Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	day_n	father_n	trespass_n	1,870	5	10.0493	5	false

Text snippets containing the quad

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

they nede but saye the worde and theyr wyll is fullfylled And as for theyr neyghboures they haue no compassyon vpon them to brynge theyr complayntes before God But with theyr prayers robbe thē of that ●ytle they haue and so make them more myserable Of entryng into the chamber and shuttynge the dore to I saye as aboue of that the lefte hande shulde not knowe what the ryght hande doeth that the meanynge is that we shulde auoyde all worldly prayse and profyte and praye with a syngle eye and true entent accordynge to Goddes worde and is not forboden therby to praye openly For we muste haue a place to come to gether to pray in generall to thanke and to crye to God for the comune necessyte aswell as to preache the worde of God in where the prest ought to pray in the mother ●onge that the name of God maye be halowed and his worde faythfully taught and truely vnderstande and fayth and godly lyuyng encreased and for the kyng and rulers that God wyl gyue them his spirite to loue y e comune welth and for peace that God wyll defende vs from all ennymyes for wederynge and frutes that God wyll kepe away pestylence and al plages And the preste shulde be an ensample to the people how they shuld pray There be of suche thynges as the prestes and other bable not praye many good collectes that shulde muche edifye the people if they were spokē in the mother tonge And then whyle the prestes synge psalmes let euery man pray pryuatly and giue God thankes for suche benefytes as his harte knowed he hath receyued of God and comend to God hys pryuate necessytes and the pryuate necessytes of his neyboures whiche he knoweth and is pryuy to Nether is there in al suche any ieoperdy of vayne glory But and if God haue gyuen any man the spyryte of prayenge as all men haue not lyke gyftes that he pray oft and when other do not then to haue a secrete place to pray in both for the auoydyng of vayne glorye and speche of people and that thou mayst be fre to vse thy wordes as the lusteth what so euer gestures and behauoures do moue the most to deuocyon is necessarye and good And fynally what so euer necessyte thou hast though thou fele thy selfe a great synner yet yf thyne harte be to amende let not that dyscourage the. But go boldly to thy father seynge thou haste his commaundement euer to praye and promyse that he wyl heare the not for thy goodnesse but of hys goodnesse and for hys truthe Moreouer when we praye babyll not muche as the hethen do For they thynke that they shalbe harde for theyr muche bablynges sake Be not therfore lyke vnto them For your father knoweth of what thinges ye haue nede before ye axe hym Of thys maner therfore pray ye Our father which art in heuen honoured be thy name thy kyngedome come Thy wyl be fulfylled Gyue vs thys day our dayly brede euen in earthe as it is in heuen And forgyue vs our trespasses as we forgyue our trespassers And leade vs not into temptacyon But delyuer vs from euell For thyne is the kyngedome the power and the glorye for euer So be it As before he rebuked theyr false entent in prayenge that they sought prayse and profyte of that worke whiche ought to be dyrecte to God alone eyther to gyue hym thankes that is to saye to be a knowen and to confesse in the harte that all we haue cometh of hym or to cal vpon hym for ayde and socoure in temptacyōs and all necessyte Euen so here he rebuked a false kynde of prayenge wherin the tonge and lyppes laboure and al the body is payned but the harte talketh not with God nor feleth any swetnes at all nor hathe any confydence in the promyses of God but trusteth in the multytude of wordes and in the payne and tedyousnes of the lenght of the prayer as a coniurar do the in his cyrcles Characters and supersticyouse wordes of his coniuracyon As ye se nowe to be among our fryers mōkes chanons nunnes and euen through out al the spyrytualty whiche as I haue proued aboue haue with theyr false entent of prayenge excluded al occasyons the whole matter of true prayeng and haue turned it into a bodely laboure to vexe the tonge lyppes eyes and trouth with roryng and to wery al the mēbers so that they say and may truely sweare it that there is no greater laboure in the world then prayer for no labour what soeuer it be when the body is cōpelled and the harte vnwyllynge can be other then greuous paynful But true prayer if they cōplained sought helpe eyther for thē selues or for theyr neyghboures trusted in the promyse of God wold so conforte the soule courage the harte that the body though it were halfe deade more wolde reuyue and be lusty agayne and the laboure wolde be shorte and easy as for an ensāple if thou were so oppressed that thou