Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	amen_n	jesus_n	lord_n	1,685	5	3.6084	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02668	A Christen exhortacion vnto customable swearers What a ryght [and] lawfull othe is: whan, and before whom, it owght to be. Item. The maner of sayinge grace, or geuynge thankes vnto God.	Coverdale, Miles, 1488-1568.; Bale, John, 1495-1563, attributed name.	1543 (1543)	STC 1280; ESTC S122477	30,233	63

Rendre it not ageyn vnto hym deformed with vyce and defyled with fynne But se●● to be founde in the daye of his commynge with out spotte that thou mayst receyue the inestimable rewarde prouyded for them that loue hym trewlye Amen The maner of sayenge grace after the doctryne of holy scripture ¶ Grace afore meate THe eyes of all loke vnto the o lord and thou geuest them their foode in due season Thou openest thine hand and fyllest euery lyuinge creature with thy blessynge O oure father which art in heauē c. ¶ Grace after meate Thankes be vnto the o Lorde god almyghtye moost deare father of heauen for geuyng vs oure foode in due season for openynge thy mercyfull hande and for fyllinge vs with thy plentefull blessing And we beseche the for thy sonnes sake Iesus Christ not onely to preserue vs alwaye from abusinge of the same but also to lende vs thy grace that we maye euer be thanful vnto the therfore Amen ¶ Another grace ¶ Grace afore meate I knowe sayth the Apostle and am full certifyed in the lorde Iesu that ther is nothinge vncleane of it selfe but vnto hym that iudgeth it to be vncleane to hym is it vncleane But yf thy brother be greued ouer thy meate then walkest thou not now after charite Destroye not with thy meate hym for whō Christ dyed O oure father which art in heauen ¶ Grace after meate Thankes be vnto the o lorde God almyghtye moost deare father of heauen for certifyeng vs by thy blessed worde that all kyndes of meates are cleane And we besech the lende vs thy grace that we maye alwaye thankfully receaue the same not onely without supersticion or scrupulo●ite of consciēce but also without greuynge or offendinge our brethren And so to walke in the waye of godly loue and charite that with our meate we neuer destroye hym for whō thy sonne Iesus Christ dyed aswell as for vs. Amen ¶ Another grace ¶ Grace afore meate Let not oure treasure therfore be euell spoken of For the kyngdome of God is not meate and drynke but ryghteousnesse and peace and ioye in the holy goost O oure father which art in heauē c. ¶ Grace after meate Thankes be vnto the o Lorde god almyghtye moost deare father of heauen for openyng vnto vs thy blessed worde which is oure treasure oure perle yee oure ryches more precyous then ether golde or precious stone And we beseche the though corporall meate and drynke be no parte of thy kyngdome yet ordre thou vs so in receauynge the same that we neuer geue occasyon of slaundringe thy worde or offending the weake Amē ¶ Another grace ¶ Grace afore meate Meate doth not further vs vnto God yf we eate we shall not therfore be the better ●yf we eate not we shall not therfore be the worse But take hede that this youre libertye be not an occasion of fallyng vnto the weake O oure father ¶ Grace after meate Thankes be vnto the o lorde God almyghtye moost deare father of heauen for layeng vp our saluaciō onely in thy selfe and not in anye kynde of meate And we beseche the gyde vs so in the vse therof that we maye folowe such thinges as make for peace and wherby we maye edifye one another And neuer to geue vnto the weake anye occasyon of fallynge from thy worde Amen ¶ Another grace ¶ Grace afore meate Meates hath God created to be receaued with thākes of them which beleue and knowe the trueth For euery creature of God is good and nothing to be refused that is receaued with thankesgeuinge For it is sanctifyed by the worde of God and prayer O oure father c. ¶ Grace after meate Thankes be vnto the o lorde God almyghtye moost deare father of heauen for ordeyninge thy creatures to be meate foode sustenaunce vnto oure bodyes hast sanctifyed them by thy blessed worde c. We beseche the make vs so to increace in stedfastnesse of thy fayth in perfecte knowledge of thy trueth in cōtinnaunce of feruent prayer vnto the That to vs also they maye be sanctifyed holy that we maye euer both thankfully receaue them vertuously vse thē to the good ensample of other Amen ¶ Another grace ¶ Grace afore meate The father of mercye God of all consolacion geue vs grace to consent to gether in to the knowledge of his truthe that we maye with one mynde and one mouthe glorifye God the father of oure lorde Iesus Christ. Amen O oure father c. ¶ Grace after meate Thankes be vnto the o lorde God almyghtye moost deare father of heauen for brynginge agayne from death oure lorde Iesus Christ the greate sheperde of the shepe through the blood of the euerlastinge testament And we beseche the to make vs perfytt to do his wyll workynge in vs that which is