Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	live_v	mortify_v	7,524	5	11.3904	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20536	Ten sermons tending chiefely to the fitting of men for the worthy receiuing of the Lords Supper VVherein amongst many other holy instructions: the doctrines of sound repentance and humiliation, and of Gods speciall fauours vnto penitent sinners, and worthy communicants are largely and effectually handled. The six first, by I. Dod. The foure last, by R. Cleauer. Whereunto is annexed, a plaine and learned metaphrase on the epistle to the Collossians, written by a godly and iudicious preacher. There is also set before the sermons, a short dialogue of preparation: containing the chiefe points that concerne the worthy receiuing of the Lords Supper, taken for the most part, out of the sermons following: and collected into a method for the benefit and ease of those that desire direction in this matter.	Dod, John, 1549?-1645.; Cleaver, Robert, 1561 or 2-ca. 1625. aut; Winston, John, fl. 1614-1634.	1610 (1610)	STC 6945; ESTC S114601	221,900	292

1.9 and heale our natures when we haue done our part he should forfeite his truth and his iustice and so he should be a greater looser then wee And forsaketh them This must and will follow vpon the former and this offereth vnto vs another point of doctrine namely that It is not sufficient to confesse sinne Doct. 3 but wee must also leaue and forsake it Wee must renounce and abandon the allowance of euery infirmitie Sinne must bee renounced as well as confessed Isa 55.7 and the practise of euery grosse sinne This as it is commanded by the Prophet Isaiah who saith Let the wicked forsake his waies and the vngodly his owne imaginations c. So was it practised by those worthy and excellent conuertes Acts 19. mentioned in the Acts of the Apostles who did not onely acknowledge their vile and naughtie practises but to shew their thorow detestation of them and their resolution to forsake them brought their curious bookes and burnt them openly Note though the price of them amounted to a great value that so those that had beene witnesses of their sinne might also be witnesses of their repentance and that neither themselues nor others might be infected by them afterwards and that those whose harts were not yet touched with remorse for that sinne might by their example bee drawne to a dislike of it and to hartie sorrow and repentance for it And that a sound confession and a holy reformation goe together might bee further prooued by the examples of Dauid of Peter and of Paul which were formerly alleged who hauing once made acknowledgement of their sinnes neuer fell to the committing of them any more And reason will shew the same more fully and clearely for 1 First Reasons if there be not a leauing of sinne sure it is there is no sound repentance Without reformation there is no sound repentance for if there were the thorow hatred and vnfained sorrow for sinne before mentioned would kill the same at the very roote and then it would die also in the branches 2 This redressing of a mans waies as well as confessing of his faults No saith is very needfull because otherwise one can haue no assurance that hee hath faith for that purifies the heart and if the heart be cleane Acts. 15. all that proceedes from it will bee answerable thereunto A pure fountaine cannot send foorth impure streames 3 Further hee may bee certaine that the spirit of Christ dwels not in his heart for wheresoeuer that takes possession There is not the spirit it expels sinne and will not suffer such filthy ware to rest in that roome where it doth remaine and if it bee not in the warehouse it cannot be brought forth into the shop This serues for the reproofe of those Vse 1 that say and will stand to it that they haue repented and doe repent daiely and why they confesse their sinnes euery daie But haue they mended their faults that they haue so often confessed nay they cannot say so though they repent euery day Note they mend no daie then let them looke for no mercy But to come more neerely to such kind of men they affirme they haue acknowledged their swearing and blaspheming their drunkennes and swilling their brawling contending their rayling reuiling of such as are better then thēselues they haue confessed these the like to be great faults and haue been sorrowfull in their hearts for them but haue they left these foule sins Oh no flesh blood is weake and all haue their infirmities so haue they infirmities Nay these are grosse presumptuous euils and such as howsoeuer being weighed in the ballance of the flesh they seeme light yet being weighed in the ballance of the Sanctuarie they will be found sufficient to presse them downe vnto the pit of hell if they cease not from the practise of them And as for flesh and blood which they say is weake What should