were wery of thy lyfe and wentest to the kynge for helpe and haddest spede the spirites wold so reioyse that thy body wold receyue her strēgth agayne be as lusty as euer it was euen so the promyses of God worke ioy aboue al mesure where they be beleued in the harte But our hyrelinges haue no Goddes worde saue truste in the multytude of wordes length of bablynge and payne of body as bounde seruauntes Nether knowe they any other vertue to be in prayer as ye may se by the ordynaunces of all foundacyons Kynge Henry the fyfte buylde Syon and the Charterhouse of sheue on the other syde the water of suche a maner that lyppe laboure may neuer cease For when the fryers of Syon rynge out the Nunnes begynne And when the Nunnes rynge out of seruyce the Monkes on the other syde begynne And when they rynge out the fryers begyn agayne and vexe them selues nyght and day And take payne for Goddes sake for whiche God must gyue them heuen Ye and I haue knowē of som yere this that for vere payne and tedyousnesse haue bydden the deuell take theyr founders They call Lente the holyes●e tyme of the yere But wherin is that holynes verely in the multytude of wordes and tedyous● length of the seruyce For let them begynne at syxe and it wylbe twelue or they can ende In which tyme they be so weryed that by the tyme they haue dyned they haue lust to nothynge saue to slepe And in the ende of all they thynke no farther then that God must rewarde theyr payne And yf thou axe howe they knowe it They wyll answere he muste rewarde it or be vnryghtwyse No God loketh not on the payne of thy prayer but on thy fayth in hys promyse and goodnes nether yet on the multytude of thy wordes or longe babyllynge For he knoweth thy matter better thē thou thy selfe And though the Iewes and the hethen were so

despysed and condempned theyr brethren with our almose which is as moch to say as dedes of mercye or cōpassyon we ought to seke our fathers glory onely euen the welth of our brethren and to wyn them to the knowledge of our father and kepynge of hys lawe He that seketh the glorye of hys good workes seketh the glorye that belongeth to God and maketh hym selfe God Is it not a blynd thyng of the world that eyther they wyl do no good workes at all or wyll be God for theyr good workes and haue the glorye them selues Concernyng blowynge of trompettes and ryngynge of belles or makynge a crye to call men to fet almes though the ryght way be that we shuld knowe in euery paryshe all our pore and had a comen coffer for them that straungers shulde brynge a letter of recommēdacion with them of theyr necessyte and that we had a comen place to receyue them in to for the tyme and though also we ought to flee all occasyons of vayne glorye yet whyle the worlde is out of order it is not dampnable to do it So that the very menynge both that we blowe no trompettes and that the lefte hande knowe not what the ryght hande dothe is that we do as secretly as we can and in no wyse seke glorye or to receyue it yf it were profered But to do our dedes in synglenesse of conscyence to God bycause it is hys commaundemente and euen of pure compassyon and loue to our brethren and not that oure good deades through standyng in our owne consayte shulde cause vs to dyspyce them If thou be tempted to vayne glorye for thy good dedes then loke on thyne euel therto and put the one in the one balaunce the other in the other And then yf thou vnderstande the lawe of God in any thyng at all tell me whether weyeth heuyer If that thou doest do tempte the then consyder what thou doest not If it moue the to set vp thy combe when thou gyueste thy brother a fathynge or an halfe penny ponder in thyne harte howe farre thou arte of from louynge hym as well as thy selfe and carynge for hym as moche as for thy selfe And be sure howe moche thou lakest of that so moche thou art in syn and that in dāpnable syn yf god for Chrystes sake dyd not perdone the because thyne harte morneth therfore and thou fyghteste 〈◊〉 thy selfe to come to such perfeccyon If a pecocke dyd loke well on hys fete and marke the euell fauoure shrykynge of hys voyce he wolde not be so proude of the beutye of hys tayle Fynally that many dyspute because god hath promysed to rewarde our dedes in heuen that our dedes deserue heuen and because he promyseth to shewe mercye to be mercyfull that with our dedes we deserue mercye and because he promyseth forgyuenes of synnes to them that forgyue that our dedes deserue forgyuenes of synne and so iustefye vs. I answer● fyrste there is ynoughe spoken therof in other places so that to them that haue red that it is superfluouse to reherse the matter agayne Furthermore the argument is nought and holdeth by no rule See ye not that the father and mother haue more ryght to the chylde and to al it can do thā to an oxe or a cowe It is theyr fleshe and bloude