Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	father_n	holy_a	son_n	8,424	5	5.7551	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14133	An exposycyon vpon the v.vi.vii. chapters of Mathewe which thre chapters are the keye and the dore of the scrypture, and the restoring agayne of Moses lawe corrupt by ye scrybes and pharyses. And the exposycyon is the restorynge agayne of Chrystes lawe corrupte by the Papystes. Item before the boke, thou hast a prologe very necessary, conteynynge the whole sum of the couenaunt made betwene God and vs, vpon whiche we be baptysed to kepe it. And after thou haste a table that ledeth the by the notes in the margentes, vnto al that is intreated of in the booke.; Exposicion uppon the v.vi.vii. chapters of Mathew.	Tyndale, William, d. 1536.	1536 (1536)	STC 24441.3; ESTC S104299	120,671	258

thou hast the same thynge that God desyreth of the for which he hath bounde hym selfe to forgyue the. Leade vs nat into temptacyon That is Let vs not slyppe out of thy leafe but holde vs faste gyue vs not vp nor cease to gouerne vs nor take thy spirite frō vs. For as an hounde can not but folowe his game when he seyth it before him yf he be lowse so can we not but fall into synne when occasyon is gyuen vs yf thou withdrawe thyne hande from vs. Leade vs not into temptacyon Let no temptacyon fall vpon vs greater then thyne helpe in vs. But be thou stronger in vs than the temptacyon thou sendeste or letteste come vppon vs. Leade vs not into tēptacyons Father though we be neglygent ye and vnthankful and dysobedyent to thy true prophetes yet let not the dyuell lowse vpon vs to deceyue vs with hys false prophetes and to harden vs in the waye in which we gladly walke as thou dydest Pharao with the false myracles of hys sorserars as thyne Apostle Paule threateneth vs. 2. The. 2. A lytle threde holdeth a stronge man where he gladly is A lytle pullyng draweth a man whether he gladly goeth A lyght wynde dryueth a greate shyppe with the screme A lyght persuasyon is ynoughe to make a lecherous man beleue that fornycacyon is no synne And an angrye man that it is lawful to aduenge him selfe and so forth by all the corrupt nature of man A lytle myracle is able to confirme and harden a man in that openyon and faythe whiche hys blynde reason beleueth all redye A fewe false myracles were ynoughe to persuade the couetousnes of Pharao and hys gredynes to holde the chyldren of Israel in bondage for theyr seruyce that thy true myracles shewed by Moyses for theyr delyueraunce were not of the. But of the same kynde and done by the same crafte as were the myracles of hys sorserars and so to harden his harte Euen so father yf thou gyue vs ouer for our vnkyndenesse seynge the blynde nature of man delyteth in euell and is ready to beleue lyes a lytle thynge is ynoughe to make them that loue not to walke in thy truthe and therfore neuer able to vnderstande thy sonnes doctryne Iohan. 7 for to beleue the faynynges of our most holy father al is superstycyous popetry and inuysyble blessynges and to harden them therin As a stone caste vp in to the ayer can nether go any hyer nether yet there abyde when the power of the hurler ceaseth to dryue it Euen so father seynge our corrupt nature can but go downeward● onely and the deuell and the worlde dryueth therto the same waye howe can we procede further in vertue or stāde therin if thy power cease in vs. Leade vs not therfore o mercyfull father into tēptacyon nor cease at any tyme to gouerne vs. Nowe seynge the God of al mercy which knoweth thyne infirmite cōmanded the to pray in al temptacion and aduersite and hath promysed to helpe yf thou trust in hym what excuse is it to say when thou hast synned I coulde not stāde of my selfe when his power was ready to helpe the yf tho● hade axed it But delyuer vs from euell Fyrst as aboue let vs not fal into temptacyon Seconderely yf we be fallen as who lyueth and falleth neuer for neuer to falle were ynough to make a man as euell as Lucyfer and to beleue that he stode by hys owne power If therfore we be fallen euen to the botome howe so euer depe it be put in thyne arme after for it is longe and stronge ynough and plucke vs out agayne Thyrdly delyuer vs from euel and plucke vs out of the fleshe and the world the power of the deuel put vs in the kyngdome where we be past al ieoperdy and where we can not synne any more For the kyngdome and the power