Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	deed_n	flesh_n	mortify_v	5,880	5	10.8136	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17389	An exposition vpon the Epistle to the Colossians Wherein, not onely the text is methodically analysed, and the sence of the words, by the help of vvriters, both ancient and moderne is explayned: but also, by doctrine and vse, the intent of the holy Ghost is in euery place more fully vnfolded and vrged. ... Being, the substance of neare seauen yeeres vveeke-dayes sermons, of N. Byfield, late one of the preachers for the citie of Chester.	Byfield, Nicholas, 1579-1622.	1615 (1615)	STC 4216; ESTC S120678	703,664	509

of Faith Luke 22.32 Seauenthly vnion with CHRIST Iohn 17.22.23.26 Continue Three things I propound concerning perseuerance First some reasons to moue vs to labour to hold out and continue Secondly rules to be obserued that we might continue Thirdly the helpes the faithfull haue to further their perseuerance For the first Vnlesse we continue wee shall neuer haue the full truth of God nor be made free by it nor haue found comfort that wee are the Disciples of Christ Neither is any man fit for the kingdome of God that puts his hand to the plow and lookes backe The branch cannot beare fruit except it abide in the Vine And if they continue not with vs it is because they were not of vs It had beene better for men neuer to haue knowen the way of righteousnesse then after they haue knowne it to turne from the holy Commandements deliuered vnto them For if after they haue escaped the pollutions of the world through the knowledge of Iesus Christ they be againe entangled and ouercome the latter end will be worse then the beginning Yea the very children of God by backesliding may fall into a miserable condition the powers of Hell may assault them They may goe to the graue with vnrecouerable affliction yea they may lose some graces without all restitution in this world as the ioy of their saluation plerophorie or full assurance c. For the second If thou wouldest continue thou must obserue eyght rules First thou must get a continuing faith get thee an infallible assurance of Gods fauour arising from the wise Application of Gods promises and the sure witnesse of Gods spirit Secondly thou must at first be throughly cleansed of all thy filthines making conscience to repent of all sinne and haue respect to all Gods Commandements And thou must be sure thou get a new heart for the olde heart is deceitfull and will not hold out in any thing that is good Thirdly thou must continue to vse the meanes of preseruation thou must still heare pray read conferre meditate and receiue the Sacraments for the spirituall life is preserued by meanes as well as the naturall Fourthly thou must ioyne thy selfe to such as feare God in the societie and fellowship of the Gospell The affections and desires of many are blasted and soone vanish like a morning cloud for want of communion with such as are able to direct comfort admonish or encourage them Fiftly thou must see to it that thou get knowledge as well as affection and affection as well as knowledgen. Sixtly thou must so receiue the truth of the doctrine of Christ as thou be also ready and willing to confesse it and professe it amidst the different opinions and humours of men Thou must be a sheepe meeke tractable profitable sociable innocent for boisterous conceited peruerse vnteachable natures will neuer hold long Lastly thou must be euer wary and take heede of crosse teachings and the puffs of contrary doctrine and withall take heed of coldnesse in following the truth and of discord with such as feare God Many times personall discords worke through mens singular corruptions apostacy from the truth once receiued The summe of all is that if wee get a iustifying faith and be once assured of Gods fauour if wee at first make a through reformation if wee daily sticke to and wait vpon the meanes if we conuerse with Gods children if wee haue wise affections that are warmed with pietie and shewed with discretion if we make a sound profession of the sinceritie of the truth if we be meeke and teachable and follow the truth without coldnesse or contention wee shall neuer fall but continue as Mount Sion that cannot be moued And out of all this wee may discerne the cause of the backe-sliding of many eyther they were deceiued by a temporary faith or neglected the constant vse of Gods ordinances or were sleightly in mortification or they forsooke the fellowship of the Saints or they were tost with contrary doctrine or they were people of vnruly affections or were seduced by secret lusts For the third though it be a hard worke to continue by reason of the infirmities within vs and the impediments from without vs yet a Christian hath great helpes to further him in perseuerance hee hath helpes first from the Saints and is furthered by their example by their exhortations and by their prayers secondly from the immortall seed which is within them which hath as great aptnesse to grow as any seed in Nature and is a seed that is sowen for continuance euen for Eternitie it selfe Thirdly from the easinesse and grace of the Couenant in which they stand in fauour with God And here it would be obserued how the words of the Couenant runne for when God saith Hee will make his euerlasting Couenant his promise is that hee will not turne away from them to doe them good