Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	sin_n	spirit_n	19,754	5	5.4357	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17084	The gratulation of the mooste famous clerke M. Martin Bucer a man of no lesse learninge and lyterature, then godlye studie and example of lyuing, vnto the churche of Englande for the restitucion of Christes religion. And hys answere vnto the two raylinge epistles of Steue[n], Bisshoppe of Winchester, concerninge the vnmaried state of preestes and cloysterars, wherein is euidently declared, that it is against the lawes of God, and of his churche to require of all suche as be and must be admitted to preesthood, to refrain from holye matrimonie. Translated out of Latin in to Englishe.; Gratulatio ad Ecclesiam Anglicanam. English	Bucer, Martin, 1491-1551.; Hoby, Thomas, Sir, 1530-1566.	1549 (1549)	STC 3963; ESTC S106007	62,277	167

For what hast thou whiche thou receaueste not or by what frowardnes wilt thou loue hym lesse of whome thou hast receaued so largelye These are hys wordes In the whiche marke howe thys man of God graunteth that suche as make them selues chaste for the kyngdom of heauens sake receaue a farre greater gyfte of God then other and that of Gods very fre wil who distributeth hys owne to euery man as he thinketh beste and not for theyr powers and facultyes whiche they haue receaued equallye with other It is therfor manyfest by that we haue here alleaged making with vs the better parte of the holye fathers that some are so indued with holy matrimonye and other with holye chastitie that the one can not commodyously receaue matrimony nor the other chastitie for their furtherance and therfor it cā no● be gathered how the one sholde be cōpelled and constrayned to chastitie or the other to matrimonie hauing their fre will and electiō barred from them so that therbye the cleane contrarye may well be concluded that is to say That euery man shold take and folow the kind of lyfe destined vnto him withe a sure and Godlie election and a pure and fre wil seing he hathe receaued of God gyftes and spirituall faculties to the same The thirde reason he saithe he bringethe againste me bycause that in his opinion I denied the extremitie of his induction agaynste reason seinge I graunted the first parte For belike he supposethe that God geuethe the gyft of chastitie to all by such an inductiō God gaue this gyft to Paul he gaue it to S. Iohan and gaue it to manie a thowsande in tymes paste bothe Mōkes Nunnes Nother hath he at this day withdrawē it cleane a way Ther for he geuethe it to all desiring it hartelie and labouring greatlye to obtayne the same Uvhich when I denie he requireth of me an expressid testimonie of scripture wherby the largenes of this gyft sholde not extende so farr as to al accuseth me of vnshamfastenes and rashenes for denijnge I knew not what To say bycause I denyed without an expressed testimonye of scripture that God geueth the gyfte of chastitie to all willynge and to suche as laboure for it seing I graunted he gaue it to some But when Uvynchester had bethawght hym self that I denyed not without authoritie of scripture that God geueth the gyfte of chastitie to al at lengthe he hym selfe recyteth the testimonyes of scripture whiche I folowe in thys behalfe after he had sufficientlye refresshed hym selfe with hys ●aylynge wordes namelye thys .i. Co. iij. Euery man hathe hys proper gyfte of God one after this maner an other after y t. And that one is called to matrimony an other to chastitie as god calleth one to bōdage an other to liberty But whē he seeth y t these testimonyes of scripture are more euydent then he can cōfute he passeth them ouer stoutlye and in the meane season maketh an out crye that I am a stowte defende and sayth I had not in mynde by these thynges to debilitat and ouerthrowe my reasons whiche I brynge concernynge Goddes diuerse gyftes vocation But he bryngeth no other argumente of thys hys crakynge sauynge allonely that schoolishe reason which ryght nowe we confuted That bothe gyftes are offered vnto all men els shoulde there be no chose of the one because of one parte there is no chose it can not be wel sayd y t he may take chastitie which maye not also leaue it But we haue shewed that bycause God hath offered to hys in hys scriptures the fre election of diuerse thynges it foloweth not therfor that he geueth to euerye one lyke power for bothe partes and for euerye thynge lyke gyftes For God hathe set furth as I foresayd to all men death and lyfe and the fre election whiche he hath lefte of them bothe But for so muche as the holpe chose lyfe receauynge Christ in faythe that can they not do