Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	commandment_n	know_v	liar_n	1,903	5	11.5902	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03519	Certayne sermons, or homelies appoynted by the kynges Maiestie, to be declared and redde, by all persones, vicars, or curates, euery Sondaye in their churches, where they haue cure. Anno 1547.; Certain sermons or homilies appointed to be read in churches. Book 1.	Cranmer, Thomas, 1489-1556.; Church of England.	1547 (1547)	STC 13640; ESTC S110029	106,479	184

redemer and thy name is without beginnyng and euerlastyng God gaue thē then grace to be hys chyldren as he doeth vs now But now by the cōming of our sauior Christ we haue receyued more abūdātly the spirite of god in our hartes wherby we maye cōceyue a greater faithe a surer truste then many of them had But in effect they we be al one we haue thesame faith that they had in God thei thesame y t we haue And s Paul so muche extolleth their faith because we should no lesse but rather more geue oure selfes wholy vnto Christ both in profession liuing now when Christ is come then y e olde fathers did before his cōmyng And by all the declaraciō of s Paule it is euident that the true liuely and christian fayth is no dead vain or vnfruictfull thyng but a thyng of perfecte vertue of wonderful operacion and strength bryngyng furth all good mocions good workes All holye scripture agreably beareth witnesse that a true liuely faith in Christ doeth bryng furth good workes and therfore euery mā must examine himself diligētly to know whether he haue thesame true liuely faythe in hys harte vnfaynedly or not whiche he shall know by the fruictes therof Many that professed the faith of Christ were in this error that they thoughte they knewe God and beleued in hym when in their lyfe they declared the contrarye whiche error sainct Ihon in his first Epistle confutynge writeth in this wyse Hereby we are certified that we know god if we obserue his cōmaundemētes he that saieth he knoweth god obserueth not his cōmaundemētes is a liar the trueth is not in him And again he saieth whosoeuer synneth doeth not se God nor knowe him let no man deceiue you welbeloued childrē And moreouer he saieth hereby we know y t we be of the truth so we shal perswade our hartes before hym For if our awne hartes reproue vs God is aboue our hartes and knoweth al thinges Welbeloued if our hartes reproue vs not the● haue we confidence in God and shall haue of hym whatsoeuer we aske because we kepe hys commaundementes and do those thynges that please hym And yet further he saieth euery man that beleueth that Iesus is Christe is borne of God we knowe that whosoeuer is borne of God doeth not synne but the generacion of God purgeth him and the deuill doth not touche hym And finally he concludeth shewing the cause why he wrote this epistle sayth For this cause haue I thus written vnto you that you maye knowe that you haue euerlastyng lyfe whiche do beleue in the sonne of God And in hys thirde Epistle he confirmeth the whole matter of faith and workes in fewe wordes saiyng he that doth well is of God and he that doeth euill knoweth not God And as s. Ihō saieth that as the liuely knowledge and faith of God bryngeth furth good workes so saieth he likewise of hope Charitie that they cannot stande with euill liuynge Of hope he writeth thus we knowe that when God shall appere we shalbe lyke vnto hym for we shall se hym euen as he is And who soeuer hath this hope in hym doth purifie himself like as God is pure And of charitie he saieth these woordes He that doeth kepe Gods woorde or commaundemente in hym is truely the perfecte loue of God And agayne he saieth this is the loue of God that we should kepe hys commaundementes And s. Ihon wrote not this as a subtile proposicion deuised of hys awne phantasie but as a moste certain necessarie truth taught vnto him by Christ himself the eternall in fallible veritie who in many places doth moste clerely affirme that fayth hope charitie cannot consist without good godly workes Of faith he saith He that beleueth in the sonne hath euerlastyng life but he that beleueth not in the sōne shal not se that life but the wrath of God remayneth vpō him And thesame he confirmeth with a double othe saiyng Forsothe forsothe I saye vnto you he y t beleueth in me hath euerlastyng lyfe ▪ Now for asmuch as he that beleueth in Christ hath euerlastīg lyfe it must nedes consequently folow that he y t