Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	lord_n	work_n	7,405	5	5.2371	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05093	A treatise of the excellencie of a christian man, and how he may be knowen. Written in French by Master Peter de la Place, one of the Kings counsel, and chiefe president of his court of aides in Paris. Whereunto is adioyned a briefe description of the life and death of the said authour, to the end that euerie one may knowe what he was. Translated into English by L. Tomson; Traité de l'excellence de l'homme chrestien et manière de cognoistre. English	La Place, Pierre de, 1520-1572.; Tomson, Laurence, 1539-1608.; Farnace, Pierre de. aut	1576 (1576)	STC 15231; ESTC S106746	64,194	137

heare of the adoption of God howe God hath adopted and taken vs to be his sonnes in Christ before the foundation of the world was layed And why so Because they go about to set vp their owne righteousnes and therefore will not be subiect to the righteousnes of god If we do wel because we are the childreÌ„ of God and if we beleue because we were appointed to saluatioÌ„ theÌ„ is it not our wel doing that maketh vs to be Gods children then are we not appointed to saluation because we beleeue then are al their merites gone then is al their fat in the fyer A Heathen a Pharise and a Papist is no bodie vnlesse he may merite vnlesse God may be bound to him and not he to God he wil not take the kingdome of heauen of gift he wil haue it of duetie and that is no God a mercie to him This is the very point of the matter iudge nowe which is the presumptuous doctrine either the heathenish pharisaicall papistrie or the trueth of the Gospel But as I sayd I can more easely enter into the matter then get out of it the grossenes of their heresie is so notorious and brutishe the trueth of our doctrine is so plaine and riche that I can not conteine my selfe if I should folow my self I will therefore surcease and leue your worship to the reading of the worke it selfe which shal be sufficient to instruct you in the waye of this trueth and arme you agaynst the assaultes of Satan by these his instrumentes The Lord by his holy Spirit worke those two effectes in you for this present so true and comfortable doctrine and further leade you into al trueth as he is the God of trueth that in the day of the Lord Iesus you may be founde to haue walked without stumbling in whatsoeuer he hath thought necessarie to reueile vnto you for your saluatioÌ„ 15. Sept. 1576. Your worships humbly at commandement L. T. A briefe collection of the chiefest points of the lyfe of Master Peter de la Place whyle he liued Counseller to the French King and chief President in his Court of Aydes at Paris set forth by P. de Farnace THough to iudge aright of any worke we haue to consider rather what the thing is in it self then to stande much vpon the authour of it because as truth is the opinions wherwith we are before possessed whether they be with or against the persons stay vs from iudging syncerely of their doings yet notwithstanding it is a coÌ„mendable custome not onely to set mens names before their bookes but also to set downe what men they were to the ende the reader may be the better prepared to taste of the fruict when he shal once vnderstand what tree did beare it for it is to be thought that the fruict wil be like the tree that bare it And therefore seeing this worke came to mine handes I was so bold to put forth this short but yet moste true discours of the lyfe and death of the worthie man that made it being otherwyse thus minded though this occasion had not fallen out that it were an iniurie to posteritie to suffer diuers thinges lye buryed vnder silence which befell him in his lyfe tyme and are woorthie perpetuall memorie Therefore to begime at his byrth Master Peter de la Place an Angoulesmian borne was so well trayned by in learning euen from a chylde that he onely of all his brethren resolued with him selfe to followe the studie of the Lawes wherein he profited so marueylously that before hee was two and twentie yeeres olde he made a commentarie vpon the title of Actions and about the same tyme began to be a common pleader in the Parliament of Paris where he gote himgreat commendation and prayse for excellencie of witte and eloquence in pleading and especiadly for singular vprightnes of conscience For which cause also the deceased King Francis the great did him this honour to chuse him for his Aduocat and Autourney in his Court of Aydes in Paris In which office he behaued him selfe so well that no man is able to bereue him of this commendation that he kept his handes continually cleane from briberie and neuer dyd any thing against his office either for vnbrideled ambition or couetousnes King Henrie the last hauing sufficient testimonie of his good and vpright bearing of himselfe in steade of continuing him in this office chose him amongest a number of other to be his PresideÌ„t in the said Court of Aides And whilest he was in this office it pleased God to call him to knowe him about the yere 1554 after a strange fashion About twentie yeres before whylest hee was a student at Poictiers it pleased God to make him see Master Iohn Caluine passing then that way with the Archbyshop of Tillet whome he was content to heare speaking honourably of the knowledge of God in generall but when hee spake of the pure seruice of God he made astaye there as one very zelous of that religion wherein he had bene carefully brought vp Yet so it was that euen from that daye there remained some scruple in his conscience that it might well be he might be deceiued and that his mynde ran vpon oftentimes as he confessed afterwarde which was as you would saye a preparatiue to nourishe this litle seede vntill it came to budde forth and spring at such time as God had appointed it After this it fell out on a daye that standing at his doore there came a certaine straÌ„ger to him by a wonderfull prouidence of God whom he knewe not but seeing him to be a man of some qualitie and one that wanted reliefe in his extreme pouertie turned to hym very humbly and made him a long discourse in excellent Latin vpon the cause of his miserie And finding hym to be a man well qualified caused him to come in euen into his studie to feele hym the better to the bottome at his leasure Then this poore maÌ„ as one sent from God began to discyfer out frankely vnto hym all the abuses of the Popishe Church and to shewe hym the true and onely way to serue god And after he had heard him patiently he rewarded him and prayed him notwithstanding very earnestly to come no more to him so afraid he was of the fyers which were prepared against them which were suspected the lest that might be for the doctrine of the Gospel as in deede this poore stranger not long after was tried in the fornace at Paris But after this Peter de la Place left not tourning both the Scriptures and al the old fathers euen to the very scholemen to finde some meanes if it were possible to take away this scruple which troubled his minde day night By this meanes in shortspace God touched his heart and opened his eyes and caused him to behold the light of the Gospel in so much as after the death of King Francis the second he declared him selfe openly to be of

glorie of GOD I speake it that I can easelier enter into it then come forth so great comfort I receiue of the doctrine which is the chiefest part of the ioye of my saluation Were it not that I had good assurance and feeling of these markes whiche hee setteth downe and are in deede the true markes of our saluation both in vs and to vs that we are saued I should despayre rather then hope and bende my selfe wholly against God then euer bee subiect or submit my selfe to god And therefore so oft as euer I enter into consideration of the wicked doctrines whiche the reprobate and condemned Church of Antichrist giueth out and teacheth I finde none so detestable as this poynt that laboureth to take away from vs all perswasion of Gods loue towarde vs and of our moste sure and certaine redemption by the blood of Christ They call it a presumptuous doctrine a desperate doctrine a doctrine that leadeth man to all kinde of dissolutenes an enemie to godlynes of lyfe and deuotion a furtherer of all sensualitie all lust all wickednes and rebellion agaynst god Though we are taught by the Scripture that none can beleeue but such as are appointed to saluation and none can receyue Christ and beleeue in his name but they which haue this prerogatiue giuen them to be sonnes of God though the Apostle say Knowe ye not that the Spirit of God dwelleth in you and agayne The Temple of God is holy which Temple you are though Christ him selfe saye Reioyce that your names are written in the booke of lyfe and Of those whom my Father hath giuen me I will not leese one yet cease they not agaynst so manifest trueths of the Spirit of God witnes of the Sonne of God yea and euident speaches of God him selfe to disgorge their blasphemies tending to the subuersion of soules because they enuie at other mens saluation not passing as seemeth by their doctrine for their owne though I iudge them not Is it a presumption for a Christian man to say as Christ hath commaunded vs and taught vs to say Our Father which art in heauen Or may I say Our father in doubt whether he be so or no No man can call God his Father but in fayth and fayth is nothing but an vndoubted perswasion that we are beloued of God in Christ beloued as children because he gaue his Sonne for vs because he the righteous dyed for me the vnrighteous whereby as he became a sinner by setting him selfe in my place so doo I become righteous in that that God setteth me in his place And because our condition and state is such with God Iesus Christ our Sauiour willed vs in praying to pray thus Our Father For if this grounde go not before we are lyers in so praying Nay we blaspheme him in so praying for he will not be called Father of the reprobate no more then he will accept the sacrifice of the wicked whereof he sayeth by his Prophet that it is an abomination to him for our prayers are sacrifices and if they be the prayers of his children then are they sweete