Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	action_n	good_a	let_v	1,371	5	4.7652	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17689	Of the life or conuersation of a Christen man, a right godly treatise, wyrtten [sic] in the latin tonge, by maister Iohn Caluyne, a man of ryghte excellente learnynge and of no lesse godly conuersation. Translated into English by Thomas Broke Esquier Paymaister of Douer. An[no] M. D. XLix. The first day of Ianuary	Calvin, Jean, 1509-1564.; Broke, Thomas.	1549 (1549)	STC 4436; ESTC S110975	42,086	164

sacrifice Ro. xii holye and acceptable vnto him here in to consiste the true honouring of hym wherupon ryseth cause to exhorte men that they become not lyke vnto thys worlde but be transformed and newe shapen by the renewynge of theyr myndes that they maye proue by experience what the wil of God is Nowe thys is a greate thynge that we are dedicate and offered vnto God to the entente that hereafter we should not thynke speake ymagyne nor do anye thynge but vnto hys honoure For a thynge being once holye offred vnto him is not with out hys greate dishonoure applied to prophane vses Wherfore if we be not our owne but the lordes both what errour ought to be fled frō to what ende all the acciōs or doinges of our life ar to be directed it appereth We are not our owne therefore neither our owne reasō nor wil may rule in our counsailles and dedes We are not oure own therfore we may not appoynt to our selues thys ende to desire the thynge that after the fleshe or onely naturall man is good for vs we are not our owne therefore as nigh as we cā let vs forget our owne selues all thynges that be ours Againe we perteyne vnto the Lorde therefore lette vs lyue and dye vnto hym we perteyne vnto the Lorde therefore let his wysedome and wyl rule al our Actes or deedes we perteine vnto the Lorde vnto hym therefore as to the onely moste lawefull ende lette al the partes of oure lyfe enforce to atteyne O howe muche hath he profited whiche hauynge learned that he hym selfe is not his owne hath taken away the rule and gouerment of hym selfe frō his owne wysedome to brynge it to our Lorde For as thys to destroye men is the moste hurtfull pestilence when they obey vnto them selues so the onely hauen of health is neyther to vnderstande nor to wyl any thynge by them selfe but alonly to folowe the Lorde goinge before them Let thys therefore be the firste steppe a man to departe from hym selfe to th entent he may applie the whole strength of his witte to obeye vnto the Lorde I speake of obedience not that lyeth in the obedience of wordes onely but whereby the mynde of a man being voyed of the very wysedome of the fleshe or natural man turneth it selfe al together vnto the becke and pleasure of Goddes spirite Of thys transformyng or turning which Paule calleth the renuinge of the mynde though it be the first enteraunce into life al the philosophers were ignoraunt for thei say that reason only ruleth man onely reason they thynke worthy to be hearde finally to reason onely they geue suffre the gouermēt or rule of their dedes But christiā philosophy biddeth reason to geue place to obey be in subiection vnto the holy gost that man do not nowe hym selfe lyue but rather beare Christ lyuinge and reigning in hym Therupon followeth also thys other thynge that we seeke not the thynges which be ours but whiche are accordyng to the Lordes wyl and make for the settynge furth of his glory And thys is a token that a man hath muche profited when hauynge in a maner forgottē our selues yea the consideration of our selues set asyde we bestowe oure myndes or desires faythfully vpon the Lorde and his cōmaundementes For whē the scripture commaūdeth vs to leaue of the priuate consideration of our selues it doeth not onely race out of our hertes gredy desire of hauynge and affectynge of power and the fauour of men but also plucketh out by the rotes ambition and al desire of the prayse of men other more secrete pestilences Truly it is meete that a christen man be so ioyned and so prepared vnto God that in al his conuersation he counte that he hath to do with God By this meanes as he shal cal backe al that he hath to goddes wyl and pleasure so wyll he referre the whole purpose or entente of his mynde reuerētly vnto hym For he that hath learned to beholde God in the doinge of al thynge therwythal turneth away from al vayne thynges Thys is that deniynge of oure selues whiche Christe assone as he had called his disciples wyth so greate diligence taught them the whiche after it hath once taken place in the hert firste leaueth no place either for pryde or disdayne or braggynge and after that neither for couetousnes nor vnlawful lustes nor lechery nor wanton delicates nor for other mischiefes whiche come of the loue to oure owne selues Contrarywyse where so euer it reygneth not there eyther moste fylthy vices wythout shame straye aboute or elles if there be anie outwarde shewe of vertue the same is corrupt with the naughtie desire of praise For shewe me a man if thou canst who except he haue according to gods commaūdemente forsaken him selfe wol frely or for naught exercise goodnes amonge men For who so euer hath not bene of thys minde thei haue folowed vertue for prayse sake But who so euer at any tyme amonge the philosophers cōtended the vertue was to be desired for it selfe and not onely for the goodnes that was in it were neuerthelesse puffed vp wyth arrogancye that it appeareth they desired vertue for none other cause but to haue matter to be proude of But god so litle deliteth either in the flatterers of the cōmon peoples eares or in their proud hertes that he telleth them that they haue receyued their rewarde in thys worlde maketh harlottes and other open synners nerer to the kyngdome of heauen then such But we haue not yet declared wyth howe many howe greate hynderaunces a man is let from desirynge of goodnes so longe as he hath not denyed him selfe for it was truly sayed long ago a worlde of sinnes to be hidde in the soule of a mā And thou cast fynde none other remedye but that first deniynge thy selfe and settynge asyde the consideration of thy selfe thou do applie thy whole minde to seeke those thinges whiche oure Lorde requireth of the to reckē that therfore onelie they are to be sought for because they please hym Furthermore thys denyall of oure selfe hath respecte partlie vnto men and partly or rather chieflie vnto God for when the scripture byddeth vs so to behaue our selues amonge men that we geue honoure vnto them before oure selues and that wyth greate faythfulnes we bestowe oure selues al together vpon doinge good to them it geueth those cōmaundemētes whiche oure mynde can not vnderstande excepte it firste lacke his owne natural wysedom For euerie man thynketh through the blyndnes wherewyth we al runne headlyng into the loue of oure owne selues that he hath a iust cause to auaunce hym selfe and to dispise al other in respect of hym selfe If God haue geuē vs any thynge whiche is not to be repented of we puttynge our delectation therin by and by are high mynded and do not onely swel but also wel nigh bruste for pryde The vices wherwith we abound those we both diligently hide