Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	harden_v	moses_n	pharaoh_n	4,537	5	10.9869	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14133	An exposycyon vpon the v.vi.vii. chapters of Mathewe which thre chapters are the keye and the dore of the scrypture, and the restoring agayne of Moses lawe corrupt by ye scrybes and pharyses. And the exposycyon is the restorynge agayne of Chrystes lawe corrupte by the Papystes. Item before the boke, thou hast a prologe very necessary, conteynynge the whole sum of the couenaunt made betwene God and vs, vpon whiche we be baptysed to kepe it. And after thou haste a table that ledeth the by the notes in the margentes, vnto al that is intreated of in the booke.; Exposicion uppon the v.vi.vii. chapters of Mathew.	Tyndale, William, d. 1536.	1536 (1536)	STC 24441.3; ESTC S104299	120,671	258

thou hast the same thynge that God desyreth of the for which he hath bounde hym selfe to forgyue the. Leade vs nat into temptacyon That is Let vs not slyppe out of thy leafe but holde vs faste gyue vs not vp nor cease to gouerne vs nor take thy spirite frō vs. For as an hounde can not but folowe his game when he seyth it before him yf he be lowse so can we not but fall into synne when occasyon is gyuen vs yf thou withdrawe thyne hande from vs. Leade vs not into temptacyon Let no temptacyon fall vpon vs greater then thyne helpe in vs. But be thou stronger in vs than the temptacyon thou sendeste or letteste come vppon vs. Leade vs not into tēptacyons Father though we be neglygent ye and vnthankful and dysobedyent to thy true prophetes yet let not the dyuell lowse vpon vs to deceyue vs with hys false prophetes and to harden vs in the waye in which we gladly walke as thou dydest Pharao with the false myracles of hys sorserars as thyne Apostle Paule threateneth vs. 2. The. 2. A lytle threde holdeth a stronge man where he gladly is A lytle pullyng draweth a man whether he gladly goeth A lyght wynde dryueth a greate shyppe with the screme A lyght persuasyon is ynoughe to make a lecherous man beleue that fornycacyon is no synne And an angrye man that it is lawful to aduenge him selfe and so forth by all the corrupt nature of man A lytle myracle is able to confirme and harden a man in that openyon and faythe whiche hys blynde reason beleueth all redye A fewe false myracles were ynoughe to persuade the couetousnes of Pharao and hys gredynes to holde the chyldren of Israel in bondage for theyr seruyce that thy true myracles shewed by Moyses for theyr delyueraunce were not of the. But of the same kynde and done by the same crafte as were the myracles of hys sorserars and so to harden his harte Euen so father yf thou gyue vs ouer for our vnkyndenesse seynge the blynde nature of man delyteth in euell and is ready to beleue lyes a lytle thynge is ynoughe to make them that loue not to walke in thy truthe and therfore neuer able to vnderstande thy sonnes doctryne Iohan. 7 for to beleue the faynynges of our most holy father al is superstycyous popetry and inuysyble blessynges and to harden them therin As a stone caste vp in to the ayer can nether go any hyer nether yet there abyde when the power of the hurler ceaseth to dryue it Euen so father seynge our corrupt nature can but go downeward● onely and the deuell and the worlde dryueth therto the same waye howe can we procede further in vertue or stāde therin if thy power cease in vs. Leade vs not therfore o mercyfull father into tēptacyon nor cease at any tyme to gouerne vs. Nowe seynge the God of al mercy which knoweth thyne infirmite cōmanded the to pray in al temptacion and aduersite and hath promysed to helpe yf thou trust in hym what excuse is it to say when thou hast synned I coulde not stāde of my selfe when his power was ready to helpe the yf tho● hade axed it But delyuer vs from euell Fyrst as aboue let vs not fal into temptacyon Seconderely yf we be fallen as who lyueth and falleth neuer for neuer to falle were ynough to make a man as euell as Lucyfer and to beleue that he stode by hys owne power If therfore we be fallen euen to the botome howe so euer depe it be put in thyne arme after for it is longe and stronge ynough and plucke vs out agayne Thyrdly delyuer vs from euel and plucke vs out of the fleshe and the world the power of the deuel put vs in the kyngdome where we be past al ieoperdy and where we can not synne any more For the kyngdome and the power and the glorye is thyne for euer So be it Because that t●ou only art the kynge and al other but substytutes And because al power is thyne and all other mennes power but borowed of the therfore ought all honoure and obedyence to be thyne of ryght as chefe lorde and none to be gyuen other men but onely for the offyce they holde of the. Nether ought any creature to seke any more in thys worlde then to be a brother tyl thou haue put hym in offyce then yf brotherlynes wyll not helpe whiche he ought fyrste to proue let hym execute thy power Nether maye any man take auctorite of hym selfe tyll God haue chosen hym that is to wete ▪ tyll he be