smelling sacrifices but if they be the prayers of the wicked and reprobate then are they an abomination to the lord Do we not euery one of vs in the Confession of our fayth say I beleeue in God the Father what do we lye when we say so Or must we doubt wheÌ„ we say so Wel this is the doctrine of the enemies of God the Papistes who say it is presumption for any man to say that he is saued Then I say it is presumption for any man to saye that he is the childe of God then is it presumption for any man to saye that God is our Father then is it presumption for any man to say that he is a Christian then is it presumption for any man to say in a good and true faith I beleeue in god And so by this meanes shal the whole Catholike Church be condemned for charging vs to say so then is Christ a lier and a master of heresies in teaching vs to pray so then do we all wickedly to call and professe our selues Christians with such confidence as we doo And seeing their profession and doctrine is so that no man can assuredly saye that God is his Father let them set it downe in flattermes as they meane it and let the style of the confession of fayth and the Lords prayer go as their doctrine is after this sorte I doubt in God the Father almightie I doubt in Iesus Christ I doubt in the holy Ghost and If thou which art in heauen be our Father halowed be thy name and so forth What a diuelish doctrine is this yet it is the doctrine of the church of Rome what a desperate doctrine is it and yet it is the doctrine that we must confesse to be true or els we be heretikes we must be burned wee must be condemned Christians I say must be condemned because they say they are Christians for it is nothing els we say we say we are the children of God that is an heresie say they and yet they will graunt vs to be Christians A strange kinde of Christian that hath not the Spirit of Christ and if we haue the Spirit of Christ are we not Children The Apostle teacheth vs all this why then what is it els to say we are Christians then to saye we are the children of God and is there any chylde of God that is not faued Paul sayeth if sonnes then heires heires of the kingdome yea felowe heires with Christ So then it is no more presumption to say I am saued then to say I am the the childe of God neyther any more presumption to saye I am the childe of God then to saye I am a Christian Oh but say they this doctrine maketh men desperate for if they stand vpon those termes once that they are saued they will care no more for good workes they will abandon them selues to all kinde of sinne In deede they say as they feele for if thei felt what it were to haue this persuasion grouÌ„d they would knowe that as they are freed froÌ„ sinne so are they to liue in righteousnes The true Christian and chylde of GOD is more fearefull to sinne because he loueth God and is beloued of God then all the wicked haue for feare of punishment He knoweth and is perswaded that as he is dead with Christ so must he rise againe with Christ in newnes of life to liue after the Spirit not after the fleshe and that God hath prepared his wayes to walke in which are good workes If the liues of all men were looked into it would easely appeare where were the greatest abundance of sinne whether in the true Christian who is a witnes of the trueth of this doctrine or in the enemie of trueth which can not abyde this doctrine And why can he not abyde this doctrine because he can not abyde to

the world for as much as the world which hath receiued nothing but the spirit of the world hath no vnderstanding of those things which sauor of the spirit of god For saith S. Paul eueÌ„ as no man knoweth the things that are in maÌ„ but only the spirit of man euen so no maÌ„ knoweth the things of God but the spirit of God. So then a man can not iudge no not of him self whether he be a Christian or no vnlesse it be by the light of this spirit of God that is giuen him as S. Iohn witnesseth speaking in the persone of euerie Christian saying after this sort Hereby we know that God dwelleth in vs euen by the holy Ghost whom he hath giuen vs And this he sayeth vpon certaine knowledge not by gessing according to that that S. Paul sayeth That the same spirit beareth recorde with our spirit that we are the children of God and that it is not by the spirit of the worlde but by the spirit of God that we knowe those thinges which are giuen vs of God to wit our adoption hope of euerlasting life and more that we are able to say and to say truely that they are none of Christes which haue not this inward witnes of the spirit and againe that they beare about them a witnes condeÌ„nation against themselues which doubt whether they possesse Christ and be of his bodie or no hauing no assurance by certaintie of faith to be out of doubt and vpon sure ground both for this present and for the time to come and suche faith as Iesus Christ assureth vs that al that are his shall haue saying in this wise to his Apostles the spirit of trueth which the world can not receiue because it seeth him not ne knoweth him but you knowe him for he dwelleth in you and shal be in you And in deede seeing that continuance is a necessarie thing for saluation what faith were it if it had not with it assurance and certaintie to continue Nowe the trueth is so that whosoeuer hath the gift of faith to beleeue hath also the gift of perseuerance to continue considering that faith is not a persuasion for a daye and a thing that sodenly vanisheth away but a stedfast and well rooted persuasion in the heart to continue all the life long as saint Paule boasteth boldely in many places of his election and persuadeth other to doe the lyke vpon a glorie whiche is not grounded vpon any thing that is in man but in the goodnes of God saying That hee knoweth whome he beleeueth and that he is one of them whome Christ came to saue that hee wayteth for the Croune of glorie and is sure that nothing can separate him from the loue of God in Iesus Christe as one that was chosen before the foundation of the worlde was layed Whiche thing fleshly meÌ„ can not do because they know not what the spirit of God meaneth being not regenerate and for that cause hauing so base an heart so vite and abiect through sinne that they can not persuade them selues that God loued theÌ„ so well as to saue theÌ„ by the death of his only derely beloued soÌ„ne that he was so liberall as to giue them paradise vnlesse they deserue it by their workes and merites where as the regenerate haue within them such a feeling of the loue of God in Christ that they see them selues out of doubt most assuredly saued in him and can not persuade them selues that Christ to whom the father hath giuen all power to iudge can pronouÌ„ce sentence against those his brethren and meÌ„bers for whom he died vpon the Crosse This christian maÌ„ hath a certaine knowledge by the effects which the same spirit of God bringeth forth in him that he hath this gift of faith for as sone as hee causeth him through his vertue and mightie working to feele a peace and vnspeakeable rest in his coÌ„science that appeaseth contenteth and satisfieth it he mainteineth him in a spiritual ioy increaseth the studie of good workes in him inflameth him in the loue of God maketh him delight in his word in the same word to behold the face of God gracious louing and fauourable with suche an assurance of his grace that he reioyceth and triumpheth with a bolde and cherefull countenance in the hope of euerlasting glorie in so muche that he is not afrayed to present him selfe before his God and call vpon hym as his father with perfect assurance to obteine at his handes what soeuer is necessarie for him whiche were impossible for him to do if he were not moued enforced thereunto through some heaueÌ„ly and diuine working which surmouÌ„teth all the force and strength that is or can be in man For from whence might this assurance of the good wil of God procede and that the man is colde and altogyther senselesse of him selfe voyd of al motion or bent to pray to him could be moued to repayre vnto him with such a coÌ„fidence and yet godly notwithstanding hauing grieuously offended him were it not through his diuine and heauenly working whiche the Christian man may easely perceyue moreouer by this that it engendreth in him a loue of Iustice and on the other side a hatred of sinne by an alteration of affections pleasures and displeasures for other then before to wit suche as are in al them whose eyes the Prince of this worlde hath blinded And yet notwithstanding trueth it is that he feeleth a continuall combat of the spirit and the flesh in him self whiche hindereth him from perfecting his workes but yet so it is that though sin dwell in him yet it doeth not reigne in him And such are the effectes whereby the Christian man commeth to the experience and feeling of his fayth so consequently of his electioÌ„ For a Christian man striueth not to enter into the Sanctuarie of Gods wisedome to informe him selfe of Gods predestination secret counsell as some rashe headed more bold then godly wyse will nedes intrude and thrust in them selues most arrogantly in to the secretes of God finding nothing in the ende but a mase which they are neuer able to get out of for neyther is it meere that the height of the wisedome of God shoulde be subiect to the sense of man to seeke it out euen to his euerlastingnes But the Christian being once come to the way of fayth holding him selfe stedfastly there is led from step to step euen to the King of heauens chaÌ„ber as S. Augustin speaketh there to beholde the treasure of his Election and yet for all that doeth not become thereby negligent and dissolute but cleane contrarie doth after that more diligently applie him selfe to God to be his instrument of righteousnes continuing most reuerently to make his election more steady and sure by good workes which God hath prepared for his Elect to walke in But we must vnderstande that this light whiche is in the children of God