and his feare he will put in their hearts that they shall not depart from him And in another place he sayth hee will not onely clense them but hee will giue them a new heart and take away the stony heart out of their bodies and put his spirit within them and cause them to walke in his statutes and to doe them Fourthly from the spirit of God which is in them for the spirit sets the soule at liberty and furnisheth it with graces sealeth vp vnto the day of redemption strengtheneth the inward man shewes the things giuen of God is a perpetuall comforter leadeth into all truth frees from condemnation and the rigour of the Law Rom. 8.1.3 is life for righteousnesse sake ver 10. mortifies the deeds of the flesh verse 13. beares witnesse that they are the children of God verse 16. is a spirit of prayer to cause them to cry Abba Father verse 15. helpes their infirmities and makes request for them verse 26. Fiftly from CHRIST for from Christ they haue protection Iohn 10.18 Influence Iohn 15.1.4.5 Intercession by which hee couers their sinnes and infirmities presents their workes in his merits and moueth the Father to keepe them from euill c. Iohn 17.9.11.15.17.22 Sixtly they haue helpes from his Ordinances for by Prayer when they aske according to Gods Will they may be sure to haue any thing 1 Iohn 5.14 And by the Sacraments Faith is confirmed and sealed and Grace nourished And by the Word they are many wayes furthered I take but onely the 119. Psalme to shew how our continuance is helped by the Word It redresseth our wayes verse 9. It keepes from sinne verse 11. It strengthens against shame and contempt verse 22.23.143 It quickens and comforts verse 25.28.50.54.93.111 It makes free verse 45. It makes wise verse 98.100 It is a Lanthorne to our feet verse 105.130 It keepes from declining verse 102.104.118.155.160.165 Lastly they are helped by the promises that concerne

sure attonement hid Manna eternall graces yea the very spirit of Christ to make him know the things giuen of God to set the soule at liberty to mortifie the deeds of the flesh to be a spirit of prayer to giue answer concerning our adoption to furnish the soule with gifts to seale vs vp to the day of redemption to be an eternall comforter to be life for righteousnesse sake to helpe our infirmities and to raise vp our dead bodies at the last day Lastly he that receiueth Christ receiueth with him the promise of an eternall inheritance into which hee is presently acknowledged an heire yea a Co-heire with Christ Iesus 2. The second doctrine It is not enough to receiue Christ but wee must walke in him to walke in Christ is not only so to liue as we be sure that Christ liueth in vs or to walke after the appointment of his will expressed in his word but it is chiefely to continue a daily care of holy perseuerance in the graces and duties of holy life holding fast our communion with Christ this the Apostle thinks wonderfull needfull to be often vrged and pressed by all meanes vpon vs so shamefully doe many fall away and so cursedly is the sincerity that is in Christ Iesus pursued by the Diuell and the flesh and the world and so necessary is the endeauour to preserue the glory of perseuerance in all well doing to the end Oh this perseuerance it is a wonderfull thing and where is the man that doth not lose something of what he had Oh that wee could be soundly awakened to the care of it or that wee had mindes that would bee willing to doe any thing wee could to further it but alasse there is not a heart in vs there are diuers excellent directions in the word to confirme vs heerein if we were not ouercome with sluggishnesse There are diuers things which if they were looked to at our first setting out we were sure to hold out and continue walking in Christ. As If men did at first put their hearts to these questions of abnegation so as they would bee throughly aduised if thou haddest asked thine owne heart these questions Canst thou take vp thy crosse and follow Christ Canst thou suffer aduesity with the righteous Canst thou professe Christ amidst the different opinions of multitudes of men Canst thou bee content to deny profit and reason and thy desires and pleasures and credit and all for Christs sake if not thou wilt certainely fall away and therefore better neuer beginne 2. At mens first setting out they must take heede they bee not sleightly in their reformation and mortification but doe it throughly not sparing to afflict their Soules with sensible and sound godly sorrow for else they will afterward repent of their repentance whereas if it were done with sound aduice and serious humiliation this would be an vnmooueable foundation of rest and encouragement to faith and wel-doing It is a great question whether such will hold out that come in without sorrow for sinnes 3. Men must at first looke to their kinde of faith we see many are grossely deceiued temporary faith maketh such a shew that vnlesse it be throughly tried it will deceiue many and there is a maruellous loathnesse in our nature to abide the triall though we know it be plainely heere required whereas if wee did get a continuing faith at first wee might haue the more assurance of holding out 4. It would much further perseuerance if wee did at first endeauour that knowledge and affection might bee inseparable twinnes not to bee much proud of knowledge without affection nor to trust much to zeale without knowledge