and the glorye is thyne for euer So be it Because that t●ou only art the kynge and al other but substytutes And because al power is thyne and all other mennes power but borowed of the therfore ought all honoure and obedyence to be thyne of ryght as chefe lorde and none to be gyuen other men but onely for the offyce they holde of the. Nether ought any creature to seke any more in thys worlde then to be a brother tyl thou haue put hym in offyce then yf brotherlynes wyll not helpe whiche he ought fyrste to proue let hym execute thy power Nether maye any man take auctorite of hym selfe tyll God haue chosen hym that is to wete ▪ tyll he be chosen by the ordynāce that God hath set in the worlde to rule it Fynally no kynge lorde mayster or what ruler it be hath absolute power in this worlde and is the very thynge whiche he is called For then they ceased to be brethren styl nether could they syn what so euer they cōmaunded But nowe theyr auctoryte is but a lymeted power which when they trāsgresse they syn agaynst theyr brethren and ought to reconsile them selues to their brethren and to axe forgiuenes and they are boūd to forgyue Fynally let kynges rulers and officers remēber that God is the very kynge and referre the honoure that is gyuen to them for theyr offyces sake to hym and vmble them selues to hym and knowledge and confesse in theyr hartes that they be but brethren and euen no better before God then the worst of theyr subiectes So be it For yf ye forgyue men theyr fautes your heuenly father shall forgyue you also But and yf ye do not forgyue men theyr fautes no more shal your father forgiue your fautes This is Goddes couenaunt with vs and a cōfyrmacyon of the petycyon aboue rehersed in y e Pater noster forgyue vs our trespasses as we forgyue our trespassers If thou wylt enter into the couenaunt of thy lorde God and forgyue thy brother then what so euer thou hast cōmytted against God if thou repent and axe hī forgyuenes thou art sure that thou art so absolued by these wordes that none in heuē nor erth can bynd the ▪ No though our most holy father cursse the as blake as coles seuen fote vnder the erthe and seuen fote aboue cast al his lyghtenynge vpon the to burne the to powder Kepe the couenaunt of the lorde thy God therfore feare no bugges But and if thou wylt not come with in the couenaunt of God or yf when thou haste professed it and receyued the signe therof thou cast the yoke of the lorde from of thy necke be thou sure thou art bounde by these wordes so fast y t none in heuen or in erthe can lowse the. No though our erthyshe god whysper al his absolucyons ouer the clawe the and stroke thy hede with al his swete blessynges Furthermore though forgiuene● of thy synnes be annexed to thy worke and forgeuynge thy brother yet doeth not as I sayd thy workes iustefye the before God But the faythe in Chrystes

despysed and condempned theyr brethren with our almose which is as moch to say as dedes of mercye or cōpassyon we ought to seke our fathers glory onely euen the welth of our brethren and to wyn them to the knowledge of our father and kepynge of hys lawe He that seketh the glorye of hys good workes seketh the glorye that belongeth to God and maketh hym selfe God Is it not a blynd thyng of the world that eyther they wyl do no good workes at all or wyll be God for theyr good workes and haue the glorye them selues Concernyng blowynge of trompettes and ryngynge of belles or makynge a crye to call men to fet almes though the ryght way be that we shuld knowe in euery paryshe all our pore and had a comen coffer for them that straungers shulde brynge a letter of recommēdacion with them of theyr necessyte and that we had a comen place to receyue them in to for the tyme and though also we ought to flee all occasyons of vayne glorye yet whyle the worlde is out of order it is not dampnable to do it So that the very menynge both that we blowe no trompettes and that the lefte hande knowe not what the ryght hande dothe is that we do as secretly as we can and in no wyse seke glorye or to receyue it yf it were profered But to do our dedes in synglenesse of conscyence to God bycause it is hys commaundemente and euen of pure compassyon and loue to our brethren and not that oure good deades through standyng in our owne consayte shulde cause vs to dyspyce them If thou be tempted to vayne glorye for thy good dedes then loke on thyne euel therto and