Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	evil_a	speak_v	treasure_n	3,744	5	10.2424	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68942	The seconde tome or volume of the Paraphrase of Erasmus vpon the Newe Testament conteynyng the epistles of S. Paul, and other the Apostles : wherunto is added a paraphrase vpon the reuelacion of S. John.; Paraphrases in Novum Testamentum. Vol. 2. English. 1549	Erasmus, Desiderius, d. 1536.; Coverdale, Miles, 1488-1568.; Old, John, fl. 1545-1555.; Allen, Edmund, 1519?-1559.	1549 (1549)	STC 2854.7; ESTC S107068	904,930	765

tonge can no man came It is an vntutly euyl full of deadly poyson Therewith blesse we God the father and therwith curse we men whiche are made after the ymage and simylitude of God Oute of one mouth proceadeth blessyng cursyng My brethren these thinges ought not so to be Doeth a fountayne sende forth at one place swete water bytter also Can the fyggetre my brethrē beare olyue beryes eyther a vyne beate figges So can no fountayne geue bothe salt water and freshe also If eny man be wise and endued with knowledge amonge you let hym shew hys workes oute of good conuersacyon with mekenesse of wysedome But yf ye haue bytter enuying and stryfe in your hert reioyce not nether be lyars against the trueth For suche wysdome descendeth not from aboue but is earthy naturall and deuelyshe For where enuying and stryfe is there is vnstablenes and all maker of euyll workes But the wysedome that is from aboue is fyrste pure then peaccable gentil and easy to be cut●eated full of mercy and good frutes without iudgeing without symulacion yea and the frute of ryghtewesnes is sowen in peace of them that maynteyne peace Wyll ye marke a very lyke example Beholde howe litell fyre kyndleth a myghtye greate violence of matter Wherof cometh that horrible and broade flasshing flame of fyre It sprong of one litel sparke And at the begynnyng it myght haue ben holden down with a very litel a doo but whan it is negligently let alone it gathereth strength on euery parte groweth so farre at length that it can be suppressed by no force And like as the vse of fyre is greate and profitable sondry wayes if it bee rightly occupied and a principall destruccion if it bee suffred to spreade whither it will euen so out of a mānes tongue is very greate profite and out of the same is extreme destruccion of mannes life Doe you not see that he whiche wrought nature ment the same by sygnificacion in that he would haue mannes tongue to be bothe of the maner and colour of fyre and to be warblinge and turnynge as the flame of fire is And yet there is not in this membre a single playne euyll as is almost in the other membres It is a worlde and a heape of all vices For like as a very litell sparke is as i● were the breeder of all the whole flame euen so what euil so euer is in this life it procedeth out of an euil tongue as out of a worlde And like as a litel fyre is mingled with a greate rooke of fewell so that by lytel and litell it setteth al the whole rooke on fyre euen so the tongue is so mixed with the other membres of the body that if it be not restrained it infecteth and defileth with his poyson al the whole body enflameth al the life of mā with al maner flames of vices frō his cradle euē stil to his last age Yet the violence of this mischeyf was not geuē vnto the tongue by nature whiche hathe geuen monicion by the empaled compasse of the teethe and lippes that the vse of the tongue ought circumspectely to be loked to and moderated but it is set on fyre of the fyre of hell wherof the mynde is fyrste infected by wicked spirites the poyson of the mynde through the instrument of the tongue breaketh out more and more and maketh a man of naught to be starke naught and the poyson doeth also corrupte other with his contagiousnes so as that miserable myschief can not possiblie be restrained by no force nor by no reason What thinge is there in the worlde so vncurable that mans diligence can not make ●ame by some maner of meane There is no wylde beaste so wylde no fowle so combrous no serpente so noysome no lyuing thinge of the sea so vntruly but it maye bee made gentyll by mannes witte and cherishing Lyons are made tame Tigres and dragons are made gentyll Elephantes also are made to do seruice Crocodiles are made tame serpentes are made meke eagles and gripes are made familiare delphines also are allured to be louing And yet was there neuer any meane nor crafte founde of mortall manne that coulde tame an vntemperate tongue whereas there hathe ben