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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	dead_a	life_n	spirit_n	12,824	5	5.8944	4	false

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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

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

the beste and taketh for syn none at al a thousande thinges of which the leste were ynoughe yf a man loued not to goo to lawe for and to trouble and vnquyet an hoole towne and somtyme an hoole realme or two And the offyce of hope is to comforte in aduersyte and make pacyent that we faynt not and falle downe vnder the Crosse or caste it of our backes And thus ye se that these .iii. inseperable in thys lyfe haue yet seperable and sondry offyces and effectes as hete and dryeth beynge inseperable in the fyer haue yet theyr seperable operacyon For he dryeth onely expelleth the moystnes of al that is consumed by fyer and hete onely destroyeth the coldenes For dryeth and colde may stande togyther and so maye hete and moystenes It is not all one to saye the dryeth onely and dryeth that is alone nor all one to saye faythe onely and fayth that is alone Goo to then and desyre God to prynte thys professyon in thyne harte to encrease it dayly more and more that thou mayst be ful shapē like vnto the ymage of Christ in knowledge loue meke thy selfe and crepe lowe by the grounde and cleue fast to the rocke of this profession and tye to thy shype this anker of faythe in Chrystes bloude with the gable of loue to easte it out agaynste al tempestes so set vp thy sayle get the to the mayne se of Godes worde And rede here the wordes of Chryste with thys exposycyon folowynge and thou shalte se the lawe fayth and workes restored eche to his ryght vse and true meanynge And therto the clere dyfference betwene the spiritual regyment and the temporal and shalt haue an ●ntraunce and open waye into the rest of all the scrypture wherin and in all other thynges the spyryte of veryte gyde the and thyne vnderstandynge So be it ⸫ ⸫ The .v. chapter of Mathewe WHen he sawe the people he wente vp into a mountayne and sat him downe hys dysyples came to hym and he opened hys mouthe and taught them saynge Blessed be the poore in spirite for theyrs is the kyngdome of heauen Chryste Here in his fyrst sarmone begynneth to restore the lawe of the ten commaundementes vnto her ryght vnderstandinge agaynste the scrybes and Pharyses whiche were ypocrytes false prophetes and false preachers and had corrupte the scrypture with the leauen of theyr gloses And it is not without a great mystery that Chryst begynneth hys preachynge at pouertye in spyryte whiche is nether beggery nor agaynste the possessynge of rychesse But a vertue contrarye to the vyce of couetousnesse the inordynate desyre and loue of reches and puttynge truste in rychesse Ryches is the gyfte of God geuen man to mayntayne the degrees of thys worlde and therfore not euell ye and some muste be poore and some ryche yf we shal haue an order in thys worlde And God our father deuydeth rychesse and pouertye amonge hys chyldren accordynge to hys godlye pleasure and wysdome And as rychesse dothe not exclude the from the blessyng so dothe not pouertye certefye the. But to put thy truste in the lyuynge God maketh the heyre therof For yf thou truste in the lyuynge god Then yf thou be poore thou coueteste not to be ryche for thou art certefyed that thy father shall mynystre vnto the fode and rayment and be thy defender and yf thou haue ryches thou knowest that they be but vanyte and that as thou brough teste them not into the worlde so shalte thou not carye them out and that as they be thyne to daye so maye they be another mannes to morowe and that the fauoure of God onely bothe gaue and also kepeth the and them and not thy wysdome or power and that they nether ought els can helpe at nede saue the good wyll of thy heuenly father onely Happy and blessed then are the poore in spyryte that is to saye the ryche that haue not theyr confidence nor consolacyon in the vanyte of theyr rychesse and the poore that desyre not inordynatly to be ryche but haue theyr truste in the lyuynge God for fode and rayment and for all that partayneth ether to the body or the soule for thers is the kingdome of heuen And contrary wyse vnhappy and accursed and that with the fyrste and depest of all cursses are the ryche in spirite that is to saye the couetouse that beynge ryche