Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	know_v	love_v	sin_n	5,923	5	4.9313	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

lyfe because it is moste fre vnto them and all wyll of good and ryght is moste plesaunt so in the faythe of Christ and in the dedes of faythe wherbye we haue here a lytle taste to lyue a heauenly and holy lyfe there is so moche the more fre and glad wil as the necessitie of trueth and goodnes is more abundaunt in them that is to saye a more pure and perfect action of God It is a requysite thynge vnto helthe to loue God and who so knoweth hym perfectly of necessitie also loueth God But vpon that who maye saye that they that beleue in God loue God agaynst theyr wyll and haue not as a fre wil so also fre power to loue God He that is borne of God can not synne doth he therfor abstayne from synne beyng cōstrained or hathe he not fre power to do well But here of we entende to speake more in oure iuste defense agaynste Uvynchesters quarellynges Notwithstandynge those thynges we haue nowe spoken are sufficient to thentent thys maye be seene that it commeth not to passe by thys Uvynchesters faynynge the propriete and difference emonge them selues of these voyces and matters of power and necessitie that anye thynge is contayned in oure interpretation which in al poītes is not agreable and consentient to the Apostles wordes and meanynge And so it is manifest that those Uvinchesters raylinges of a colde interpretation folyshe peruerse and not agreynge but fyghtynge with the Apostles wordes be all founde in hys owne gloses and that not one of them maye cleaue or sticke in the enar●atyon of thys place whereof we entreat which we haue alleaged after so manye holy fathers and approued interpreters of the Apostle And that Uvinchester hym selfe and not we is conuict of an vngodly malepertnes against the wordes of the Apostle and agaynste the auncient antiquitie of the churche not onelye of a proude despecte and contempte but also of a wicked detractiō and yll reporte Thus muche I thought beste to answere somewhat at large concernynge the interpretation of this place yf any thynke it vncomelye for hys virgyn c. agaynst Uvynchesters quarellinges and sophisticall determinations because the trewe and naturall vnderstandynge of thys place maketh well to oure instituted defense of Christian libertye whiche euer extendeth to holy matrimonye as well as to holy chastitie And also because Uvynchester in thys place braggeth to importunatelye agaynste vs. The matter it selfe constrayneth me to serue for oure iust defense agaynst hys checkes and sophystrye those thynges wherin he hathe played the sophyster agaynst the fyue prepositions of Paul which I noted in my answere vnto Latomus he made in the commendation of chastitie sythe our present answere hath stretched so farre Notwithstanding I thynke it necessary to admonyshe the reader of two places because that by the proper vnderstandynge of them it is very manifeste how the holye gooste wolde confirme vnto his the lyberty of matrimony by suche thynges as in the fyrste Epistle to the Corinthians the .vii. Chapter he disputed concernynge the maryed and vnmaryed state And also about the handelynge of these places Uvinchester maketh great triumphes ouer vs not yet vanquyshed The one of those places is the agremente and exposition of these sentenses It is not good for a man to be alone And it is good for a man not to touche a woman The other place is the interpretation of thys saynge But for to auoyde fornication let euery man haue hys wyfe c. Concernyng therfore the first place Uvynchester blameth vs because we affyrme that the saiynge of the Lorde whiche he spoke of Adam as the parēt of mankynde and spake it not of euery man pertayneth to al men whiche are apte for matrimony and not called to chastitie But what man not cleane ignorāt of Christ hys doctryne knoweth not that they whiche are nother vnapt to matrymonye nor destyned nor called in mynde nor bodye to the solitary lyfe for the kyngdome of heauens sake That is to saye which are comprehended in no kynd of those men whome the Lord hath except from the vocation of holye matrimony Math. xix are forsomoch as pertayneth to holye matrimony in the same condition that Adam was fyrste made in so that it is not good for thē to passe hys lyfe with out wyues For because the bountiful God hath called thē to matrimonye willeth them to serue hym in thys vocation and not in the vnmaryed lyfe And so it is good for these both