Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	holy_a	know_v	son_n	20,890	5	5.9615	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08865	An epistle of sai[n]t Bernarde, called the golden epistle, whiche he se[n]t to a yo[n]g religyous man whom he moche loued. And after the sayd epistle, foloweth four reuelations of Saint Birget; Epistola de perfectione vitae. English	Bernard, of Clairvaux, Saint, 1090 or 91-1153.; Bridget, of Sweden, Saint, ca. 1303-1373. aut; Hilton, Walter, d. 1396. Scala perfectionis. aut	1535 (1535)	STC 1915.5; ESTC S108404	15,857	48

contrarywise it shall be of theym that come to honoure prelacy by theyr ambytion for they shal be parte takers of al the paynes and offences of al them that they toke vpon thē to rule Seconde their cōfusyon shall neuer haue ende for prelates that coueyte honours he more lyke to strumpettes than to prelates for they deceyue theyr subiectes by theyr euyll examples and their euyll wordes and be nat worthy to be called neither Cōtemplaryue men nor Actyue men but they amende and do due peuaunce Fyftly the contemplatyue man muste gyue medicyns to hys ghestes that is to say he must confort them with good wordes and to al thynges that come lykyng or mislyking plesaunt or displesaunt he must say thus I wyll euery thinge that it pleaseth our lorde that I shulde wyl though I shulde go to hell Aud trewly such a will is a medicyn to all thīges that come to the herte is a delyte in all troubles that come and a great temperaunce in all prosperite But bicause the cōtemplatiue man hath many enemyes therfore he must oft make confessyon for as longe as he wylfully abydeth in synne hauing tyme and oportunyte to be confessed and is neglygent or hebeth it nat he is rather to be called an Apostata before god than a contemplatyue man The Actyue lyfe Also of y e dedes of a mā that lyueth in the actyue lyfe Thou shalte vnderstāde that though the parte of the contemplatyue man be best that yet the parte of the actiue man is nat euyl but it is very laudable and moch plesaūt to god therfore I shall shewe the nowe how the actyue man must ordre him self He must haue as the cōtemplatyue man hath fyue thīges The fyrst is trewe fayth of holy churche The seconde is that he knowe the cōmaundementes of god and the counsayls of the Euangelycall truthe and theym he must performe in wyll worde and dede Thirdly he must refrayne his tonge fro all euyll wordes that are agaynst god and his neighbour and his handes fro all vnhonest and vniaufull dedes And his mynde fro ouermoch desyre of worldly goodes fro ouergret delite of worldly pleasures and 〈◊〉 to be contente with that god hath sente him and to desyre no superfluous thinges Fourthly he shall do the dedes of mercy resonably in all mekenesse so y t for trust of the good dedes he in nothing offende god Fystly he must loue god aboue all thynges that more thā him self as Martha dyd for she gaue her selfe gladly to me folowyngeiny wordes dedes and afterwarde she gaue all her goodes for my loue and lothed all temporall thinges desyring onely thynges euerlastyng therfore she sustayned all thīges pacyently as they came and cared as well for the helthe of other as of her selfe thinkynge alway of my charytie and on my passyon and she was gladde in troubles mery in aduersyties loued all people as a mother her chylde She wolde also ofte folowe me whan I was in the worlde desyringe nothyng but to here me She also had cōpassion of them that were in trouble She cōforted them that were in heuynesse releued them that were sycke she cursed no mā ne sayd euyll to no mā but dissymuled the euyll maners of her neyghbours all that she myght prayed alwaye for them Therfore euery man that desyreth to lyue charitably in y e actyue lyfe must folowe Martha louīg his neybour to the ende that he may come to heuen but nat to fauour his synne or euyll lyfe flyeng his owne prayse and pryde doublenesse of herte and wrathe and enuy he maye nat folowe But thou shalte vnderstande that whan Martha prayde for her brother Lazar that was deed she came fyrst to me but her brother was nat raysed forthwith vpon her cōmyng but afterward Mary was called and whan she came thā at the prayer of them both togyther theyr brother was raysed fro dethe So it is spyrytually for he that desyreth perfytely to come to the lyfe contemplatyue must fyrst exercise him selfe well in the actyue lyfe labouring all that he may to the honoure of god in good bodily labours And lerne first to resyst all fleshly desyres to with stande myghtely the fendes temptations and than he maye afterwarde with good delyberatyon ascende to the hygher degree that is to say to the lyfe cōtemplatyue for he that is nat proued well assayed with tēptations and hath nat yet fully ouer come the euyll motions of the