Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	apostle_n	holy_a	lord_n	6,631	5	3.5276	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08830	The benefite that Christians receiue by Iesus Christ crucifyed. Translated out of French into English, by A.G. 1573; Dal beneficio di Christo. English	Benedetto, da Mantova, fl. 1534-1541.; Flaminio, Marco Antonio, 1498-1550.; Golding, Arthur, 1536-1606, attributed name.; Paleario, Aonio, 1503-1570, attributed name.	1573 (1573)	STC 19114; ESTC S120980	53,945	119

word which promiseth forgiuenesse of all sinnes peace to all them which accept the grace of the Gospel Uerely I say that he which vppon theis promises of God perswadeth not himselfe assuredly that god is a mercifull and louing father vnto him nor with stedfast cōfidence loketh to receyue the inheritance of the heauenly kyngdome at his hand is not faythful in dede maketh himself vtterly vnworthie of gods grace In respect whereof sainct Paule sayeth that we be the temple of God so farforthe as we firmely mainteine the confidence and glory of our hope vnto the ende And in another place he exhorteth vs that we shuld not giue ouer our trust which hath great rewarde of recompence And therfore my brethren let vs giue our whole indeuer to do the will of God as it becommeth good children and beware that we sinne not as néere as we can And although we fall oftentimes into sinne through our own frayeltie yet let vs not by and by surmise that we be vessels of wrath or that wée bee vtterly forsaken of the holy Ghoste for wee haue our Aduocate Iesus Christ before God the father and he is the attonement maker for our sinnes Let vs bethinke vs of the opinion of Saint Austin who fayeth that none of the Saincts is rightuouse and without sinne and yit notwithstanding that he ceasseth not to be rightuous and holy so farforth as he retaine his holynesse with affection And therefore if wee haue afflictions and tribulations let vs not think that God sends them bicause he is our enemie but bicause he is our most louing father The Lord sayeth Salomon chastiseth him whom hee loueth and scourgeth euery child of his whom he receyueth Wherfore if we haue receiued the grace of the Gospel whereby man is receiued of GOD for his childe wee muste not doubt of Gods grace and good will towards vs. And when wee perceyue our selues to delight in GODS woord and to haue a desire to followe the life of Iesus Christe wee must stedfastly beleeue that wee bee the children of GOD and the temple of the holy Ghost For those things cannot be done by the power of mans wisedome but are the gifts of the holy Ghost who dwelleth in vs by faith and is as it were a seale of authoritie which sealeth vp Gods promises in our hartes the certeinty wherof is printed aforehand in our mindes and is giuen vs as a pledge to stablish and confirme the same As soone as you beleeue sayth the Apostle Sainct Paule yee be sealed by the holy Spirit of promise who is the earnestpenny of our inheritance Behold howe he sheweth vs heereby that the hartes of the faithfull are marked with the holy Ghost as it were with a seal● in respect wherof he calleth the holy ghost the spirit of promis for so much as he confirmeth the promis of the Gospell the which as I haue oftentimes told you is a happy tydings that promiseth forgiuenesse of sinnes and euerlasting life to all suche as beleeue that all their misdooinges are blotted out in Iesus Christ. All we that beléeue in IESUS Christ sayeth Sainct Paule are becomme the children of GOD and bicause we bée his children hée hathe sent the Spirit of his Sonne into our hart which cryeth Father father And to the Romanes those sayeth he that are guided by the spirit of GOD are the children of God for ye haue not receyued again the spirit of bondage in feare but the Spirite of adoption whereby wee crie father father For certeinly the sam● spirit beareth our spirit record that wée bée the children of god Now then if we be children wée bée also heires And we must marke well that in these twoo places the Apostle Saint Paule speaketh plainly not of any speciall reuelation but of a certeine recorde which the holy Ghost doth commonly yéelde to all such as receyue the grace of the Gospell Then if the holy Ghoste assure vs that we be Gods