Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	world_n	writing_n	yield_v	15	3	6.4826	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15775	The passions of the minde in generall. Corrected, enlarged, and with sundry new discourses augmented. By Thomas Wright. With a treatise thereto adioyning of the clymatericall yeare, occasioned by the death of Queene Elizabeth	Wright, Thomas, d. 1624.; Wright, Thomas, d. 1624. Succinct philosophicall declaration of the nature of clymactericall yeeres, occasioned by the death of Queene Elizabeth. aut	1604 (1604)	STC 26040; ESTC S121118	206,045	400

of infections of fits of agues theyr causes courses continuances whence-from proceedeth the indeficient regular and irregular beating of the pulse the substance scituation correspondence and vse of all partes of a mans body the conversion dispersion perfection and alteration of blood No man I thinke can be learned who may not plainely perceyve what an infinite matter I have propounded here of knowledge and yet how little even the wisest know This subiect would have bin more apparant if I had interlaced these questions with diversities of opinions and confirmed each one with the best grounds and arguments but this curious sort of discourse I leave to Schooles Onely I will inferre our extreme Ignorance that few or none of these difficulties which concerne vs so neere as our soules and bodies are throughly as yet in my iudgement declared even of the profoundest wits for I know not how their best resolutions leave still our Vnderstandings drye thirsting for a clearer and fresher Fountaine VII Ignorance and Errours in knowing base Creatures BYt no doubt God is of infinite Maiestie our soules immateriall spirits our bodies thereunto proportionated and therefore there may be some excuse pretended of this Ignorance the obiects are too noble our capacities too feeble the meanes to attayne vnto such knowledge too difficult our Soule dwelleth in the tabernacle of flesh blood it is drowned in humors and fatnes it is blinded with vapours mists it sees thorow carnall windowes and cloudy spectacles Well I admit this ignorant answere but at least if we cannot vnderstand those things which be above vs our selves and those which be equall with vs wee shall comprehend and fully conceyve all those Creatures beneath which serve and obey vs. But alas our Ignorance is not here finished for I know not whether I may better say men are ignorant of all things in generall or know nothing in particular for in trueth there is no Creature in the world that wee perfectly comprise and vnderstand I now leave the Heavens the Starres the Planets the Birds of the ayre the Fishes of the Sea the Beasts of the Land and wil take one of the least creatures which creepeth vpon the earth and thereby convince our Ignorance Basil epi. 168. quae est ad Eunomium as Saint Basil convinced the boasting presumption of Eunomius the heretike who vaunted that he knew GOD and his Divinity and that shall be a very Emmet so little in body so base in substance of so small account yet I say that no man how learned soever can satisfie those demaunds which may be propounded about this contemptible beast 1 Whether it breatheth or no. 2 If those little corps be vpheld with bones 3 If those small members be lincked together with sinewes or chayned with strings 4 If those sinewes be fortified with muscles 5 Whether downe the backe Nature extendeth a chayne plyable to turning or bending 6 Whether thorow the chain passeth a white marow 7 Whether the sinowy membranes impell the rest of the body 8 Whether it hath a Lyver or no. 9 Whether in the Lyver a receptacle of Choler 10 Whether a heart 11 Whether kidneis 12 Whether arteries 13 Whether veines 14 Whether skinnes 15 Whether a traverse or midriffe 16 Whether is it bare or hayrie 17 Whether single or cloven footed 18 How long liveth it 19 After what manner is it begotten 20 How long dwelleth it in the wombe 21 Why do not al creep but some fly some creepe All these questions are mooved by S. Basil and hee concludeth thus Si minutissimae formicae naturam nondum cognitione apprehendisti quomodo incomprehensibilis dei vim te imaginari gloriaris If thou canst not comprise by knowledge the nature of the least Emmet how gloriest thou to imagine the power of the incomprehensible God These questions onely concerne the body of an Emet but many more might be demaunded and ten times more about the sensitive soule yet these suffice to declare the weakenesse of our Vnderstanding Yea I will adde an other consideration of no smaller importance then the rest that although as wee see by dayly experience many men study night and day poring forth their braines and eies vpon their bookes yet I am of opinion that if we could see the opinions even of the best learned man in the world with as plaine perspicuitie as we discerne blacke from white wee should find in his vnderstanding more errours then truethes more falsities then verities more ignorances then sciences more that ought to be forgotten then is well learned finally more chaffe then corne I alwayes except matters of faith and religion The reasons which induce me to this opinion are these First I see such varieties of opinions even among the profoundest wittes that ever the worlde yeelded whose writings are extant about the selfe samething one contradicting and condemning another both bringing strong reasons to confirme their opinions one or both must needes erre the Trueth being one and indivisible Secondly I perceyve the same profound Scholers at one time defending with many reasons one opinion and after with as great boldnesse impugning the same retracting the former And why I pray you may they not erre the second time as well as the first for I warrant you they thought they had as great evidence assurance before as they presently possesse And why may they not as well reclayme agayne as they did before You will say secundae cogitationes be prudentiores and wise men recall their former errors And I pray you are not tertiae and quartae prudentissimae After a sleepe vpon the pillow many correct their dayly thoughts doth not one day teach another Wherefore I see no reason why wise men may not in their retractation as wel erre as in their former assent Thirdly the Scriptures seeme to insinuate little lesse Cunctae res difficiles non potest homo Eccles 1. eas explicare sermone All things are difficult neither can man declare them with speech and after speaking of God he saith mundū tradidit c. he delivered the world Idem cap. 3. to their disputation that man should not finde out the work which God had wrought from the beginning to the end VIII Curiositie in knowing things not necessarie AN other generall defect and imperfection proceeding from Nature corrupted and tending to corruption followeth all the Sonnes of Adam and that is a certaine naturall curiosity a diligent inquisition of other mens actions and an extreame negligence in our owne moale-hilles in other men seeme mountaynes and craggie rockes in our selves smooth rushes other mens faults be before our eyes but our owne behinde our backs It is a world to see with what rigor and partialitie men censure others actions with what smooth countenance they conceale their owne defects Let vs not looke any further but to David who never was angrie with himselfe for killing Vrias and abusing his wife but straitwayes after that Nathan had propounded