A TREATISE of the Excellencie of a Christian man and how he may be knowen Written in French by Master Peter de La Place one of the Kings Counsel and chiefe President of his Court of Aides in Paris WHEREVNTO IS ADIOYNED A BRIEFE description of the life and death of the said Authour to the end that euerie one may knowe what he was Translated into English by L. TOMSON MATTH V. Blessed are they which suffer persecution for righteousnes sake for theirs is the kingdom of heaven Imprinted at London by Christopher Barkar dwelling in ã€ˆâ—Šã€‰ Churchyard at the ã€ˆâ€¦ã€‰ the Tyg ã€ˆâ€¦ã€‰ To the right worshipfull Mistres Vrsula Walsingham grace mercie and peace from God the Father and from the Lord Iesus CHRIST ACcording as your Worships pleasure was I haue perused this booke and as wynde and weather would serue for passage haue brought it out of France into England The cause of your liking can not be misliked of any and the iudgement of the right honourable my Master may stande as most grounded in trueth and iustice whereby he sentenced him not onely to bee of the Religion of Christ but also truely a religious Christian For surely if I be not deceiued in iudgement who so shal reade this booke shal finde there was a Christ in the man such a Christ as made him in deede a Christian not for a daye or two not for fayre and calme weather onely but from the first beginning of his entrance into the knowledge of God to his very last breth in most sharpe and stormie tempestes as witnesseth his happy and blessed martyrdome in that most horrible slaughter of the Sainctes of God on Barthelmewes daye in Paris that wicked murderesse of Gods people against whome their innocent blood crieth to God for vengeance against the daye of wrath As he felt so he wrote and his feeling was with such spirituall vnderstanding as that we may well see hee was one of them of whome hee wrote and by so well knowing himselfe to his euerlasting comfort gaue vs a waye to knowe our selues for the ioyous assurance of our saluation The greatest comfort we haue is to knowe that we are of the citie of God and who so would honour vs the most could not better perfourme it to our liking then to assure vs we are the childreÌ„ of that heaueÌ„ly Father brought into that honour and dignitie by Christ that died for vs and gaue himselfe for vs and in whome we dwell and he in vs if we deceiue not our selues As for the coÌ„fort we might reape by being made meÌ„ and not beastes though it be great God is therfore greatly to be magnified yet considering what God did for vs what we haue done against him where he set vs by grace and where we finde our selues through sinne and rebellion we haue cause rather to sorowe then to ioye of heauines then of comfort and in that respect the veriest varlet caitif that goeth vpon the earth hath as muche to triumphe in as hath the best man of God the dearest child of our heauenly Father For they are meÌ„ as well as we made to the image of God as well as we haue as great light in them of natural reason vnderstaÌ„ding as we witnes the HeatheÌ„ that neuer knewe God no worse sinners in Adam theÌ„ we but we as bad as they both of vs for our sinne and rebellion against him in that man Adam iustly blinded iustly condemned This the blind wyse Philosopher did not see and this the obstinate Pelagian Papist at this day will not acknowledge and therfore they bothe lift vp their heeles against God haue wicked thoughtes and speake blasphemous wordes against heauen and against their owne saluation And because this prerogatiue ouer other creatures but equalitie of and in mankinde had not that in it that might in deede comfort the heart of man but rather cast him down his minde and purpose was to lay forth the other to vs which is proper to vs I say proper to vs that are of the houshold of faith of the common wealth of Israel citizens of heauen felow heires with Christ the children of God and I say proper because the Heathen and Barbarians be they neuer so wyse the Pelagians and Papistes be they neuer so superstitiously deuoute haue neither part nor portion in it And this is the preeminence not to be called but to be a Christian which whosoeuer feeleth in himselfe with a right feeling of true vnderstanding which neither of the two before named hath for the one fighteth against the name of Christ the other can not abide to heare of any certaine persuasion assurance of the coÌ„science that it is beloued of God and that God is without doubt our Father hath the greatest preemineÌ„ce that man can haue vpon earth and the greatest ioye and comfort that can be felt by man All of vs at this day in this part of the world do ioye in this name Christian and it is taken for the greatest dishonour that can be done to man to saye he is no Christian And yet sure it is that euery man is not a Christian that is called a ChristiaÌ„ euery man is not a Christian that is Christened not euery one that sayth Lord Lord shal enter into the Kingdom of heauen no more then euery one that was circumcised was a true Iewe or all that descended of the race of Abraham were true children to Abraham There was amongest them Ismael who persecuted his brother and yet was he circumcised there was Esau whom the Lord hated and yet was he circumcised So are there heretikes amongst vs Christened and yet not Christians for neither the cutting of of a piece of skinne in them did make theÌ„ true Israelites neither dipping in a litell water maketh these true Christians â–ª both of these standeth in the spirit not in the letter in the inward worke by grace and that of God not in the outwarde worke of man So that he that hath this honorable name to be called a ChristiaÌ„ hath more cause to tremble then to reioyce vnlesse he haue a sure testimonie both within and without that he is in deede a ChristiaÌ„ for the abuse of Gods name can auaile man nothing at all nay it furthereth and increaseth his condemnation as great credite committed to a seruant and abused by that seruaÌ„t procureth greater displeasure Howe we shal come to the knowledge of this preeminence and excellencie which is in vs this booke sheweth and because it is so plainely and shortely set forth I will not stande here to make any discourse of it vnto your worship onely I most humbly beseche you to reade the booke it selfe and there shall you finde it so well layd forth as shal be to your contentment and comfort I could very willingly haue bene coÌ„tent to haue entred somewhat into the matter but I feare I should haue ouerslipped my self for I must needes confesse of my selfe and to the

Predestination and Calling but this that predestination is a preparatine of that whereof the calling is the effect and the accomplishment and yet my meaning is not that this generation is made by the vertue of one simple worde vttered by the voyce of man which soundeth onely in the eares which God vseth as his meanes and instrument to call all men indifferently to him for many are called sayeth Christ but fewe are chosen and it were to set a mortall man to much on cockhorse to saye that his voyce giuen him from aboue Nowe as touching the way that our heauenly father taketh in framing a Christian man this it is he first determined in him self to make the world and all things to his glorie and men especially to shewe to one sorte of them which are predestinate to saluation his mercie and to the other sorte his iustice And to this effect he appoynted for an onely and sole Mediatour Iesus Christ his onely begotten Sonne of one selfe same substance with him selfe euen God euerlasting to the ende that by him being made man the two natures vnited and ioyned togither in one in him all corruption of mankinde might be purged and all righteousnes fully accomplished in him for all as one able ynough to susteyne the iudgement of God and woorthie ynough to appease his wrath by the offering vp of himselfe the iust dying for the vniust and to sanctifie all his elect abolishing theyr sinne in them by the communication of his death and quickening them by his resurrection To be short he determined with him selfe to giue them his sonne and in him what soeuer is requisite for their saluation as also to giue them to him and so to make them Christians by ingraffing them into Christ which euerlasting purpose and decree he resolued also to reueile vnto them when they should not thinke of it causing him selfe to be founde as the Prophete sayeth of them which inquired not after him at that time that they walke after the course and fashion of this worlde euen as Satan woulde haue them and proceedeth in it after this sort First to awake them out of the dead stepe of sinne wherinto they are fallen he pricketh them with the sharpenes of his Lawe and laying a nomber of examples of his Iustice before them driueth them into a feare not minding to beate them downe into desperation but to make them turne their faces towardes the Mediatour in whome they may finde some place of refuge And to this end he layeth before them in coÌ„clusion his grace and fatherly goodnes by the preaching of his Gospel He teacheth them he maketh them apt to receyue instruction assureth them of their election summoneth them to his heauenly inheritance stretcheth out his hande vnto them to bring them thyther yea and draweth them vnto him fashioneth theÌ„ new eares lighteneth their eyes changeth theyr stonie heart into a fleshy heart openeth their vnderstanding reneweth their senses disposeth and maketh them fit to sauour and taste his worde which he soweth and causeth it to budde and bring foorth fruit in them maketh them fit for his election To be short when he hath once formed Christ in them he decketh and enricheth them with many gyftes and graces and whereas they were farre of from him he maketh them drawe neare to him of strangers he maketh them housebirds of wolues sheepe flocking togyther vnder the great pastour of soules of natural fleshly earthly and deuelish meÌ„ he maketh them heauenly spiritual angellike and diuine and by this meanes translateth them from the kingdome of darkenes into the kingdome of light transporteth them from death to life and bringeth them into his own housholde To be short hauing thus ingraffed them into the body of his Sonne he ioyneth and allieth him selfe to them he maketh him selfe one with them maketh them his children and heyres partakers of his immortalitie and glorie