either of these may be alone in men that will fal away shamefully 5. When men goe about reformation they should doe it throughly and be sure their hearts are renewed for the old heart will not hold out long to endure the hardship of a reformed life and if some sinnes haue beene fauoured and spared though they lie still for a time yet afterwards they will reuiue and shew themselues We see in some what a doe there is to leaue some corruptions and faults they are seauen yeeres many times before they can bee perswaded to forgoe them resting in the reformation of other faults wheras there is no assurance that they walke with a right foot in the Gospell till they make conscience of a ready reformation of euery knowen sinne and till they reforme throughly they are like to fall away whatsoeuer faire shew of zeale and forwardnesse they make 6. In particular diuers men are to be warned of passion and violent affections if thou meane to prosper in thy perswasion of reformation then speedily cease from anger and leaue of wrath else there will bee little hope that thou wilt not returne to doe euill the promise of constant protection is with such as are sheep and are so far humbled as they haue left their wooluish qualities and passions 7. To make thy standing more sure acquaint thy selfe with such as feare God and ioyne thy selfe to them by all engagements of a profitable fellowship in the Gospell there is a secret tie vnto constancy in the communion of Saints he is not like to walke long that walketh alone especially if hee might walke with good company and this is a cleere marke of a temporary faith in such as for many things goe farre when men see they shunne society with the godly 8. It is an excellent helpe also at first to striue by all meanes to get the testimony of Iesus confirmed in vs Christ giues testimony especially three wayes 1. By the promise of the word 2. By the graces of his spirit 3. By the witnesse of the spirit of adoption Now if we did study the promises diligently especially recording such as we had interest in vpon our conuersion to God and did withall trie our selues diligently and particularly concerning those sauing graces which are markes and signes of regeneration and saluation and did also begge the witnesse of the spirit waiting for those vnspeakable and glorious ioyes of the holy Ghost and with all thankefulnesse acknowledging Gods seale for our confirmation when he is pleased so to set it to mee thinks this threefold coard could neuer be broken Oh the heauy slumber and sluggishnesse of our natures how wonderfull rich is God in compassion how ready is he to forgiue and multiply pardon how willingly doth he lift vp the light of his countenance vpon vs and yet men haue not the heart answerably to waite vpon him or to be at the labour of this confirmation How are many that set me somewhat vnto many how are they I say bewitched with security so as they cannot be fired out of it but liue at a venture and neither seeke nor esteeme the testimony of Iesus 9 Would we be set in a safe

of Christ is to this world their hands will not be gotten to set it vp God must doe it without hands Lastly we should learne in all estates to liue by faith and rest vpon God whether in affliction or tentation or mortification of sinne though we see not meanes yet let this comfort vs God can helpe vs without hands And thus of the instrument of circumcision as it is here set downe negatiuely Putting of the bodie of the sinnes of the flesh Here is the forme of this circumcision without hands it lies in the mortification of the bodie of sinnes that are in the flesh Where note 1. the matter to be mortified the bodie of sinnes 2. The manner it must be put of The flesh The flesh is one of the three great enemies of God and mans saluation it is a trecherous domesticall enemie As it is trecherous so it is tyrannicall it will not be pleased vnlesse it raigne A most secret enemie for shee sits at the fountaine and poisoneth all most falsly she lets in the Diuell and permits him to set vp his holds and fortifications in the mindes of men and is neuer quiet till it bring the soule into actuall high treason against God It is the flesh that causeth whoredomes murder drunkennesse and all disorders She opposeth all the waies of goodnes both by obiecting against them and by making euill present she sauours not the things of God nor can vnderstand them It is she that makes the Law vnpossible to vs what with her vaile of ignorance and the slownesse and hardnesse she diffuseth vpon our hearts and spirits she makes the seruice of God to seeme almost alwaies euill vnto vs. Yea if she get into her throne she dare exalt herselfe against God and iudge euen God himselfe and his will counsell prouidence and people her very wisedome is enmitie against God And so infectiously vile is she that she diffuseth her poison to our very posteritie so as we beget a very race of rebels and in all this she fortifies her selfe by all aduantages from euill example or by riches and worldly greatnesse or carnall wisedome or successe in sinning yea rather then she will bee subdued or much pursued she will entrench her selfe vnder the very colours of Christ making her pretence of following him in words that she may the more securely follow her owne lusts in deed This she doth and thus spoiles the image of God in vs and makes vs most filthy and lothsome and so