Selected quad for the lemma: prayer_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	cast_v	devil_n	fast_v	3,166	5	10.2336	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14146	The parable of the wycked mammon Compiled in the yere of our lorde .M.d.xxxvi. W.T.	Tyndale, William, d. 1536.	1547 (1547)	STC 24457; ESTC S104878	71,387	139

and the same spirite thou cowldest neuer consent to their deades and healpe them But thy deades testifye what thow art and certyfye thy conscience that thou art receyued to mercy sātyfied in Christes passions and sufferynges and shallt here after wythe all them that folowe God receyue the reward of eternall lyfe ▪ Of thy wordes thou shalt be iustified and of thy wordes thou shalt be condemned Math. xii That is thy wordes as wel as other deades shall testifye with the or agaynst y e at the daye of iudgemente Many ther are which abstaine from the vtte warde deades of fornicaciō and adulteri neuer the lasse reioice to talke ther of and laugh their wordes and laughter testifie agaynste them that theyr herte is vnpur and they Adulterers and Fornicatours in the syght of God The tonge other signes oft times vtter y e malice of y e hert though a man for many causes abstayne his hāde frō the outwarde deade or acte IF thou wylt enter in to lyfe kepe the commaundementes Ma●hei xix Fyrste remēbre that whē God cōmaundeth vs to do anie thinge he dothe it not therfore because that wee of oure selues are able to do that he com maūdeth but that by the lawe we myght se and knowe oure horryble damnacion and captiuite vnder sinne and shoulde repent and come to Christe receyue mercye and the scripture of God to loose vs strengh vs to make vs able to do gods wil which is the law Now when he say eth if thou wylt enter in to lyfe kepe the conmaundementes is as much to say as he that kepeth the commaundementes is intred in to life for except a mā haue first the spirit of life in him by Christes pourcheasinge it is impossible for him to kepe the commaundementes or that his herte shoulde be loose or at libertie to lust after thē ▪ for of nature wee are enemyes to the lawe of God As toutchinge that Christe saieth after ward if thou wilt be perfect goe and sell thy substance and geue it to the pore he saieth it not as who shoulde saye that ther were any greater perfectiō then to kepe the lawe of God for that is all perfection but to showe the other his blindnes which saw ●not that the law is spiritual and requireth the herte But because he was not knowinge that he hade hurt any man with the outwarde deade he supposed that he loued his neyghbour as hym selfe But when he was bade to shewe the deades of loue and geue of his abundance to them that neaded he depar ted morninge Whiche is an euident tokē that he loued not his neyboure as well as hym selfe For if he had nede him selfe it woulde not haue greaued him to haue receyued succour of an other man Moreduer he sawe not ▪ that it was morder and thefte that a man shoulde haue obōdaūce of ryches lyinge by him and not succoure hys neiboures neade God hath geuē one mā riches to healpe an other at neade Yf thi neighbour neade and thou healpe him not beinge able y u with holdist hys dutye from him and art a thefe before God That also that Christ saieth how that it is harder for a rich man whiche loueth his riches so y t he can not find in his hert liberally and frely to healpe the pore and nedy to enter in to the kingdō of heauē then a camell to go thorowe the eye of an nedle declareth that he was not intred in to the kingdō of heauē that is to saye eternall life But he that kepeth the commaū demētes is intred in to life yea hath life and the spirite of life in him THis kinde of deuils goth not out but by prayere fastinge Math. xxvii Not that the deuill is caste out by merites of fasting or pray inge For he sayeth before that for there vnbelefes sake they coulde not cast hym out It is fayeth no doute that casteth out the deuils and fayth it is that fasteth and praieth Fayth hath the promyses of God where vnto she cleaueth and in all thinges thristeth the honour of god She fasteth subdueth y e body vnto y e spirite y t the prayer be not let and that the spirite maye quietly talke wyth God she also when so euer oportunitie is geuē prayeth god to fulfil his promises vnto his praise and glorye And