to touche a womā yf they haue any as Uvīchester graunteth and also to take one Yf they be without which in lyke maner he must nedes grāt without he wil speake agaynst the holy ghost in these Yf they can not refrayne let them be coopled in matrimonye It is better to marye then to burne I wyll the yonger woman to marye Albeit the matter be so about y ● called vnto matrimony yet because we shal at some tyme be lyke vnto the Angels of God cleane without matrimonye and the holye ghoost pronounced thē so moch the more blessed which by the holye chastitie drawe nerer vnto thys felicitie Uvhy shoulde we not as wel say that it is a good thynge by it selfe for euery man not to touche a woman for the kyngdome of heauens sake Yf we marke y t vniuersall condition and not the vocation in thys lyfe yf it be to matrimonye Lyke as Paule sayde it was moche better for hym to be lowsed and so to be with Christe To saye whan he sawe throughlye hys vniuersall vocation and the lyfe euerlastyng recouered by Christ and yet incontinently after he added to thys hys saynge But to abyde in the fleshe is more nedeful for you and therfor hitherto also better namely for hys vocatyon and the worke of the helthe of many whiche the Lord intended to do by thys his Apostle And so that whiche the Apostle thought to be of it selfe better and more to be desyred he acknoweleged was not so good because of the tyme cōmaundement of God as the contrarye and in so doynge he requyreth it the more but yet for hys owne tyme onlye by so muche as he knewe it to be more necessary to saye more acceptable to god and greater furtheraunce vnto men So dothe necessitie and fre will agre together as I foresayd in matters of faythe These thynges I desyre the moste Christian reader to loke vpon more narrowlye and then iudge thy selfe yf altogether after the same maner the vnmaryed lyfe Yet in no wyse y ● for the whiche Wynchester fyghteth so stoutlye but the Godlye and angelycall to saye whiche al together ser●eth with great diligence to promote aduaunce Christe hys kyngdome by the pure holynes of the body and spirite● be not of it selfe more to be desyred for of all GODS electe and therfor better then the maryed lyfe because it conteyneth a more full meditation and taste of the heauenly lyfe then dothe the

be suffycient concerninge Uvynchesters lye But for so moche as here in thys point he rebukeht vs to be moste impudent patrones of the bel●ye and fylthye lustes and suche other his moste fowle reproches whether they agre more fyttlye in him or vs next after GOD let them iudge whiche haue narrowlye sought foorth the open lyfe of vs bothe Uve through Chryste his grace geue diligēt laboure to reprehēd these workes of the fleshe and darkenes and not to defende them and laboure diligently to restore Christe hys syncere religion to her dignitie and honoure whiche the Romanes so opprobryously contemne and set at naught And also take in hande that we maye at the least wyse drawe some out of the depe pit of vngodlynes whereunto they haue calte headlonge so manye milians of men takynge dilygent hede as farre as the Lorde shall geue vs grace that we neyther make anye offence agaynste godlynes ne yet geue anye occasyon for other to do the same Yf Uvynchester do and endeuoure hym selfe to the same and whether he felte the sauoure swete vnto hym of the luker which he receaued o●t of the fylthye commune brothelhouses or stewhouse and not onely of the abomynable whoredome of hys chaplaynes as certayne Bysshops of Rome are wonte And whether he hym self of hys owne accorde or the other Kyng commaunded to be a reformation of those hys houses at London o●t of the whiche he receaued suche fylthye luker and to be let to hyred of honeste parsons and so to diminysh therby his abomynable luker let hym witnesse of hymselfe and suche as haue a farther knowlege in that gere I passe ouer here how he hath oppressed with such legerdemaynes ioyglynges the trewe godlynes so manye yeres in consaylynge prickynge forwarde and compellynge as many as he colde withe hys pernicyous deceyptes brawlynges flatterynges threatenynges fayre speakynges bribryes clokynges violence and cruelnes I am sorye ashamed to recyte these thynges by mouth yet ought they not to be euer wynked at that by thys they maye know whiche vnfaynedly loue Christe hys kingdome that these men are dryuen to opp●gne holye matrimony by no trewe loue of chastitie but alonelye by the feruent desyre to retayne theyr tyrannye and licentious libertye into al