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_v	world_n	worship_n	61	3	6.5702	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00884	The boke of husbandry·	Fitzherbert, John, d. 1531.; Fitzherbert, Anthony, Sir, 1470-1538, attributed name.	1540 (1540)	STC 10996; ESTC S122112	79,240	196

thy faithe by reason For saynte Gregory saythe Fides non habet meritum vbi humana ratio prebet experimentum Faythe hath noo meryte where as mannes reasone proueth the same This faythe is a pryncypall sygne that thou loueste god Also thy good dedes and thy warkes is a good sygne that thou loueste god For saynt Iherome saythe Vnusquisque cuius opera facit eius filius appellatur Whose warkes euerye man dothe his son or seruaunt he is called And sayncte Bernarde saythe Efficatior est vox operis q vox sermonis The dedes and the warkes of a man is more euydente profe than his wordes The fulfyllynge of the. vii workes of mercye is an other specyall sygne that thou louest god and many mo there be which were to longe to reherse them all ¶ Howe a man shulde loue his neyghbour THou must loue thy neyghboure as thy selfe wherin thou shalt please god specially for if thou loue thy neyghbour as thy selfe it foloweth by reason that thou shalte do nothynge to hym but suche as thou woldest shulde be done to the. And that is to presume that thou woldest not haue any hurte of thy body nor of thy goodes done vnto the and lykewyse thou shuldest none do vnto hym And also if thou woldest haue any goodnes done vnto the eyther in thy bodye or in thy mouable goodes lyke wyse shuldest thou do vnto thy neyghbour if it lye in thye power accordynge to the sayinge of saynte Gregorye Nec deus sine proximo nec proximus vere diligitur sine deo Thou canste not loue god without thou loue thy neyghbour nor thou canst not loue thy neighbour without thou loue god Wherfore thou muste fyrste loue god pryncypallye and thy neyghbour secondaryly ¶ Of prayer that pleaseth god very moche PRayer is honour and lande to god and a specyall thynge that pleaseth hym moche and is a greate sygne that thou louest god and that thou arte perfyte and stedfaste in the faythe of holy churche and that it is so it maye be well consydered by our fore fathers that haue for the loue and honour of god made churches And a man muste dayly at some conuenyente tymes exercyse and vse prayer hym selfe as he oughte to doo For saynt Ambrose sayth Relicto hoc ad quod teneris ingratum est spiritui sancto quicquid aliud operatis If thou leaue that thynge vndone that thou arte bounde to doo it is not acceptable to god what so euer thou dooste elles Than it is necessarye that thou do praye and a poore manne doynge his labour trewely in the daye and thinketh well prayeth well but on the holye daye he is bounde to come to the church and here his diuyne seruyce ¶ What thynge letteth prayer THere be two impedimentes that lette and hynder prayer that it maye not be herde And of the fyrste impedimente spekethe Ysaye the prophete Quia manus vestrae plenae sunt sanguine i. peccato ideo non exaudiet vos dominus Bycause your handes be full of bloude that is to saye full of synne therfore our lorde dothe not graciousely here you And also prouerbiorum tertio Longe est dominus ab impiis et orationes iustorum exaudiet Our lorde is ferre fro wycked men and the prayers of ryghtewyse men he gracyously hereth And sayncte Bernarde saythe Quia praeceptis dei auertitur quod in oratione postulat non meretur He that dothe not goddes commaundementes he deserueth not to haue his prayer harde The seconde impediment saythe Anastasius is Si non dimittis iniuriam que tibi facta est non orationem pro te facis sed maledictionem super te inducis If thou forgyue not the wronge done vnto the thou doste not praye for thy selfe but thou enducest goddes curse to fall vppon the. And Isodorus saythe Sicut nullum in vulnere proficit medicamemtum si adhuc ferrum in eo fit ita nihil proficiat oratio illius cuius adhuc dolor in mente vel odium manet in pectore Lyke as the playster or medycyne can not heale a wounde if there be any yren styckinge in the same ryghte soo the prayer of a man profyteth hym not as longe as there is sorowe in his mynde or hate abydynge in his breste For sayncte Austyne saythe Si desit charitas frustra habentur cetera If charitie wante all other thynges be voyde Wherfore thou muste se that thou stande in the state of grace and not infecte with deedly synne and than praye if thou wyll be harde ¶ Howe a man shulde praye IT is to be vnderstande that there be dyuers maner of prayinges Quedam publica et quedam priuata That is to saye some openlye and some priuately Prayer openly muste nedes be done in the churche by the mynystratours of the same people For it is done for all the comynaltye and therfore the people in that oughte to conferme theym selfe to the sayde mynystratours and there to be presente to praye vnto god after a dewe maner Oratio priuata The prayer pryuately done oughte to be doone in secrete places for two causes For prayer eleuateth and lyfteth vp a mannes mynde to god And the mynde of man is sooner and better lyfte vppe whan he is in a pryuye place and separate frome multytude of people An other cause is to auoyde vaynglory that myghte lyghtely ensue or ryse thervppon whan it is doone openly and therof speketh our sauyour where he sayth Cum oratis non eritis sicut hypocritae qui amant in sinagogis et in angulis platearum stantes orare That is to saye whan ye praye be not you as the hypocrytes the whiche loue to stande in theyr synagoges and corners of hyghe wayes to praye Also some folkes pray with the lyppes or mouthe and not with the herte of whome spekethe our lorde by his prophete Hij labiis me honorant cor autem eorum longe est a me They honour me with theyr mouthe and theyr hertes be ferre frome me And sayncte Gregory saythe Quid prodest strepitus labiorum vbi mutum est cor What profyteth the labour of the mouthe where the herte is dombe And Isodore saythe Longe quippe a deo est animus qui in oratione cogitarionibus saeculi fuerit occupatus His soule is far from god that in his prayer his mynde is occupied in warkes of the worlde There be other that pray both with the mouth and hart of whom speketh sayncte Iohn̄ x. Veri adoratores adorabunt patrem in spiritu et veritate The true prayers wylle worshyp the father of heauen in spirite and with trouthe Isodorus saythe Tunc veraciter oramus quando aliunde non cogitamus Than we praye truely whan we thynke on nothynge elles Richardus de Hampole Ille deuote orat qui non habet cor vacabundum in ter renis occupationibus sed sublatum ad deum in caelestibus He prayeth deuoutly that hath not his harte wauerynge in worldelye occupations but alwaye subleuate and lyfte vppe to god