Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	devil_n	father_n	lie_n	3,415	5	9.0726	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81791	Moral instructions of a father to his son upon his departure for a long voyage: or, An easie way to guide a young man towards all sorts of virtues. With an hundred maximes, Christian and moral.; Instruction morale d'un père à son fils. English	Dufour, Philippe Sylvestre, 1622-1687.	1683 (1683)	Wing D2455A; ESTC R231963	42,504	123

Disorders he undergoes within By such innocent Means as these a Learned Man in our time found what he had vainly searched after in all the Secrets of Philosophy the way to diminish the Inclination which one of his Disciples had towards this Vice in whose vertuous Education he was very much concerned He shewed him in the Countenance of a Man agitated with this Passion so great a change and so vastly different from what it was wont to be that from the Effects running up to the Cause it was not difficult for him to make him understand that a Stream so infected must needs proceed from a poison'd Spring whereby he brought him to be so averse from this Vice that it even diminished extremely the Inclination he had towards it The Lacedaemonians did heretofore use the like device to make Drunkenness odious to their Children They made their Slaves drink to Excess and then they were brought before them in that Condition who seeing them reel and stagger and act like Men depriv'd of their Senses conceived so great a hatred for this loathsom Vice that they would never after be reconciled to it Do you my Son take the same Method to oppose and conquer that Passion of Anger which is a sort of Drunkenness that assaults our Understanding and clouds our Reason with Fumes more dangerous than those of Wine because they are of a longer continuance and they produce more direful Effects In a word to give you an easie and infallible Remedy against Anger tho you have never so great Provocations thereto practise the Advice of a great Person of this latter Age who exhorts us to yield betimes to Reason that which in a little while we cannot but yield to Time To this wholsom Advice add Fortitude that Heroick Vertue and the support of the rest whereof Prudence is the Guide and it will not be difficult for you to succed Envy is the last Vice I have to mention whose Picture I am going to draw Of all Vices 't is the most rampant It incited Man to a Crime which being directed immediately against God and Nature made him fail in his Duty to one and t'other and in one Act made him commit Sacrilege and Murder by stirring up Cain to deface the Image of God in the Person of his Brother whom he killed 'T is a Passion which after having poison'd the Mind spreads also it 's Poison all over the Body which corrupts the whole Mass of Blood and casteth its Venome through all the Veins which renders the Countenance meager ghastly hideous and which notwithstanding all Endeavours to lye hid doth manifestly expose it self by disfiguring that Person whom it possesseth And we may very justly say that if Anger is a Fire which enflames us Envy is one that dries us up and carrieth along with it the Punishment of the Envious seeing that neither Night nor Day doth it suffer him to take any Rest 'T is like a Hecktick Fever which consumes a Mans Body by degrees and which is difficult to drive away when through Negligence one has suffer'd it to take Root The Envious Man strikes directly at God He derives his greatest Misery from the just distribution God makes of his Benefits to other men Another's Calamity is his Joy The good Health of his Neighbour diminisheth his own and his Neighbour falling sick makes him well again His Draughts are then sweetest when mingled with the bitter Tears of his Neighbour His private Sorrows arise from the Satisfaction and Content of the Publick He looks upon that Gain or Profit that doth not help fill up his Bags to be a great loss to himself and he is never happy but in the misery of those of his Acquaintance The moderate Harvest of another makes his own unacceptable tho it be abundant and the greatest Prosperity in this World would be unwelcome to him if he were forced to share some part of it with his Neighbours You may easily perceive my Son that a Man of this Temper can have Peace with no body and that generally he must be at War with God judge thereby of the Tranquility of his Body and Soul Others comprehend their Unhappiness within their own Calamities but the Envious besides their own peculiar Misfortunes procure to themselves an infinite number from the good Fortune of others Shun therefore this Vice which is so pernicious and detestable that it is impossible for any one to be guilty of it without becoming both a Punishment to himself and his own Executioner And be assured that after it has furiously tormented in this Life those who are possessed with it in the next it will lead them into that Place which Divine Justice has set apart for all those who have not a submissive regard to whatsoever is ordained by Providence The Description I have made to you of these Vices has been something longer than I should have imagined God grant the Style may be not only so clear as to excite in you that Hatred which you ought to have against them but also so persuasive as to encourage you in the Love and Practice of their opposite Vertues There is not any thing can be throughly known until it be compared with its contrary if therefore you have apprehended the Reasons which should move you to hate Pride Covetousness Gluttony Sloth Vncleanness Anger and Envy you will easily be persuaded for the Welfare of your Soul and Body to love Humility a liberal Frugality Sobriety Diligence Chastity Moderation and Charity and to possess these Vertues you must take your Measures from the Dictates of Prudence Fortitude and Temperance whose Counsels cannot but be advantageous to you if you will thereunto acquiesce Among all the Benefits that you may receive from these Vertues I would to God my Son they would inspire you with as much Love for Truth as young People have Inclination for Lying Have in Horror this Vice and to do this easily remember that JESUS CHRIST took upon him this Quality of True only to signifie to us that he loved those who loved the Truth And why think you is the Devil termed in the Scripture the Father of Lies unless it be to shew that all Lyars are his Children The love of this Vice is an undeniable Character upon all those who practise it through Inclination and from this Inclination acquire a Habit that they are the Children of the Devil I know very well that they who are willing to excuse it say that a secret Shame which they have to acknowledge themselves guilty of the Fault imputed to them doth not seldom drive them against their Will into a Necessity of Lying It is an ill President that Adam hath left to his Posterity But what signifie all these Prevarications wherewith we dissemble the Truth They are but like so many Fig-leaves through which the Truth will be discerned in spight of all our Endeavours to the contrary The Hopes of a more regular Conduct hereafter doth somewhat comfort