and trust in thir rychesse or beynge poore longe for the consolacyon of rychesse and comforte not theyr soules with the promyses of theyr heuenlye father confyrmed with the bloude of theyr Lord Christ For vnto them it is harder to enter into the kyngedome of heuen then for a camell to enter thorowe the eye of an nedle Mar. 10. No they haue no parte in the kyngedome of Chryste and God Ephe. v. Therfore it is euydent why Chryste so dylygentlye warneth all hys to be ware of couetousnes and why he admytted none to be hys dyscyples excepte he fyrste forsake altogether For there was neuer couetous person true yet ether to God or man Yf a couetous man be chosen to preache goddes worde he is a false prophete immedyatlye Yf he be of the laye sorte so ioyneth he hym selfe vnto the false prophetes to persecute the truthe Couetousnesse is not onely aboue all other lustes those thornes that choke the worde of God in them that posesse it But it is also a dedelye enemye to all that interprete goddes worde trulye All other vyces thoughe they laugh them to scorne that talke godlye yet they can soffre them to lyue and to dwell in the contre But couetousnes can not reste as longe as there is one that cleueth to goddes worde in all the land Take hede to thy preacher therof and be sure yf he be couetous and gape for promocyon that he is a false Prophete and leueth the scrypture for al his c●yenge fathers fathers holy chyrch and fyftene hundred yeres and for al hys other holy pretenses Blessed are they that mourne for they shalbe comforted Thys mournynge is also in the spyryte and no kynne to the soure lokynge of Ypocrytes nor to the impaciēt weywardnes of those fleshly which euer whine and complaine that the world is naught because they can not obtayne and enioye theyr lustes therin Nether forbydyth in alwayes to be mery and to laugh and make good chere nowe and then to forget sorowe that ouermoche heuynes swalowe not a man clene vp For the wyse man saythe sorowe hath cost many theyr lyues And prouer .xvii. and heuy spirite dryeth vp the bones And Paule commaundeth Phili. iiii to reioyse euer And Roma xii he sayth reioyse with them that reioyse and sorowe with them that sorowe and wepe with thē that wepe which seme two contraryes This mournynge is that crosse without which was neuer any dysciple of Chryst or euer shalbe For of what so euer state or degree thou be in thys worlde yf thou professe the

that the bodye can not syt styll rest in one place and cōtynue in hys worke nor the mynde perseuer and endure in our purpose Let them prouyde that ther be diligent fysshynge in the se and cōmaunde the se coste and townes whyther fyshe may easely come to fast fryday saterday and wēsday to if nede be and on the fryday to eate no whyte meate And let the countryes whiche haue none aboundance of fyshe yet haue whyte meate ynough fast fryday saterday from fleshe only And let those contreys where scasty of bothe is faste frydaye from fleshe only and eate fleshe wensday and saterday But absteyne from super or from dyner or eate soberly those dayes And let them so moderate theyr fastes that the people maye beare it a prouysyon made for the olde the sycke and feble c. whiche faste shalbe a temporall thynge ▪ for a temporall comen welthe only and not a seruyce to God Then let the prestes preache fyrst the law● truly and teache the people to se theyr synnes and so brynge them to repentaunce And secondarelye the faythe of Chryste and the forgyuenes of synne thorowe faythe And thyrdlye almose prayer and fastynge which are the hole lyfe of a Christen man and with out which ther is no Christen mā a lyue And let them preache the true vse of theyr almose whiche is to helpe thy neyghboure with councell with bodye and goods and al that is in thy power and the true vse of prayer whiche is to brynge hys necessyte thyne owne before God with a strong fayth in hys promyses and the true vse of fastynge which is to tame the fleshe vnto the spirite that the soule may attēde to the worde of God and pray thorowe faythe By these thre we kepe the spirite of God and doth contynue and also growe in ryghtwysnes and waxe perfecter and perfecter in soule and body And yf these fayle or that we vnderstāde not the ryght entent we lose the spirite agayne and the ryghtwysnesse of faythe and the true vnderstandyng of the scripture and al our lernynge shalbe but darckenes And then what a blyndenes is that when the darcknes of hell