hath this faith must haue also good workes be studious to obserue Gods cōmaundemetes obediently For to thē that haue euill workes leade their lyfe in disobedience transgression of Gods commaundemētes without repentaūce perteineth not euerlasting life but euerlastyng death as Christ himself saieth they that do wel shal go into life eternal but thei that do euill shal go into y e eternal fire And again he saith I am the first lettre the last the beginnyng the endyng to him y t is a thirste I wil geue of the welle of the water of lyfe frely He that hath the victorye shal haue all thynges I will be his God and he shalbe my sonne But thei y t be fearfull mistrusting God lacking faith thei y t be cursed people murderers fornicators sorserers Idolaters all liars shall haue their porciō in y e lake that burneth with fire brimstone which is the secōd death And as Christe vndoubtedly affirmeth that true faythe bringeth furth good workes so doth he say likewyse of charitie Whosoeuer hath my cōmaūdementes kepeth thē y t is he y t loueth me And after he saieth he that loueth me will kepe my worde he y t loueth me not kepeth not my woordes And as the loue of God is tried by good workes so is the feare of God also as the Wisemā saieth y e dread of God putteth awaye synne And also he saieth he that feareth god wil do good workes A man may sone deceiue hym self thinke in hys awne phātasie that he by fayth knoweth God loueth him feareth him belongeth to him whē in very dede he doth nothyng lesse For the triall of all these thinges is a very godly christian lyfe He that feleth hys harte set to seke Gods honor studieth to know the wil cōmaundemētes of God to cōforme himself therunto leadeth not hys life after the desire of hys awne fleshe to serue y e deuill by synne but setteth hys minde to serue God for gods awn sake for his sake also to loue al hys neighbors whether they be frēdes or aduersaryes doyng good to euery mā as opportunitie serueth willingly hurtyng no mā Such a mā maye wel reioyce in God perceiuinge by the trade of his life y t he vnfamedly hath y e right knowledge of God a liuely fayth a constant hope a true vnfeined loue feare of god ▪ But he y t casteth awaie y e yoke of gods cōmaundemētes frō hys necke geueth hymself to liue without true repētaūce after hys awne sensual mynde pleasure not regardynge to knowe Gods worde much lesse to

cōmuni they deluded the worlde perswadyng that notwitstandyng all their possessions riches yet they obserued their vowe were in wilful pouertie But for al their riches thei might neither healpe father nor mother nor other y t were in deede very nedye and poore without the licence of their father Abbot Prior or warden And yet they might take of euery mā but thei might not geue ought to any man no not to theim whom the lawes of God bound them to helpe And so through their tradicions and rules the lawes of God could beare no rule with theim And therefore of theim might be moste truely sayed that which Christ spake vnto the Pharises you breake the commaundementes of God by your tradicions you honor God with youre lippes but you hartes be farre frō him And the longer praiers thei vsed by day by night vnder pretense of suche holynes to get the fauor of Widowes other simple folkes y t they might syng Trentals and seruyce for theyr husbādes and frendes admitte them into their suffrages the more truely is verefyed of theim the saying of Christ wo be to you Scribes and Phariseis Hypocrites for you deuoure Widowes houses vnder coloure of long praiers therfore your dampnacion shalbe the greater Wo be to you Scribes Phariseis Hipocrites for you go about by sea and by land to make mo Nouices and newe brethren and when they be admitted of your secte you make them the chyldren of helle worse then your selfes be Honor be to God who did put light in the harte of his faithful true minister of moste famous memory Kynge Henry the .viij. and gaue hym the knowledge of hys worde and an earnest affection to seke his glory and to put awaye all suche Supersticious and Pharisaicall sectes by Antichrist inuēted and set vp agaynst the true worde of God and glory of hys moste blessed name as he gaue the lyke spirite vnto the moste noble and famous Prynces Iosaphat Iosias and Ezechyas God graunte all vs the Kynges hyghnesse faythfull true subiectes to fede of the swete and sauorie breade of Gods awne woorde and as Christ commaunded to eschewe all oure Pharisaicall and