chosen by the ordynāce that God hath set in the worlde to rule it Fynally no kynge lorde mayster or what ruler it be hath absolute power in this worlde and is the very thynge whiche he is called For then they ceased to be brethren styl nether could they syn what so euer they cōmaunded But nowe theyr auctoryte is but a lymeted power which when they trāsgresse they syn agaynst theyr brethren and ought to reconsile them selues to their brethren and to axe forgiuenes and they are boūd to forgyue Fynally let kynges rulers and officers remēber that God is the very kynge and referre the honoure that is gyuen to them for theyr offyces sake to hym and vmble them selues to hym and knowledge and confesse in theyr hartes that they be but brethren and euen no better before God then the worst of theyr subiectes So be it For yf ye forgyue men theyr fautes your heuenly father shall forgyue you also But and yf ye do not forgyue men theyr fautes no more shal your father forgiue your fautes This is Goddes couenaunt with vs and a cōfyrmacyon of the petycyon aboue rehersed in y e Pater noster forgyue vs our trespasses as we forgyue our trespassers If thou wylt enter into the couenaunt of thy lorde God and forgyue thy brother then what so euer thou hast cōmytted against God if thou repent and axe hī forgyuenes thou art sure that thou art so absolued by these wordes that none in heuē nor erth can bynd the ▪ No though our most holy father cursse the as blake as coles seuen fote vnder the erthe and seuen fote aboue cast al his lyghtenynge vpon the to burne the to powder Kepe the couenaunt of the lorde thy God therfore feare no bugges But and if thou wylt not come with in the couenaunt of God or yf when thou haste professed it and receyued the signe therof thou cast the yoke of the lorde from of thy necke be thou sure thou art bounde by these wordes so fast y t none in heuen or in erthe can lowse the. No though our erthyshe god whysper al his absolucyons ouer the clawe the and stroke thy hede with al his swete blessynges Furthermore though forgiuene● of thy synnes be annexed to thy worke and forgeuynge thy brother yet doeth not as I sayd thy workes iustefye the before God But the faythe in Chrystes

Christen haue ben very seldome or neuer called agayne to the couenaunte of the lorde y e lawe of god and fayth of Chryst But to the couenaūt of the pope often As he nowe clocketh a pase of his chekyns and wyll bothe proue al his olde polyces and seke ymagyn newe practikes And if the people come agayn let the preste or byshope after the ensample of the prophetes and hye prestes of the Israelytes take an othe in Goddes stede of the kynge and lordes And let the kyng lordes receuyng an othe of the people and folowe the ensample of the Neniuites in fastynge and prayenge Some man wyll saye seynge fastynge is to withdrawe al plesures frō the body and to punyshe the fleshe then God deliteth in our payn takynge c. I answere God delyteth in true obedyence and in al that we do at his cōmaundement and for the entent that he cōmaundeth it for If thou loue and pety thy neyghbour and helpe hym thy almose is acceptable If thou do it of vayne glory to haue the prayse that belongeth to God or for greatter profyte onely i● to make satysfaccyon for thy sinnes past and to dyshonoure Chrystes bloude which hath made it all redye then is thyne almose abhomynable If thy prayer be thankes in thyne harte or callynge to God for helpe with trust in him accordynge to his promyse then thy prayer pleaseth If thou beleue in Christes bloud for the remyssyon of synnes and hence forthe hatest syn that thou punyssheste thy body to flee the lustes and to kepe them vnder that thou syn not agayne then it pleaseth God exceadyngely But and yf thou thynke that God delyteth in the worke or the worke it selfe the true entente awaye and in thy payne for the payne it selfe thou arte as farre out of the way as from heuen to the erth If thou woldest kyl thy body or whē it is tame ynoughe payne him furder that thou were not able to serue God and thy neyghboure accordynge to the roume and estate thou arte in thy sacrefyce were clene with out salte and al to gether vnsauery in the tast of God thou madde and out of thy wyt but and yf thou trust in thy worke then art thou abhomynable Nowe let vs loke on the popes fast First the entent shulde be to tame thy lustes not letchery only but pryde cheflye wrathe malyce hate enuy and couetousnes and to kepe the lawe of God and therfore standethe not in meate and drynke only but howe they kepe goodes lawe compare it to their dedes and thou shalt se Secondarely the fast of the olde lawe was to put ●n mournynge clothes as heyre or sack and nether to eate nor drynke vntyll nyght and al the while to pray and to do almose dedes shewe mercy And at euen they eate fleshe what god gaue soberly as lytle as wold susteyne the body c. The Popes fast is comenly only to eate no fleshe I say not loke howe lene they be but cōsydre what tamynge of the fleshe it is to eate ten or twenty maner of fisshes dressed after the costelyest