God whiche is mercyful in promysinge and true to fulfyll ' them casteth out the deuils doth all that faith desyreth and satisfieth hyr thurst COme ye blessed of my father enherete the kyngdome prepared for you from the begynnynge of the world For I was a thurst and ye gaue me drinke c. Mat. xxv Not that a man with workes deserueth eternall lyfe as a worke man or labourer his hyre or wages Thou readest in the text that the kingdome was prepared for vs from the beginnge of the worlde And we are blessed and sanctified In Christes bloude are we blessed from that bitter cruse and damnable captiuite vnder synne where in we were borne and conceyued And Christes spirit is poured into vs to bring forth good workes and oure workes are the fruites of the spirit and the kingdom is thr deseruinge of Christes bloude and so is fayth and the spiryte and good wor kes also Not withstandinge the kingdōe foloweth good workes good workes testifie that we are heyres therof and at the daye of Iudgement shall they testifie for y e electe vnto theyr comforth and glorye And to the confucion of the vngod●ie vnbeleuynge faythlesse synners whiche had not truste in the worde of Goddes promyses nor lust to the wil of God but were caryed of the spirite of theyr father the deuill vnto al ab hominaciō to worke wyckednes with all luste delectacion and gred●nes MAny sinnes are forgeuen hir for she loueth moche Lu. vii Not y t loue was cause of forgeuenes of sinnes But cō trary wise the forgeuenes of synnes caused loue as it foloueth to whom lesse was forgeuē the same loueth lesse And afore he cōmended the iudgement of Symon whiche answered that he loueth most to whō moste was forgeuen and also sayde at the last thy fayth hath saued the or made y e safe go in peace We can not loue except wee se some benefite and kyndnes As longe as we loke on the law of god only where we se but sinne and damnacion and the wrath of God vpon vs yea where wee were damned afore we were borne wee can not loue God No wee can not but hate him as a ryrante vnrightuous and vniust and fle from hym as dyd Cayn But when the Gospel that glad tidinges and io●full promises are preached howe that in Christe God loueth vs fyrst forgeueth vs and hath mercye on vs then loue we again and the deades of our loue declare oure fayth This is the maner of speakyng As we saye Somer is nye for the trees blosome Nowe is the blosome

chosen me but I haue chosen you y t ye go bring furth fruit and that your fruit remayn And in the same Cha. I am a vine ye the braunches wythoute me can ye do nothinge With vs therfore so goeth it In Adā are we al as it wer wild crabtres ▪ of which God choseth whō he wyll plucketh theim out of Adam planteth them in the gardē of his mercy stocketh thē graffeth the spirit of Christ in them which bryngeth forth the fruit of the wil of God which fruit testifieth that God hath blessed vs in Christ. Note this also y t as long as we lyue we are yet partlye carnal fleshly not withstandyng y t we are in Christ though it be not imputed vnto vs for Christes sake for ther abydeth remaineth in vs yet of the old Adā as it wer the stock of the crabtre euer a mong whē occasion is gyuē him shoteth forth his braunches leues bud blosom fruit Against whom we must fyghte subdue him chaunge all hys nature by a lytle w t prayer fasting watchinge with vertuous meditacion holy workes vntyl we be altogether spirit The kingdom of heauen sayth Christe is lyke leauen which a womā taketh hideth in .iii. peckes of meale till al be leuened The leuen is the spirit we the meale whiche must be seasoned with the spirite a litle a lytle tyl we be throughout spiritual Whiche shal reward euery man accordinge to his dede y t is accordinge as the dedes are so shal euery mans reward be the dedes declare what we are as the fruit the tree according to the frut shal the tree be pray sed The reward is gyuen of the mercy truth of God by the deseruing merytes of Christ. Wosoeuer repēteth beleueth the Gospel and putteth his trust in Christ merites y e same is heyre w t Christ of eternal lyfe for assuraunce wher of y e spirit of God is poured into his hert as an ernest which louseth him from the bō des of sathan giueth him lust strēgth euery day more and more according as he is diligēt to axe of God for Christes sake And eternall lyfe foloeth good lyuing