Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	call_v	father_n	son_n	22,994	5	6.0917	4	true

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

rightuousenes doth supply all our vnclennes imperfection which are not laied to our charge forsomuch as thei be couered vnder the pur●nes and innocēcie of Iesus Christ and come not to iudgement before god And hereuppon it commeth to passe that all our workes which procede of trew faith notwithstanding that they be wholly sinfull and corrupt of themselues shall neuertheles be praysed allowed by Iesus Christ in the generall iudgement bicause they be the fruites and testimonies of our fayth wherby we be saued For insomuch as we haue loued y brethren of Iesus Christ we shal shewe euidently y we haue also bin faithful and brethrē of Christ and therefore by fayth we shal be put in full possession of the euerlasting kingdome which our souerein Lord god hath prepared for vs before the creating of the world not for our merits sakes but through his mercie wherby he hath chozen vs called vs to the grace of his gospel and made vs ryghtuouse to the intent to glorifie vs euerlastingly with his only begottē sonne Iesus Christ who is the holines and rightuousenes of vs but not of them which wyll not confesse that faith is sufficiēt of it selfe to make a man rightuouse and acceptable to y Lord God who through his fatherly goodnes and louingkindnes offereth giueth vs Iesus Christ with his rightuousenes without any desert of our owne workes What thing can worke or cause a man to deserne so great a gift treasure as Iesus Christ is This treasure is giuen only through the grace fauour mercifulnes of god and only faith is the thing that receiueth such a gift as to make vs inioy the forgiuenes of our sinnes And therfore when S. Paule other doctors say that on●ly ●ayth maketh men ryghtuouse without workes they mene that it maketh vs to inioy the generall forgiuenes of our sinnes to● receiue Iesus Christe who as saieth sainct Paule dwelleth in our hartes by fayth ouercomming and pacifying the trubbles of our consci●̄ces satisfieth gods iustice for our sinnes Furthermor it appeaseth gods wrath iustlimoued ageinst vs quencheth the fyre of hell wherin our natural corruption did throw vs headlong chéerfully destroieth ouerthroweth y Diuel togither with al his power and tiranny Which thinges all the works that all the men in y world can lay togither are not able to deserue nor to bring to passe That glory and that prerogatiue is reserued alonly to the sonne of God that is to wit to the blissed Iesus Christ who hath power aboue all the powers that are in Heauen in Earth and in Hell and giueth himself his merits to al such as distrusting in thēselues do set their whole hope of being saued in him and in his merits And therefore let no mā begwyle himselfe when hée hereth it sayd that only faith iustifieth without works and think as fal●e christians doe who drawe al thinges to liue fleshly that the trew faith cōsisteth in beleuing the bare storie of Iesus Christ after the same maner as men beleue y storie of Caesar or of Alexander Such maner of beléef is but an historicall beléef groūded merely vppon the report of men and vppon their writinges lighly imprinted in our conceyt by a certeint custome is like to the faith of the Turkes who for the lyke reasons beleue y fables of their Alcorane And suche a fayth is but an imagination of man which neuer reneweth the hart of mānor warmeth it with the loue of God neyther do any good works insew or any chaūge of life which faith should bring forth And therfore they fal●●y hold opinion ageinst the holy scripture and ageinst the holy Doctors of the church that only faith maketh not mē rightuouse but y they must also haue works Unto whom I answer that this historicall and fond beleef and all the works that insew thereof are not only vnable to make a man rightuouse but also do cast the parties headlong to the bottom of hel like vnto those that haue none oile in their Lampes y is to say no liuely faith in their harts The fayth that maketh men rightuouse is a work of God in vs wherby our old man is crucified and wée being transformed in Iesus Christ become new creatures and the derebeloued childrē of god This heauenly fayth is it that graffeth vs into the death and resurrection of Iesus Christ and consequently mortifieth our flesh with the effectes and lustes therof For when we by the operation of fayth do know our selues to be dead with Iesus Christ we are at a full point with our selues and with the world and are throughly resolued how it is méet that they which are dead with Iesus Christe should mortifie their earthly● members that is to wit the sinfull affectiōs of their mynd and the lustes of the flesh and forasmuch as we know we be raysed again which Christ we bend our selues to the leading of a spirituall and holie lyfe like vnto that which we shall liue in heauen after the last resurrection This holie faith making vs to inoy the generall pardon that is published by the gospel bringeth vs into the kingdome of our good god and pacifyeth our consciences mainteyning vs in continewal ioy and holie and spiritual swéetnes This selfe same faith knitteth vs vnto god and maketh him to dwell in our harts and clotheth our sowle with himself so as thenseforth the holie Ghost moueth vs to doo the same thinges wherunto he moued Iesus Christ whyle he was in this world was conuersant among men that is to wit vnto lowlines mekenes obedientnes vnto God louingnes and other perfections wherthrough we recouer the image of god For this selfesame causes Iesus Christ did rightly attribute blissednes vnto this inspyred fayth which blissednes cannot be without good works holines of lyfe And how can it be that a christian shold not become holie seing y Iesus Christ is become his holines through fayth Therfore by fayth we be iustified and saued and therfore S. Paule doth in a maner alwaies call those Saincts whom we call now christians who if they haue not Christes spirit are none of Christes and consequently no christians at all But if they haue the spirit of Iesus Christ to rule and gouerne them we must not dowt but that although they know well y they be made rightuouse thorough fayth onely yit for all that they will become neuer the more slouthfull to do good workes For Christes spirit is the spirit of loue and loue cannot be ydle nor cease from the dooing of good workes But if we will say the truth a man can do no good workes except he first know himselfe to be become ryghtuouse by fayth for before he knoweth that his doing of good workes is rather to make himselfe ryghtuouse than for the loue and glorie of God and so he defyleth al his works with selfeloue for the loue of himself for his

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