children and heires why should we doubt of our predestination The same man sayeth in the same Epistle whom hée hath predestinated them hathe hee also called and whō he hath called them hath he also made rightuouse whom he hath made rightuouse thē also hath he glorified What shal we thē say to al these things if god be on our side who can be against vs And therefore if I plainly perceiue that God hath called me by giuing me fayth and the fruiets of faith that is to wit Peace of conscience mortification of the flesh and quickening of the spirit whether it be in whole or in parte why should I doubt that I am not predestinated And moreouer we saye with Sainct Paule that all true christians that is to wit all such as beléeue the Gospell receyue not the spirit of this world but the spirit that commeth from god by the inspiration wher of they discerne the things that God hath giuen them What maruell then is it if wée know that god hath certeinly giuen vs euerlasting life But there are some which saye that no man ought to presume so farre as to boast himselfe to haue the spirit of god They speake in such wyse as if the christiā should glory of the hauing of it for his owne desertes not by the onely mere mercie of God and as though it were a presumptuousnesse to professe him selfe a christian or as though a man could be a Christian without the hauing of Christes spirit or as though we could without flat hipocrisie say that Iesus Christ is our Lord or call God our Father if the holy ghost moued not our hartes tungs to vtter so swéete wordes And yit notwithstanding euen they that count vs presumptuouse for saying that God hath giuen vs his holy spirit with faith forbid vs not to say euery day Our Father but rather commaund vs But I would haue them too tell me how it is possible to separate faith the holy gost asunder séeing that faith is the peculiar work of the holy ghost If it be presumption to beléeue that the holy ghost is in vs why doth sainct Paule bid the Corinthians try them selues whither they haue faith or no affirming them to be reprobats if they know not that Iesus Christ is in them But in very déede it is a great blindnesse to accuse the christians of presumptuousnesse for taking vppon them to glorie of the presence of the holy ghost without which glorying there cannot be any Christianitie at all But Iesus Christe who cannot lye sayeth that his spirit is vnknowen to the worlde that they only do know him within whome he dwelleth Then let them begin to become good christians and put away their Iewish minds imbrace the grace of the holy gospell in good earnest and then shall they know that the good and true christians both haue the holy Ghost and also acknowledge themselues to haue him But

But it concerneth the true Christians who though they fight manfully agaynst the fleshe the worlde and the diuill doe notwithstanding fall darly and are constreyned to say Lord forgiue vs our offēces Theis are they to whom we speake to comfort them and to hold them vp that they fall not into despayre as though the blud of christ washed vs not from all sin and that he were not our aduocate and the attonementmaker for his members And therfore when we be prouoked to dowt of the forgiuenesse of our sinnes that our own conscience beginneth to trubble vs Then must we furnish our selues with trew fayth and out of hand haue recourse to y preciowse blud of Iesus Christ shed for vs vppon the alter of the Crosse and distributed to his Apostles at his last supper vnder the veyle of a most holie Sacrament which was ordeyned by Christ to the end y we should celebrate the remembrance of his death that by the same visible Sacrament our trubbled consciences myght be assured of our attonement with god The blissed Iesus christ made his last wil when he said This is my bodie which is giuen for yow and this is my blud of the new Testament which is shed for manie to the forgiuenes of their sinnes We knowe that a Testament sayeth Sainct Paule although it be but a mans Testament yet neuertheles if it be allowed no man despyzeth it or addeth anie thing to it and that no testament is of force till the testator be dead but hathe full poure after the parties decease Then did Iesus Christ make his Testament wherin he promisethe forgiuenesse