I suppose sayeth Paule in the same Epistle y t the offlictions of thys worlde are not worthy of the glorye whyche shalbe showed on vs y t is to say that which we here suffer can neuer deserue y e rewarde which ther shalbe giuē vs. Moreouer if y e ▪ reward shuld depend hang of y e wor kes no mā shuld be saued Forasmuch as oure beste deades compared to the lawe are damnable synne By y e deades of the lawe is no fleshe iustified as it is writtē in the third Chap to the Rom. The lawe iustifieth not but vttereth the sinne only and compelleth and dryueth the penitent or repentinge synner to fle vnto the seyn tory of mercy in the bloude of Christe Al so repēte we neuer so much be we neuer so well willinge vnto the lawe of God yet are we so weake and the snares and occasions so innumerable that wee falle daily and hourely So that we could not but dispere if the rewarde hanged of the worke Whosoeuer ascribeth eternal life vnto the deseruinge merite of workes must falle in one of two inconueniēces either must he be a blynde pharise not seinge that the lawe is spiritual and he car nall and loke and reiose in the outwarde shynynge of hys deades despysynge the weake and in respect of thē Iustify him selfe Or else if he se howe that the lawe is spirituall and he vnable to asc●nde vnto that whiche the lawe requirethe he must nedes dispayre Let euery Christen man therfore reioyse in Christ oure hope trust rightuousnes in whom we are lo ued chosen accept vnto the enheritaūce of eternal lyfe nether presumynge in our perfectnes nether dispering in our weak nes The perfecter a man is the clerer is his syght and seyth a thousande thinges whiche desplease him and also perfectenes that can not be obtayned in this lyfe And therfore desyreth to be with Christ where is no more synne Let him that is weake and can not do y t he woulde fayne do not despeare but turne to hym that is stronge hath promysed to geue strength to all that axe of hym in Christes name and complaine to God and desire hym to fulfyll his promises and to God cōmitte him selfe And he shall of his mercye and trueth strength hym and make him feale ▪ wythe what loue he is beloued for Christes sake thought he be neuer so weake THey are not rightuous before God which heare the lawe but they which do the lawe shalbe iu stified Ro. ii This text is playn ner than that it neadeth to be expounded In this chapiter before Paull proueth that the law natural holpe not the Gentiles For the law of God was writen in the hertes of Gentiles as it appereth by the lawes statutes ordinaunces whych thei made in their cities yet kept they thē not The great kepe the smale vnder for their owne profit with the violēce of the lawe Euery man praiseth the law as fa● furth as it is profitable and pleasaūt vn to himselfe But when his owne appetites should be refrained then grudgeth he agaynst the lawe Moreouer he proueth that no knowledge holpe y e gentyles For thoughe the larned men as the philosophers came to the knowledge of God bi the creatures of the worlde yet had they no power to worshippe God In thys seconde Chapt. proueth he that the Iewes though they had the lawe written yet it holpe thē not they coulde not kepe it but were ydolaters and were also murtherers adulters and what so euer the lawe forbade He concludeth therfore that the Iewe is as well damned as the gentyle If hearinge of y e lawe onely myght haue iustified then had the ▪ Iewes ben rightuous But it is required that a man do the lawe if he wyll be rightuous Which because the Iewe did not he is no lesse dam ned thē the gentyle The publishinge and declarinnge of the lawe doth but vtter a mans synne and gyueth nether strength nor healpe to fulfyll the lawe The lawe killeth thy cōsciens geueth y e no lust to fulfyl the lawe Faith in Christ geueth luste power to do y e lawe Now is it true that he whych doeth y e lawe is rightuous but y t doth no mā saue he that beleueth putteth hys truste in Christe IF any mans worke that he hath bylde vpon abyde he shall receyue a rewarde i. Corint ii The circūstaunce of the same Chapter that is to wete that whyche goeth before and that whiche foloweth declareth playnly what is mente Paule talketh of lerning doctrine or peachinge He sayeth that he him selfe hath layd the fundacion which is Iesus Christ and that no mā can laye any other