put the one in the one balaunce the other in the other And then yf thou vnderstande the lawe of God in any thyng at all tell me whether weyeth heuyer If that thou doest do tempte the then consyder what thou doest not If it moue the to set vp thy combe when thou gyueste thy brother a fathynge or an halfe penny ponder in thyne harte howe farre thou arte of from louynge hym as well as thy selfe and carynge for hym as moche as for thy selfe And be sure howe moche thou lakest of that so moche thou art in syn and that in dāpnable syn yf god for Chrystes sake dyd not perdone the because thyne harte morneth therfore and thou fyghteste 〈◊〉 thy selfe to come to such perfeccyon If a pecocke dyd loke well on hys fete and marke the euell fauoure shrykynge of hys voyce he wolde not be so proude of the beutye of hys tayle Fynally that many dyspute because god hath promysed to rewarde our dedes in heuen that our dedes deserue heuen and because he promyseth to shewe mercye to be mercyfull that with our dedes we deserue mercye and because he promyseth forgyuenes of synnes to them that forgyue that our dedes deserue forgyuenes of synne and so iustefye vs. I answer● fyrste there is ynoughe spoken therof in other places so that to them that haue red that it is superfluouse to reherse the matter agayne Furthermore the argument is nought and holdeth by no rule See ye not that the father and mother haue more ryght to the chylde and to al it can do thā to an oxe or a cowe It is theyr fleshe and bloude nouryshed vp with theyr laboure and cost The lyfe of it and the mayntenaunce and countenaunce therof is theyr benefyte so that it is not able to recōpence that it oweth to father and mother by a thousand partes And though it be not able to do hys duety nor for blyndnes to knowe hys duety yet the father and mother promyse more gyftes styll without ceasynge and that such as they thynke shuld most make it to see loue and to prouoke it to be wyllynge to do parte of his duety And when it hathe done amysse thoughe it haue no power to do satysfaccyon nor lust or courage to com to the ryght way agayne yet theyr loue and mercye abydeth styll so greate to it that vpon a poyntment of mendinge they not only forgeue that is paste and fulfyll theyr promyse not the later but promyse greater gyftes then euer before and to be better father and mother to it then euer they were Nowe when it can not do the thousande parte of hys duety howe coude it deserue suche promyses of the father and mother as a labourer dothe his hyer the reward therfore cometh of the loue mercy and truthe of the father and mother as wel when the chylde kepeth the apoyntment as when they fulfyll theyr promyse when it hath broken the appoyntment and not of the deseruinge of the chylde Euen so yf we were not thus drowned in blyndenesse we shulde easely see that we can not do the thousande parte of our dutye to God no though there were no lyfe to come If there were no lyfe to come it were not ryght that I shulde touche any creature of God otherwyse then he hath apoynted Though there were no lyfe to come it had neuertheles ben ryght that Adam hade abstayned from the forboden aple tree and from all other to if they had ben forboden Ye though there were no lyfe to com it were not the lesse ryght that I loued my brother and forgaue hym to day seynge I shal syn agaynste hym to morowe Because a father can not gyue his chyldrē heuen hath he no power to charge them to loue one another and to forgyue and not aduenge one another And hathe he not ryght to bete them yf they smyte eche other because he can not gyue them heuen A boundeman that hathe a mayster more cruell then a reasonable man wolde be to a dogge if there were no heuen myght thys bounde seruaunt accuse God of vnryghtwysnes bycause he hathe not made hym a mayster Nowe then when we can not do our duetye by a thousande partes though there were no such promyses that the thinge cōmaunded is no lesse our duety though no such promyse were it is easy to perceyue that the reward promysed cometh of the goodes mercye and truthe of the promyser to make vs the gladder to do our duetye and not of the deseruinge of the receyuer when we haue done al that we cā we ought to ●ay in our harte that it was our duety and that we ought to do a thousande times more and that God if he had not promysed vs mercye of hys goodnesse in Chryst he myght yet of ryght damme vs for y t we haue lefte vndone And as touchynge forgyuenes of synne though forgyuenes of synne be promysed vnto the yet chalenge it not by thy merytes but by the merytes of Chrystes bloude and heare what Paule saythe Phylyppenses 3. Concernynge the ryghtwysnes of the lawe I was fautlesse or such as no mā could rebuke But y e thynges that were to vauntage I thought damage for Chrystes sake ye I thynke all thynge to be damage or losse for