opens the doore of our soule vnto Sathan that our hearts are made a very slie for vncleane spirits to dwell in and thus she will do if she be not mortified till she bring men to hell and eternall condemnation there Now for the taming of the flesh God hath taken diuers excellent courses 1. He hath laid a necessitie of mortalitie vpon it all flesh must know it is but grasse 2. To crosse the glorie of the fleshly the Lord of purpose when hee chuseth heires of saluation will not take many of those the flesh commends for mightinesse or noblenesse or wisedome or the like 3. God hath set a standing curse vpon the cheife things desired by the flesh so as they cannot be vsed but with a kinde of experience of their vanitie and loathing and vexation of the spirit 4. He hath enacted terrible decres against such as walk after the flesh and giues proclamation that he will certainelie iudge men for all the practises of the flesh 5. He placeth his spirit within vs to lust against the flesh 6. He sent his sonne to take the similitude of sinnefull flesh that in the flesh he might subdue the flesh Lastly he hath shewed vs waies what we must do that we might tame and subdue the flesh as when he telleth vs first that we must be sober that is moderate in meate and drinke and recreation and apparell and what else may hamper the flesh 2. That wee must put no confidence in the flesh 3. That we must mortifie it by confession of sinne and godly sorrow with strong cries calling vpon God for helpe against it 4. That we must search the records of Gods promises and by faith lay hold vpon him For till we can shew a better draught of happinesse then the flesh doth we do in vaine go about to charme it 5. We must silence it not suffer it to obiect or excuse or extenuate or denie Hitherto in generall of the flesh and the mortification of it Now more specially we must consider here 1. the matter to be mortified viz. the body of sinnes 2. The manner in the words put of Sinnes Two things may be here noted the one is implied the other is exprest that which is implied is that God doth not require this circumcision in other things but only in sinnes 1. Regeneration doth not oppose the flesh in the substance of it we are not required to cut off any parts of the body nor to destroy any faculties of the soule and the same I say of the complexion or constitution of the bodie it doth not require the melancholie man should be made sanguin 2. This circumcision reacheth not to the naturall desires of the flesh I meane such as are needfull to the being of nature as to eate sleepe c. 3. Nor to the morrall proiects 4. Nor to the remainders of spirituall light as sparkles of Gods Image 5. Nor to the outward necessary helpes of life as horse land friends c. only it restraines those when they are hinderances to godlinesse The vse is therefore wisely to discerne between the meere naturall defects arising from the constitution of our bodies and the sinnes and disorders of our soules for this spirituall circumcision will not cure mens bodies but only sanctifies mens mindes Againe we should learne of God here how to deale with our enemies he distinguisheth between nature and the sinne of nature so should we wee should oppose their sinnes but loue their persons The second thing here to be noted is that our sinnes are from the flesh yea if the flesh did not by defect action approbation or consent giue way to sinne the deuill and the world could fasten no sinne vpon vs. Diuers persons should be informed herein when they fall into grieuous euill they cry out of their ill lucke or of ill councell or ill companie or of the deuill but they should indeed cry out of their owne ill nature for the rest could not haue hurt them but by the wickednes of their owne disposition and wee should all grow suspitious of the flesh and his motions reasons desires c. and in time to mortifie her with all her lusts Bodie of sinnes He saith not onely that there are sinnes in the flesh but a bodie of sinnes that is a huge masse or lumpe of sinnes linked together as the members of our bodie are The sins of the fleshly may be called a bodie in diuers respects 1. In respect

I meane christian loue to Gods children and such a loue as hath both affection and society and spirituall imploiment in the furtherance of the Gospell When the Apostle would charge the Ephesians to auoid fornication and all vncleannesse he doth first aduise them and that seriously to walke in loue as knowing that the exercise of true christian loue breeds such contentment and desire of holinesse that it mightily fenceth the heart against all base lusts whatsoeuer For they cannot stand together and vsually such as are withdrawne by concupiscence are likewise withdrawen from all profitable fellowship with Gods children The fift preseruatiue is watchfulnesse in the daily obseruing of the first motions of lust and in carefulnesse in directing the heart into Gods presence deuoting in our couenants and desires our thoughts and affections to God Thus Salomon when he would giue direction against the whorish woman aduiseth My sonne giue me thy heart and let thine eies delight in my waies The last preseruatiue is to auoide the causes and occasions of lust and vncleannesse The first is idlenesse This was one of the causes of the detested vncleannesse of Sodom as the Prophet Ezechiel shewes And contrariwise diligence in our callings is a notable