pleasaūt in his sight that we be not only the speakers of his worde but the vnfayned folowers of the same Amen ¶ Another grace ¶ Grace afore meate Christe which at his last supper gaue hym self vnto vs promysinge his body to be crucifyed his bloode to be shed for oure synnes blesse vs oure meate Amen O oure father c. ¶ Grace after meate Thankes be vnto the o Lorde god almyghtye moost deare father of heauen which at this tyme hath fedde vs with meate not only that perisheth but with thy worde which abydeth in to euerlastinge lyfe Graunte most marcyfull father that we hauinge the knowledge of thy worde may also practise the same in oure conuersacion that we bothe intyer lye louynge and vnfaynedlye lyuynge thy holy worde may after this lyfe lyue with the for euer Amen Receaue your meate without grudging Take hede ye neuer abuse the same Gene thankes to god for euery thing And alwaye prayse his holy name Who so doth not is sore to blame No euell ensample se that ye gyue Thus doth gods word teach you to lyue What so euer ye do in worde or dede do all en the name of our lorde Iesu Christ geuyng thankes vnto God the father by hym A shorte instruction to the worlde ¶ To Kynges and Princes Be letned ye kynges and vnderstond Enbrace the trueth of Christes worde your hertes be all in Gods hond He is youre kynge your prince lorde Stablish no lawe that maketh discorde But do as dyd kynge Ezechias Dauid Iosaphat and Iosias ¶ To Iudges Accepte no personne in iudgment Wrest not the law kepe well your syse To wrong for brybes do not consent For they do blynd the eyes of the wyse Thus scripture biddeth you more then twyse And for to haue such properties As Iethro tolde to Moyses ¶ To Councelours A faythfull man wyll kepe councell And ther is welth where many such be Beware of false Achitophel The councell of God must stand trulye ye can it not destroye verely Kepe trueth and faith with secretnesse And further the cause of godlynesse ¶ To Chamberlaynes Beware of Thares and

requyred may lykewyse sweare in tryall of the trewth and not synne yet ought it non otherwyse to be done than in the name and fere of the lord least we shuld ascribe the verite to enye other than to hym And they iustelye sweare by his name without reproue which myndinge neyther frawde nor deceyte wytnesseth onlye the trewthe which seaketh no percyalite but the right not them selfes but the glorye of god the profytt of ther neyboure and the comō welthe of goddes people Lawful it is also for the magistrates whan they put enye manne in offyce to take an othe of hym that he shal be trewe diligent and feythfull therin as Iacob for the cōmodite and profytt of his posterite toke an othe of Laban the idolatrer Lykewyse Iudas Machabe●s of the Romaynes for the same purposse And this is because ther hath bene yet are daylye fownde so many vnfeythful Of ther subiectes and comons maye princes demande an othe of allegyaunce for the sauegard of ther landes people And that shuld not nede ware ther no false traytors abrode yet is it dyscretlye to be cōsydered in all suche publyque othes whether they haue the .iij. aforenamed thinges or not To sweare to do yll as to slee to rauishe or to robbe is dampnable without fayle and to perfourme suche an othe or to do those wyckednesses in dede is a dowble dampnacion both to hym that so sweareth also to the iudge that causeth hym to sweare Suche a one was the cursed othe that kynge Herode made vnto the dowghter of Herodyas his harlott for the heade of holye Iohn baptist whom Christe calleth a vylye foxe for his craftye con●●yaunce A coloure was this othe of his cruell tyrannye and a cloke to his most spyghtfull murther For through that meanes was Iohn done vnto dethe Neyther was an othe ordeyned after the mynde of saynt Austen to bynde to the perfourmaunce of manslawghter robberye idolatrye or other synnes Rather hade Dauid breke hys othe then to fulfyl it with blood shedīg A saynge ther is amōge men that the word promes or othe of a kynge shulde stande We graunte the same in case it be trewe lawfull and expedient Elles were it muche better to be broken than kepte Better were a kynge to eate his worde an C. tymes or to call it home agayne than ones to be dampned for the perfourmance of it if it be wycked For a kynge or rewler is not ordeyned to do his owne luste but to iudge accordinge to right and equite As open is hell for hym as for a pore mane if he rewle not his people godlye Dauid made a solempne othe to slee Nabal to distroye all that perteyned vnto hym but he neuer ded perfourme that othe and yet he was a kynge He put vppe his swearde agayn sayth Bede neuer repēted hym of anye fawte done Home 45. Othes are to be obserued whē ther ende is nor euyll nor vn o●the hynderaunce of sowles helth In wycked promyses sayth Is●dorus lett faythfulnes haue no place In a fylthye vowe change thy decreed purposse Do not the thinge in effec●e that thou hast without consyderacion sworne vnto For the promesse