they nede but saye the worde and theyr wyll is fullfylled And as for theyr neyghboures they haue no compassyon vpon them to brynge theyr complayntes before God But with theyr prayers robbe thē of that ●ytle they haue and so make them more myserable Of entryng into the chamber and shuttynge the dore to I saye as aboue of that the lefte hande shulde not knowe what the ryght hande doeth that the meanynge is that we shulde auoyde all worldly prayse and profyte and praye with a syngle eye and true entent accordynge to Goddes worde and is not forboden therby to praye openly For we muste haue a place to come to gether to pray in generall to thanke and to crye to God for the comune necessyte aswell as to preache the worde of God in where the prest ought to pray in the mother ●onge that the name of God maye be halowed and his worde faythfully taught and truely vnderstande and fayth and godly lyuyng encreased and for the kyng and rulers that God wyl gyue them his spirite to loue y e comune welth and for peace that God wyll defende vs from all ennymyes for wederynge and frutes that God wyll kepe away pestylence and al plages And the preste shulde be an ensample to the people how they shuld pray There be of suche thynges as the prestes and other bable not praye many good collectes that shulde muche edifye the people if they were spokē in the mother tonge And then whyle the prestes synge psalmes let euery man pray pryuatly and giue God thankes for suche benefytes as his harte knowed he hath receyued of God and comend to God hys pryuate necessytes and the pryuate necessytes of his neyboures whiche he knoweth and is pryuy to Nether is there in al suche any ieoperdy of vayne glory But and if God haue gyuen any man the spyryte of prayenge as all men haue not lyke gyftes that he pray oft and when other do not then to haue a secrete place to pray in both for the auoydyng of vayne glorye and speche of people and that thou mayst be fre to vse thy wordes as the lusteth what so euer gestures and behauoures do moue the most to deuocyon is necessarye and good And fynally what so euer necessyte thou hast though thou fele thy selfe a great synner yet yf thyne harte be to amende let not that dyscourage the. But go boldly to thy father seynge thou haste his commaundement euer to praye and promyse that he wyl heare the not for thy goodnesse but of hys goodnesse and for hys truthe Moreouer when we praye babyll not muche as the hethen do For they thynke that they shalbe harde for theyr muche bablynges sake Be not therfore lyke vnto them For your father knoweth of what thinges ye haue nede before ye axe hym Of thys maner therfore pray ye Our father which art in heuen honoured be thy name thy kyngedome come Thy wyl be fulfylled Gyue vs thys day our dayly brede euen in earthe as it is in heuen And forgyue vs our trespasses as we forgyue our trespassers And leade vs not into temptacyon But delyuer vs from euell For thyne is the kyngedome the power and the glorye for euer So be it As before he rebuked theyr false entent in prayenge that they sought prayse and profyte of that worke whiche ought to be dyrecte to God alone eyther to gyue hym thankes that is to saye to be a knowen and to confesse in the harte that all we haue cometh of hym or to cal vpon hym for ayde and socoure in temptacyōs and all necessyte Euen so here he rebuked a false kynde of prayenge wherin the tonge and lyppes laboure and al the body is payned but the harte talketh not with God nor feleth any swetnes at all nor hathe any confydence in the promyses of God but trusteth in the multytude of wordes and in the payne and tedyousnes of the lenght of the prayer as a coniurar do the in his cyrcles Characters and supersticyouse wordes of his coniuracyon As ye se nowe to be among our fryers mōkes chanons nunnes and euen through out al the spyrytualty whiche as I haue proued aboue haue with theyr false entent of prayenge excluded al occasyons the whole matter of true prayeng and