and all this he worketh by the inward vertue of his holy Ghost with an other maner of efficacie then by restoring the reliques of free will as some popish mates vse to speake seeing that all the remainder that man hath of this free will serueth to nothing els but to sinne willingly to flie from God to hate him and to haue no wil to heare him nor beleeue in him nor acknowledge any of his blessings and that more is to think vpon nothing but vpon sinne and not to haue so much as one good thought Which wonderfull order S. Bernard considering cryeth out and sayeth Beholde an high and marueilous counsell which hath bene published to vs God knoweth theÌ„ that are his and what he knewe he hath shewed to men he receyueth none to the knowledge of this mysterie and hidden thing but suche as he hath predestined And addeth moreouer The mercie of God from euerlasting to euerlasting on them that feare him from euerlasting because of his predestination to euerlasting because of the blessednes which they looke for the one hath no beginning the other hath no end S. Augustin also saith in lyke sort Is not this a kinde of schole far from the sense of the fleshe wherein the Father is the scholemaster that teacheth vs to come to him and the Sonne of God is the worde whereby he teacheth and whiche entreth by the eare euen to the heart where is also the Spirit of the Father and the Sonne who teacheth also iointly with them and not a part for the workes of the Trinitie are inseparable so that if we see nombers come to the Sonne it is by him that maketh many to beleue in Christ But where wheÌ„ euery man hath heard bene taught by the Father we see it not because this grace is hidden secret heauenly wrought by the renewing of the holy Ghost powred out plentifully vpon theÌ„ And truely it is a marueylous generatioÌ„ which maketh man a new creature not that he receyueth an other soule or an other body in substance but in qualitie by repayring the Image of God in him by an inward renewing of the whole nature that was corrupted yea it is a worke which setteth out vnto vs no lesse vertue and power of God then that whereby Iesus Christ was raysed from the dead and placed at the right hand of God his Father To be short it is done by the word as by the ordinarie instrument whiche maketh vs partakers of Christ and frameth the Christian man so that vnlesse the doore of our hearing be opened by the preaching of the Gospell the worde can not enter into the heart and the preaching is wrought by the voyce of man assisted by the inward vertue of the holy Ghost which man must be sent by a special grace of God to declare vnto vs that this special grace is according to his electioÌ„ which is according to his euerlasting counsell determined according to the good pleasure of his will which onely is iust and reasonable And so consequently both the calling

and other effects that follow flowe from the euerlasting Election as brookes and streames doo from their fountaines and springs Therefore seeing this man is not begotten eyther of flesh or blood as other are but of God it is not for naught that I sayde before that he is such a creature as the worlde knoweth not For in deede his beginning is not from hence beneath from the earth but from aboue from heauen as also his chiefest conuersation abyding place is there where he hath God for his Father and here the church for his mother but yet in deede heauenly Mother because she hath her beginning from that grace that is aboue moreoner because she is gardien and keper of the seede of that life that perisheth not by which seede she conceyueth and bringeth forth this man and when she hath brought him forth she nourceth him with the seasoned milke of vnderstanding that being nourished by it he may growe vp to saluation And afterwarde shee fostereth him with stronge and substantiall meate vntyll he come to a perfect age that is to the attainement of the latter ende of fayth Euen as the natural maÌ„ conceyued of naturall seede is nourished with blood in his mothers wombe and fed afterwarde with milke wheÌ„ he is once borne as all creatures are nourished with that wherof they are ingeÌ„dred euen so the regenerate man conceyued begotten of the incorruptible seede of the worde of God is nourished and fostered by it receyuing the same simply and purely without any mixture and hotch poch of any other mans inuention with it For as there is no food more holsome theÌ„ the foode of the worde of God if it be receyued syncerely as it is so there is none more noysome and hurtful when it is marred with mixture of other things mingled with it theÌ„ is the false doctrine of men And therefore God speaking to his Church by the mouth of his Prophet Esai sayth after this forte My spirit which is in thee and my wordes which I haue put into thee shal neuer depart out of thy mouth nor out of the mouth of thy children And to the ende they may growe vp and profit the better he sealeth and marketh them with the seale and marke of Baptisme adding moreouer an inwarde working of his holy Ghoste and afterwarde gyueth them for meate and nourishment the Sacrament of the body and blood of Iesus Christe though he be able and sufficient ynough to bring them to perfection in one houre But it pleaseth him to haue them growe vp after that forte by litle and litle vnder the nourishement of this mother so that who so is not conceyued in her wombe and brought foorth by her and fostered and nourished by her doeth boast in vayne that GOD is his Father For he begetteth no children neyther fostereth and bringeth vp any but by his ministerie so that we may not seperate these two thinges whiche God hath coupled togyther to wit that the church is Mother to all them whose Father he is and whosoeuer is not begotten of her is begotten of an harlot and hathe an harlot for his mother who begetteth children for the Deuill to euerlasting death seeing there is no entrance into the life that remayneth for euer but onely for them whom this mother kepeth and guydeth and gouerneth so that who so is out of her bosome it is impossible for him to be saued And as in the fleshly generation there is one lawful and an other bastard so fareth it also in the spirituall generation there is one lawfull and an other bastarde The first is after the spirit and the second after the fleshe and are hereby knowen the one from the other that the one is conceyued and made by the spirit of trueth of a chast mother that is chast and faithful to her husband IESUS Christ and the other by the spirit of errour and lyes of a mother that playeth the harlot with Satan by breaking her promesse made to Christ and yet notwithstanding kissing him with a trecherous kisse of Iudas and lyke an hypocrite and dissembling harlot as she is contenteth her selfe to haue but one halfe of him the one being touched with a pure and naturall loue will not haue him vnlesse she may enioye him wholly and therfore begetteth lawefull children which are children of light begotten of the immortall seede and beautified with righteousnes and holynes to the ende sayeth Saint Iames that they may be the first fruites of his creatures that is to say chosen and set a part froÌ„ all other men and sequestred to be an holy offering the other on the contrarie side begetteth children of darkenes to Satan of a mortall seede which are workers of iniquitie whose vnderstanding is corrupt going on from naught to worse as they are led by the spirit of lies by whom the pure brightnes of true doctrine is stopped vp and the seruice of God disfigured with many kindes of superstitions idolatrie and wickednes yet vnder a coloure of godlynes wisedome holines wherby thei draw other into errour Amongest all the children thus begotteÌ„ the man of sinne childe of Satan is most notorious in whome the spirit of Satan dwelleth in all fulnes as he doeth also in theÌ„ which haue receiued his marke in their foreheads and handes and this man lifteth vp him selfe aboue all that is called God and aboue that thing whatsoeuer it be wherin the worship of the Lord staÌ„deth which he transferreth to him selfe in so much as he sitteth in the temple of God and maketh warre against Christ with power of illusion and deceiueablenes the like whereof was neuer seene bearing a booke in his hand which is sweete in the hand but bitter in the heart so much the more deadly to the consciences of men by howe muche it is pleasant to mans sense and reasone and giueth him occasion to boast of him selfe To be short this generation is a crooked vnfaithfull wicked and froward generation and yet notwithstaÌ„ding the number of them is great they are farre mightier and of greater renowme theÌ„ the other which are but a small flocke vyle abiect and contemptible as touching the flesh Now then if the meanes of this generation of a Christian man wherby he is renued into a newe life and made a newe creature be founde to be suche that it surmounteth the capacitie of our senses we may not marueile at it seeing that euen in this bodily life we perceiue suche a vertue as the reason wherof our senses are not able to atteine vnto As for example there is none of vs but draweth the vital spirit of the ayre and we al feele the motion of the ayre wherby we both drawe in our breath and breathe out and yet there is not one of vs that can tel froÌ„ whence this mouing commeth or whither it goeth And though euery one of vs feele in him self the