of sinnes and the grace and good fauour of himselfe and his father togither with mercie and euerlasting lyfe And to the intent that the sayd Testamente should be of full force he hathe confirmed it with his owne preciowse blud and with his owne death By reason wherof sainct Paule sayeth that Iesus Christe is the mediator of the new Testamēt that by his dying for the redemption of those transgressions which were in the former testament they that are called might receyue the promis of the eternall inheritance For whersoeuer is a Testament there must also be the death of the Testator for the Testament is confirmed by the deathe of the partie insomuch as it is of no valu so long as the maker of it is aliue Wherfore we be verye certein and assured by the death of Iesus Christ that his Testament is auaylable wherby all our misdéeds are pardoned and we made heyres of eternall life And for a token and faythful pledge hereof in sted of a Seale he hathe left vs this diuine Sacrament which not onely giueth our sowles assured hope of their euerlasting Saluation but also warrant●th vnto vs the immortalitie of our flesh forasmuch as it is euen now quickned by that immortall flesh of his and in a certein maner becōmeth parttaker of the immortalitie therof and he that is parttaker of that diuine flesh by faith shall not perish for euer But vnto him that receyueth it withowt the sayd fayth it turneth to a daungerouse poyson becawse that like as when bodily sustenance fyndeth the stomacke incumbred with euill humors it corrupteth likewyse and woorketh greate anoyance euen so if this spirituall féede lyght into a sinfull sowle that is full of malice and misbelef it casteth it headlong into some greater ruine not through it owne default but bycause that to the vncleane and vnbeleuer al things are vncleane notwithstanding that the things be sanctified by the Lordes blissing For as sayeth Sainct Paule he that eateth of that bread and drinketh of that cup vnworthely is giltie of the bodie and blud of the Lord and he eateth and drinketh his owne damnation bycause he maketh no difference of the Lordes bodie For he maketh no difference of the Lords bodie which presumeth to the Lords supper without fayth charitie And forasmuch as he beleueth not that bodie to be his lyfe and the clenzer of al his sinnes he maketh Iesus Christe a lyer and treadeth the sonne of God vnder foote estemeth the blud of the Testament wherby he was fāctified but as a comon or worldly thing doeth greate wrong to the spirit of grace and he shal be punished verye sore at Gods hand for this his vnbéelef and wicked hipocrisie For wheras he reposeth not y trust of his iustificatiō in the passiō of our lord sauiour Iesus christ yit neuerthelesse he receyueth this moste holie Sacrament maketh protestation that he putteth not his trust in anie other thing Wherby he accuseth himself and is a witnesse of his owne iniquitie and condemneth himself to euerlasting death by refuzing the lyfe which god promiseth him in that holie Sacramēt And in this poynt when the Christian féeleth that his enemies are lyke to ouercome him the is to wit when he beginneth to dout whether he haue receiued forgiuenes of his sinns by Iesus Christ that he shal not be able to withstand the diuel and his tēptatiōs that the accusation of his owne dowtfull conscience comes to presse him so as he beginneth to feare least helfyre shold swallow him vp and death hold him in his euerlasting bands by reason of Gods wrath I saye when the good christian féeleth himself in such agonie Let him get him to this holie Sacrament with a good hart and stowt courage and receiue it deuoutly saying in his hart and answering his enemies thus I cōfesse I haue deserued a thousand hells euerlasting death by reason of the great sinnes which I haue committed But this heauenly sacrament which I receyue at this present assureth me of the forguiuenes of all my misdoings of myne attonement with god For if I haue an eye to my works ther is no dowt but I acknowledge my self a sinner and condemne myne owne selfe in suche wise as my conscience should neuer be quiet if I should think that my sinnes are pardoned me for my workes sake But when I looke to the promises and couenantes of God who promiseth me forgiuenes of my