nouryshed vp with theyr laboure and cost The lyfe of it and the mayntenaunce and countenaunce therof is theyr benefyte so that it is not able to recōpence that it oweth to father and mother by a thousand partes And though it be not able to do hys duety nor for blyndnes to knowe hys duety yet the father and mother promyse more gyftes styll without ceasynge and that such as they thynke shuld most make it to see loue and to prouoke it to be wyllynge to do parte of his duety And when it hathe done amysse thoughe it haue no power to do satysfaccyon nor lust or courage to com to the ryght way agayne yet theyr loue and mercye abydeth styll so greate to it that vpon a poyntment of mendinge they not only forgeue that is paste and fulfyll theyr promyse not the later but promyse greater gyftes then euer before and to be better father and mother to it then euer they were Nowe when it can not do the thousande parte of hys duety howe coude it deserue suche promyses of the father and mother as a labourer dothe his hyer the reward therfore cometh of the loue mercy and truthe of the father and mother as wel when the chylde kepeth the apoyntment as when they fulfyll theyr promyse when it hath broken the appoyntment and not of the deseruinge of the chylde Euen so yf we were not thus drowned in blyndenesse we shulde easely see that we can not do the thousande parte of our dutye to God no though there were no lyfe to come If there were no lyfe to come it were not ryght that I shulde touche any creature of God otherwyse then he hath apoynted Though there were no lyfe to come it had neuertheles ben ryght that Adam hade abstayned from the forboden aple tree and from all other to if they had ben forboden Ye though there were no lyfe to com it were not the lesse ryght that I loued my brother and forgaue hym to day seynge I shal syn agaynste hym to morowe Because a father can not gyue his chyldrē heuen hath he no power to charge them to loue one another and to forgyue and not aduenge one another And hathe he not ryght to bete them yf they smyte eche other because he can not gyue them heuen A boundeman that hathe a mayster more cruell then a reasonable man wolde be to a dogge if there were no heuen myght thys bounde seruaunt accuse God of vnryghtwysnes bycause he hathe not made hym a mayster Nowe then when we can not do our duetye by a thousande partes though there were no such promyses that the thinge cōmaunded is no lesse our duety though no such promyse were it is easy to perceyue that the reward promysed cometh of the goodes mercye and truthe of the promyser to make vs the gladder to do our duetye and not of the deseruinge of the receyuer when we haue done al that we cā we ought to ●ay in our harte that it was our duety and that we ought to do a thousande times more and that God if he had not promysed vs mercye of hys goodnesse in Chryst he myght yet of ryght damme vs for y t we haue lefte vndone And as touchynge forgyuenes of synne though forgyuenes of synne be promysed vnto the yet chalenge it not by thy merytes but by the merytes of Chrystes bloude and heare what Paule saythe Phylyppenses 3. Concernynge the ryghtwysnes of the lawe I was fautlesse or such as no mā could rebuke But y e thynges that were to vauntage I thought damage for Chrystes sake ye I thynke all thynge to be damage or losse for

comforte thou thy selfe with the hope of a better lyfe in an other worlde euer assured that thou lhalt haue here suffycient onely yf thou kepe couenaunt with the lorde thy God and seke his kyngedome and the ryghtwysenesse therof aboue all thynges The kyngedome of God is the gospell doctrine of Christ And the ryghtwysnes therof is to beleue Christes bloude for the remyssyon of synnes Out of whiche ryghtwysenesse springeth loue to God and thy neyboure for his sake whiche is also ryghtwysnesse as I haue sayd afore so farre as it is perfycte and that whiche lacketh is supplyed by fayth in Goddes worde in that he hath promised to accepte that tyll more come Then foloweth the outwarde ryghtwysnesse of workes by the which and dyligent recording of Goddes worde together we growe and waxe perfecte kepe our selues from goynge backe and losynge the spite agayne And these haue our spiritualty with theyr corrupte doctryne myngled to gether that is to say the ryghtwysnes of the kyngedome of God which is fayth in Christes bloude the outwarde ryghtwysnes of the mēbres that we ascrybe to y e one that perteyneth to the other Seke the kyngedome of heuen therfore and the ryghtwysnesse of the same be sure thou shalte euer haue sufficient and these thynges shalbe mynystred vnto the that is to say shall come of their owne accorde by the promise of God ye Christ promyseth the an hunderfolde euen in this lyfe of all that thou leuest for his sake If that were true wolde some say who wolde nat rather serue him