the fylthye excesse of lyfe But referrynge these thynges to y e ●uste iudge let vs go one withe the laste place of oure defense concernynge the trew interpretatyon of this place of the Apostle Neuerthelesse he that purposeth surely in hys harte and hathe no nede but hathe power ouer his owne wyll and hathe this decreede in hys herte to kepe hys virgyn dothe well But before I come to y e interpretation of thys place I wyl brefely touche vpon what occasyon we came into disputation therof Uvynchester recyteth this truely of our disputatiō how he began that concernynge y e cōmune principles way whereby euery man may be ouercome of y e places which in our relygyon are in cōtrouersy Thys also is no lesse trew y t I iudged cōfuted it to be not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ but also playne false for because he denied y t we had any principles sure reasō at hād whereby we might declare the decres of our religion to be trew confute the cōtrary For I had at hand ready whiche I layde agaynst him namelye that y e scripture inspired frō aboue is ynoughe to do bothe as the holye goost him self hath witnessid by Paul But when Uvynchester had brought for excuse this which is a cōmune 〈◊〉 he in the mouthe of the aduersaries to the trew doctrine that euerye mā geueth what sense to the holy scriptures he lystethe and that the interpretation of the olde auncient fathers is no more se●t bye I answered again that such as want not the faithe of Christe and the zeale to imitate Gods worde haue an easelye demonstration by Goddes scriptures bothe what they should folowe and what eschewe in Christes religyon and also that they may obtayne without greate paynes the trewe fense of scripture ▪ as moche as belongeth to the necessarye doctryne of our helthe whiche after prayer make inquisition by the true desyre study of godlynes for the trewe sense and meanynge of the scriptures and by those wayes onelye wherby in other writtynges the opinyon of authours is to be searched for when there ryseth any doubte therof But he wolde haue the matter broughte to thys conclusyon that whatsoeuer the rulars apointe cōcernynge religyon the same euery mā shoulde followe And vpon thys we fell in disputation about the power of rulars in suche matiers as belonge to relygyon and therin we spent not the leaste parte of oure communication bicause Uvinchester tooke vpon hym to defende that rulars d● wel when they punyshe the transgressyon of theyr owne lawes more sharpelye then the transpressyon of Gods lawe And when they make it an offense worthye deadlye punyshmente yf any within the sext weake eat the flesshe of foure feted beastes and byrdes in lyke maner as the flesshe of fyshe or yf a preest or monasticall parson marye a wyfe thoughe in the meane season they full of lecherye and adulterye and kyllynge them selues and other with vnmeasurable drynkynge count it for a sport or play And vpon thys we fel in disputation concernynge the iniquitie and wickednes of that lawe whiche forbiddeth preestes to marye the ryght and powr of y e which lawe to reueng se kept he wolde ascribe vnto princes vpon this Bicause they haue no lesse right and power ouer their subiectes then the father hathe ouer his dowghter And therfor as the father hath that power that he may kepe his dowghter vnmaried yf he wil So is it also in the hāde of princes to make preestes kepe them selues chaste and to fe them fulfill the same after they haue on● promissed it ▪ There I obiected vnto hym the contraction of this power which the holy gooste expressid in thes wordes And hathe no nede but hathe they powere ouer his owne will For seinge no mā can haue anie power ouer anie man without it be to the edif●●ng of Godlines I saide that the father hathe no power geuen him of God to kepe his dowghter vnmaried without he perceaue that it is shalbe for his doughters furtherance vpon that ordayn somthinge for her wherbye she maye serue God more conuenientlye and fittlye yf not that the father hathe not so moch power in this behalfe to kepe hys doughter a virgyn as he hath rather necessitie to marye her There Uvynchester denyed that the father hathe necessitie to marye hys doughter of the doughter her selfe and then he cam in withe hys fayned matter concernynge the tenuite and smalle portyon of substaunce whiche somtyme constrayneth parentes to marye theyr dowghters But I stooke in thys vndoubted pryncyple of holye scripture that the father 〈◊〉 haue no power to kepe hys doughter excepte he perceaue it