Christians talke of that in the sense that they doe if they be but flesh and blood they can neuer enter into the kindome of heauen They that are Christs Iohn 3.3 haue crucified the flesh with the lusts and affections thereof neither are wee any longer debiters to the flesh to liue according thereunto Rom. 8. but me must mortifie the deedes of the flesh by the spirit that howsoeuer sinne will still remaine in vs yet it may not raigne in our mortall bodies that we should obey it in the lusts thereof or that our members should be weapons of vnrighteousnesse for the execution of euill any more And this wee may boldly say Rom. 6. that whosoeuer liueth in those forenamed sinnes neuer yet knew what repentance for sinne and sound confession of sinne meanes And therefore what good conceite soeuer such haue of themselues they doe but flatter and dissemble with a double heart If they haue had some gripings for their scandalous and sinnefull manner of liuing and thereupon haue cast forth some peece of a confession the best that they can make of it is but this Dogsicke that they haue been dogge-sicke as was shewed before and so disgorged their stomackes of that that pained them not in any hatred of the things for they returne to their vomite againe but in desire to be exempted and freed from those bitter pangs and hellish tortures which they finde in their soules At most they are but as the sow that hath been washed seeing that they returne to their old filthines There hath beene onely a change of the outside none at all of the inside for if their nature had beene altered and renewed their words and workes would haue beene reformed and that not for a fit but for euer in the whole course of their cariage afterwards They might indeed now and then meete with a rubbe and stumble sometimes but their walke for the most parte should be in the waies of godlinesse and though they did fall they should rise againe Psal 37. because the Lord would put vnder his hand Therefore let all men carefully looke vnto themselues if they were swearers before the Sacrament Note and be swearers still if idle persons vnthrifts scoffers c. before they come to the word and continue to be such still their case is fearefull Let them be afraid how they stand in the courts of Gods house to heare and how they draw neere to the Lords table to receiue the holy things of God For if they come not to be helped against those grieuous sinnes which heretofore they haue liued in let them know they shall find no mercy and if they finde not mercy Note they shall be sure to meete with iudgement they shall not misse of one And howsoeuer they may bragge that they trust to be saued as well as the best when their liues are as bad as the worst yet they shall finde at the time of death and when the horrible terrors of their guiltie consciences shall

was the case of Iob and of Dauid in their great calamities and perplexities and wee may reade of the lamentable complaints that both of them made in that respect If it be a marke of a damnable person to withold mercie from the sorrowfull and heauie hearted then what shall become of them that lay heauie burdens on those that are pressed downe too low before if there shall bee iudgement without mercie to them that shew no mercie much more fearefull shall their state bee that are so full of crueltie towards them whom the Lord so tenderly respecteth Here is a singular comfort for Gods children Vse 2 that are in many wants and necessities so long as there is any godly man or woman that will doe any thing for Christ his sake and for their owne comforts sake they shall not bee destitute of reliefe For God hath commanded his seruants to succour them and hath made many gracious promises to such as are mercifull and will beare the burdens of others And if men should faile them the Lord himselfe will looke vnto them who beholds their troubles and sees their teares and is acquainted with all their griefes And hee that bids others to be mercifull will not be vnmercifull himselfe And therefore it is that men doe denie vs helpe and comfort many times because God would haue vs draw neerer vnto him whose eies are euer vpon vs Note and whose eares are alwaies open to heare the cries of the poore and of those that are humbled before him Therefore let the Saints of God make full reckoning that one way Psal 72. or other they shall be prouided for if men will not God will Onely let them bee sure that they bee found in the number of those that be humble in spirit and broken in heart for to such alone doe the mercies of God appertaine If one bee a gamster or an vnthrift a riotous person or a drunkard or giuen out to any such reproachfull vice or if there bee any that will not take paines to get their liuing by diligence and labour in their honest calling but giue themselues to idlenesse and sluggishnesse God himselfe