maner and to sytte a cople of houres and to poure in of the beste wyne and ale that may be gotten And at nyght to bāket w t dewe as they saye of al maner of frutes and confectyons Marmeled Succad Grenegynger Comfettes Suger plate with Malmesay and Romney burnt with Suger Synamond and Cloues wth Bastade Muscadel Ypocras c. Thinke ye not that suche dewes with drinkynge a pece of salt fyshe or a pyckrell dothe not tame the body excedyngly Furthermore that the true entent is away bothe of theyr fastynge and prayers it is euydente fyrste by the multeplyenge of them for when the Iewes hade lost the vnderstandyng of theyr sacryfyces and dyd beleue in the worke then they were mad vpon them that well was he that coulde robbe hym selfe to offer mooste in so muche y t the prophetes cryed out agaynst them that theyr offerynges stanke in the nose of God And oures hade so multeplyed theyr fastynge that they coulde no lenger bere them At the begynnyng they were tollerable for the vauntage Quia leuis est labor cum lucro But when they had purchased ynough and ynough agayne they became intolerable And therfore al our mōkes whose professyon was neuer to eate fleshe set vp the Pope and toke dispensacyons bothe for that faste and also for theyr strayte rules and made theyr strayte rules as wyde as the hodes of theyr cowles And as for the ypocrysy of the fratrye where they eate but inuysible fleshe or that is interprete to be no fleshe is spoken of in other places A nother profe is that they so longe a tyme haue gyuen pardons of the merytes of theyr fastynge as thoughe they had done more then ynoughe for them selues and of that marchaundyse haue gotten al they haue haue brought the knoweledge of Chrystes bloude clene into darckenes And fast of al what shall I say of the open ydolatry of innumerable fastes of S. Brādons fast S. Patryckes fast of .iiii. holy frydayes of S. Anthones betwene S. Mary dayes of our lady fa●t euery .vii. yere the same daye that her daye falleth on in marche then begyn or one yere with brede and water and all for what purposes ye knowe well yno●ghe and of suche lyke I trowe ten thousande in the wolde And who hathe rebuked them Se that ye gather you not treasure vpon the erthe where rust and mothes corrupt and where theues breke vp and steale But gather ye you treasure in heuē where nether rust nor mothes corrupt and wher theues nether breke vp nor steale For where your treasure is there wylbe your hartes also Note the goodly order of Chrystes preachynge Fyrste he restored the true vnsterstandynge of the lawe then the true entente of the workes And here consequētly he rebuketh the mortal so and sworne enemy both of true doctryne and true lyuynge whiche is couetousnesse the ro●e of al euel sayth Paule 1. Tim. 6. Couetousnes is ymage seruyce Collo 3. Yt maketh men to erre from the faythe 1. Tymothe 6. Yt hathe no parte in the kyngdome of Chryst and God Ephe. 5. Couetousnes hardened the harte of Pharao that the faythe of the myracles of God coulde not synke in to it Couetousnesse dyd make Balam which knewe al the truthe of God to hate it and to gyue the most pestilent poyson councell agaynste it that harte coulde ymagyne euen for to destroy it yf it hade bene possyble Couetousnesse taught the false prophetes in the olde testamente to enterprete the lawe of God faslye and to peruerte the meanynge and entente of al the sacrefices and ceremonyes and to sle the true preachers that rebuked them And with theyr false persuasions they dyd le●de all the kynges of Israel out of the ryght waye and the most parte of the kinges of Iuda also And Peter in the chapiter

epistle of his seconde epystle prophesyeth that there shuld be false teachers amonge vs that shoulde folowe the way of Balam that is to saye for couetousnes persecute the truth and thorowe couetousnesse with fayned wordes to make marchaundyse of the people and to bringe in damnable sectes to And here ye haue an infallyble rule that where coutouesnesse is there is no truthe no thoughe they call them selues the churche saye thereto that they can not erre Couetousnesse kepte Iudas styll in vnbelefe thoughe he sawe and dyd myracles also in the name of Chryste and compelled hym to sell hym to the scrybes and pharesyes for couetousnesse is a thynge mercylesse Couetousnes made the pharesyes to lye on Chryste to persecute hym and falsly to accuse him And it made Pilate though he founde hym an innocente yet to slee hym It caused Herode to persecute Chryste yet in hys cradel Couetousnes make the ypocrites to persecute the truth agaynst their owne conscyences and to lye to prynces that the true preachers moue sedicion and make their subiectes to ryse agaynste them and the sayde couetousnesse maketh the prynces to beleue theyr wycked perswacyons and to lende theyr swerde to sheed ynnocent bloude Fynally couetousnes maketh many whom the truthe pleaseth at the begynnynge to caste it vppe agayne and to be afterwarde the moste cruel ennemyes thereof after the ensample of Symon Magus Actes viii Ye and after the ensample of Syr