vertue of the ayre yet we knowe not the beginning and the cause of it Wel then if in this transitorie life which is gone in a moment we see a marueilous vertue whereby God worketh so mightely in it that it passeth the reache of our senses howe is it possible to fetch within the compasse of our vnderstanding this secret worke in the heaueÌ„ly life whiche passeth the reache of nature as though we were not to beleue any more theÌ„ we are able to perceiue by the vewe of the eie But the chiefest point that is to be considered in the excellencie of this generation is this that euen as the word of God is an vncorruptible seed of life which bringeth forth fruite like to it selfe and suche a budde as neuer drieth vp eueÌ„ so when the Christian maÌ„ is once made partaker of this light it caÌ„ neuer be so put forth and choked vp in him but there remaineth still some sparke alway in him such is the force of the worde when it is once kindled in the heart of man by the holy Ghost who beareth him witnes that he is the childe of God and causeth him to folowe his gouernement and conduct with a stedy heart and holdeth him in a stedy and continuall obedience of iustice And therefore GOD sayeth by his Prophet Ezechiel That hee giueth them that are his a newe heart and promiseth theÌ„ that they shal walke in his ordinances for his holy spirit pursueth his grace in them euen to the ende For though there be sometime some breaches cracks in their faith as we haue alteratioÌ„s in vs by reason of our frailenes moued theruÌ„to such violence as Satan worketh against vs and though the brightnes of our faith be daseled with the thicke and obscure darkenes of tentation yet notwithstanding it ceaseth not to haue alwayes an eye to God and that more is though it so fal out as we know it befell to Dauid that the Christian man be for a season so dead on sleepe with suche a blockishnes of sume that there appeareth not any one sparke of the spirit in him as Dauid prayeth for this cause that it may be restored to him yet notwithstanding this seede whereby God regenerateth his elect as it is incorruptible dieth not though it be for a season as it were choked so that a man would thinke that all reuerence and feare of God were cleane put out Yet there is a cole vnder these asshes whiche kindleth and taketh fyre againe and this roote commeth to spurt forth when a man would haue thought it had bene cleane dead For the vertue and goodnes of God is such that it surmounteth our malice so that that man may be sure of his saluation whom God hath once touched with a liuely faith though it were but a very short whyle for he is constrained to say that that which he belieued is a trueth seeing it can not be by fleshe blood but by the light of God wherein there is neither lie nor deceit and so consequently that that hath bene once founde true shal be euer true For this is certaine that God who began this worke of regeneration will perfit it in the day of the Lorde and will not leaue the worke of his handes vnperfect for his gifts and callings are without repentance looke what he hath once giuen he neuer calleth it back being faithfull constant in his deedes and keepeth his trueth euerlastingly without any alteration or change for it is impossible his worde should faile and it can not be but Gods decree must remaine according to the election so that whomesoeuer he hath once knowen and appointed to saluatioÌ„ that man can neuer fall from his saluation The stedfastnes of his counsell is shewed to the heyres of promesse that it shall endure for euer by two thinges whiche can neuer be changed to witte his worde and his othe whereby he hath confirmed his promisses it is impossible he should lye in them To this purpose Iesus Christ sayeth that al that the father hath giuen him shall come to him and he wil not cast out one of them that shal come to him For this is the will of my father sayth hee that I leese not one of them whom my father hath giuen me but I will rayse them vp all in the latter day And againe My sheepe sayth he heare my voyce and followe me I knowe them and giue them euerlasting life and no man shall take them out of myne hande So then seeing he hath promised that that man which hath once taken liuely roote in him shall neuer be plucked vp all that are of the flocke of his sheepefolde are out of daunger to be euer cast away because the purpose of God which he hath decreed vpon them is stedfast and the sentence of peace is ratified to them and therefore hee taketh them apart and sayeth vnto them in this wyse feare not litle flock seeing it is giuen to you to know the mysterie of the kingdom of heauen for to whom soeuer the gift of beleuing is giueÌ„ to the same man is also giueÌ„ the gift of coÌ„tinuance according to the vertue of the holy Ghost which is euerlasting wherby the Christian man is renued his force remaineth for euer for otherwise were it not continuing for euer the grace of God could not be alwayes sure and stable And on the other side it were to great doltishe blockishnes distrust to doubt whether the Sonne of God in his prayers for the Elect that their faithe might not fayle them were heard or no seeing he sanctified him self for them so that their hope which is as it were a sure anchre for the soule extendeth it selfe beyonde our death and though the infirmitie of the fleshe be great yet seeing their fast holde hangeth not vpon their owne vertue but vpon the vertue strength of God seeing their saluation is kept vnder his secret garde as vnder a seale and autheÌ„ticall signet they are out of all danger written as it were inregistred by the Almightie and euerlasting God in the booke of life so that all their synnes are not able to stoppe the course of Gods election nor quenche or diminishe the lest wyse that may be the loue of God seeing that euen by our verie sinnes hee taketh occasion to shewe vs farre greater loue hee hym selfe beyng vnchangeable and his decrees euerlasting so that it is not in mans power to change his decree nor to make him goe awaye from that whiche he hath once determined And in deede it were no meete thing for his vnchangeable nature neither might it be truely sayde of hym that hee lighteneth men to blynde them or buyldeth to pull downe or planteth to roote vp Hereby now may euery man see that the spirit of God is the true marke of a Christian man whereby he is knowen from all other and is of greater accompt then all other not that Spirit whereby

all creatures are susteined and haue their mouing by a generall strength and vertue which is common to all liuing creatures neither that spirit whereby we haue diuers and sundrie giftes bestowed seuerally vpon eche of vs but the spirit of adoption and sanctification which the Lorde giueth to none but to the Christian man when he receiueth him into the number of his children and separateth him from all other and sundreth him from the world to bring him to the hope of the euerlasting inheritance This Spirit is for this cause called the Spirit of sanctificatioÌ„ whereby the image of God is imprinted in a Christian and serueth him for an earnest peÌ„ny of his saluation and in deede putteth him in possession and a certaine enioying of his adoption whiche is giuen him by a speciall grace of God to bring that to passe by a secret working which he determined in his secret counsel to bring to passe in him by his mightie hand shewing him selfe to be a most gracious and louing father by his testimony a greater then which and more certaine we can not desire because the light and knoweledge which he giueth is accompanied with such a persuasion and certaintie of spirit and with so stedfast and assured trust of heart in his goodnes that it maketh our vnderstanding surmount all thinges clenseth lifteth vp our hearts to heauen and causeth vs to feele a spirituall tast of heauenly riches And to be short causeth a new birth in him and transformeth him for this light which is in a ChristiaÌ„ mans soule differeth very much froÌ„ all other light of knowledge and from that kinde of faith which procedeth from the persuasion of man For it is impossible for maÌ„s wit to giue man such vnderstaÌ„ding of knowledge and faith as this is which is wrought in him by the mightie working of the spirit of God and is this in summe that the Gospel which hath no appearance of witte nor streÌ„gth is notwithstaÌ„ding a wisdom so high that it surmounteth the heauens is the mightie power of God to saluation to euery one the beleueth to bring him to the kingdom of heauen for in deede what can there be more strange more foolish more simple or more offensiue to reason then to heare a man say that God is made become a mortall man that life was subiect to death righteousnes couered with a shew of sinne blessing subiect to curse that by this meanes men might be ransomed from death made partakers of blessed immortalitie to the end they might obtein life that iustice might raigne sinne being once abolished and last of al to the end that death it self malediction might be swalowed vp and therfore that we haue to enter into glorie by ignominie into felicitie by myseries and into life by death And moreouer that this light is farre different from all other light of knowledge faith which proceadeth from the persuasion of man it is nedelesse to alleage any other example theÌ„ the example of that faith which is in the most part of them that beare the name of Christians yet haue nothing but the bare title and beleue in Iesus Christ because they haue bene so learned taught froÌ„ father to sonne are so persuaded because they see other men that liue with them beleue so theÌ„ especially whom they take to be the holiest the wisest the most religious persuade them selues that their heades can not erre So that if they had chanced to haue bene borne in any other countrie or religion they would as easely haue bene persuaded to it as to that which now they holde and are persuaded is true seeing their knowledge is gotten by reason and discourse of man not giuen of God and from aboue but cold fleshly weake and very changeable which hath no other end but a peculiar respect of his owne and nothing lesse then to be touched with the glorie of god Neither doe they receiue Iesus Christe for such an one as he is offred of God the father in the Gospel by a liuely faith proper to the elect but while they professe his name they spoile him of his glorie vertue and dignitie to transferre it to creatures and mens inuentions in steade of the Creator And therefore it foloweth that this man which we speake of caÌ„ not be discerned from other by any iudgement of mans sense reason but by a spiritual iudgement by comparing spiritual things with spirituall things for the Christian people are but a smal flock contemptible scattred here one there one in the thickest of a number that are falsely called the people of God and Christians separate from the coÌ„moÌ„ order of meÌ„ set apart as a treasure that God reserueth for