Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	life_n	live_v	way_n	4,654	5	5.6415	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89482	Temporis Angustiæ Stollen houres recreations. Being meditations fitted according to the variety of objects. By Tho. Manley, jun. gent. and student, anno. ætatis 21mo.	Manley, Thomas, 1628-1690.	1649 (1649)	Wing M449; Thomason E1374_1; ESTC R209219	34,225	131

my adversitie vvhen ill fortune hath cast me downe amicus certus in re incerta cernitur I will alvvayes love and desire friends but a friend at a dead lift is really alter idem MED 45. IN the same garden where wee spend many houres to manure the ground and set sweet and vvholsome hearbs We see how slowly yet they come forward for all our care when stinking Hemlock and other filthie weedes of themselves grow apace nature being to these a true nursing mother to the other but a step dame and those very hearbs when grovvne up if not carefully looked unto and clensed will be choaked by the unwholsomer weeds with how great reluctancie and how much labour is man sinfull man brought to follow good when all perswasions and intreaties all menaces and threats all punishments and sufferings are scarce able to drive him one step forward to good yet the same man runnes with great willingnesse much vehemency and violence to evill How hard is it for a man to forget sinne or to remember God to sinne is the note of a man but to stand in to persevere in sinne is the Character of the Devill though I cannot as I am a man refraine from all sin for that is impossible the evill that I would not that I doe yet I will not be so much devill as to persevere in it MED 46. EVery stomack will not digest the same meate for what is one mans food is another mans poyson the Conscience is like our stomack for what I hold to be a sin another perhaps will denie to be one and as every mans palate will not alike relish all meates nor his Conscience abhorre all sin though he acknowledge theft he will not doe the like for adulterie though he abhorre Sacriledge he can yet dispence with Idolatrie nay haply he may stumble at a straw and leap over a blocke he will straine at a gnat yet swallow a Camell hee will not sweare at all by any meanes though in a lawfull cause but for a fee he will beare false witnesse in any cause the only way to avoide running into this Dilemma will be to make a Conscience of all sinnes I will thinke no sinne so little as that I may willingly commit but I will therefore endeavour as neere as I can to shun all Qui non ante cavet post dolebit MED 47. VVHat a various disposition of minde and speech doth every Climate affords its Inhabitants and not only so but the very same Clime stamps a several character of body on every particular Native thereof insomuch that in almost the whole world one shall never see two men alike in feature and condition nay some are by nature so contrary to us that they are made black drawing our wonder after them wheresoever we see them as having in them somewhat monstrous rara avis in terris nigroque simillima Cygno And though every man be thus bodied and vizaged severally yet hath God made the heart of like forme in all thereby shewing that though we differ in all outward parts yet our hearts should all agree tend to one Center viz. the prayse of our Creator I vvill since God hath given our hearts one forme endeavour to reduce them to one affection to doe the vvorke for which they were created I will never raise severall opinions in that which God created but for one MED 48. ALl manner of Creatures in their kinde resemble one another man only excepted amongst whom t is even a wonder to finde two alike the reason is because the mixture of the humours is different in every man If then the humours several mixture be the cause of so much varietie doth it not argue the mingler full both of povver and wisdome Oh the depth of the wisdome and power of God that can from such things produce so great a varietie Can we ever sufficiently prayse the rich wisdome of so mighty a Creator Could we sing eternal Allelujahs all would be too litle As from the humours divers mixtures grow A great varietie of features so From thence a hearty thankfulness doth spring To our Creator that 's a mighty King From wel mixt humours best conditions grow From godly hearts the best thanksgivings flow MED 49. I Am the way the truth and the life saith our Saviour All the while we live we are travelling in Christ our way to attain him to be our truth and our life What is the earth but a passage in a strange land for Heaven is our Country What is this world but a Sepulcher since our departure out of it is an entrance into life what is it to dwel here but to be plunged in death and what is our body but a prison since to be delivered out of it is Liberty And if it be our chiefe happinesse to enjoy the presence of our God is it not a misery not to enjoy it I will earnestly desire to finish my race yet I will not take a desperate course and murder my selfe I can by steps and degrees easily and safely descend from the top of that tower whence if I cast my selfe headlong I should breake my neck faire and softly goes faire MED 50. THe strongest and best man begins to dye before he well knowes he lives as soone as he is borne and of the shortnesse of mans life are given many resemblances but amongst all I thinke none doth re verâ more really present it to our view then the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to breath or live it consists but of two letters but the one is the first the other the last in the whole alphabet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holds forth to us our beginning and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our certaine ending he that begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and proceeds must of necessitie come at length to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us not then spend that little time we have here so as if we should never die we have a long journey to goe and yet little money and lesse time to spend I will therefore take heed that I spend not too prodigally at first lest my wants make me fall short of my journeyes end MED 51. IT is the foolish ambition of too many in this last and worst Age of the world either to be best or not at all 〈◊〉 they cannot attain the perfection of their desires they wil not desire to be perfect I am not of their mindes but since I cannot doe as well as I would I vvill doe as well as I may and what I want in my actions I vvill performe in my desires It was that pride that transformed Lucifer once a glorious Angel into a devilish fiend MED 52. VVIth how pleasing mirth and yet mournefull melodie doth the prettie Nightingal please the eare of the delighted hearer while with sad Elegies she condoles the wretched fate of her brother Itys the hearing of whose mourning making me remember the former story drives