Thomas More K. whiche knewe the truthe for couetousnes forsoke it agayne and conspyred fyrst with the Cardynal to dysceaue the kynge and to leade hym in darckenes And afterwarde when the lyght was spronge vpon them had dryuen them clene out of the scrypture and had delyuered it out of theyr tyranny and had expelled the darcke stynkynge myst of theyr deuelyshe gloses and had wyped awaye the cobwebbes whiche those poysoned spyders had speade vpon the face of the clere texte so that the spiritualtye as they call them selues were asshamed of their parte as shamelesse as they be yet for all that Couetousnes blynded the eyes of that glerynge foxe more and more and hardened hys harte agaynste the trouthe with the confydence of hys paynted poetry babyllynge eloquence and iuggelynge argumentes of sutle sophystry groūded on his in wrytten verytes as true and as autentycke as hys storye of Vtopia Paule therfore byddeth Tymothe to charge the ryche to beleue in the lyuynge God and not in theyr vncerten ryches for it is impossyble for a couetous ydolater or ymage seruer that trusteth in the deed God of hys ryches to put hys trust in the lyuinge God One mysery is that they which here gather and leye vppe can not tell for whom An other i● rust canker mothes and a thousāde mysfort●nes besyde theues extorcyoners oppressers and myghtye tyrantes to the whiche the ryche ●e euer praye And thoughe they prosper to the ende outwardlye yet feare euer gnawethe their hartes inwardly And at the houre of deth they knowe and fele that they haue gathered naught and then sorowe they and are lyke one that dremeth of rechesse and in the mornynge when he fyndeth naughte is heuye and sorye for the remembraunce of the pleasaunt dreme And fynally when they be moste lotheste to dye and hope to lyue longe then they peryshe sodaynlye after the ensample of the ryche man whiche entended to make hym larger barnes and store houses Happy therfore is he that layeth vp treasure in heuen and is ryche in faythe and good workes for the rewarde therto promysed shall God kepe sure for hym No mā can take it awaye Here is not forboden to haue ry●hes But to loue it to trust in it and to be careful for it For God hathe promysed to care for vs and to gyue vs ynoughe and to kepe that which is gotten yf we wyll care to kepe his cōmaundementes what so euer offyce or degree thou art in in this worlde do the dutye of thy offyce dylygently and trust in God and let him care If thou be an husband mā Eare and sowe and husbande thy grounde and let God alone for the rest he wyll care to make it growe plenteously and to sēde seasonable wether to haue it in and wyll prouyde the a good market to sell c. In lyke maner yf thou be a kynge do the offyce of a kyng and receaue the dutyes of the kynge let God care to kepe the in thy kyngdome Hys fauoure shall do more for the then a thousande myllyons of golde and so of all other He that hathe but a lytle and is sure that God shall kepe bothe him and it is rycher then he which hath thousande hath no other hope then that he and it must be kept with hys owne care and polycye And fynally marke one poynt in Lu. 14. none of them that refuseth not al that he posesseth can be my dyscyple that is he that caste the not awaye the loue of all worldly thynges can be no scoler of Christes to lerne hys doctryne Then he addeth that salt is good but if the salt be vnsauerye or hathe lost his vertue what can be seasoned therwith verely nothynge Nowe by salt is vnderstāde the doctryne and the menynge is yf ye be couetouse and loue worldlye thynges it wyll corrupte the salte of your doctrine so that what so euer you pouder therwith it shalbe more vnsauery then before where your treasure is there are your hartes If your treasure be in the worlde so is the loue of youre hartes And yf ye loue the worlde and the thinges of the worlde the loue of God is not in you the loue of God is the loue of hys cōmaundemētes and he that loueth not Goddes cōmaundementes shal neuer preache them truelye because he louethe them not But shal corrup them with gloses that they may stande with that which his hart loueth and vntyl they haue a nother sence thē euer God gaue them Ergo no couetouse person can be a true prophete It is not for naught thē that Christ so oft and so dylygētly warneth his dyscyples to beware of couetousnes as of that thinge which he wyst wyl had euer corrupt the word of God and euer shulde The lyght of thy body is thyne eye wherefore yf thyne eye be syngle al thy body shalbe ful of lyght But and yf thyne eye be wycked then shal thy whole body be darcke If therfore the lyght that is in the be darkenesse howe greate is that darkenes Note the conclucyon with a proper symylytude The eye is the lyght of the body ▪ by the lyght of the eye all other members see and are gouerned As longe as the eye seyth hande and fote do theyr dutyes neyther is there any feare that a man shulde stomble or fall into fyer or water But yf the eye be blynde all the body is blynde and that so blynde that there is no remedye at all set a candel