himself hiddeÌ„ withdraweÌ„ from the sight knowledge of meÌ„ as a few graines of corne vnder a great deale of chaf in a floore so that it is not y reputatioÌ„ nobilitie greatnes wisdoÌ„ deuotioÌ„ or other apperance that man estemeth be it neuer so glorious which we haue to respect as S. Paul willeth the Corinth to consider that there are but a few called amongst them a few wise a few noble a fewe mightie of authoritie after the flesh neither haue we to respect the title or outward profession ne yet the outward signe of Baptisme as it is written All they that are of Israel are not Israelites nor all they Abrahams children which are borne of Abraham although they haue all one selfe same marke of Circumcision but it is the marke of the Spirit of God which we must haue regard vnto seeing that all signes and appearances because they are onely without are vnprofitable without the holy working of the inward wherein truely consisteth the witnesse whereby a Christian man may know him self And the first effect of this inward vertue of God is that which the Scripture calleth Adoption which is not common to all the world as Iesus Christ giueth vs to vnderstaÌ„d saying That he prayeth not the father for the world but for them whom the father hath giuen him as it is said in an other place That the praise of y adoption is not of men but of God according to his good pleasure and grace giueÌ„ in Christ before the foundations of the world were layde So that euen as it is said that Christ dwelleth in vs by the spirit of God euen so doth man know and is knowen to be a Christian by the felowship of the same spirit as by that marke wherewith the heauenly father sealeth and marketh the heart of his elect in assurance of their adoptioÌ„ wherby he knoweth theÌ„ whoÌ„ he hath quickened froÌ„ heauen by his most secret vertue which no sense of man is able to perceiue being in it self very high of great maiestie in outward appearaÌ„ce vile beggerly wherby euery Christian maÌ„ hath such a conformitie with Christ that as the world did not know him so neither is he knowen to

Paul writing to the Thessalonians is so bolde as to assure them that their election is of God speaking as it were vpon a certaintie of knowledge grounded vpon notable signes and markes of the vertue of the holy Ghost which he sayeth he sawe in them by euident effectes of fayth the carefull and paynefull charitie towardes their neighbours the sure hope and stedfast continuance in wayting for the manifestation of Iesus Christe with pacience which surmounteth all wearines both of the length of time and of all afflictions of the world whatsoeuer The like he doeth particularly in Timothies respect to whome he writeth That he assureth him self that faith and true religion dwelleth in him iudging so of the certeintie of the cause which is hidden to all men by the apparant effects thereof euen as if it were visible And so we in like sorte by a charitable iudgement may iudge or at the least perswade our selues wel of our brethren in whom we perceyue like fruites and actions of the Spirit of God to take accompt them for Christians For as we iudge by the outward motions of the bodie that there is a soule in the bodie so may we perceyue by his workes whether the spirit of God be in man or no seeing that euen as the soule which liueth not idle within mans bodie sheweth it self by that vertue and vigour which it distributeth to the members and to eche part of the bodie euen so the Spirit of God that is in man is not idle but sheweth what power it is of in the man in whome it is and sheweth it selfe effectually by a conformitie with Christ who liueth in him and gyueth life to his members whiche he communicateth with them and powreth out vpoÌ„ them by the vertue of his Spirit which is as you would say the general soule of al the childreÌ„ of God not respecting the substance but the grace so that euen as we thinke that the graffe is well ioyned to the substance of the tree which it is graffed into when we see it bring forth fruite out of the same tree by that strength which it receyueth of the same roote euen so we know that a man is truely ingraffed and made one body with Christ when through one selfe same force of the Spirit he bringeth forth fruit in Christ But as for the knowledge of a reprobate man it is a thing so secret and hidde to men that they can neuer iudge of it certeinly vnlesse they haue some extraordinarie reuelation for be it that we finde neuer so euil signes and tokens in any man what is he that can tell whether God haue reserued mercy for him in store or no vnto the latter ende of his lyfe though he haue spent it wholly in wickednesse Therefore seeing in deede it was not expedient nor mete for vs to haue knowledge to discerne the one from the other lest that thereby we shoulde become to colde in charitie towardes all as we owe to all as though all men were our brethren in Christ it is sufficient that this chaffe shall be separate from the corne at the latter day So then this onely remayneth that we knowe distinctly and particularly what the operations of the holy Ghost in man are because there is no other way to knowe a Christian man outwardly by but by them And seeing it is so as we haue saide that a ChristiaÌ„ man is a man made a new creature as touching his nature by a seconde byrth it is euident that that can not be done vnlesse the first nature dye and this man put of the fleshe that is to say his first nature which is corrupt euen that which we bring with vs from our mothers wombes which is called the old man For he can not in any wyse be capable of the kingdome of heauen vnlesse he be destroyed and brought to naught by the sworde of the Spirit to the ende that death may make a riddance of all the operacions of the fleshe which sinne woorketh in him For as long as we are Adams children and nothing els but men we are suche slaues to sinne that we can do nothing but sinne vntil we be made new men by the death of the first man and haue passed by meanes of the communication of the death of Christ to the participation of his life These two pointes to wit Mortification and Viuification whiche can not be separate the one from the other are out of doubt the chiefest operations of the holy Ghost in a Christian man so that euen as Christe dyed to destroy sinne passing by death to euerlasting lyfe in that fleshe which he toke of vs eueÌ„ so this man is dead in him selfe and renued to a better life accompanied with meete conuenient workes for it and such as may witnes that he is a trewe member of Christ by casting downe of him selfe of his owne wisedome and reason and al his affections and passions which casting downe of him selfe proceedeth from a liuely tast and feeling of the goodnes of our heauenly Father whereby man is knowen to be Gods chylde and inheritour of al his blessings for this can not be but forthwith his vyle base carnal and earthely affections vanishe away and become dead in him by reason of the great light of fayth which darkeneth putteth out all the false light of our corrupt nature Wherefore a Christian man doeth then in deede shewe him selfe to be a right ChristiaÌ„ when the death of Christ which hath a certayne force in it to expell and cast out the wickednes of our fleshe and his resurrection whereby there is raysed vp in vs the state condition of a better nature shew their fruit in him as by Baptisme we are made partakers of this grace So that al knowledge of Iesus Christe that hath not this vertue to followe it is naked and bare and al baptisme without it vnprofitable and nothing worth for there commeth no man to Christ or is receyued into the grace of Christ but the efficacie of his death appeareth in him beareth about a shew and token of it in him by mortification of the flesh and quickening of the spirit as hauing passed out of this first nature into the nature of Christ by a spirituall renewing which sheweth it selfe by framing the course of our life anew wherein who so is formost sheweth that he hath profited most in the knowledge of God And we may not thinke that the benefit of the death and resurrection of Iesus Christ belongeth to any other saue onely to them which shew forth a new lyfe of a right affection of heart some sooner some later giue them selues to holynes and cleannes wherein standeth the band of the coniunction that is betwene God and vs and the certayne badge and marke of a Christian man wherby the children of God as S. John sayth are knowen from the children of the deuill For which cause Iesus Christ speaking of this sanctificatioÌ„ to

his Apostles as of a true marke wherby his are knowen sayed that it is the wedding garment whereby as by the bridegromes cloth liuerie those that are bidden to the mariage feast are knoweÌ„ from other And the Apostle sayth to the same purpose that without this cleannes no man can see God nor be ioyned to him to cleaue fast to him And it is impossible for the spirit of adoption to be in one but the spirit of sanctificatioÌ„ must also nedes be in him for by it it is that the faithful are called Saincts as sanctified made holy of God consecrated set apart froÌ„ prophane common vse separated from al earthly filthines defyling of the flesh as the vessels garments temples swete sinelling sacrifices were which might not be applyed to any other vse but that that was holy and dedicate to the glorie of god For it is meete that they that are lightened with the doctrine of saluation should shewe them selues an other sort of men then they that walke after the vanitie of their owne braines being ouercouered with darknes because they neuer felt any light of trueth so that to finde an holy maÌ„ in deede which is the Christian man we neede not seeke him in an heremitage or desert or in some close place that is walled about separate from the conuersation and common life of men eyther in garments meate ceremonies or what other obseruation soeuer of corruptible things and other forme of holynes inuented by men with a kinde of wisedome in superstition and humblenes of spirit and contempt of the body vnder a cloke of fayned obedience pleasant in shew to mans reason but in the onely working of the holy Ghost which