among so many their contraries that unlesse his understanding be quicker he may be deceived and grasping Ixion like a cloud instead of the substance an alluring falshood for a pleasing truth but love is my subject or I am his chuse you whether and he that will write so divine a thing had need of a better pen and a quicker wit then my immature youth can yeild least my dull phrase clog his lighter wings and of God Cupid make him devill Cupido Love then is the life of the soule and the soule of some mens life it is a pleasing torment a bitter sweet a lover of truth a hater of dissimulation it is the perfection of all joy the consummation of all earthly blessings Cupid by the heathen was made a God which shewes his divine power it is alwaies young for true love can never grow old and dye and nothing doth so much sweeten and delight our life as love the Crowne is the ensigne of a King and no such King as love it hath subdued all creatures rationall sensitive vegetative yea and sencelesse have their sympathies the fiercest creatures are tamed by love Ardet Amans Dido c. and shall I be refractory to so great a power no I will submit and acknowledge it I rejoyce in my slavery Oh heavenly passion that canst wrap up my senses in so great delight Let me but enjoy thy wished presence I desire no greater joy for while it is joyned with vertue it partakes of its goodnesse and what of delight is wanting in one is added by the other a vertuous Love being nothing else but a love of vertue Thus let me love and there I le rest ' Cause vertuous love is alwayes best MEd. 10. I Can never see a candle that is now burning in its greatest strength and splendor presently with one little blast of winde puft out and extinguished but it drives me to the thought of my mortality for why may not I in the heighth of all my jollity be suddenly taken away Why should I be spared doe I not see every day mē of abler parts fal before my face and on every side of me Have I a lease of my life or have I made a Covenant with Death If so where is my evidence what have I that in the least manner may or can oblige and tye Death no I have no such thing I confesse my frailty and cannot but acknowledg that without Gods mercy the most contemptible of the Creatures might arrest me for an action of trespasse against my Creator deliver me over to his Jaylor Death till I could answer for my misdemeanors But Lord if thou shouldest be extreame to marke what is done amisse who then could be able to stand Enter not then into Judgement with thy servant for no flesh living can be justified in thy sight MED 11. I Can reade in no book but it presents to my sight some profitable objects to remember me of my mortality for reading in Martial I found an Epigram made on a lad who walking under the caves of some noble house in Rome in the winter when the cold was predominant and congealed the water into hard Ice an Isicle fell downe on him and killed him herein me thoughts was presented a sad memento to after Ages of their owne frailty when vvater contrary to its nature shall turne as I may say heads-man Doe wee feare drowning When can we walke with more safety then in winter when the hard frosts with their biting sharpnesse have converted water into a more condense matter and as it were made in that element a new Creation yet then see the frailtie of our natures which from such even helps cannot gather any safety nay from the falling Isicle I collect this that the meanest things that were by God created are of power sufficient to execute Gods wrath and vengeance on us for our sinnes But there is mercy with thee that thou mayst be feared c. MED 12. LOve is a voluntary affection and desire to enjoy that which is good Love wishes desire enjoyes now if there be so much sweetnesse in the theoretick part how much more is there in the practick if there be so much pleasure in the journey how much greater joy at the end If it somewhat tends to vertue to wish good then it is vertue it selfe to do to enjoy good if desire of good make a man vertuous then the full enjoyment of it makes a man perfectly happy O divine and heavenly passion that canst at the same time make a man both vertuous and happy Let me now begin to love that I may begin to be vertuous and proceed in affection that I may be truly happy What happinesse greater then true love What Paradise more glorious then that of affection Let me then love truly that I may enjoy happinesse and let me devote my selfe to a vertuous affection that I may have a share in the terrestriall Paradise Thou conquer'st all Love let not me be free I will devote my self wholy to thee Thou canst make happy yea and vertuous too Accept me then I le be a servant true MED 13. WHen I see wet wood laid on a fire as it will not burne without much blowing so it will dead and spoile the rest which burnt well before I cannot but think of mans inability to good for of himself being backward to do any vertuous thing when he is clogged with the heavy lumpish masse of the body it will even obliterate those good thoughts that were before seeing then we are so unable to do any good thing of our selves let us fly to him that is able to give us both to will and to do good Lord we are wicked can do nothing well And do in nought but vitiousnesse excell That we can do no good is our hearts grief But we beleeve Lord help our unbeleif MED 14. PRide hath been the destruction of all its lovers and alwaies carries them the higher to make their precipice the greater what made Adam lose his Paradise but pride a desire to know more then was necessary for him what threw the angels out of heaven and of demy-gods made them all devils but their too great aspiring pride our very common proverb pride wil have a fall should teach us to shun that that we my stand upright why should I love that that hates me and how shall I better know a perfect hatred then by this that it seeks my overthrow would any reasonable man be altogether guided and directed by his known enemy and is it not our greatest enemy that stirrs us up to that damnable sin I have no way then to uphold my selfe but by following my master Christs precept be ye lowly as I am lowly I will never therefore be refractory to those commands that drive me to good but I will take and submit to my friends counsell and what friend more true then he that hath laid downe his life for my sake I