haue turned it into a bodely laboure to vexe the tonge lyppes eyes and trouth with roryng and to wery al the mēbers so that they say and may truely sweare it that there is no greater laboure in the world then prayer for no labour what soeuer it be when the body is cōpelled and the harte vnwyllynge can be other then greuous paynful But true prayer if they cōplained sought helpe eyther for thē selues or for theyr neyghboures trusted in the promyse of God wold so conforte the soule courage the harte that the body though it were halfe deade more wolde reuyue and be lusty agayne and the laboure wolde be shorte and easy as for an ensāple if thou were so oppressed that thou were wery of thy lyfe and wentest to the kynge for helpe and haddest spede the spirites wold so reioyse that thy body wold receyue her strēgth agayne be as lusty as euer it was euen so the promyses of God worke ioy aboue al mesure where they be beleued in the harte But our hyrelinges haue no Goddes worde saue truste in the multytude of wordes length of bablynge and payne of body as bounde seruauntes Nether knowe they any other vertue to be in prayer as ye may se by the ordynaunces of all foundacyons Kynge Henry the fyfte buylde Syon and the Charterhouse of sheue on the other syde the water of suche a maner that lyppe laboure may neuer cease For when the fryers of Syon rynge out the Nunnes begynne And when the Nunnes rynge out of seruyce the Monkes on the other syde begynne And when they rynge out the fryers begyn agayne and vexe them selues nyght and day And take payne for Goddes sake for whiche God must gyue them heuen Ye and I haue knowē of som yere this that for vere payne and tedyousnesse haue bydden the deuell take theyr founders They call Lente the holyes●e tyme of the yere But wherin is that holynes verely in the multytude of wordes and tedyous● length of the seruyce For let them begynne at syxe and it wylbe twelue or they can ende In which tyme they be so weryed that by the tyme they haue dyned they haue lust to nothynge saue to slepe And in the ende of all they thynke no farther then that God must rewarde theyr payne And yf thou axe howe they knowe it They wyll answere he muste rewarde it or be vnryghtwyse No God loketh not on the payne of thy prayer but on thy fayth in hys promyse and goodnes nether yet on the multytude of thy wordes or longe babyllynge For he knoweth thy matter better thē thou thy selfe And though the Iewes and the hethen were so

of the entent and purpose that they were ordeyned for And with theyr obedience they haue drawen them selues from vnder the obedience of all princes and temporall lawes with theyr pouerty they haue robbed all nacions kyngedomes and so with theyr wylful pouerty haue enryched them selues haue made the comens poore with theyr chastite they haue fylled all the worlde full of whores and sodomites thynking to please God more hylye with kepynge of an whore then an honest chast wyfe If they say it is nat truthe then all the worlde knoweth they lye for if a prest mary an honest wyfe they punyshe hym immediatly and saye he is an haynouse heretyke as though matrimonye were abhominable But if he kepe a whore thē is he a good chast chylde of theyr holy father the pope whose ensample they folowe an I warrant hym synge masse on y e next day after as wel as he dyd before without ether persecucion or excommunicacion suche are the lawes of theyr vnchaste I wolde say theyr owne chast father ☜ ☞ If thou professe obediēce why ronnest thou from father mother master and ruler whiche God byddeth the to obeye to be a fryer yf thou obeye why obeyest thou nat the kynge and his lawe by whome God defendeth the bothe the in lyfe and goodes and al thy great possessions ❧ ❧ ❧ ❧ If thou professe pouertye what doest thou with the landes of gentylmen squyer● knyghtes barōs erles dukes what shulde a lordes brother be a beggers seruaunt or what shulde a begger ryde with thre or foure score horses waytynge on hym Is it mete that a man of noble byrth the right heyre of the landes whiche thou possessest sholde be thyne horse keper thou beynge a begger If ye professe chastite why desyer ye aboue al other men the company of women what do ye with whores openly in many contreyes and with secret dispensacions to kepe concubines why corrupte ye so much other mennes wyues and why be there so many Sodomites amonge you ☜ ❀ ☞ Your charite is mercylesse to the