transformeth soules into that holynes which he hath him self and frameth them in such wyse to newe thoughts and affections that we may welsay they are other then they were before as wrought in his knowledge and to his image that made them Which thing appeareth not only within through an inward and spirituall feeling of a pure conscience cleansed from wicked affections assisted thereunto with a feare of God and faith and hope and patience and inuocation but also without through a coÌ„tinual exercise of godlynes voyde of all superstition which might lessen or darken the glorie of God by giuing that to other which is propre to him as also by peace and ioy of coÌ„science meekenes goodnes vpright dealing iustice sobrenes temperancie other fruites of the Spirit contrarie to the fruites of the fleshe whiche are vncleannes filthines idolatrie sectes heresies dissolutenes enimities seditions outrages murders theftes other such like which are coÌ„trary to brotherly charitie which Iesus Christ telleth vs is an other marke tokeÌ„ wherby they that are his are marked knoweÌ„ to be his disciples not only by a coÌ„mon loue towards al men as al men are one fleshe and al created and fashioned to the image of God but also by a special mutuall loue the one towards the other so much the more straight and precise by how much the image of God shineth more clearely in theÌ„ whom he hath before regenerate And therfore as by mortifying of him self the ChristiaÌ„ man forgetteth himself whatsoeuer is about him to liue in God referring the partes of his life to him as to their onely end without further searche of things that please him selfe but suche onely as please him and as he well lyketh of for the aduancement of his glorie and so by this way effect of mortification he casteth of al consideration of him self and layeth aside all fleshly affectioÌ„ to giue him self wholly to his neighbour and preferreth the profit of his neighbour before any respect of him self So that this loue is an other manner of loue theÌ„ that naturall loue which is common to all men which is nothing els to speake truely but a loue of our selues accordingly as euery man is inclined to haue a care of him selfe and so to seeke his owne profyte and gayne neither is there any more agreement betweene them then is betweene fyre and water for the loue of our selues keepeth all our senses so well occupied that this Christian and brotherly loue is wholly banished And therefore S. Iohn sayeth playnely That all they that haue a right feeling of it knowe that they are passed from death to life and they that haue no feeling of it remaine in death that is to say thei that are not regenerat And in deede the bond of perfection consisteth in loue for loue is the marke and end whereat the Lawe shooteth and wherin the end of sanctification standeth as whereby euery one of vs hath to witnes to the world what loue we beare to God whom we loue in our brethren Considering that this loue is so ioyned and coupled with the loue of God that it can in no wyse be separate from it because it procedeth from the loue of god as the effect from the cause and in this it is to be short wherein staÌ„deth the right rule of life whereby the Christian man frameth all his actions and moderateth the right vse of the giftes of god And therefore whatsoeuer is not squared by it is false and all vertues be they neuer so excellent are without it nothing els but a wynde that puffeth men vp with pryde and vanitie and a vaine painting or vnprofitable sound that is to saye a thing of nothing and that more is a stinking and abominable thing before God. And therefore we must not thus thinke of a Christian man that he is a man withdrawen a side from all other men liuing in a solitarie place or so dedicate to a contemplatine life as they call it as that thereby he is distract from such actions of conuersatioÌ„ as are behoueable and necessarie for the interteinement of the societie of men Seing that men are borne one for an other to communicate one with an other for the maintenance of the societie of mankinde and not to bereue our neighbours of that duetie we owe them if we wil not be taken for theeues before god Considering that we were not placed here in this world to liue solitarily as wylde and brute beastes but to liue amongst companie and to make other men partakers of that which God hath bestowed vpoÌ„ eche of vs and there is nothing wherein men are said to followe God so muche in as in employing them selues charitably one for another for the profit of one an other as in deede that vertue is the best of all that is profitable to the most Therefore the Christian is a man that hath dayly conuersatioÌ„ with other men that applieth him selfe indifferently to all conditions and trades of life whereunto he findeth him selfe rightly called and therein employeth him selfe faithfully to the profit of the societie of mankinde whether it be in respect of a priuate life and the dealinges thereunto belonging or in regarde of the

goodnes honestie before men labouring by his good conuersation to edifie all men to the aduancement of their saluation And all this he doeth because he feeleth within hym selfe that he is called to so high a degree of honour as to be the childe of God which moueth him with great earnestnes and zeale of spirite to do an infinite sort of good workes to the glorie of God and to frame himselfe to be manered and facioned as becommeth so high a state as he is placed in And though these markes may seeme to be sufficient to knowe a true Christian by yet notwithstanding beside those markes of holines and charitie there is the marke of the crosse farre more apparant and to be perceiued in the sight of man to teache vs more plainely that the knowing of a Christian maÌ„ standeth in the mortification of the outward man outwardly as the former did in the inward man And yet both the one and the other proceede out of one head which is the felowship we haue with Christe which can not be separate froÌ„ the crosse For this cause the doctrine of the Gospel is called the word of the Crosse because the worlde doeth for the most parte hate it as the wisdome of maÌ„ is wholly coÌ„trarie to the wisedome of God the one seeking Gods glorie the other the glorie of the flesh which is so much the more enemy to the first because the light of that Gospel discouereth the darknes of it the trueth of the Gospel maketh manifest and bringeth to light the errours and lies of the flesh And because the world can not indure it seeth that it can not mainteine it self in credit by the may of trueth and peace it striueth to do it by the way of lying cogging and violence as it is in deede a lier murderer so that they that are accompted and taken for the wisest the discretest of greatest power and holines are sometimes the first that band them selues against the trueth of God as they that feele them selues most greeued And therfore the Iewes did more hainously a great deale persecute Christ then the Gentiles amongst them the Pharisies and high Priests more then the common people and so at this day the chiefest among the false Christians and members of Antichriste are enemies to Christ more than other so that the saying of saint Paule is found true in all times That they which are after the flesh alwayes persecute theÌ„ that are after the spirit for though they do not imprison all nor banish all nor confiscate all Christians goodes nor burne all or behead all or hang all yet at the lest wyse there are fewe that scape their scoffes and mockes their reuiles and tantes their gnashing of teeth and shaking their heads at them for this is a sure saying and worthy to be receyued that all that will liue faythfullye in Jesus Christe must suffer persecution So that all the children of God haue this condition layed vpon theÌ„ to beare the crosse of Christ as men appointed to it by the wyll of the heauenly Father who hath decreed this with him selfe to obserue this order and meanes in gouerning his childreÌ„ that he wil exercise theÌ„ in this life with diuers crosses and for that cause Jesus Christ him selfe the elder brother was consecrate by afflictions and so entred into the preferrement of saluation And so must all they that followe him beare the same liuerie and cognissance vpon them as he him selfe shewed plaine inough saying to his Apostles No man can be said to be his disciple but he that taketh vp his crosse foloweth him And in an other place That the childreÌ„ of God shal be knoweÌ„ froÌ„ other by this that the world shal hate theÌ„ as he was hated first And in deede if we looke vpon AbrahaÌ„ the paterne of our faith which is a sufficient example for vs so that we neede not alleage any other we may see that the promisse of adoption was no soner made him but he was by and by commaunded to depart from his house and forsake his parentes his own couÌ„trie and other coÌ„modities to be a pilgryme and a stranger vpon the earth subiect to a perpetuall kinde of crosse And surely that man can not haue a certain profe within him self that he is a Christian that is vnwilling to be subiect to this state condition which the master head and Lord of al was willingly subiect to for vs all who is a liuely paterne for vs to folowe For the free adoption wherein consisteth mens saluatioÌ„ can not be separate froÌ„ Gods euerlasting decree which hath made all his children subiect to beare the Crosse and because there shal be none inheritour of heaueÌ„ which is not first made like to the only sonne of god For as he hath the chiefest best place amongest al the children of God as amongst men the eldest sonne beareth the name of the house so is he appointed to be their paterne by whom they must be framed as it were by line and square to the end they refuse nothing which he was subiect vnto and that in so doing they may euerie one in his place be ioyned and coupled together with their head who is placed in the highest degree not onely to be aboue all but also to holde all theÌ„ that are coupled togither with him vnder one selfsame marke of brotherhood and honour And as kings princes of this world haue their honours and praises wherewith they crowne the noble and valiant actes of their soldiers so this soueraigne King and Prince Jesus Christ honoreth theÌ„ with his markes whom he vseth in matters of great weight to the ende they may appeare glorious with him aboue the rest Hereby it appeareth how farre this marke of the crosse which is proper to the ChristiaÌ„s differeth froÌ„ that which al the world tasteth of seing the case standeth so that there is no maÌ„ can say that he is exeÌ„pt froÌ„ miserie affliction trouble in this life For where as the other which al meÌ„ taste of is a signe of the curse of God to the wicked this crosse which is sanctified of God is a signe of blessing wholsom for theÌ„ that beare it therefore they should be deceiued that should thinke that they which suffer in this warfare against sinne should be thought to suffer for sinne as the worldlings do in their sufferaÌ„ces coÌ„sidering that by this crosse God procureth the saluation of his people vsing it as an instrument and help fit for the aduaÌ„cing of regeneration begun in them both to beate downe the foolishe vaine confidence of the flesh and to breake in pieces the veile of hypocrisie which is naturally in it and also to bridle his intemperancie For the whole nature of maÌ„ is so prone to boast it self proudly and presumptuously of his vertue sufficiencie that it is needefull to shewe him his frailetie as it were