Papistical leuen of mans feyned religion Whiche although it were before God moste abhominable and contrary to Gods cōmaundementes and Christes pure religiō yet it was extolled to be a moste Godly lyfe highest state of perfection As though a man might be more Godly and more perfecte by kepyng the rules tradicions and professiōs of men then by kepynge the holy commaundementes of God And briefly to passe ouer the vngodly counterfet religions let vs reherse some other kyndes of Papisticall supersticions and abuses as of Beades of Lady Psalters Rosaries of .xv. Oos of sainct Bernardes Uerses of sainct Agathes letters of Purgatory of Masses satisfactory of Stacions and Iubilies of feyned Reliques of halowed Beades Belles Breade Water palmes Candelles Fyre and suche other of Supersticious fastynges of Fraternities of Pardons with suche lyke merchaundyse whiche were so estemed and abused to the great preiudice of Gods glory and commaūdemētes that they were made moste high and moste holy thynges whereby to atteyn to the eternall lyfe or remission of sinne Yea also vayne inuēcions vnfruictfull Ceremonies and vngodly Lawes Decrees and Counsayles of Rome were in suche wyse aduaūced that nothyng was thought comparable in aucthoritie wisedom learnynge and Godlynes vnto them So y t the lawes of Rome as thei sayed were to be receyued of all men as the foure Euāgelistes to the which all lawes of Princes must geue place And y e lawes of God also p●rily were omitted and lesse estemed that the sayde lawes decrees and Counsayles with theyr tradiciōs and Ceremonies myght be more duely obserued had in greater reuerence Thus was the people through ignoraūce so blynded with the goodly shewe and apparaunce of those thynges that they thought y e obseruyng of them to be a more holynesse a more perfecte seruice and honoryng of God and more pleasyng to God then the kepyng of Gods cōmaundementes Such hath been the corrupt inclinaciō of man euer supersticiously geuen to make new honorynge of God of hys awn hedde and then to haue more affection and deuocion to obserue that then to searche out Gods holy cōmaundementes and to kepe them And furthermore to take Gods cōmaundementes for mennes cōmaundemētes and mennes cōmaundementes for Gods cōmaundementes yea and for the highest and moste perfect and holy of all Gods commaundemētes And so was all confused that scant well learned men and but a small numbre of them knewe or at the least would knowe and durst affirme the truth to separate Gods commaundementes from the commaundemētes of men wherupon dyd growe muche error Supersticion Idolatry vayne religion preposterous iudgement greate contencion with all vngodly liuyng Wherfore as you haue any zeale to the right and pure honoryng of God as you haue any regard to your awn soules to the life that is to come which is both without payn and without end applie your selfes chiefly aboue all thyng to reade and to heare Gods worde marke diligētly therin what hys wyll is you shall do and with all youre endeuor applye your selfes to folowe thesame First you must haue an assured faythe in God geue youre selfes wholy vnto hym loue hym in prosperite aduersitie and dread to offende hym euermore Then for hys sake loue all men frendes and fooes because they be his creaciō and Image redemed by Christ as ye are Caste in your mindes how you maye do good vnto all men vnto your powers hurt no man Obey al your superiors and gouernors serue youre masters faithfully and diligently aswell in theyr absence as in theyr presence not for dread of punishment onely but for cōscience sake knowyng that you are bound so to do by Gods commaundementes Disobey not your fathers mothers but honor thē helpe thē please thē to your power Oppresse not kil not beat not neyther slaunder nor hate any mā But loue all men speake well of al men helpe succor euery mā as you maye yea euen your enemies that hate you that speake euil of you and that do hurt you Take no mās goodes nor couete your neyghbors goodes wrongfully but cōtent your selfes with y t which ye get truely also bestowe your awne goodes charitably as nede case requyreth Flee all Idolatrye Withcraft periury cōmit no maner of adultery fornicaciō nor other vnchastnesse in wil nor in dede with any other mannes wyfe wydowe mayde or other wyse And trauailynge continually durynge your lyfe thus in the obseruynge the commaundementes of God wherein consisteth the pure principal and direct honour of God and which wrought in faythe God hath ordeyned to be the righte trade and pathe waye vnto heauen you shall not fayle as Christe hath promised to come to that blessed and eternall lyfe where you shall liue in glory

