy desire and avidity for them nor would the beloved be so niggardly and sparing of them Petrarch who understood perhaps more than any other what were the effects of Love speaking of his Laura's Kisses says A Kiss it is makes every one rejoyce Now if the sight or beholding others only Kiss have

't is wisedome to hold their peace Quisque Tacen● sapit and Love makes the most ignorant to become witty for he teaches them the wit to love Love a great Master sure must be Who can so soon teach Clowns Philosophie So sings Marini and Tasso In lov's school what cannot be learn'd I wonder that Lovers should desire and long for nothing more than the dark night as a reward for their services or an earnest of their enjoyments as if not deserving the amorous delights they wai●e for night to have the opportunity to steal them do not the eyes infinitely encrease the enjo●ments of a beauty and does not the sight according to Plato enflame the affections of the body in a moment and being assisted by the objects seen renews with mighty power and creats fresh desires in our hearts and souls This is truth and wherefore then is darkness so much longed for whose black vaile can only hide the charm's of beauty from the eyes Wherefore is that black night so much wish'd for which only Eclipses the beloved Sun Most understanding most divine lovers They know love is not begot or b●ed but by Silence being therefore willing to beget affection in their Mistresses hearts they first seek out the deepest silence which ordinarily makes its residence in the solitary Palace of the night Hatred is the of spring of the Tongue which commonly affronts and wounds the calmest and most patient spirits which makes its venom the more incureable and insupportable and therefore all those that have much Tongue are naturally odious and hated For this cause Scilla according to the testimony of Plutar hated the Athenians more for their words than actions Now then if the Tongue be so great an enemy unto love by the reason of contraries love is the only child and issue of Silence And from whence proceeds the love of Princes towards their favorites but from their Silence should not the favorites be faithful Privado's to conceale the secrets and vices of their Princes they could never bear such sway and so Tyrannize over their affections as they do The Athenians were once invited by the Ambassadors of King 〈◊〉 and these to trace a path to the love and favour of the King knowing that all they said would come to his ear they all in a vain oftentation bragg'd and van●ed either of their Births Valours or other high deserts only Zenon alone more wise than all the rest kept himself silent For which cause one of the Ambassadors asked him Zeno and what shall we tell the King of thee Tell him replied Zenon that in Athens there is an old man that can hold his Tongue a most prudent answer and worthy of so great a Philosopher since the love of Princes cannot be obtain'd but by Silence Women do not love men so entirely as they would because they are not more secret could they but hope or be assured of Silence in them they would love them all most infinitely and conforme themselves readily to any of their desires And women expecting love from Men to them again cannot believe there is any true love where there is not an inviolable Silence 〈◊〉 da Lamporecohlo says that only by being verily thought to have no Tongue it bred and inspired love and lasciviousness in the very bosoms of those Nunns that had made vowes of Chastity and virginity and therefore Marino when he would perswade his Lady to love bragg'd that he had Silence in possession And our excellent Master Cowley ●en out of Wisdome women out of pride The pleasant theses of love do hide That may secure thee but thou hast yet from me a more infalliable security For ther 's no danger I shall tell The joyes which are to me unspeakable What thing Sirs is more hideous and fearful then the stormy Sea unruly implacable unmerciful which though it contain the worlds greatest riches in its own empire already does yet every day swallow up the Merchants wares and treasures Those that do not dread and hate its deafning roarings must either be ignorant of its power and danger or lodg a heart of brass within them when it murmurs softly t is treacherous and deceitful and if it loudly roare then t is infinitely perilous But yet if with an absolute gentle calm it smoothes its self into a Looking-glass or so far imitate the even vault of Heaven as to wear the perfect Image of the Sun with all its beauty in its warry bosom which any curious Eye may safely look upon without offending the sight Then who does not delight in 't and love it who does not praise and admire it By this therefore appears that love is the child of Silence Wherefore is the Musick and Harmocy of the Sphear's so much celebrated and lov'd but because t is so silent to our ears which Silence alone does create and beget our venerations and love towards it Nay the very Heavens it self becomes fearful and hateful to us when with a thundering mouth and a fiery Tongue it blasts or threatens poor Mortals and on the contrary how much it is beloved when with a clear and serene Countenance it smiles upon us and by its Silence seems to study new blessings for us And wherefore is Silence so strictly commaded to all religious people but because Silence begets love and therefore they by a sacred and Religious Silence should strive to get the love of God in their hearts and learn what veneration is due to such a Majesty But whil'st I make Love to be the ofspring of Silence I would not have my much talk beget your hatred towards me Nor would I have it said to me Aut sile aut meliora quovis afferos silentio I shall therefore now hold my peace hoping that my silence will beget your Love towards me III. What thing does most prejudice the Beauty of the Face BEauty is natures silent Letter of recommendation written in divine Characters which flatteringly insnares the Soul to its most sweet Tyranny whose empire by how much it is the more excellent so much the shorter is it's duration for the greater the beauty the shorter liv'd it is and the more tempting and grateful to our Eyes the sooner does it flie away T is but a flash of Lightning which vanishes as soon almost as it appears and cannot be fixed even by the possessors of it themselves Poor Beauty somtimes transform'd by Age into a grave where it lies buried alive in the deep wrincles of its own ruin'd face and sighs for ever after for its own frailty sometimes tormented with the passions of the Soul or the various accidents of Fortune sometimes fowly blasted by envious Tongues or an unhandsome disease and most commonly hurried to the Chambers of death in the midst of its florid spring or maturer summer by the inexorable cruelty of fate Briefly it is the decree of Heaven that all things