both in tymes past tamed and is tamed euery day al kinde of thinges that beareth life as many as are vpō earth as many as are in the sea as many as be in the ayre and this myschieuous membre the tongue is so farre outragiously wylde and violent nether is it vntuly only but also drenched with deadly poyson Lyons do theyr hurt with theyr clawes and teethe but yet they haue no venome Adders are armed with venome but yet they haue nother clawes ne hornes The only tongue is noysome two maner of wayes bothe in vntameable madde wildenes and deadly venome in that it styngeth afarre of whom it will where the scorpions hurte none but those whome they strike with th ende of theyr tayle and the adders hurte none but with thrusting in theyr small piped toothe And yet this poyson were lesse dreadfull if it were syngle and noysome but one only waye But nowe the myschief is after sondrye sortes and turneth it selfe in to all maner of kynde that it may the more sore and the more easyly doo harme and doeth oftentymes the more harme whan it maketh an outwarde shewe of goodnes There is nothynge better nothyng of more regarde with al men than godlynes In pretence therof it dooeth harme the moste specyally whan it myngleth those thynges whiche can not agree in one together For he can not bee godly towardes god that is cruell and a cursed speaker agaynste hys neyghbour And yet notwithstandyng with the same instrument we praise God calling him father with the same we checke and mysreporte our neighbour whiche was made after the likenes of God With the tongue we syng to God the autor of all goodnes whan with the same we vexe through extreme sorowes man as though his reproche perteyned not to God that made him God is nother made more honest with our prayses ne hurt wit our euil speakynges Man maye be vnto man ether noysome or holsom And what we dode to man God reconeth the same to belong vnto him Therfore lette no man beleue that God doeth accepte his prayses which he speaketh with hys tongue not with his harte whan he spueth out with the same tongue the poison of cursed speaking againste his neighbour For what is more contrary repugnaunt than praise and disprayse and yet matters of so great diuersitie procede all out of one mouth and in dede they are vsed among the vngodly Among you that haue professed the plain singlenes of the Gospel it behoueth not that these thinges be after the same maner done for it is shame for you to sounde otherwise with the tongue than the harte thynketh seyng you haue learned to loue God in your neighbour and your neighbour in God and seing

right marke of the whole lawe appeareth as muche as in him is that he will ●●●e as ofte as occasion is offred As a man that walketh in the darke ▪ careth not whether he goo ●ute of the waye on the right hande or on the lefte so is he disposed to all manner of errour that hathe once swarued out of the light Therfore he y● hath through ●●at●erie preferred the vndeseruing rich man before the deseruing pore man forasmuche as he hathe in thys behalfe broken the la●e of loue he is cousen ge●●ayn to all naughtynes that is commonly done againste the loue of the neyghbor Nether doeth he lyghtly offende God that is so hardy to defile his lawe in any parte He that ones commaunded charitie did with lyke diligence ones ▪ forbydde ▪ what so euer is repugnaunte againste the loue of the neyghboure For the selfe same that gaue thys lawe Comm●●●ono VVhere ●●ne ordayned thys Do no murther And if thou absteyne from whoredome and yet committeste murther haste thou not than broken all the whole lawe in that thou hast broken it in one parte The self same one God forbad bothe and forebad them for all one cause that is to saye because they are againste the loue of the neyghbour But he hath not only forbydden those thinges whiche are punnyshed by lawes as thefte murther and whoredome but all manner of thinges vtterly that are contrary to the loue of the Gospell The lawe of Moses would not punnyshe him that estemed lesse the soft sprited pore manne than the proude stately riche manne or him that would wishe euil to his neyghbour But yet the lawe of the Gospell punnysheth him Therfore according to the rule of it frame not only your dedes but also alyour cōmunicacion and the thoughtes of youre harte that there be nothinge at any tyme that varieth from the loue of the neyghbour Loue is the lawe of libertie not that it is lawfull to synne by meanes of it but in that the euangelical loue causeth the wyllyng to doo of theyr owne accorde the thynge that