to it Thus it is declared vnto you what true charitie or christiā loue is so plainly y t no mā nede to be deceiued Which loue whosoeuer kepeth not only towardes God whō he is boūd to loue aboue al thinges but also towardes his neighbor aswel frēd as foe it shal surely kepe him frō al offence of God iust offēce of mā Therfore beare well awai this one short lessō y t by true christiā charitie God ought to be loued aboue all thinges all men ought to be loued good euill frend and foo to all suche we ought as we maye to do good those that be good of loue to encourage and cherish because they be good and those that be euill of loue to procure their correctiō and due punishment that thei may therby either be brought to goodnes or at the leaste y t God and the common wealth may be the lesse hurt and offended And if we thus direct our life by christian loue and charitie then Christ doth promise assure vs that he loueth vs that we be the children of our heauenly father reconciled to hys fauor very membres of Christ and that after this short time of this present and mortall life we shal haue with hym eternal lyfe in his euerlastynge kyngdom of heauen therfore to hym with the father and the holy ghost be al honor and glory now and euer Amen ¶ Against swearyng and periury ALmightie God to the intēt his moste holy name should be had in honor euermore be magnified of the people commaundeth that no man shoulde take hys name vainly in his mouth threatenyng punishmente vnto hym that vnreuerently abuseth it by swearyng forswearyng and blasphemy To the intent therfore that thys commaundemente maye be the better knowen and kepte it shalbe declared vnto you bothe howe it is lawfull for christian people to sweare and also what perill and daunger it is vainly to sweare or to be forsworne Firste whē Iudges require othes of the people for declaracion of the truth or for execucion of iustice thys maner of swearynge is lawfull Also when men make faythfull promises with attestacion of the name of God to obserue couenaūtes honest promises statutes lawes and good customes as Christian princes do in their conclusiōs of peace for conseruacion of common wealthes priuate persones promyse their fidelitie in Matrimonie or one to another in honeste and true frendshippe and al men when they do sweare to kepe cōmon lawes or locall statutes and good customes for due ordre to be had and contynued emōg men when subiectes do sweare to be true and faythefull to their Kynge and souereygne Lorde and when Iudges Magistrates and officers sweare truely to execute their offices and when a man woulde affirme the trueth to the settynge furthe of Gods glory for the saluacion of the people in open preachynge of the Gospell or in geuyng of good counsayll priuately for their soules health All these maner of swearynges for causes necessary and honest be lawfull But when men do sweare of custome in reasonynge biyng and sellynge or other daily communicacion as many be common and greate swearers suche kynde of swearyng is vngodly vnlawefull and prohibited by the cōmaundement of God For suche swearyng is nothyng els but takynge of Gods holy name in vayn And here is to be noted that lawfull swearynge is not forbidden but commaunded of almightie God For we haue examples of Christ and Godly men in holy scripture that did sweare themselfes and required othes of other likewise And Gods commaundement is Thou shalte dreade thy Lorde God and shalt sweare by hys name And almighty God by his prophet Dauid sayeth all men shalbe praysed that sweare by hym Thus did oure sauior Christe sweare diuerse tymes saiyng verely verely And S. Paule sweareth thus I call God to witnesse And Abraham waxyng olde required an othe of hys seruaunt that he shoulde procure a wyfe for his sonne Isaac whiche should come of his awne kyndred and the seruaunt did sweare that he would perfourme hys Masters will Abraham also beynge required dyd sweare vnto Abimelech the king of Geraris that he should not hurte hym nor his posteritie And so likewyse did Abimelech sweare vnto Abraham And Dauid did sweare to be and continue a faithfull frende to Ionathas and Ionathas did sweare to become a faithfull frende vnto Dauid Also God once commaunded that if