sinnes by the blud of Iesus Christ I am as sure that I haue obteyned it and that I haue his fauour as I am sure that he which hath made the promises and couenants cannot lye nor deceiue and through this stedfast fayth I become ryghtuouse by Christes rightuousenes wher through I am saued and my conscience quieted Hath he not giuen his most innocent bodie into the handes of sinners for our sinnes Hath he not shed his blud to wash away my iniquities Why thē doost thou vex thy self O my soule put thy trust in the Lord who beareth thée so great loue that to deliuer thée from eternal death it hath pleased him that his only sonne should suffer death and passion who hath taken vppon himselfe our pouertie to giue vs his riches layd our weakenesse vppon himself to stablish vs in

thy misdoinges are pardoned thée through Iesus christ And in so doing thou shalt giue y glorie vnto God by confessing him to be mercifull and trew shalt become rightuouse and holy before God forsomuch as by the same confessiō y holines righteousnesse of Iesus Christ shal be communicated vnto thée But to returne to our purpose of predestinatiō I say that by the thinges aboue mencioned a man may euidently perceyue that the assuraunce of predestination doth not hurt but rather greately profit the trew Christians And I thinke not that it can hurte the false Christians and reprobates For albeit that such maner of folk would beare them selues in hand and pretend to the worldward to be of the nomber of the predestinate yit can they neuer perswade their owne consciences which wil euer bée gnawing and crying out to the contrarie But yit it séemeth greatly that the doctrine of predestination may hurt them For they be wont to say If I bée of the nomber of y reprobates what shall it auaile mée to do good works And if I be of y nomber of the predestinate I shal be saued without any laboring of myne to do good works I answer thée at fewe wordes that by suche diuelish argumēts they increace gods wrath ageinst themselues who hath disclozed the knowledge of predestination to the Christians to make them whot and not c●ld in the loue of God and to set them foreward and not backward vnto good workes And therfore the trew Christian on the one side holdeth himself assuredly predestinated vnto euerlasting lyfe and to be saued not at all by his owne merites but by Gods electiō who hath predestinated vs not for our own workes lakes but to shewe the greatnesse of hys mercie And on y other side indeuereth himselfe to do good workes after the example of Iesus Christ as much as if his saluation depended vppon his own policie and paynestaking As for hym that ceasseth to do good bycause of the Doctrine of predestination saying if I be predestinated I shalbée saued without streyning of my self to do good workes he sheweth euidently that his traueling is not for the loue of God but for the loue of himself By reason whereof the workes that he doth may perhaps be good and holy to the sight of men but they be wicked and abhominable before the Lorde God who hath an eye to the intent And hereuppon it may be gathered that the doctrine of predestination worketh rather good than harme to the false christians For it discouereth their hipocrisie which can not cure it selfe so long as it lyeth hidden vnder the mantel of outward works But I would haue them that saye I will not streyne my self to do well for if I be predestinated I shal be saued without tyring of my self so much I say I would haue them tell mée how it happeneth that when they be diseased they say not also I wil haue neyther Phisicion nor phisick for looke what God had determined vppon mée cannot but come to passe why eate they why drincke they why till they the ground why plant they Uines and why bée they so diligent in dooing all thinges conuenient for too susteyne the body why saye they not also that all theis turmoylynges pollices and trauels of ours are superfluouse forasmuch as it is not possible but that what soeuer God hath foreséene and determined concerning our lyfe and death muste néedes come to passe And therefore if Gods prouidence make them not negligent and idle in things perteining to the body Why should it make them more slothfull and negligent in that which concerneth the Christen perfection