thā Mammon yet it is true For first if thou be seruaunt of Mammon thou must kepe thy God thy God nat the. And euery man that is stronger then thou wyll take thy God from the. Moreouer God wyll take ether the from thy Mammon or thy Māmon from the ye● thou woldest to aduēge him selfe of thy blynde vnkyndnes that when he hath made the and geuen the all thou forsakest him and seruest his mortall enemye But yf thou folowe Christ all the worlde and let them take all the deuelles in hel to them shal nat be able to disapoynte the of a sufficient lyuynge And though they persecute the frome house to house a thousāde tymes yet shal god prouide the of another with all thynges sufficient to lyue by Nowe compare the surety of his with the incertayntie of the other and then the blessed ende of this that heuen is promysed the also with the myserable departynge from the other so sore agaynst thy wyll then the desperacion that thy hurte feleth y t thou art alredy in hel And thē may nat this be well called a thousande folde more then y e other Care nat then for the day folowynge but let the day folowynge care for it selfe For the day that is present hath euer ynough of his owne trouble If thou loke well on the couenaunt that is betwene the thy lorde God on the one syde and the temptacions of the worlde the fleshe and Satan on the other thou shalte sone perceyue that the day presēt hath euer ynough to be cared for and for which thou must crye instantlye to God for helpe also though thou do thy best Now then seynge the day present is ouer charged with her owne care what madnesse is it to lade vpon her also the care of the day folowyng ye the care of a yere ye of .xx. yere or as though thou neuer entendest to dye to torment and vexe the soule thorow mystrust and vnbelefe to make thy lyfe sowre and bytter and as vnquyete as the lyfe of the deuelles in hell ❧ ❧ Therfore care day by day and houre by houre ernestlye to kepe the couenaunt of the lorde thy God an to recorde therin day and nyght and to do thy parte vnto the vttermost of thy power And as for Goddes parte let hym care for it hym selfe and beleue thou his wordes stedfastly be sure that heuen erthe shal soner peryshe thē one ●ote byde behinde of that he hath promysed And for thyne owne parte also care nat of that maner as though thou shuldest do all alone Naye God hath fyrst promysed to helpe the. Secondarely to accepte thyne harte that lytle that thou art able to do be it neuer so imperfecte Thyrdly though wynde wether and the streame cary the cleane cōtrary to thy purpose yet because thou by dest styll in thy professyon redy to turne the ryght course as sone as the tempeste is a lytle ouer blowen God promiseth to forgeue that and nat the lesse to fulfyll his promyses of one iote ❧ ❧ Dothe Christe so defende his that they neuer come in daunger of trouble yes they come in to suche straytes ofte that no wytte nor reason can se any way out saue fayth only is sure that God hath and wyll make a way thorowe But that tēptacion is but for an houre to teche them and to make them fele the goodnes of theyr father and the passyons of theyr bretkren and of theyr maister Christ also It is but as a louyngge mother to make her chylde to perceaue and fele her kyndenes to loue her agayne an be thankfull letteth it hunger in a mornynge And whan it calleth for his breakfast maketh as she herde nat tyll for payne impacience it begynneth to crye a good And then she stylleth it geueth it all that it asketh and more to to please it And whan it is peased and begynneth to eate and reioyseth and is glade and fayne she asketh who gaue the that thy mother and yt sayth ye Than sayth she Am nat I a good mother that gyue the all thynges and it answereth ye And she asketh wylt thou loue thy mother c. And yt sayth ye and so cometh it to the knowledge of his mothers kyndenesse and is thankfull Suche is the temptacion of Christes electe and other wyse nat ❧ ❧ Here is nat forboden all maner of care but that worldly and deuelshe care that springeth of an inordinat loue to worldly thynges and of mistrust in god As for an ensample I couet inordinatly more then sufficient or but euen that I haue nede of And it because I mystrust God haue no hope in hym therfore pray nat to hym cometh nat Then I mourne sorow and pyne away and am whole vnquyet in myne harte Or whether I haue muche or but sufficient and loue it inordinatly then I care for the kepynge And because I mistrust god haue no hope in hym that he wyl helpe me therfore whan I haue locked dores chambres and cofers I am neuer the nere at rest but care styl cast a thousande parelles of which the moost parte were nat in my myght to aduoyde though I neuer slepe And where this care is there can the worde of God haue no restynge place but is choked vp as sone as it is sowne ❧ ❧ There is a nother care that spryngeth