a thynge were laied to pledge to any man or left with him to kepe if thesame thing wer stolne or lost that the keper therof should be sworne before Iudges that he did not cōuey it away nor vsed any deceipt in causyng thesame to be conueyed away by hys cōsent or knowledge And s. Paule saieth that in al matters of controuersy betwene two persones whereas one saieth yea and the other nay so as no due profe can be had of the truthe the ende of euery suche controuersy muste be an othe ministered by a Iudge And moreouer God by the prophet Ieremy saieth thou shalt sweare the Lord liueth in truth in iudgemēt in righteousnesse So that whosoeuer sweareth whē he is required of a Iudge let hym be sure in his cōscience that hys othe haue these thre condicions he shall neuer nede to be afraied of periurie First he that sweareth must sweare truly that is he muste secludynge all fauor and affeccion to the parties haue the truthe onely before hys eyes and for loue thereof saye and speake that which he knoweth to be truth and no further The seconde is he that taketh an othe must do it with iudgemente not rasshely and vnaduisedly but soberly considerynge what an othe is The thyrde is he that sweareth muste sweare in righteousnesse that is for the very zeale and loue which he beareth to the defence of innocency to the maintenaunce of the truth and to y e righteousnes of the matter or cause all profite disprofite all loue and fauor vnto the persone for frendship or kyndred layed a parte Thus an othe if it haue with it these thre condicions is a parte of Gods glory whiche we are bounde by his commaundement to geue vnto hym For he willeth that we shall sweare onely by his name not that he hath pleasure in oure othes but like as he commaunded the Iewes to offre sacrifices vnto hym not for any delight that he had in theim but to kepe the Iewes from committyng of Idolatrie so he commaūdyng vs to sweare by his holy name doth not teache vs that he delighteth in swearyng but he thereby forbiddeth all men to geue his glory to any creature in heauen yearth or water Hetherto you se that othes lawfull are commaunded of God vsed of Patriarches and Prophetes of Christe hymself and of his Apostle Paule Therefore Christian people muste thinke lawful othes bothe godly and necessary For lawfull promises and couenauntes confirmed by by othes Princes and their countreys are confirmed in

master Christ and humbleth hymself as vnworthy to vnbuckle his showes and geueth all honor and glory to God So doth s. Paule bothe oft and euidently confesse himself what he was of himself euer geuyng as a moste faithfull seruaunt all praise to his master and sauior So doth blessed s. Ihon the Euangelist in the name of hymself and of all other holy men be they neuer so iust make this open confession if we saye we haue no synne we deceyue oure selfes and the truthe is not in vs if we knowledge our synnes God is faithful and iust to forgeue vs our synnes and to clense vs frō al vnrighteousnes if we saye we haue not sinned we make hym a liar and hys worde is not in vs. Wherfore the Wisemā in the boke called Ecclesiastes maketh this true generall confession there is not one iust man vpon the earth that doeth good and synneth not And s. Dauid is ashamed of hys synne but not to confesse his synne How oft how earnestly lamētably doth he desire gods great mercy for his great offences that God should not entre into iudgemēt with him And agayn how well weigheth thys holy man his synnes when he confesseth that they bee so many in numbre and so hid and hard to vnderstande that it is in maner vnpossible to knowe vtter or numbre them Wherfore he hauing a true earnest and depe contemplacion and consideracion of his sinnes and yet not commyng to the botome of them he maketh supplicaciō to God to forgeue him his priuy secret his sinnes to the knowledge of the which he cā not attein vnto He weigheth rightly his sinnes frō the original roote spring hed perceiuing inclinaciōs prouocaciōs stirrynges stingynges buddes braūches dregges infecciōs tastes felinges and sentes of them to continue in hym still Wherfore he saith marke behold I was cōceiued in synnes he saith not sinne but in the plural nūbre sinnes forasmuch as out of one as fountayn spryngeth all the reste And our sauior Christ saieth there is none good but God and that we can do nothyng that is good without hym nor no mā can come to the father but by hym He commaundeth vs all to saye