which without all comparison is farre nobler than the bodie But for asmuch as wée sée that neither Iesus Christe nor Sainct Paule for any doubt of offending the reprobates haue forborne to preache the trueth which is necessarie to the edifying of the chosen for the loue of whom the euerlasting Sonne of GOD became man and was put to death vppon the crosse wee also in like wise ought not to forbeare the preaching of predestination to the true Christians for asmuch as wee haue seene that it importeth great edification Now are we come to the end of our purpose wherein our chief intent hath bin according to our small power to magnifie the wonderfull benefite which the Christen man hath receyued by IESUS Christ crucified and to shewe that faith of hir self alone iustifieth that is to witt that God receyueth and holdeth them for rightuouse which beleeue stedfastly that Chryste hath made full amends for their sinnes how beit that as light cannot be separated from Fyre which of it selfe burneth and deuoureth all things euen so good woorks can not bee separated from fayth which alone by i●selfe iustifieth And this holy doctrine which exalteth Iesus Christ and represseth and abateth the pryde of man hath and alwayes shal be reiected and fought against by such Christians as haue Iewish mindes But happy is hee who folowing the example of Sainct Paule spoileth himselfe of his owne rightuousenesse and would haue none other rightuousenesse than that which is of Iesus Christ wherwith if he be clothed and apparelled he may most assuredly appeere before God and shall receiue his blissing and the heritage of heauen earth with his only Sonne Iesus Christ our lord to whom be all honor praise glory from this time forth for euermore Amen Christ is the ende of Law. ● Cor. 8. Iob. 12. The stat● of man before and after that he had 〈◊〉 Psal. 114. Psal. 14. Originall s●n A verye good compa●ison Who is our neybour The 〈◊〉 office or dewtie of the lawe Rom. 3. and 7. The second office of the lawe The third office of the lawe Deu. 27. 2. Cor. 3. The forth office of the Lowe Rom. 4 The fifth office of the lawe Exod. 20 Coloss. 3 Act. 4. Mat. 11. Iohn 7. Iohn ● Gal. 3. Iohn 8. 1. Cor. 15. Psal. 50 Rom. 5 The greatne●●e of sin 〈◊〉 not to cause despayre ● Cor. 5. Gala ● An excellent comparison of the ●●●bilitie of our owne woorks Hebr. 7. Iohn 12. Phil. 3 ● Cor. 1. How man is deliuered and set free from the curse of the lawe Gal. 3. Rom. 8. Colost 2 1. Cor. 15 Gen. 3 How we 〈◊〉 the likenesse of God. A very good s●militude expressing the maner how our 〈◊〉 are taken away by Christ. Math. 28 Phil. 2 Ephe. 5. Iohn 3. How the faithfull mans sowle is assu●ed of his being maried vnto Christ. Act. 5 Mat. 2 2. Cor. 3. Iohn 6 Iohn 3 Iohn 11. Iohn 12. 1. Iohn 4 Hebr. ● A very goodly s●●ilitude ●it for the expressing of the free for giuensse of si●●es for Iesus Christes sake ● Cor. 1. Heb. 4 Heb. 10. Heb. 8 Rom. 4. Gen. 1● Rom 2. Gala. 3. Abac. 2. Gal. 3. Rom. 10. S. Augustin Origen * Marie magdalen Luke 6. Fayth is the mark of those that are iustified Esai 64. S. Basil. S. Hilary S. Ambrose Rom. 4 Psal. 31 S. Bernard Gen. 17. A very good comparisō how we be clothed with the rightuousenesse of Iesus Christ. No man 〈◊〉 boast of the performāce of gods lawe Psal. 102. Pro. 20. Iob. 1● ●●ohn 2. Math. 6. Luke 17 Acts. 1● How the workes of y faithfull though thei be vnperfect please GOD. Math. 2● In wha● maner faith iustify●th Ephe. 3. Mat. 12. Rom. 6. Sainct Paule calleth them Sainctes whom we call Christians He that beleueth cannot be with out good workes Mark● 9. Iames. 2. Apoc. 3. A liuely cōparison Wh●t S. Iames ment concerning workes Iames. 2. ● heauenly 〈◊〉 Iohn 17. Rom. 4. 2. Cor. 6. 1. Peter 2 Gala. 3. Hebr. 9. Gala. 6. Luke 2. Tit. 2. Rom. 8. Gala. 3. Rom. 8. Iesus Christ y trew exāple of chri●●●ans 1. Peter 2 Ephe. 4. Rom. 15. Phil. 2. Math. 1● 2. Tim. 2 Rom. 12. 1. Tim 1 Gala. 5 Luke 9. Iohn 15. Phil. 3. 2. Cor. 12 2. Cor. 4. Gala. 6. Rom. 5. After what sort patience ingendereth triall Rom. ● 2. Cor. 2. Mark. 9. Foure remedies against the tēptaciōs of distrust Prayer Math. 9. 1. Thes. 5 Tru prayer Baptisme 1. Pet. 3. Mark. 16 Gala. 3. Rom. 4. Psal. 36. The supper of the Lord. Luke 22 Mark. 16 Gala. 3. Hebr. 9. Ireneus Lib. 1. Iohn 6. 