rest of the worlde to whome ye may gyue nought agayne and onely lyberall to your selues as is the charite of theues xxx or fourtye of you to gether in one denne amonge whiche yet are nat many that loue thre of his neyboures hertelye Your fastynge maketh you as full and as fatte as your hydes can holde besye that ye haue a dispensacion of your holy father for your fastynge ☜ ❀ ☞ Your prayer is but patterynge without all affeccyon Your syngynge is but ro●ynge to stretche out our mawes as do your other gestures and rysynge at mydnyght to make the meate synge to the botome of the stomacke y t ye may haue perfecte dygestion be redy to deuoure a freshe agaynst the nexte refeccion Ye shal know them by theyr frutes First thornes beare no grages nor bryers fygges Also if thou se goodly blossomes in them thynkest there to haue fygges grapes or any frute for the sustenaunce or confort of man go to them in tyme of nede and thou shalt fynde nought at all Thou shalte fynde for southe I haue no goodes nor any thyng proper or that is myne owne It is the couentes I were a thefe yf I gaue it my father what so euer nede he had It is saynt Edmondes patrimony Saynt Albons patrimonye Saynt Edwardes patrymonye the goodes of holy churche It may nat be mynysshed nor occupyed vpon lay and prophane vses The kyng of the realme for al that he defendeth them aboue all other yet getteth he nought what nede soeuer he haue saue thē only whan he must spende on theyr causes all that they gyue withal that he can get besyde of his pore comēs If the kyng wyl attempte to take ought from thē by y e auctorite of his office for the defence of the realme Or yf any man wyll entre at them otherwyse then they lust them selues by what lawe or ryght it be they turne to thornes and bryers and waxe at once rougher then a hedgehogge wyll sprynkle them with the holy water of theyr maledictions as thycke as hayle and brethe out the lyghtenynge of excommunicacion vpon them and so consume them to pouldre ☜ ☞ More ouer a corrupt tree can beare no good frute That is wher they haue frute that semeth to be good go to and proue it and thou shalt fynde it rotten or the carnell eaten out and that it is but as a holowe nutte For fayth in Christ that we and al our workes done within the compase of the lawe of God be accepted to God for his sake is the kernell the swetnes and the pleasaunt bewty of al our workes in the syght of God As it is wrytten Iohan vi This is the worke of god that ye beleue ī him whome he hath sent This faythe is a worke whiche God nat only worketh in vs but also hath therin pleasure and delectacyon and in all other for that faythes sake Fayth is the lyfe of man as it is wrytten Iustus ex fide viuit out of whiche lyfe the pleasantnesse of all his workes sprynge As for an ensample thou arte a shoumaker whiche is a worke within the lawes of God and sayest in thyne harte Lo God here I make a shue as truely as I wolde for my selfe to do my neyboure seruice and to get my lyuynge in truthe with the laboure of myne handes as thou commaundest and thanke the that thou hast geuen me this crafte and makest it luckye that I gette my lyuynge therwith and am surelye persuaded that bothe I and my worke please the O father for thy sonne Iesus sake Lo nowe this faythe hath made this symple worke pleasaunt in the syght of God ☜ ☞ Another ensample thou takest a wyfe and sayest O father thou nat only permyttest this but also commaundest all that burne and haue their myndes vnquyeted to mary for feare of fornicacion so forthe And father I promise the to loue this woman truelye and to care for her and gouerne her after thy lawes to be true to her to stande by her in all aduersites and to take in worthe as well the euell as the good and to brynge vp the frute that thou shalte geue me of her in thy feare and teache it to knowe the. ❧ ❧ ❧ ❧ Moreouer as concernyg the acte of Matrimony as whā thou wylt eate thou blessed god and receauest thy dayly fode of his hande accordynge to the fourthe peticion of thy pater noster and knowlegest that it is hys gyfte and thankest hym beleuyng his word that he hath created it for the to receaue it with thankes by the which worde prayer of thākes thy meate and drynke is sanctifyed 1. Timot. iiii Euen so thou sayest Father this I do nat only at thy permission which is ynough to please the with all but also at thy commaundement and haue bounde my selfe here vnto