that we be vnprofitable seruaūtes when we haue done al that we can do He preferreth the penitēt Publicane before the proude holy glorious Pharisey He calleth hymself a phisicion but not to them y t be whole but to them that be sicke and haue nede of his salue for their sore He teacheth vs in oure prayers to reknowledge our selfes sinners to aske forgeuenes and deliueraunce from all euilles at our heauenly fathers hande He declareth that the synnes of oure awne hartes do defile our awne selfes He teacheth that an euill worde or thought deserueth condempnacion affirmyng that we shall geue an accompte for euery idle worde He saieth he came not to saue but the shepe that were vtterly lost and cast away Therfore fewe of the proude iust learned wise perfect and holy Phariseis were saued by him because thei iustified themselfes by their coūterfeit holynes before men Wherefore good people let vs beware of suche hypocrisy vainglory and iustifiyng of our selfe Let vs loke vpō our fete and then doune pecockes fethers doune proude harte doune vile clay frayle and britle vessels Of our selfes we be crabbe trees that can bryng furth no apples We be of our selfes of suche yearth as can brynge furthe but wedes netles brābles briers cocle and darnell Oure fruites be declared in the ▪ v. Chap. to the Gala. We haue neither faith charitie hope pacience chastitie nor any thyng els that good is but of God therfore these vertues be called there the fruites of the holy Ghost and not the fruites of man Let vs therfore acknowledge our selfes before God as we be in dede miserable and wretched synners And let vs earnestly repent and humble our selfes hartely and crie to God for mercye Let vs all confesse with mouthe and harte that we be full of imperfeccions Let vs know our awn workes of what imperfecciō they be then we shall not stande foolishly and arrogantly in our awne conceiptes nor chalenge any part of iustificacion by our merites or workes For truly there be imperfecciōs in our best workes we do not loue God so much as we are bounde to do with all our hart mynd and power we do not feare God so muche as we ought to do we do not praye to God but with greate and many imperfeccions we geue forgeue beleue liue and hope vnperfectly we speke thinke do vnperfectly we fight agaynst the deuill the worlde and the fleashe vnperfectly Let vs therfore not be ashamed to confesse plainly our state of imperfeccion yea let vs not be ashamed to confesse imperfeccion euen in all our awne beste workes Let none of vs be ashamed to say with holy s. Peter I am a sinfull man Let vs al saye with the holy prophet Dauid we haue synned with our fathers we haue doen amisse dealt wickedly Let vs all make open cōfession with the prodigal sonne to our father and saye with hym we haue synned agaynst heauen and before the O father we are not worthy to be called thy sonnes Let vs al saye with holy Baruch O Lorde our God to vs is worthily ascribed shame and confusion to the righteousnes We haue synned we haue doen wickedly we haue behaued our selfes vngodly in all thy righteousnes Let vs al saie with the holy prophet Daniell O Lorde righteousnes belongeth to the vnto vs belongeth confusion We haue synned we haue bene naughtie we haue offended we haue fled from the we haue gone backe from al thy preceptes and iudgementes So we learne of all good men in holy scripture to humble our selfes and to exalt extoll prayse magnifie and glorifie God Thus we haue heard how euill we be of our selfes how of our selfes and by our selfes we haue no goodnes helpe nor saluaciō but cōtrariwise synne dampnacion and death euerlastynge whiche if we depely weigh consider we shall the better vnderstande the great mercy of God and how our saluacion cōmeth onely by Christ. For in our selfes as of our selfes we find nothing wherby we may be deliuered from this miserable captiuitie into the which we were caste throughe the enuie of the deuill by transgressing of Gods commaundemēt in our first parent Adam We are all become vncleane but we all are not able to clense our selfes nor to make one another of vs cleane We are by nature the childrē of Gods wrathe but we are not able to make oure selfes the children and inheritors of Gods glorye We are sheepe that ronne astraie but we cannot of our awn power come agayn to y e shepefold so great is our imperfecciō weakenes In our selfes therfore maye not we glorie which of our selfes are nothyng but synfull