1 Cor. 11. What is ment by not making a difference of the lords bodie He y receiueth this Sacrament protesteth himself to trust in none other thing than the blud of Christ. Uery cōfortable counsel Rom. 4. Rom. 8. Why the holy Sacramēt of thankesgiu●ng was ordey●ed Christen peace and vnyo● are betokened by the bread and Wyne ●e that offendeth one of his Christen brethren offendeth Christ himself A preparatiō to y receyuing of y holy Sacrament He that receyueth y Sacramēt byndeth himself to al y dewlies of charitie The trew and for which the holy Sacrament is ordeined The fourth remedie against distrust Ephe. 5. Luke 10 Psal. 36. Rom. 8. He y re●eyueth y Gospel is sure y he is predestinated ● he effect y precede of y knowleg for predestination Rom. 8. 1. Iohn 3. ●phe 1. Hebr. 3. Hebr. 10 Afflictiōs at no signes of reprobation Pro 5. 〈◊〉 trew 〈◊〉 to know ●●ods children by ●phe 2. Wherefore y Apostle calleth y holy Gost y s●irit of 〈◊〉 Gala. 3. Rom. 8. Rom. 8. A true mark of predestis nation 1. Cor. 2. Rom. 8. 1. Cor. 12 He that glorieth not y he hath y holy ghost is no true Christiā Iohn 14. Eccle. 6. 1. Cor. 4. A Man may knowe y he is in Gods fa●or By the chaunces Of this life no mā cā iudge whther a mā be in Gods fauor or displeasure Rom. 3. 5 Phil. 3. 2. Tim. 4 Rom. 8. Phil. 1. The two ●ort●s of feare child y 〈◊〉 Rom. 8. 2. Tim. ● Rom. 14 Ephe. 6. Phil. 4. 1. Peter 1 The sla●ish feare threateneth the wicked and the childly feare 〈◊〉 y chozen The effects of childly fear Eph 4. The christian may warrant him self y forgiuenes of his slunes S Hilary Iames. 1. S. Augustin S. Bernard Eche one must beleue particularly that hie sinnes are released forgiuē him freely Eche one must beleue particularly that his sinnes are released forgiuē him freely ¶ Imprinted at London by Thomas East for Lucas Harison and George Bisshop

God by the meane of Iesus Christ. O wonderfull glorie of the christian to whom it is graunted through fayth to possesse the vnspeakable benefites which the Angels long to beholde By this present discourse a man may playnly perceiue the difference that is betwixt vs and them that defend y iustification by fayth and work●s togither Herein we agrée with them that we stablish works affirming that the fayth which iustifieth cannot be without good works and that those which are become rightuouse are they that doo the good workes that may rightly be called good workes But we differ from thē in this that we say that faith maketh men rightuouse withoute the helpe of workes And the reason is redy namely bycawse that by fayth wée putte on Christ and make hys holyness and rightuousenesse to bée ours And seyng the cace so standeth that Christes rightuousenesse is gyuen vs by faith Wée cannot be so thanklesse blynde and vnhappye as not to beleue that he is of suffycient abilitie to make vs acceptable and ryghtuouse before god Lette vs saye with the Apostle if the blud of Oxen and Gotes and the asshes of a Cow sprincled clenzeth the vncleane as touching y clenzing of y flesh how much more shal the blud of Iesus Christ who by the euerlasting spirit offered himselfe vndefiled vnto God clenze our consciences from dead workes to serue the liuing God I prey thée now thou good deuout christian consider well which of theis two opinions is the trewest holyest and worthiest to be preached Ours which aduaunceth the benefyte of Iesus Christ pulleth down the pride of man which would exalt his owne works ageinst Christes glorie or the other which by affirming that fayth of it self iusti●ieth not defaceth the glorie and benefyte of Iesus Christ and puffeth vp the pryde of man who cannot abyde to be iustified fréely by our Lorde Iesus Christ without some merit of his owne But saye they it is a gret quickning vp to good works to say that a mā maketh himself rightuouse before good by means of them I answer that we also confesse that good workes are acceptable to god that he of his mere grace and frée liberalitie recompenseth them in Paradise But we say moreouer that no workes are good sauing those y as S. Austin saieth are done by thē that are become rightuouse through fayth bicause that if the trée be not good it cannot yeld good frute And furthermore we saye that such as are become ryghtuouse through faythe forasmuch as