mannes lawes constrayne the vnwyllyng to doe perforce for feare of peynes Accordynge to thys lawe therfore frame all youre life for somuche as you shall receyue moste high rewarde if you accomplyshe that whiche is prescribed vnto you and contrary wyle you shall suffre moste greuous sore punishmentes in case you ones fall from hym of whome all the whole lawe dependeth You are frely pardoned of the transgressions of your former lyfe The gifte of the heauenly spyrite is frely geuen you by whome you are not onely reconsiled vnto God but also glued together in mutuall charitie The more it is geuen vnto you and is frely geuen without your deserumges so muche the more sharpely shall they bee punnyshed whiche hauinge experyence in them selues of so exceadynge greate mercy of God doe not shew them selues agayne gentil and mercifull towardes theyr neyghbour With what countenaunce shall he aske mercye of God the iudge whiche being a seruaunt sheweth hym selfe vnmercifull towardes hys felowe seruaunt with what mouthe shall he desire to beloued of God whiche doeth not loue hys neyghbour if thou wilt obteyne iudgement myngled with mercy loke thou shewe thy selfe mercifull towardes thy neyghbour whether he be a trespasser or be in necessitie And in dede it is better to decline in to thys parte to leane vnto mercy than vnto iudgement For inasmuch as it is almost altogether of the mercye of God that we haue rather than of his righteousnes we ought to endeuour that we maye rather fynde God mercifull than seuerely strayte He hathe saued vs by hys mercye it is reason also that we be more ready to mercye towardes our neighbour than vnto straytenes For there are many moo wonne by softenes gentylnes and lyberall goodnes than with strayte straungenes that mercy aduaunceing it selfe aboue iudgement maye triumphe in thys behalfe that those whiche hauinge the experience of iudgement shoulde haue peryshed are saued through the benefite of mercy There is none of vs but he falleth daily and shall finde God such a one in condemnyng his faultes as he expresseth him selfe towardes his brother What auayleth it my brethren though a manne saye he hathe faythe yf he haue no dedes Can faythe saue hym If a brother or a sister be naked and destitute of dayly fode and one of you saye vnto them departe in peace God sende you warmnes and fode notwithstandynge ye geue them not those thynges whiche are nedefull to the bodye what shall it helpe Euen so faythe if it haue no dedes is dead in it selfe But some manne wil saye thou hast faythe and I haue dedes shewe my thy faythe by thy dedes and I wyll shewe the my fayth by my dedes Beleuest thou that there is one God Thou doest well The deuyls also beleue and tremble But wilt thou vnderstande O thou vayne manne that faythe without dedes is dead Was not Abraham oure father iustified thorow workes when he had offred Isaac hys sonne vpon the aulter Thou seest howe that faythe wrought with his dedes through the dedes was the faith made perfect the scripture was fulfylied whiche sayeth Abraham beleued God and it was reputed vnto hym for tighte wesnes and he was called the frende of God Ye se then howe that of dedes a man is iustifyed and not of faythe onely Likewise also was not Kaab the harlot iustyfyed thorow workes when she had receaued the messagers and had seut them out another waye For as the bodye without the spirite is dead euen so faythe without woorkes is dead also Is it to be thought that the only profession of faythe is ynough of it selfe to obteyne saluacion what is faythe without charytye Charitie is a lyuely thing it ceasseth not it is not idle it expresseth it selfe with good dedes dooing whersoeuer it is present And if they want my brethren shall the vayne name of faythe I praye you saue a manne The faythe is fruteles that worketh not by charitie yea it is no faythe but in title only That which I haue sayed shall more cierely appeare by conference of an example If a manne geue fayre wordes to a brother or a syster that wanteth clothynge or dayly sustenaunce and saye Goe your waye in peace get you heate and get youre bely full of meate and for all his so saying geueth none of those thynges that the bodye hathe nede of is not thys mannes fayre speakynge vnprofytable to the pore nedye folkes They shall starue for colde or bee an hyngred for al hys fayre tale that releueth not theyr necessitie He releueth the in his word of mouth but with his dede he doeth nothing at al. Of like sorte doubtles shall the profession of faith whiche consisteth only in worde and worketh nothynge in dede vee vnauayleable but lyeth slugging like as it were deade neither is it to bee called faythe any more than a deade corps of a manne is worthye to be called a manne The

