Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	gospel_n	hear_v	word_n	3,919	5	4.5807	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00762	A Godlie treatisse declaryng the benefites, fruites, and great commodities of prayer and also the true vse therof. Written in Latin, fourtie yeres past, by an Englyshe man, of great vertue [and] learnyng. And lately translated into Englyshe. 1560.; Tractatus de orando Deum. English	Fisher, John, Saint, 1469-1535.; Montagu, Anthony Browne, Viscount, ca. 1528-1592.	1560 (1560)	STC 10888; ESTC S114263	34,037	100

beholding of god And therfore whensoeuer we maye perceyue our selues to haue atteyned vnto this ende than must we apply al our endeuour and diligence that as muche as may be the same be continued in vs whiche thyng shal doubtlesse much better proceede by the guiding operatiō of the holy spirit than by any words vttered by our neuer so great industry diligence And therefore we must now with al our power folowe the motion driuing of the spirite of God whyther soeuer it wyll leade vs and so nede not to vtter any mo wordes In lyke maner as yf a man whan after muche trauaile he hath passed the Seas and hath obtayned harborowe and his desired Hauen leauyng his shyppe whiche brought him to the hauen intendeth nowe to thende and purpose for the which he arriued and thinketh nowe no more of his ship Euen so veryly he that by the vse of pronounced prayer as by a meane is caryed into the inwarde consolation of the minde and commeth to the spirituall feruencie in God ought nowe to haue his principall care and study bent on this that this heate in no wyse waxe colde and leauyng nowe the prayer of the mouth he must folowe the spirite of God the minister of this feruent deuotion whyther soeuer it doth dryue hym And nowe let hym not vse any more his owne wordes but onlye those whiche be suggested inwardly in the hart by that holy spirite of God and let him aske that of God with vehement and feruent deuotion of mynde without any pronuntiation or sounde of wordes But to the ende thou mayest more playnely assuredly perceyue that this maner of prayer whiche is done by the spirite and minde is much more excellent than that whiche is vttered in wordes heare what our Sauiour Christ sayeth in y e Gospell Spiritus est deus qui adorant eum in spiritu veritate oportet adorare God is a spirite and they that adore him must adore him in spirite and trueth Lo as God is a moste spirituall thyng euen so requireth he a moste spirituall sacrifice And therefore that prayer is more gratefull vnto hym whiche is offered by the spirit and the minde than the only grosse vtteraunce of the voyce whiche can not be framed without the bodyly breath And let not this moue the that Adorare is named in that place and not Orare for the one of them shall neuer well be without the other but whan God is prayed vnto than is he also adored and whan he is adored he is also prayed vnto And therefore God wylbe intreated with spirite and mynde of the moste chosen and excellent myndes whiche he moste spirituall and desireth such as in his Gospell he noteth to honour and adore hym in spirite and trueth Wherfore I nothing doubt but many godlye and spirituall men whiche haue diligentlye exercised them selues in prayer and haue accustomed dayly to eleuate theyr hartes vnto GOD and haue at some tymes tasted and conceiued the sweetenes of that feruent affection haue much more profited by that prayer of their hart than yf they had sayd an endlesse numbre of prayers and Psalmes with theyr mouth whiche thyng some do ouerchargyng theyr mindes yea and rather excluding them selues from the very ende of prayer for that in that case they can neuer be able to tast the spirituall sweetenes of perfect praier And out of doubt that desyre and trauayle to perfourme the saying of so great a number of Psalmes doth many tymes hynder and turne away the gratious visitation of God from the hartes of them that labour in them whiche otherwyse he would willingly and redylye exhibite vnto them For lyke as the sonne doth euery way disperse and sprede abrode the beames of his lyght euen so is God redye on euery syde to powre forth vpon vs the sweetenes of his grace and goodnes except by suche lettes and hinderaunces all excesse and entry to our myndes be stopped and the way hidden from vs as it were with a thicke darke miste For he that desireth to be partaker of that sweetenes maye in no wyse geue heede to any other thyng whatsoeuer it be but attende only and wholly to God hymselfe yea and that withall his harte But those other attende neuer a whit to God but onlye regarde howe to vtter out those numbre of wordes which they minde to say Neither do thei cōsider the present Maiestie of god but only how they may most speedyly runne ouer their number of psalmes with the care whereof they do so occupie and ouercome theyr mindes that no drop of heauenly sweetenes can in any wise enter into them And yet do thei thinke perswade themselues that by so doing they shall specially please God and can not be quiet or satisfied in conscience vntill they haue by one way or other ouerrunne and finished that huge number of Psalmes Yea and yf they chaunce by forgetfulnes to pretermit any part vnsayde of that I meane not which the Churche appoynteth to be sayde but whiche they of theyr owne wyll haue taken in hande to say they fynde theyr conscience greeuouslye therewith offended wherewith they be miserably tormented and theyr hartes torne and rent Those men truely do not sufficiently waygh the saying of S. Ierome whiche is this that the saying or singing of fiue Psalmes with a pure and sincere hart and spirituall ioy and gladnes is more worth than the whole Psalter ouerrun with an vnquiet and troubled mynde And yet is it more meruayle that they heare not or at the least marke not Christ himselfe in the Gospell geuyng admonition and instructing suche as pray not to bende theyr labour to speake much saying in this wyse Orantis nolite multum loqui Whan ye pray do ye not speake muche not to this ende that by those wordes it were to be vnderstanded or thought that Christ misliked a long continued prayer whereas we reade that he himselfe continued very long in prayer But he would not in any wyse that we shoulde put a vayne trust in a number of wordes by one waye or other made vp and multiplyed speciallye whan they vtterly wanted all deuoute affection of the minde and that we should not hope that he would sooner be moued with a multitude of wordes than with a well affected mynde For God is muche more inclyned to heare our petitions by the onlye feruent affection of the harte than by neuer so great a number of wordes pronounced without suche affection For the whiche cause Sainct Augustine sayeth thus It is one thyng to speake much and farre an other to be much and well affected It is one thing sayeth he to continue speach long and much another to continue deuotion long That man speaketh much to God that thinketh his mercy is to be wonne with a numbre of wordes onlye But truely he vseth not to be moued with the multitude of speach but with the quantitie and aboundaunce of deuotion and