they knowe themselues to be ryghtuouse through Gods rightuousnesse purchased by Christe make no bargayning with GOD for their workes as though they would bwy their maner of iustification suche as it is with them but being inflamed with the loue 〈◊〉 GOD and desirouse to glorifie Iesus christ who hath made them rightuouse by giuing them his merites and riches they bestow 〈◊〉 their whole study and labor to doe gods wil fighting manfully against the loue of thēselues and against the world and the Diuell And when they fall throughe frayltie of the flesh thei recouer themselues by and by and are so much the more desirous to doe good so much the more in loue with their God considering that he layeth not their sinn●● to their charge bicause they be ingraffed 〈◊〉 Iesus Christe who hath made full 〈◊〉 for all his members vppon the tree of his crosse and maketh continuall interce●●● for them to the eternal Father who for the loue of his onely begotten sonne beholdeth them alwayes with a gentle countenance gouerning and defending them as his most deare children and in the end giuing them the h●ritage of the world making them like fashioned to the glorious Image of christ These louing motions are the spurs that prick forward y true christiās to do good works who considering y they are become the childrē of god through faith made partakers of his diuine nature are sturred vp by the holy ghost dwelling in thē to liue as it becōmeth y children of so great a lord and are greatly ashamed y they maintein not the beauty of their heauēli noblesse therfore they imploy their whole indeuer to the folowing of their first-born brother Iesus christ liuing in gret low lines méeknesse in al things séeking y glory of God giuing their liues for their brethren dooing good to their enemies glorying in y sufferance of reproches in the crosse of our Lord Iesus christ saying with Zacharie We be deliuered out of the hand of our enimies to serue god without feare in holines and rightuousenesse all the dayes of our life They say with Sainct Paule The grace of the Lord is appeared to abolishe all wickednesse and all worldly desires in vs to the end we should liue a sobre holy and honest lyfe in this world wayting for the blissed hope and for the gloriouse appearing of the great God and Sauiour There such other like thoughtes desires and affections are wrought by inspired fayth in the soules of them that are become right●●use And as for him that either wholly or partly féeleth not these godly affections and operations in his hart but is gyuen ouer to the fleshe and the world let him assure himselfe that hée hath not yit the iustifying faith nor is the member of Christ bicause hée hath not Christes spirit and consequently is none of his and he that is none of Christs is no christian Then let mans wisdome cease henceforth to fight agaynst the rightuousenesse of the most holy faith and let vs giue all the glorie of our iustification to the merits of IESUS Christ with whom we bée clothed thorough faith The fyfth Chapter In what wyse the Christian is clothed with Iesus Christ. ALthough that by the things aforesayd a man may easely and plainly inough perceiue howe a Christian maye cloth himselfe with Iesus Christe yit neuerthelesse I mynde to speake a little of it assuring myselfe that vntoo the good and faythefull Christian it can séeme nether grenouse nor troublesome to speake thereof although the thing were repeted a thousand times Therfore I say that the Christian knoweth that Iesus Christ togither with al his righteousnesse holinesse and innocencie is his owne through faith And like as when a man purposeth to present himselfe before some great Lord or Prince he laboreth to aray himself in some fayre and costly apparell euen so when the christian is decked and arayed with the innocencie of Christ with all his perfection he presenteth himself boldely before God the Lord of all assuring him selfe that through christes merits he is in as good cace as if he had purchaced all that which Iesus Christ hath purchaced and deserued And truely faith maketh euery of vs to possesse Christ and all that is his as we possesse our own garment And therefore to be clothed with Iesus christ is nothing else but to beleue for a certaintie that Christe is wholly