is called the lyght of heuen As it is of almose and prayer so it is of fastynge iudge of al thre where any one of them is there are they all thre and where any one is awaye there is none at all we muste haue the professyon of al thre euer wrytten in our hartes I must euer loue my neyghboure and be redy to helpe and when occasyon is offered then do it I ought to consyder and knowe that al cometh of God and to knowledge that same to him in myne hart And what soeuer we nede we ought to know that we must receaue that of God and therfore to cal euer to him with a strong fayth Euen so I must euer fyght agaynst my fleshe therfore euer withdrawe from it al that moueth it to rebelle agaynst the spirite So nowe fastinge standeth not in eatynge and drynkynge only and muche lesse in flesh alone But in abstynence of all that mouethe the fleshe agaynste the spirite as longe sleapynge ydlenes and fylthye communycacyon and al world lye talkynge aa of couetousnes and promocyon and suche lyke and wanton company softe clothes and softe beddes and so forth which are that ryght hande and ryght eye that must be cut of and plucked out that the holeman peryshe not And as ye can put no generall rule of almose or prayer no more can ye of fastyng But I must be all waye redye to cut of what so euer I perceaue to strenght the fleshe against the spirite And I muste haue a dylygent eye to the fleshe and hys complexyon and yf ought scape me in worde or dede seke whence the occasyō came and attonce cut of that ryght hande and plucke out that eye If this fast be truly preached then is fastynge good and not afore for makynge of ypocrytes as Christ wolde not let his disciples fast before they were lerned leste they shulde thereby haue ben no better then the pharesyes And then the outwarde fastynge ordeyned by the temporal rulers helpeth much for the weakes sake ye though the lande were so plenteouse that it nede not to commaunde suche fast for to auoyde derth ye they ought to set suche vp because of them that can not rule them selues for whose sakes they ought to forbyde excesses of tauerns and ale houses and ryotyng out of season For if the people coulde rule them selues what nede rulers More ouer if any man pryuatlye shewe the preste hys infyrmytyes and the prestes se any maner of abstinence or chastifyng apte for the person that let him councel him to do for the subdewinge of the fleshe and not cōmaunde as a tyraunt vnder payne of dampnacyon and to make satysfaccyon Thus wyse let hym say brother or syster ye be bounde vnder payne of deedlye synne to tame your fleshe by some maner of waye that ye synne not agaynste God and I knowe no better then this my councell and my desyre therfore is that ye vse thys tyll ether ye haue no more nede or tyll God shewe you some better c. And let the elders consyder dyligently the course of theyr youthe and with wysdome councell and dyscrete gouernaunce and helpe the yonger to auoyde the perelles and ieoperdyes whiche they haue lerned by theyr owne experyence to be in y t daungerous iorney More ouer when the people be fallen from their profession and from the lawe as it shalbe impossyble for the preacher to kepe the greate multytude to gether if the temporal swerde be slacke and necglygent in punyshynge open offenses as they euer haue and wylbe saue in those poyntes onely wherin lyeth the pythe of theyr owne profyte and aduauntage and the weyght of theyr honour and mauntenaunce of theyr dygnytyes and when God also as hys promyse is hathe brought vpon them the curses of the lawe hungre derth batayle pestilēce and al maner of plages w t all mysfortune and euell lucke Then let the true preachers be importune and shewe the people the causes of theyr mys●●d wretched aduersyte and expounde the ●awe to them and brynge them to knowledge of their synnes and so bynde their conscyences and drawe them to repentaunce and to the apoyntmente and couenaunt of the lorde agayne As many holy prophetes prestes and kynges in the olde testamente dyd call the people backe and brought thē agayne in tyme of aduersyte vnto the apoyntmēt of the lorde And the preste prophete or kynge in Goddes stede smote handes with thē and toke an oth of thē to be y e lordes people and to turne agayn to the lordes couenaunte for to kepe hys lawe and to beleue in his promyses And God ymedyatly withdrewe his hande and rydde thē out of all captyuyte and daunger and be came as mercy full as euer before But we