is euermore wycked that can not be ꝑfourmed without synne Therfor if the iudges or rewlers shuld inforce the inferioure subiectes to sweare to that thinge that ware agaynst sowles helth or goddes honoure as to w●rchipe an idolle or to an innocētes vndoynge thei ought rather to dye than to obeye it As ded for an example the discrete man and honorable father Eleazarus with the .vij. feythfull brethern ther mother in the Machabees For muche better is it in suche case to obeye God than man as witnesseth Peter the other apostles Neyther ought a iudge by the lawe to compel a man to sweare agaynst hymself least he inforce hym wyckedlye to synne in for swearinge hymself and so to dispayre of the mercye of God But whan he taketh an othe of a pore symple sowle or of a craftye subtyll felowe he owte to consydre all circumstances re●syte And all suche as sweare othes ought lykewyse to be circumspecte and ware And to see alwayes that this cla●se be added vnto them If my lord God wyll or if I haue no lawfull imped●●●● to the contrarye And than shall we make o●r promyses perfyght If I shulde chaunce to appoynte with the magistrates to come before them at ●●che an howre and in the meane tyme be letted by terrible sycknesse I shuld thus breake no iuste promesse made with the if I come not Neyther shuld I breake conuenaūte as sayth saynt Austen If I promysed a payment at a daye were ●●bed of my money by the waye comy●●e thyder warde With suche other lyke● Neuer am I for sworne nor vniuste of my promesse so longe as my harte m●●deth no deceyte Many other suche doubtes and perplexe cases ther be but thes I supposse for this tyme suffycient By thes may all other be perceyued christianlye ordred Thus do we not denye all maner of swearing though we wold non othes to be vsed betwyne neyboure neyboure nor yet in owre priuate communicacions and daylye busynesses As herafter we shall declare more at large I wolde haue wryten muche more of this ryght and lawfull othe whiche is commanded of God for the wealth and healthe of men if other christiane lerned men had not wryten suffycientlye therof afore Agayne for so muche as the matter of it selfe belongeth rather vnto the offyce of rewlers and iudges then to suche priuate persons as I here write vnto yet lett bothe the iudges and 〈◊〉 subiectes mar●● obserue thes lessons folowinge First a iudge owght neuer to demande or require an othe of enye man withca ●●e greate heuynes of conscyens for 〈◊〉 at the partye re●red to sweare shuld for sweare hym self Suche loue and pyte ought ther to be in iudges that the losse of ther neyboures sowle shuld be estemed equalle with the detriment of ther owne sowles Therfor before they bringe them vnto an othe they owte to seke all wayes meanes how to trye the truth without an othe not immediatlye and in all the hast to cause them to sweare Secondlye The iudge maye demaunde an othe and the inferioure subiecte lykewyse sweare whan it is eyther to the glorye of god the profyt of owr neyboure or for the comon welthe Thirdly thoughe men be fully persuaded to haue lawfull and iuste occasions to sweare as for the glory of god the profyt of owre neighbour and the common welth yet maye they not be i●dges in their owne causes nor take ought here in hande by their owne aucthorite but let the ma●ter come before their iudges for no lawe suffreth the here to do after thyne owne pleasure what thou thlnkest best After this sorte did Christe● iudges vse them selues in

requiringe of an othe and lykewyse faithfull subiectes with a glade harte in renderinge their othe demanded of them If thou be capcio●s thou wilt parauēture fynde cauilla●ion of contrariete in the scripture And saye that Moyses here semeth to speake contrary vnto that Christ hath spoken in Matthew the .v. Chap. Because it is sayd here yf anye man geueth to kepe asse oxe or shepe c. than the othe of the Lorde shall go betwene them and there thou shalte in no case sweare this was firste the error of the Manacheis whose folowers ar now the Anabaptistes And all this commeth because they vnderstand not the sentence of Christ in the .v. of Matthew This worde iurare hath an other maner of signification than they do perceyue and is otherwyse taken in the said .v. of Mathew than they do teache for this is to be beleued of all men that God the father commanded nothynge that shulde be preiudiciall or contrarye his sonne nor yet that the sonne tawght any thing contrary his father therfore there is a swearinge whiche is lawfull approued and commanded of God of the whiche we haue made mencion before called in latyne ius●urandum Ther is also a swearinge which is not lawfull discommended and clearly forbyden of Christ whiche is called deiurium that is temerously to sweare in owre priuate communication be it trewe or false And whā Christ saith thou shalt not sweare at al he meaneth nothinge lesse than by it to destroy all maner of lawfull swearinge before a iudge but that we shuld