withoute they be indued with the spirite of faythe and they can not sinne that is chose deathe bycause they haue remaynynge vpon them the seade of God that is to saye the efficacye strength of faythe and blessed regeneration and yet by thys gyfte of fayth it is so farre of that y e fre wyll is taken frō the godlye In so moche that by thys gyfte theyr wyll is made fre in dede at the fyrste as the trewe libertie commeth of the Lorde onelye and of hys spirite ¶ These thynges whiche he bryngeth oute of hys philosophye He that can take maye also leaue els were it false that he can take pertayne nothyng at al to this present disputatiō are verie vaine in this ow● matter For we entreat of here Gods gyftes and faculties which are not geuen to bothe partes but to one For he that is indued withe the gyft of wisdome or faithe we say with good reasō that he maye be wise and not as well that he may be foolyshe That he may beleue and not as well that he can not beleue And so after the same maner he that hathe the gyfte of holye chastitie we saye with good reason that he can lyue a solitary life with godlynes and not as well that he can receaue the cōtrarye waye of lyuynge Ye se moste deuout men into what scoolyshe reasons vnsemelye for our profession we are wrapped whyles we wyll answere thys Bysshop to euerye poynt Yet wolde I that Uvynchester wolde made answer to thys whyles he contendeth that the gyfte of chastitie is geuen equally to all men and that they which burne in the vnmaryed lyfe and are destitute of thys gyfte are destitute of it by theyr owne ignauye and sluggyshenes Howe commeth thys facultye and wyll to receaue and to vse thys offered gyft of chastitie to other who lay●ge a syde al ignauie sluggishnes receaue y t gyfte of chastitie offered thē whether haue thei it of them selues or of God Yf he say of thē selues he shall affirme with the Pelagianes that a mā may haue some good thyng which he receaueth not of gods free gyfte But yf he saye of God thē must he nedes graunt that they which burne not and vpon that receaue the worde of chastitie promptlye and stedfastlye haue receaued a gyfte from aboue which is not geuen to suche as burne and therevpon refrayne not thē selues how soeuer theyr ignauye and sluggyshnes be in the cause And so let Uvynchester turne hym whiche waye he wyll yet shal he eyther falle to the Pelagyans or graunte that suche as make them selues chaste for the kyngdom of heauens sake receaue a gyfte which is not geuē to other that refraine not themselues but burne therefore are licensed to marye But yf he go forward nowe to impute the wāt of thys gyft vnto synne specyally in those which as thei haue receaued theyr gyft so frame them selues to holye matrimony let hym knowe that he

soeuer a man hath chosen to him the same also he may throughlye learne and that without God geue it he shoulde seme not to be liberall towardes some As for example yf anye be made and borne to the workes of the bodye and verye vnapte to those artes wherevpon the exercyse of the mynde consisteth but yf he put hys wyll to and wyll pray that he maye be indued with the facultye to learne many tunges and the Philosophycall artes muste it therfor be graunted that god yf he wyll not seme to shewe more liberalitie to some then to other will graunte hym that facultie that he may be shortlye cunnynge in many tunges and artes But to spreade abroade and to furnish Gods kyngedom the knoweledge of tunges and good artes are of more effecte then to be without a wyfte whiche thyng chauncheth bothe to childrē and fooles and yet by their chastitie may they not profit the churche as the other can that are indued with good artes God in verye dede hath left to men fre chose of al thynges conditions of of lyfe and actions wherof he gaue not preceptes expressedly And thys chose he wyll not haue done rashely vnknowen to him but circumspectely and godlye that is to saye makynge diligent inquisition therfor after the inuocation of hys spirite wherevnto God hath created euery man apt and called hym For we must with diligēce searche out in all thynges what pleaseth the Lorde and looke that we lyue circumsyectely not as fooles but as wyse not as vnwyse but as vnderstādyng what the lordes pleaser is And by Gods verye gyftes and faculties whiche he hath geuen to euerye man it muste be knowen to what kynde of lyfe to what artes and actions he hath destyned eche one For to what kynde of lyfe so euer god hath destined euery one and made hym to the same also geueth he vnto euerye one aboundantly gyftes and facultyes whiche the wyse men emonge the Heythen acknowleged And therfor in the educatiō and bryngyng vp of youth