of litle accompt to enter into the list of the Gospel vnlesse we labour and striue to come to the end for the chiefest wisdome of the best is to draw on further and to go on more and more as the calling of a Christian man requireth nay no maÌ„ ought to thinke of him self that he hath profited but smally that can feele in him self some signe witnes of that felowship he hath with Christ in his death resurrection through new motions of an vnfeined heart which striueth in dede to godlines of life Considering that God of his free goodnes vouchsaueth that holy affection which he him self planteth in the heartes of his seruants this honour that he taketh him for a Christian which is not so as yet properly for maÌ„ can not come to this happines in this life to be cleane from all sinne and to haue a fulnes of faith pure charitie And in that that a man is taken to be a Christian it is by reason of the newnes of life that is begonne in him through the vertue of the holy Ghost that by his vertue quickeneth him vntil he be perfectly renewed which caÌ„ not be done before the time that we shal haue put of the mortalitie of these our bodies and therewithall the filth of sinne And therfore let a man examine his life souÌ„d his heart to the depth to know whether he finde the markes of a Christian there or no and in case he do finde them there let him be as thankeful to God as if he had receiued the greatest benefit in the world being assured that his name is written in heauen And therfore let him with S. Iohn skip for ioye crie out with Elizabeth enlarge his toÌ„gue with Zacharie and magnifie the Lord with the virgin Marie for that it hath pleased him to cast vpoÌ„ him being but a worme of the earth the eies of his great mercy to make him taste such high things so riche secret to the sense of man that there is no eye can see them no eare can heare them nor heart and vnderstaÌ„ding that can coÌ„prehend them And let that man know that this secret was giueÌ„ him to the end he should keepe this so great a benefit vnto death by encreasing the same faithe whereby he was receiued to be partaker of this benefit for it is the ende of a Christian mans calling to go on more more in obedience to Godward to striue without ceasing to draw euery day more nere then other to him regarding on the one side the goodnes of God on them that continue on the other side his seueritie on them which abuse the treasure bountifulnes of his grace And if on the other side he can not know in him selfe that he is a Christian chosen of God let him sobbe sighe before his face pray to him to make him partaker of his light heauenly grace to the end he may be out of doubt for he that doubteth hath not as yet sufficient light in him seeing the efficacie of the witnes of Gods spirit is so cleare and certaine in his heart in whom he is that as touching the point there is no doubt But we may well say that that man is blinde peruers miserable that can not persuade himself so much of the goodnes mightie power trueth of God as to beleue his promises which he hath made sworne and pronounced so solemnely And therefore let euery man striue with him selfe to make his election sure through a good conscience and sinceritie of life answerable to the professioÌ„ of his faith labour by al meanes possible that the world may know in deede that it is not in baine that he persuadeth himself he is a Christian FINIS The excellencie common to al men The excellencie propre to a Christian A foolish prayse of the powers and vertues that are in man. A blindnes euen in the knowledge of the excellencie that is in man. The true knowledge of a mans selfe Their errour whiche haue soght mans excellencie in that which is of man. All the excellencie of man as of man is defiled The coÌ„mon nature of man is not capable of the excellencie of a Christian The wonderful work of God appeareth in a Christian The wonderful goodnes of God which appeareth in a Christian The cause of the excellencie of a Christian coÌ„sisteth in the onely goodnes of God. Of the eternall councel of God touching man. The excellencie of a Christian appeareth fully in Iesus Christ The excellencie of a Christian procedeth of that fulnes which is in Christ All the elect are gathered together in Christ The cause and matter of the excellencie of a Christian is wholy to be referred to the loue and goodnes of God by Christ from euerlasting The vaiting and ioyning together of a Christian with Christ The excellencie of a Christian doth wel ap peare in the felowship which he hath with Christ The Christian man farre passeth all other meÌ„ That which the ChristiaÌ„ recouereth in Christ is greater then that which he lost in Adam The chiefe excellencie of a ChristiaÌ„ is to be made like vnto God. The Christian man is made perfect in Christ The woÌ„derful vniting of a Christian with Christ Only the Christian is Lord of the world All things are profitable to the Christian yea euen sin it selfe The Christian man is from euerlasting in the heart of god The Christian is Gods treasure He desendeth to a more particular declaration of the excellencie of a Christian The Christian is a creature whom the world knoweth not Man may bring nothing of his owne to make him a Christian The excellencie of a Christian procedeth from Gods election and froÌ„ nothing that is in man. To be a Christian is the onely worke of God. Of the regeneration of a Christian How a man becommeth a Christian The excellencie of the power of God in the generation of a Christian The beginning of a Christian is from heauen as is also his Conuersion The Father and Mother of a Christian The nourishment of a Christian The nourishment of the pure worde of God is wholsome To make the ChristiaÌ„ grow vp profit Bastarde children Two kindes of spirituall generation Amongst al the bastard children the childe of perdition is the chiefest The generation of a ChristiaÌ„ fur prounteth the reache of our senseâ— The light y is giuen to the Christian can neuer be wholy extinguished The worke of the regeneration of a Christian is neuer left vs perfect Of the true marke of a Christian The Christian can not be knowen by the light of maÌ„s sense The onely marke of the spirit of God causeth vs to knowe a Christian How a man may knowe that he is a Christian Faith is not without assurance of continuance If ã€ˆâ—Šã€‰ knoweth himselfe to be a Christian by the effects of Gods spirit in him Man is not made negligent by knowing that he is chosen â—o lyfe To know in an other beside him self whether he be a Christian or no. The hypocrisie of the false Christian hath great affinitie with the true The difference betwene the true and counterfeiâ— Christian It is impossible to know who is a true Christian before he dye A Christian man may be knowen by the iudgement of charitie and how To know a reprobate man. To knowe a Christian man by the outward effectes of the holy Ghost in him Mortification and Sanctification two of the chiefest effects of the Spirit of God in a Christian Holynes of lyfe is a marke of a Christian An holy man. Charitie a marke of Christians A differeÌ„ce betwene Charitie and the loue of our selues A Christian man withdraweth not him self froÌ„ doing The Christian man employeth him selfe to euery trade of life both priuate and publique The priuate state The publique state Where there is mutuall charitie there is also mutuall seruitude The Christian loketh alwayes to his calling The Christian is content with his state The qualities of a Christian Of the marke of the crosse The condition of the Christian is to beare the crosse Abraham a paterne of the Christians Conformitie to Christ by the Crosse A difference betwene the crosse of the Christians and the worldly crosses God procureth our saluation by the Crosse A comparison of man with the sea The crosse serueth for a certaintie of our electioÌ„ Iesus Christ suffreth in his meÌ„bers God taketh no pleasure in the afflictioÌ„s of his but chastiseth them for their profite The profe of a Christian by the Crosse The Crosse discouereth the false Christian The profite of the crosse The excellencie of a Christian man appeareth vnder the crosse A fit comparison of the Christian passing thorowe the miseries of this world The glorie of a Christian in the Crosse The crosse of Antichrist The excellencie of a Christian in affliction He that would exempt him selfe from the crosse abuseth the name of a Christian A man is to be taken for a Christian though he haue not atteyned to a perfection The worke of regeneration is not perfited in one day How a Christian man is said to be spiritual and righteous An admonition to euery one that he should wel examine himself whether he be truely a Christian That man is very blind that can not persuade him self he is a Christian

Selected quad for the lemma: spirit_n

Text snippets containing the quad