holes but there is nothinge so hidden and so close but god pearceth it He knoweth all thinges better than we he knoweth our harte that made our harte He hathe eies in euery place that is present in euery place Dearly beloued yf our harte condemne vs not vnto god yf our mynde be syncere and vprightly playne yf we doe of a mere a pure loue that we doe suche as we shewe our selues towardes our neighbour suche a one shal god shewe him selfe to vs. Yf we gladly and with a good wyll forgeue our brother his faulte God shall easyly forgeue ●s our synnes also Yf we readily geue vnto our nedy brother as often as he desireth our helpe we shal with a sure trusty boldenes aske also of god that whiche shall perteigne to saluacion and necessitie nether shall he denye our askinges Yf we saye vnto him Forgeue us our trespasses as VVe for geue them that trespasse against us and yet hate our brother inwardly shal not our owne conscience by and by crye out against vs with what face ▪ askest thou of god that whiche thou deniest thy neighbour with what mouthe askest thou the couenaunt whan thou thy selfe performest not y● condicion He promised to forgeue vs our trespasses yea but so that we doe heartely forgeue our brother his trespases If we saye with the mouthe I forgeue hym and yet kepe euyll wyll styll in oure hearte oure naughty conscience shall take awaye our confidence of obteynynge the thinge that we aske of God If we bydde our brother gently God spede and helpe him nor whan he hathe nede of our helpe we maye not hope that God will helpe seinge we helped not our brother If we turne the deafe eare towarde at hys commaundement he will turne the deafe eare again towardes our prayers It is a shamelesnes not a godlynes to desire fauour of hym whose commaūdementes a man doeth not pa●se vpon But and if we obserue his cōmaundementes if we doe whatsoeuer shall please him and ●o doe that we may be allowed in his eies whiche seeth euery thing hereof shall we conceaue a sure confidence to obteyne Here will the Iewe the supersticious law keper saye vnto me I kepe the sabboth dayes I am washen I faste I absteyne from forbydden meates I dooe not steale God shall heare me But thys is not the commaundement that I talke of which than Forsothe that we shoulde repose all the whole hope and confidence of oure saluacion in Iesu Christ the sonne of God by whome the fathers wyll was to geue all thinges frely vnto vs. Is thys ynough now No forsothe but we must loue eche one other according to his example So he cōmaunded but that whiche he commaunded he did fyrst performe himselfe in dede He doeth not yet truly loue Christe that ▪ hateth the membre of Christe he doeth not yet loue Christe that wisheth euil to the man for whome Christe died Therfore he that kepeth that one only commaundement of loue kepeth all With this g●ue shall we be fast ioyned to Christ so that he be in vs and we againe in him He by hys spirite shall dwell in oure hartes if charitie bee warme there The spirite of Christ is not the autor of hate but the free geuour of brotherly loue He by the layinge on of thapostles handes is powred in to them that are baptised but he leapeth backe and flyeth awaye if charitye happen to bee quenched out By thys token therfore we shall perceaue that the gi●te of the spirit which we toke in baptisme abydeth in vs if brotherly loue contynue with vs still Loke howe muche charitie waxeth colde so muche will the holy gooste withdrawe him selfe awaye The .iiii. Chapter The texte Dearely beloued beleue not euery spirite but proue the spirites whether they are of god or not for many false Prophetes are gone out into the worlde Herby shall ye knowe the spirite of god Euery spirite that confesseth that Iesus Christ is come in the flesshe is of god And euery spirite whiche confesseth not that Iesus Christe is come in the flesshe is not of god And this is that spirite of Antichrist of whome ye haue hearde howe that he should come and euen nowe already is he in the worlde I Haue geuen you a token dearely beloued whereby you may perceaue whether the spirite of Christ be in you or not For there are sondry sortes of spirites in mē yea but dissembling spirites and naughtie spirites Therfore doe not vt erly beleue euery spirite There are many here and there that boast them selues to haue the spirite of God but trye you