helpe to keep out inordinate desires and vain thoughts and commonly persons ouertaken with vncleannesse abound with idlenesse The second is fulnesse of bread that is by a synechdoche excesse in meats and drinkes either for the measure or daintinesse of them And contrariwise to beate downe downe our bodies either by abstinence or sobriety in the vse of the creatures is a notable meanes to quench and abate those flames if they be risen and to keep them also from that speciall aptnesse to rise The third is the high estimation of earthly things and the too great liking of them for this loue secretly brings in lust Thus the Apostle to Timothie saies that the loue of mony and riches breeds noisome lusts which in short time drowne man in perdition The like may be said of the estimation and too much viewing of apparell beauty c. The fourth is ignorance and hardnes of hart For thus it was in those the Apostle mentions in the fourth to the Ephesians That greedinesse to defile themselues with all sorts of vncleannesse arose and increased in them by reason of the insensiblenesse of the heart and the blindnesse and emptinesse of their minds And on the other side lust cannot get such a head so long as any sound measure of knowledge is stirring in the mind or tendernesse remaines in the heart lust desires both a darke house and a darke mind The fift is euill company And therefore the holy Ghost giues this rule to those that would not be ensnared with the strange woman walke thou in the way of good men and keepe the way of the righteous The last is care for the flesh It is the liberty men take not only to feed themselues in contemplatiue wickednesse but also to plod and cast about how to satisfie fulfil their lusts that doth so much confirme them in the custome of vncleannesse And therefore the Apostles counsell is take not care to fulfill the lusts of the flesh Thus farre of the sinnes of the seuenth commandement The sinne against the tenth commandement followes Euill concupiscence This vice containes all sorts of euill thoughts and inclinations and desires after any kind of pleasure profit honor but especially lustfull inclinations or thoughts And it differs from inordinate affection because inordinate affection hath in it principally the burning of lust and a kind of effeminatenesse the soule being ouercome and inthralled with the power of lust Now I thinke this concupiscence notes lust as it is in inclination or euil motion before it come to that high degree of flaming or consent and it is well called euill concupiscence for there is a good concupiscence both naturall and ciuill and spirituall Naturall after meate sleepe procreation c. ciuill which is an ordinate desire after lawfull profits and pleasures Spirituall and that is a lust for and after heauenly things And so the spirit lusts against the flesh Now that we may know the Apostle hath great reason to counsell men to mortifie euill thoughts though they neuer come to consent these reasons may shew First concupiscence in the very inclination and first thoughts is a breeder it is the mother of all sorts of wickednesse if it be not betimes killed in the conception The Apostle Iames shewes that concupiscence will be quickly enticed yea it will entice and draw away a man though from without it be allured with no obiect And when it hath drawne a man aside it will conceiue and breed with very contemplatiue pleasures and when it hath conceiued and lien in the wombe of the minde and laine there nourished from time to time vnlesse God shew the greater mercy it will bring forth bring forth I say a birth of some notable externall euill action and when it hath gone so far like an impudent beldame it will egge on still vnto the finiishing of sinne by custome in the practise and so indeed of it selfe it will neuer leaue till it hath brought foorth as a second birth death and that both spirituall and eternall death and somtimes a temporll death too Secondly if these lusts goe no further then the inward man yet sinne may raigne euen in these There may be a world of wickednesse in a man though he neuer speake filthy words or commit filthy action There is a conuersing with the very inward lusts of the flesh which may proue a man to be meerly carnall and without grace as well as outward euill life Thirdly this secret concupiscence may be a notable hinderance to all holy dutie This was that the Apostle so bitterly cries out against in the seuenth to the Romanes This was it that rebelled so against the law of his mind and when he would doe any good it would be present to hinder it This is it whereby the flesh makes war and daily sights against the spirit t is the lust after other things that enters into mans hart and choakes the word and makes it vnfruitfull What is the reason why many pray and speed not is it not by reason of their lusts that sight in their members Qu But is there any man that is wholly freed from these Ans. There is not Euery man hath in him diuerse kinds of euill thoughts but yet there is great difference for then is a mans estate dangerous when these lusts and euill thoughts are obeied serued fulfilled and cared for For those are the termes by which the power of them in wicked men are exprest but so they are not in a child of God that walkes before God in vprightnesse The consideration of all this may break the harts of ciuill honest men For hence they may see that