will not in mercy at least and his children must releeue such kind of persons Hee that will not labour must not eat 2. Thes 3.10 and the best almes for such is to giue them nurture and correction that they may desist from their lewd behauiour and betake themselues to better courses 18 Come now let vs reason together Heere the Prophet is about to meete with an obiection that they might make It 's long ere men bee brought to the sight of their sinnes but when they come once to perceiue the multitude and grieuousnesse of them they begin to thinke their case remediles and that it is in vaine to hope for pardon But God bids them make no such conclusions and therefore he saith Come now let vs reason together which is in effect as if he should haue said If you hearken what the diuell and the flesh can say that will rather make you dispaire then beleeue and therefore heare you withall what I can say which if wee could doe we should easilie see that the arguments of Satan and of our owne wretched carnall reason are but delusions and that Gods arguments will swallow them vp all euen as Moses true Serpent did the Serpents of the sorcerers Hence wee may learne this doctrine that They that will come to the Lord Doct. 7 God is to bee heard before any and doe him seruice must not hearken what reasons flesh and blood can yeeld them against it but what reasons God can giue them for it The diuell will haue much to say against goodnesse and our owne fleshlie wisdome will haue as much and the world will bee as great a pull-backe vnto vs if wee will giue it the hearing but if wee can lend an attentiue eare vnto the Lord wee shall finde that he will bring better arguments to perswade vs to goodnesse then all those our enemies can to diswade vs from it And therefore it is that men are so often and so groslie deceiued because they heare what the one side can say to discourage and hinder them but not what the other can say to hearten and draw them onward in good waies For if they did bring a spirituall eare to receiue the proofes that are brought from the word they would bee mroe forcible to bring them to God then all other meanes could bee to allure them to forsake God and to embrace this present world Therefore when the Lord would haue men to practise any dutie or to forbeare any sinne wee see what strong reasons he bringeth for that purpose as is euident together with innumerable other places in the second and in the fourth commandement And thence it is that men doe so commonly and so wretchedly transgresse those commandements because they doe not well weigh the Lords reasons to the contrarie for if they did they would neuer incline so much to superstition and Idolatrie nor euer so giue themselues to the prophaning of the Lords day but know that it is farre better to procure Gods blessing by keeping it then his curse and vengeance by the violating of it Holy Iob wee see tooke that course that the Lord would haue vs take for the repressing of all inordinate lusts and affections Iob. 31.1 I made saith hee a couenant with my eies why then should I thinke on a maide A carnall sinfull man would haue thought this too much curiositie and nicenesse What not to looke on the beautie and comely visage of a woman at least not to take some libertie for thoughts tending that way it's too too much precisenesse who can take any notice of such things in vs Oh saith Iob What portion should I haue of God from aboue and what inheritance from the almightie from on high q d I durst not giue way vnto the flesh in any sort for that were the directest course to depriue my selfe of the comforts of the word and spirit heere and of the crowne of happinesse which is reserued for the Saints in the world to come Albeit I should speed little the worse with men yet I should bee sure to come short of many speciall fauours and blessings of the Lord. And further hee addeth Is not destruction to the wicked and strange punishments to the workers of iniquitie q. d. Suppose I should escape the censures of men yet hath not the Lord meanes that I cannot conceiue of for the punishment of rebellious sinners and though things may be smoothered for a time cannot be bring secret sinnes to open shame grant that it be kept close from the eies of the world yet doth not hee behold my waies and tell all my steps though the eies of men take a view onely of the outward actions yet he looketh vpon the inward disposition and affection of the heart these and the like reasons he vsed to keepe himselfe