whether they procede of God or not Thys worlde hathe also a spirite of hys owne and pretendeth as thoughe it had the spirite of God The spirite of God enspireth the prophetes but there are to manye false prophetes now that are gon out in to the worlde and falsely saye that they speake by the inspiracion of the spirit of God whan they are ledde with the spirit of the worlde Will you therfore haue a more certayne argument of the spirit of God Heare the speaker and you shall vnderstande Euery spirite which confesseth that Iesus Christe the autor of euerlasting saluacion promysed long a goe vnto the worlde is now all ready come hauing receyued a very humayne body like as he had promysed by his prophetes he is of God in that he acknowlageth the sonne of God Contrary wise he that denyeth this forasmuche as he is a lyer he is not of God For no man doeth truly professe the sonne onles he be enspired of the father But those doe not onely denye him which speake against him in woordes openly but also they that lyue after such a sorte as though Christe were not the example of godlynes vnto men or as though he were not the autor of perfite saluacion and so they feine some other Messias to be loked for because Christes doctrine is to muche variable from theyr gredye lustes Yf he woulde haue fauoured the voluptuous pleasures of the fleshe if he would haue promysed great substaunce of riches if he woulde haue geuen honours and empires of y● world they would haue long a goe acknowlaged their Messias But now forasmuche as he doeth teache men to despise these thinges enriceth them to take vp theyr crosse and telleth that all felicitie must be loked for in the worlde to come they deny him to be the olde promysed redemer of mankinde and bydde loke for an other that shoulde promyse the cōmodities of the bodye and the goodes of this worlde Nether is it ynough to confesse Christ onles we confesse him all wholy and entierly He that dyuideth him either takinge awaye the diuine nature whiche he hath all one with the father or the humaine nature which he toke of a woman hys mother that spirit is not of God but is the spirit of Antichrist of the whiche spirite ye haue all ready hearde that he should come yea he is now come already

vnto the lorde desierous of his mercye and grace and beloued of him from euerlastinge and ordeyned vnto his kingdome as ioyfull and desierous first frutes whiche men doe eate with a great lust desire and appetite with highe praise and thankes geuynge as it ought to be Their faithe is so acceptable and pleasant before God as it was geuen them of his plentifull grace that it beyng accompanyed with true loue and hope without the which it can not be decketh and hydeth all th●ir synnes howe many howe great and howe greuous so euer they were And vnto them all euyls and misfortunes euen their synnes also and all maner of thinges hapned and ended vnto the best As it hapned vnto Dauid Peter Paule and Marie Magdalene and vnto al holy sainctes and elect sanctified through the bloude of the innocent lambe Christ our sauiour For althoughe all men and all sainctes are synners before God yet for the lambes sake in whome they truste they are reputed without spot and blame before the iudgement seate of God The 〈◊〉 ¶ And I sawe another angell flye in the myddes of heauen hauinge the euerlastinge gospell to preache vnto them that syt and dwell on the earth and to all nacions kynredes and tonges and people saying with a loude voyce Feare God and geue honoure to him for the houre of his iudgement is come and worshyp him that made heauen and earth and the sea and fountaines of water And there folowed an other angell sayinge Babilon is fallen is fallen that great citie for she made all nacions drincke of the wyne of her fornicacion The true and faithfull preachers of the holy gospell are ofte called angels as they maye well be Of the whiche the kyng Christ sendeth manye in to the kingdome of heauen accordinge as the state of the worlde at dyuerse times requireth That the holy and sincere doctrine the gospell might sone and frutefully flye throughe the christen churche Whiche thing the wicked dragon doth sore ha●e and is greuouslye dyspleased therwith and therfore he persecuteth it with muche falsehede and with great power throughe his ministers and deputies And yet notwithstanding the gospell of God remayneth euerlastinglye in his churche euen from the beginninge of the worlde vntyll the ende wherof no man in the worlde can excuse him selfe For the voyce and trueth therof is this bothe