Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	care_n	certain_a	great_a	140	4	2.0643	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07786	The true knowledge of a mans owne selfe. Written in French by Monsieur du Plessis, Lord of Plessie Marly. *And truly translated into English by A.M..	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; Xenophon. Memorabilia.; Munday, Anthony, 1553-1633.	1602 (1602)	STC 18163; ESTC S103514	52,106	260

diligence and respect The organe or seat of thys power is the hart not any part of the braine at all for oftentimes a man shal desire what hee knowes to be ill as Ouid saide of Medea I see approue the good but I doe the euill And S. Paule I see another lawe in my members that is to say the hart repugnant to the lawe of my vnderstanding it holdeth me in captiuitie vnder the law of sin and death and many other things to like effect in his Epistle to the Romanies In briefe very often is iudgement reprooued by affection whereby then it is most cleere euident that our affections are not in the braine where indeede is the certaine knowledge of thinges In this sort disputes Galen and by the same reason it is apparant that affections are not oppiniōs as the Stoicks held and esteemed thē to be That the affections are not of the liuer nor the other parts where the naturall appetentions are of eating and drinking it is manifest for the affections can easilie appease themselus or vse some kinde of moderation apprehending the same by reason and demonstrations but the naturall appetites as to eate or drinke will not be guided by any reason for as Homer saith there is nothing more impressing or continually vrging then the belly especially when it is hungry for it compells vs to be mindfull thereof although vve had no care thereof at all and albeit wee had neuer so many other things to doe Seeing then that our affections haue theyr seate neyther in the braine nor in those parts where the organe is of the power vegetatiue we must cōclude thē that they are in the hart for the hart is iocond and merry in ioy mirth loue and hope but in greefe anger feare hate such like it is wearie and much troubled The holie Scripture saith that a man ought to loue God with al his hart as much to say as by the affection to receiue the fruition to pursue this loue in cheerefulnesse of hart desiring to please him and in truth without feigning to embrace franckly entertaine fulfill his Lawes trusting in him expecting health onely from him heereto are reduced the commaundements of the first Table Now because those works labors which God commaundes vs ought to be done of vs in cleannes of hart not hipocritically or vvith dissembling wee will speake a little thereof heere in this place The first commaundement dooth strictlie charge vs to stande in awe and feare of God wherby we may assure our selues without any doubting that hee is a God to whom we owe obedience and that he punisheth the faultes offences excesses and malices of men The second expresseth how iealous hee is of his honour that hee will haue no partner or competitour in his honour much lesse anie attribute at all to be giuen to stocks or stones images or inuentions of mens idle braines the penalties of such offences are therin described to what generations it in iustice extendeth vvee ought then to be most careful of his honour glory The third chargeth vs to doe all honor and reuerence to the Name of God it is the exteriour honor which is contained in this commaundement wherby we are enioyned that with great heede wisedome and feare wee should take care of an oath for affirmation of any thing because it is most certain that God hath an eye on all our dooings and that hee wil seuerely punish our iniquities So then wee shoulde affirme truth in an oths taking and desire him to punish vs iustly if we sweare not truly or if wee doe beguile and deceiue any one hereby also wee are taught to detest and holde as horrid all blasphemies speeches which are contrary to Christian religion and so it is cōmaunded in the inuocation on God The fourth cōmaundement consisteth in the obseruation of ceremonies and duties thereto belonging as also in their diligent regarding according to our entraunce into the knowledge of God of which knowledge they are visible signes exciting vs to obseruaunce of true religion Then the true performing of the commaundements in the first Table is true feare of God certaine trust in his mercy obedience to all his commaundements explication and publication of his doctrine inuocation for his ayde and propitiation giuing of thankes praise of his Name glory for the creation conseruation manutention of nature beeing his ovvne worke created conserued furnished prouided and maintained by him behold heere the lawes of the first table In the second Table is contained necessarie precepts for our owne pollitique societie for first of all such a state cannot be rightly maintained except there be a kinde of degree and order obserued among men It is that whereof Aristotle speakes in his Pollitiques there are some naturally free others as seruaunts as much to say as that some haue by the gift of GOD bestowed on nature more light of vnderstāding more purity of affections thē others can reach vnto to the end that they may guide and guarde by edicts lawes statutes the affaires negotiations of thys lyfe Such were the ancient law-makers Pretors Iurisconsults who left vnto vs so many prouident lawes gathered by certaine demonstrations of the cleerenesse and light which God had infused and placed in their vnderstanding as also theyr sincere loue iealosie for the tranquility of publique peace Which Lawes saith S. Paule beeing written in our harts and consciences woulde giue vs testimonie of them Such personages thē ought to be honoured as holding the bridle of authority do tame rude seruaunts that is to say such as cannot cleerelie iudge of thinges or thorowe their inordinate affections do perpetrate crimes commit offence to the ciuil bodie or to the honors or goods of others There are two manner of gouernments one is to force compell the rebellious contemners of honestie like vnto a maister who constraines his seruant willing or vnwilling to doe his dutie without any refusall or contradiction The other manner of gouernment is pollitique and ciuil as when without compulsion a man freely dooth the acts of honestie holding in horrour and abhomination all wickednes and turpitude namelie when a man in reason is perswaded that it ought to be so as Pericles who by honest reason speeches guided the Athenian Common-wealth or as a holy wise Preacher gouerneth his cōgregation and church In this multitude euerie one haue their seuerall affections some sudden inordinate mouings and directlie repugnant to vertue but then by perswasion which a man perceiues to be vsed of the hurt inconuenience that may thereon ensue as well publiquely as priuately they are made more moderate and faultes remitted God hath stamped in vs the image and forme of either of these maners of gouerment Reason iudgement well and truly