fleshe may nat holly sette him selfe to heuēly thynges But who is the dedde brother of thactyue man and of the contemplatyue man but their vndiscrete dedes for many tymes a gode dede is done with an vndiscrete ētente and of an vnconstaunt mynde and therfore it is but as it were deed wherfore that a good dede may be acceptable to god it is raysed agayne and cometh to lyfe by the actyue m● and by the cōtemplatyue man that is to say whā the neibour is purely loued for god to god god is only desyred for him selfe aboue al thīgꝭ And than euery good dede of man or woman is plesaūt to god Therfore I sayde in my gospell that Marye had chosen the better parte The lyfe of the Actyue man is good whā he soroweth for the sīues of his neybours but his parte is better whan he laboureth all that he maye that his neyghbours may do well perseuer well vnto the ende that he do all that he doth for the loue of god But the parte of the contemplatyue man is best whā he onely beholdeth heuenly thingꝭ the helth of soules whan the mynde is fulfylled w t good affections and whā he is wel at rest fro the clamorous noyce of worldly busynesse and thynketh alway god present vnto him setteth his meditations fully in the loue of god and laboureth fruitfully therin both day and nyght ¶ Christ sayth that the deuotion of thinfydeles in tyme to come shall be moch more than the deuotyon of the christen men and they shall all singe ioye be to the father to the sonne to the holy ghost and honour to all his 〈◊〉 Amen The .vi. boke of the reuelations of saynt Birgette the 〈◊〉 chapitre THe sonne of god speketh to his spouse saynt Birget sayeng Thou shalt knowe y t yet ther shall be so moche deuoryon in the infydeles that christen men shal be as there spirytuall seruauntes scripture shall be fullfylled that sayth The people 〈◊〉 understādynge shall glorifie me and desertes shall be buylded againe and they shall sing all ioye be to the father and to the sonne and to the holy ghost and honoure to all hys sayntes Amen ¶ What thyngꝭ be necessary to him that desyreth to byset the landes of the infydeles The .vi. boke of the reuelations of saynt Birget the .xli. chapitre in th ende of the chapitre THe sone of god spekith to saynt Birgette and saith He that desireth to visyte the landes of the infydyles oughte to haue .v. thynges The fyrste is that he discharge his consyence with trewe confessyon contrityon as though he shulde forthwyth dye Seconde that he put awaye all lyghtnesse of maners of apparell nat taking hede to newe customes vanityes but to suche laudable customes as his auncesters haue vsed before tyme. Thyrdly that he haue no temporall thynge but for necessyte to the honoure of god and if he knowe any thyng vnrightwysely gotten either by him self or by his auncestres that he restore it whether it be lytell or great Fourthly that he labour to the intent that the vnfaythfull men may come to the trewe catholycall faythe nat desyrynge theyr goodes ne catell or any other thinge but to the onely necessytie of the body Fyftly that he haue full wyll gladly to dye for the honour of god so to dyspose him selfe in laudable cōuersation y ● he may descerue to com to a good and a blessed endynge Amen ¶ Here after foloweth the .lxv. chapiter of the fyrst boke of Scala Perfectionis ¶ That it is a great maistrye to loue mennes persons wyselye hate their synnes Cap. lxv IT is no maistry for to wake faste tyll thyne heed ake ne for to reune to Rome and to Iherusalem vpon thy bare fete ne for to sterte about preche as if thou woldest tourne all mē by thy prechyng Ne it is no maistry for to make churches chapells and hospitals But it is a maistry a mā to loue his euenchristen in charytie and wisely hate the sinne of him and loue the man For thoughe it be so that all these dedꝭ afore said ar good in them selfe neuerthelesse they are cōmen to good men to badde For eche man myghte do them if that he wold and had wherof And for to do that eche man may do I holde it no maistry But for to loue his euen crysten in charitie hate his synne may no man it do but onely good mē whiche haue it of the gyfte of god and nat of their traueile as saint Paule saith Ro. v. Caritas dei diffusa est in cordibus vestris ꝑ spiritū sanctū qui datus est vobis Loue charyte is shed spred in your hertes by the holy ghost whiche is gyuen to you And therfore it is the more preciouse and the more deyntie for to come by All other good dedes withouten charite make nat a man good ne worthithe blysse of heuen but thys alone and onely this maketh a man good and all his good dedes medefull All other gyftes of god werkes of man are cōmen to good and to badde to chosen to reproued But this gyfte of charytie is onely of god and of chosen soules Finis ¶ Printed of London by Thomas Godfray Cum priuilegis Regali