open and cleare that God onely is the lorde and that we must serue him in trueth and innocencye of lyfe and shewe all loue and trueth towarde our neighbour as the very naturall reason teacheth and all right and pure consciences lyghtned with gods worde do confesse And the loude voyce of the gospell soundeth thus Feare God as godly children doe their moost louynge father honour him onely for all grace and goodnes can come from none but from him onely and feare his iust and rightuous iudgement that it be not resisted against all wickednes vngodlines vngraciousnes And worship him onely with inuocacion that hath made heauē and earth and al that is therin Against this gospell dothe the dragon euermore speake with his first borne and eldest sonne Antichristes whiche syns Caims tyme hath euer continued euen vntyll the aduersaries whiche at this tyme doe openly resist the manifest and open knowen trueth because they thincke and imagine that it wyll be an hinderaūce vnto their pompe pryde vngodly and abhominable lyuinge But this trueth and worde of God can not be hindered nor suppressed Soner and rather must all that fall and be destroyed whiche the dragon hath imagined and dyuised against this lambe the worde of God against this trueth and against all maner of right godlynes as well the Babilonicall confusion as all maner of wycked lawes and decrees and all maner of falsehede and tyrannye The holy gospell rightly vnderstande shall beate downe confounde and vtterly destroye that cursed and abhominable Babilon how mightye and strong so euer it hath bene for the great whoredome wherof she hath made all the worlde to drincke is nowe come to lyght and knowen The texte ¶ And the thirde angell folowed them saying with a loude voyce If any man worship the beast and his ymage and receaue his marke in his forheade or on his hande the same shall drincke the wyne of the wrathe of God whiche is powred in the cuppe of his wrath And he shal be punyshed in fire and brymstone before y● holy angels and before the lambe And the smoke of their tormente ascendeth vp euermore And they haue no rest daye nor night whiche worshyp the beast and his ymage and whosoeuer receaueth the print of his name Here is the pacience of sainctes Heare are they that kepe the commaundementes and the faith of Iesu Here foloweth the iudgement and sentence of God against all them whiche worship this beast of Antichrist resisting and withstandinge the gospell and enuye and hate the lambe and wil robbe him of his honour dewe vnto him and wyll dyffeate Christ of his kingdome whiche God the father hath geuen him that he shoulde be kynge of all kynges and also an euerlasting onely priest and immortall whome Antichrist with his .ii. hornes goeth aboute studieth to banysshe expell and ouerthrowe and to set him selfe vp in the temple of the christē churche as thoughe Christ shoulde nothinge care for his churche but were absent and had forsaken it and had broken his promisse And as thoughe the gospell were in his I meane Antichristes power and in suche an hart as is rather possessed with a deuyll of pryde infydelitie and of abhominable presumpcion to condemne the holy gospel and to stablyshe and set vp al suche thinges as maye subuerte and ouerthrowe the gospell as ydolatreous and supersticious ymages to be honoured in the churche hethenishe ceremonies onely inuented for pompe couetousnes pleasure pastime and to bleare and deceaue the simple He geueth vnto his sworne champions his marke of supersticious orders wherwith he bewitcheth and inchanteth them wherof neyther S. Peter nor S. Paule neuer made mencion nor neuer knewe And besydes this he byndeth them with a wicked othe and a deuillyshe vowe against all godlynes and all to confirme and stablyshe his pompe and abhominable pryde against all heauenly and earthlye power institute and ordeyned of god without all maner of shame and feare Al they whiche consent vnto this damnable beast or eyther worship or maynteyne him they shall surely suffer the wrathe of God whiche is alreadye prepared in the Babilonicall cup powred out of God and redye at hande wherof they shall drincke not onely in the botomles pit of hell but also euen here in this worlde accordinge to the effecte and doctrine of gods worde and to the preachinge of the holy prophetes of Christ him selfe and of the apostles with as muche shame opprobry and destruccion as is possyble for them to haue in this worlde And yf their vnrepentant harte shall heape vnto them selues the treasure of y● wrath of God goyng forwarde in