Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	work_n	world_n	worth_a	24	3	7.7160	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09668	The mirrour of religious perfection deuided into foure bookes. Written in Italian by the R. F. Lucas Pinelli, of the Society of Iesus. And translated into English by a Father of the same Society.	Pinelli, Luca, 1542-1607.; Everard, Thomas, 1560-1633.; Wilson, John, ca. 1575-ca. 1645?, attributed name.	1618 (1618)	STC 19938; ESTC S114703	239,460	604

not be a good iudge nor iudge well of thy selfe If thou didst know thy selfe well thou wouldest not raise so magnificall and stately a building vpon so weake and frayle a foundation That a man be highly recommended and held in great veneration needs it must be that there is an opinion and estimation before in the mind not of him who is to be honoured but of them who are to giue the honour touching his excellency and worthines But if they see no vertue in thee at all but imperfections rather and leuityes how can they haue a good opinion of thee or speake and report of thy prayses The good workes do cause a good opinion and not the desire of him who seeketh his owne prayses 7. Desirest thou to see how far thou art in this matter from the truth Consider what I am now to say vnto thee Thou art either dead to the world or not If thou be not thou art nothing worth for Religion nor Religion for thee sith it receiueth and approueth none but such as haue from their hart renounced the vanityes of the world and this is to be dead to the world And amongst the vanities of the world one is to seeke after honour and to desire to be esteemed for great But if thou be dead to the world why desirest thou to be honoured of it A dead body careth not whether it be placed on the right hand or on the left in an honorable place or whether cappes and knees be giuen it or not But if thou seekest for a more honorable place or a greater office if thou desirest that others should giue thee place how art thou dead to the world Neither doth it satisfy me if thou sayst thou desirest honour for my glory and honour that thou mayst haue greater authority with men and by help thereof mayst be able to do more good with others For if it were so that appertained to me and not to thee to prouide and if there shall be any need I will not be wanting to my duty In the meane time it is my honour and my glory if thou be humble and not greiued if thou be at any tyme contemned for so thou shalt be like vnto me thou shalt liue quiet in Religion and shalt receiue thy reward in heauen And know thou that to be desirous of prayse is not the way to help others but to be a follower of Humility Charity and other vertues and most of all if thou be wholy estranged from all ambition and auarice and giue good example to others That a Religious man must not be ouermuch desirous of the commodityes of his body CHAP. II. SONNE to speake faire to a friend to please him and to giue an occasion of well doing is very conuenient and commendable but to fawne vpon an enemy who seeketh thine eternall ruine and to giue him oportunity of ill doing is very absurd and detestable Thou art not ignorant that of three capitall enemyes thou hast one is thyne own body thou knowest also that thy flesh if it be not chasttised and kept vnder becometh so fierce and insolent as it will cause thy soules ruine Tel me what law hath appointed that a Religious man should fawne vpon his body who is bound to restraine kurbe it with the bridle and to mortify it Wherefore should the Religious attend to the care of the bodyes commodityes who is assured that the more he fauoureth and che sheth it the prouder it will become My Apostle by chastising his body and intreat ng it hardly brought it to the duty it did owe to the spirit He therefore who yealdeth vnto it ouer much giueth an occasion vnto it of reuolt and of rebelling against the spirit 2. Lord thou hast not made vs lords of our body that we may take life from it or mayme and mangle it but thou hast giuen vs a charge to preserue the health of it as much as we can and therefore we may procure those commodityes therof that make to the conseruation of health and so much the more for that we vse not onely the soule but the body also for the doing of thee diuine honour and seruice 3. Sonne it pleaseth me much that a Religious man conserue and maintaine his good health by fitt meanes for the doing of my seruice but this displeaseth me that vnder pretēce of preseruing the health of body he maketh ouer much of it I like not that Religious man who will vsurpe and take vpon him a Phisitians office and iudge himselfe what is for and what is against his health For of this it happeneth that whatsoeuer pleaseth his appetite that is good for him what agreeth not with his tast that is hurtfull for his health Neither doth he offend me lesse because he sayth he doth it for my greater and better seruice And indeed it is not to serue me but to serue his owne gust and sensuality It is my seruice when euery one mortifyeth his owne flesh as much as is requisite and it needeth O how many Religious be there who vnder a pretext of conseruing their health become the slaues of their own desires The health is better kept by parsimony and moderation then by the procuring of thinges appertayning to the tast Yea by this the health is impayred for that there is excesse in all thinges commonly that haue pleasure with them Moreouer it is an obligation proper to a Religious person to yeald no more to the body then what is needfull for intertayning of life not what is for the stirring vp of the flesh 4. If the Religious man would examine whence ariseth that so great a care he hath of himselfe and of his body he would not be so anxious and importune in seeking after the commodityes therof In some it groweth of a superfluous cōmiseration and pitty towards themselues because they could wish to yeald their body some pleasure In others it proceedeth of a magnificall opinion they conceiue of their owne estimation for wheras they are perswaded that it greatly importeth the cōmon wealth if they liue long their care is all in all about the preseruation of their health Both these namely commiseration and estimation be selfe-loues daughters And what good fruit can come of so dangerous a roote These men peraduenture thinke that if they were gone my Church would come to decay or their Religion would come to ruine They are greatly deceiued Many other pillars haue fallen and yet both my Church and Religion hold their owne that care appertayneth to me aswell to conserue both as to prouide them of good workmen and labourers And I vnder take that the Religiō when such men are gon shall not only not come to ruine but shall further receaue an increase because those commonly who haue taken lesse paynes in Religion and haue most troubled it be those who haue beene most of all giuen to their pleasures and commodityes of body And these be they who do by their example