neuer in our priuate communicacion sweare and as all maner of othes ware not disalowed of Christ no more ware all othes alowed of God the father but suche onely as had eyther the glory of God the profyt of owre neyboure or the commō wealth vppon their sydes And that this is the very meaninge of Christes wordes we shall well perceyue by the weynge of the texte yow haue hard sayth Christe how it was sayd to thē of the olde tymene deteres Where as owre translacion hath non periurabis thou shalte not for sweare And not al without cause for as periurare can neuer be taken in a good sence so is it not alwaye taken for the transgressinge or breakinge of a lawful othe made before a iudge But often tymes it is taken for deierare which is to take God ●d witnesse to lye or to deceyue And periurate is lykewyse to abuse the name of God whiche is the trewth and righteousnes to lye and deceyue And what so euer he be that eyther require his neyboure to sweare or sweare lightly him selfe it is a sufficient proue that he is a pariure yll lyght and one that lytle regardeth Goddes truth now whan Christ sayth it is sayd to them of the old tyme non periurabis thou shalt not forsweare yow shall neuer fynde in the Hebrew nor in the Greketerte that worde but so shal you fynde in Moyses Thou shake not take the name of thy Lorde God temerously where as owre interpreter hath so Thou shalt not take his name in vayne ●n another place also you haue after this sorte Thou shalt not sweare in my name to lye Whiche the Grekes interpretat after this faciō thou shalt not sweare fal●y in my name And the La●ynes hath non periurabis Thou shalt not forsweare in my name Here you may se how saynt Ierome vse this worde to forsweare for deterare which is to sweare false And not for the transgressinge of a right lawfull othe It was forbydden to them of the olde tyme as you haue partely harde that they shoulde in no case temerouslye take the name of God to recorde which is expounded in the sayd .xix. of Leuit. that they shulde not sweare in his name to lye Wherout sprange this opinion amonge them that yf they dyd take the name of God to wirnesse in the trewth and that in their dayly busynes betwen neighbour and neighbour was no maner of synne but in a false fayned matter they thought they ought in no case to sweare nor yet compel any other mā therunto ▪ And this is the thinge that Christ speaketh here against and vtterly reproueth that is to saye that neither in the trouth nor otherwyse they ought to take the name of God to recorde in their familiar and dayly communicacion but to speake so truly and to deale so faithfully one with another that yf he sayd yea then his neighbour shulde beleue him to saye truth yf he sayd naye lykewyse to beleue it not to be truth Here you se well is no maner of mention made of a right and lawfull othe for Christ saith audistis ye haue hard how it was sayd vnto them of the olde tyme non periurabis thou shalt not forswear Where is this spoken euen there wheras is nothinge spoken at all of the trāsgressinge or breakinge of a lawful othe made before a iudge as it shal appear● more playnlye to him that will serche the places Therfore it is manifest that Christ spake of suche othes wherby we bynd our selues temerously to do or perfourme any maner of thing It foloweth in the terte I saye vnto you sweare not at all marke now of what swearinge he speaketh euen of suche swearinge as was for their weaknes sake permitted vnto them of the olde tyme by the law for as the Iues were suffred by the law for their weakenes sake to be deuorced from their wyues gyuinge them a testimonial in their handes to auoyde a further inconuenience that was lest whan they were moued or angrye with them they shuld either haue poysonned or kylled them So was it lykewyse permitted to thē of the olde tyme to sweare but not by all maner of creatures but only in the name of god least they dwellinge amonge the heythen and accustominge their othes shulde by contynuan̄ce of tyme fall vnto the fylthye worshippinge of their Idoles forgettinge him sweare by his name saith Moyses and se that you walke not after stran̄ge goddes of the nacions that you remayne amonge S● that you neyther make mencion saith Iosue nor yet sweare by the names of their goddes Thus in the old tyme were they suffred to sweare in an ernest iuste or wayghtye cause but now commeth Christ and saith that neyther in a t●ewe matter be it neuer so great ernest and wayghtye we shal not of our owne selues nor by our owne aucthorite and priuate power sweare or promes any maner of thinge Where as yet no maner of mention is made of a demaunded othe by publyque aucthorite And the wordes that folowe make the matter more p●●yne neither by heauē saith Christ for it is the throne of God neyther by earth c. Where rede you that at any tyme the Hebrwes did vse to sweare by any of these thinges And contrarywyse who now adayes doth not for euery tryfle sweare by them all one