and changes his condition of Christian into that of an Idolater L. Since Passions are the Diseases of the Soul nothing but Temperance is fit to be the Physician LI. He that excessively delights in Play must count that he shall dye in Poverty LII Winning at Play is the Bait which Fortune makes use of to undo us LIII Those who Play to recover what they have lost add to the loss of their Money the loss of their Reason and often times the loss of the rest of their Money LIV. Much Sleep and much Play fill the Stomach with Crudities and the Purse with Wind. LV. Think a little before you Speak think more before you make a Promise LVI In divers affairs you may choose if you will make a Promise but having made a Promise you cannot dispense therewith LVII Never discourse of things whereof you are ignorant and discourse but little of what you know and whether you speak or are silent do all with discretion LVIII Jesting sometimes upholds Conversation but generally disunites the Jesters They that desire to avoid quarrels and live in quiet let them avoid Jesting as a Snare LIX If you do not easily bear with the failings of others you will render your own failings unsufferable LX. He that carelessly regards the misfortunes of other Men ought not to think it strainge if others look upon his misfortunes without compassion LXI If you think to oblige Men to be civil and courteous towards you give them Example by your carriage towards them LXII The Favors which you do to other Men place under your Feet the Favours which others do to you place at your Heart LXIII He that forgets favours received deserves no more LXIV Be not slow in serving others if you would have them quick in doing Pleasures to you LXV If you are not generous enough to prevent your Friend by good Turns be not slow to requite his to you LXVI A sincere Intention although unprofitable better repays a good Turn than a forced Acknowledgment LXVII He that brags of a Favour that he hath done doth much diminish the merit thereof for by his Indiscretion he makes it appear that he is divided betwixt his Vain-glory and his Friend LXVIII He that gives to receive of a generous Act which is one of the most commendable Qualities of a man of Honour makes it to be one of the most dirty Trades in the World LXIX If you take Pleasure in Lies Truth will become a Pain to you LXX He that excuseth his Fault by a Lye condemns himself two ways LXXI If Lying be usual with you you mistrust all that others tell you LXXII He that makes use of Cunning and Lying to get his Neighbours Goods imitates the Devil who made use of both those Qualities to rob our first Parent of his Innocence LXXIII The ill using of our Goods in this World will be one of the principal and most just cause of our misery in the next LXXIV He that is not content with a moderate Fortune oft times takes great Pains to lessen it by endeavouring to augment it LXXV He that regulates his Desires by the necessities of Nature aims but at a few things but he that is led by his Lust gives no Bounds to his Desires LXXVI Be not eager to know other Mens Secrets Be very reserved in communicating your own you are no longer Master of them so soon as you have imparted them to any Person and your Example seems to justifie his Unfaithfulness in discovering them to a third Person LXXVII He that boasts of his good Qualities loses the merit of them by his Pride and he that hides his good Qualities gives them a higher esteem by his Modesty LXXVIII High Places make their Heads turn who have but weak Brains and extraordinary Fortunes trouble the Spirit of those who have not good Judgments LXXIX A Man hath need of great Constancy in Adversity that he may not be wanting to himself and of great Moderation in Prosperity that he may not be wanting to others LXXX Prosperity makes others know truly what we are and Adversity makes us know who are our true Friends LXXXI Those who haunt us for our Wealth are like Hawks that fly only for the Prey LXXXII He that will not know his Friends in his Prosperity deserves to meet with none in his Misery LXXXIII He that leans over-much on the Friendship of Great Persons will find sooner or later that he leans upon a broken Reed LXXXIV God by his extreme Bounty recompenses with extraordinary Favours the least Duties which we render to him but the most part of great Persons who are earthly Gods make account that they have over rewarded our greatest Services by a few kind Words LXXXV He that takes great care to preserve the friendship of great Men shall know when he hath need of them that he hath taken much pains to cultivate Land that will prove barren LXXXVI A Man who hath excellent Parts and great Learning yet makes no use thereof is like a good Sword never drawn out of the Scabbard LXXXVII He that advises others to be vertuous hath thereby the more reason to be so himself LXXXVIII He that praises and commends only to please his complaisance draws his judgment in question LXXXIX The forwardlyness of a Man to advise others is oftner a mark of his Presumption then a proof of his Friendship XC He that thinks it enough to bewail our Evils when he can Cure them is not toucht at the Heart but sheds only Crocodiles tears XCI In our great displeasures our first Tears may be just the second may be handsome but those after that are neither reasonable nor honorable XCII He that weeps only because he thinks he ought to weep may have tender Eyes and yet not toucht at the Heart XCIII He that employes his Authority to do ill things or to maintain them cuts his Throat with his own Knife XCIV Trust not Flatterers and great Talkers both of them usually aim by the wind of their words to drive thy Money out of thy Purse XCV Physicians by their Medicines oft Poyson our Bodies and Flatterers always Poyson our minds by their Discourses XCVI He that makes use of a much studied Discourse to perswade us to an evil Design employes a perfumed Ponyard to stab us at the heart XCVII The infection of the Pestilence is not so much to be feared for the Body as the Poyson of evil Company for the Mind XCVIII If you desire to dye like a righteous Man live as a Reprobate would wish to have lived when he comes to dye XCIX He that by his extraordinary complaisance draws off his Friend from a bad Business by being Surety for him or bayling of him usually draws himself into a worse Business which at length will make him understand his own want of Judgment C. He that reads for his own instruction and reads good matters without profiting thereby hath the tast of the Mind as much depraved as the