they gaue commaundement firste of all to looke vnto what arte and estate euery one semeth to be borne and made Nother may God therfore be counted to kepe backe hys liberalitie from some yf he geue not to al lyke gyftes seynge he geueth verye manye to all men althoughe to some one and to some other Nother maye it therfore be sayde that God heareth not the prayers of some contrarye to hys promyse For God promysed not to geue eare to oure prayer whatsoeuer we aske of hym but yf we aske oughte of hym throwghe the name of his sonne by whose name we cā aske nothinge perfectlye and without this condition yf the father will haue that we aske to be of anye valu to sanctyfye his name granishe and aduaunce his kyngdome sauinge thos gyftes wherof we haue receaued his expressed preceptes that we sholde desire them Yf that be trew we haue no precept to require of him anie power to lyue without a wife as we haue to pray for the increace of faithe and loue and all thinges in general which the father wolde haue to preuaile anie thinge to the sanctifiynge of his name and aduauncement of his kingdome Therfor Whynchesters firste principle of his second reason is false that is to say That God geuethe to euery man the facultie and gyftes to obtaine performe al thinges wherof in his scriptures he hathe left fre election or that he semethe to withdrawe his liberalitie from some And no lesse vaine is Uvynchesters other principle That God hathe not left to man fre wil to chose chastitie or mariage but euerye man must of necessitie be compelled and constrayned to the one Yf God geue not lyke facultye to euery one to take eyther whether it be chastitie or matrimony For Christes spirite whereby al gods chyldren are leade bryngeth to passe that euerye one which is willyng taketh the kynde of lyfe wherevnto he feeleth hymselfe to be called from aboue by thesame spirite and giftes geuen to the same And seyng that God distributeth to hys chyldren hys gyftes and spirituall facultyes for thys onely purpose that they shoulde take in hande the functions of lyfe whiche he hathe appoynted before vnto euery man with a more sure iudgemente of mynde and a more ready and constant wil. In verye dede Wynchester bringeth in thys verye vncircumspectlye and to baselye for a diuine that men stopped from free wyll and election shoulde be compelled to chastitie or matrimonye Yf it be trewe whiche we affirme that one receauethe of God that gyft of matrimonie an other the gyft of chastitie and that no man can take vpon him holie chastitie but he to whom it is peculierlie geuē like as he cā not also take holie matrimonie whiche hathe not receaued the gyft therof And God dothe not so distribute the fre election of thinges cōditions and actions of this presēt lyfe to his that when as he hathe geuen to euerie man some certaine kinde of lyfe and actiōs he sholde so moche the lesse lead and guide him withe his spirite instructe him withe his gyftes And barrethe them not therfor from their fre electiō arbitrimēt nor cōstraineth them bycause he leadeth hys in al pathes to the whiche he hath chosen destined made eche one distributed his gyftes for he bringeth to effect in his bothe to will ād to do what so euer shalbe for their profit acordinge to his fatherlie beneuolence towardes thē In his lawe hath set furthe lyfe and deathe to euery mā and therof geueth fre choyse Yet dothe he effectouslie moue his electe to chose lyfe that is the obedience of the lawe and to refuse deathe that is the disobedience of the lawe and mouethe not the other so effecteouslie whiche also the better schoolmē knewe And by this meanes it is that as thei nother heare nor learne of the father and he drawethe them not to his sonne so maye they not come to Christe oure lorde Yet are they nother compelled to deathe nor the other to lyfe Nother maye the other boaste that they haue receaued lyfe without the peculier gyft of God and suche a gyft as is not shewed to some nor they complaine that they haue iniurye yf owght be kept from thē that is geuen to other Of this pointe s. Austine speakethe verie wiselie in his booke De sancta virginitate cap. 40. And the Apostle speakethe of Continence it selfe but I wolde al mē were as I my selfe ame notwithstandinge euerie mā hathe his proper gyft of God one after this maner an other after that who therforgeuethe thes thīges Uvho distributeth his owē to euery man as he thinketh beste Truelye GOD with whome is no parcialitie And hereby to knowe by what equitie he distributeth to one after thys maner to an other after that it is other impossyble for man to knowe or verye harde Yet is there no doubte but he doeth it with equity