in order and to fright his conscience from all manner of sinne and impietie as is more fully described vnto vs in that Chapter And good reason there is Reason why wee should esteeme Gods arguments aboue any other because hee is wisdome it selfe and therefore seeth what is best for vs and hee is loue it selfe and therefore will direct vs in the way which shall appeare to be most safe and most comfortable in the end what stumbling blocks and rubs soeuer wee finde therein for a season The diuell the world and the flesh bring onely shewes of reason pretend loue vnto vs when they mean nothing lesse as the euent will plainly manifest but Gods reasons will hold out when they are waied in the ballance and what hee saith shall stand when heauen and earth shall fall and if wee take those courses that he would haue vs wee shall plainely perceiue at last that hee meant vs more good in so aduising vs then wee could possible thinke or imagine This sheweth and condemneth their follie who Vse 1 when they haue motions or perswasions to vndertake any good thing or any purpose to become more sober and staied in their cariage and course of life will first heare what their carnall friends can say and what the world and their owne flesh can alleage to the contrarie Alas these men are more likely a great deale to renounce all goodnesse then to continue in the practise of any godlinesse If once they giue care to the reasons of the deuill and of the flesh they are gone For as the perswasions of God by his word and spirit should make vs begin so must they cause vs to hold on or else wee should faint in the midde way or rather turne aside and walke in a quite contrarie way And as this is true in generall for the profession of Christianitie so is it as true in all particular duties as to giue instance in some those that haue to deale in matters of strife and contention for the most part are possest with this conceit that if they should not answer like for like and returne one disgracefull speech for another and requite one iniurious action with another euerie one would in a short time grow bold with them and be ready to wrong and abuse them But where doth God say so Nay the very truth is that when they seeke by such meanes to right themselues and by such shield Note to defend themselues and to repell their aduersaries whereas they had men onely against them before now they haue three for one against them to wit God and men and their owne consciences whereas if they would follow Christ his rule Mat. 5.44 to blesse those that curse them and to doe good to those that hate them and to pray for those that hurt and persecute them and so ouercome euill with goodnesse they should certainlie haue the Lord and their owne consciences on their side and it may be also make their foes to become their friends by that meanes Rom. 12.20 For the wisedome of God telleth vs that this is the way to heape coales of fire vpon their heads which shall either melt them and turne their affection to vs or burne them and leaue them more inexcuseable before God and their owne consciences and so hasten his iudgements vpon them If men can be patient and content to sit downe by wrongs offered God will stand for them and reuenge the quarell of the meeke and that which men thinke will be the readie way to drawe infinite troubles vpon their owne heads and vtterly to vndoe them we shall finde to be the directest path that leadeth vnto peace and quietnes and that course which will indeede make vs for euer Mat. 5.5 For as our Sauiour promiseth the meeke shall inherite the earth Others there are that thinke if we should make conscience of religion and begin to reade the word to frequent sermons to haue prayer in our families and the like this would make vs to bee scoffed and mocked at and to be tearmed precise fooles for our paines But let such heare what the word saith that pronounceth them blessed Psal 1. Psal 119. that delight in the law of the Lord and meditate therein day and night and that seeke him with their whole hearts yea albeit they should meete with some disgrace and opposition in the world blessed are yee saith Christ when men reuile you and persecute you Matth. 5. and speake all manner of euil against you faisly for my names sake Reioice and bee glad for great is your reward in heauen Is it not better to endure a little mocking from men for a time and that for weldoing then to vndergoe the wrath of God for euer for ill doing Consider in particuliar what benefit we may reape by the ministery of the Gospel Isai 55.3 Iam. 1.21 Heare saith the Prophet Isaiah and thy soule shall liue Receiue the word with meekenesse saith Iames which is able to saue your soules Reuel 1.3 Prou. 28.9 Blessed is he that readeth and heareth the words of this Prophecie saith the spirit in the Reuelation and on the other side hee that turneth away his eare from hearing the Law his prater shall bee abomination Prou. 1.24.25.26 saith Salomon and againe the wisdome of God speaketh thus Because I haue called and yee refused I haue stretched out my hand and none would regard But yee haue despised all my counsell and would none of my correction I will also laugh at your destruction and mocke when your feare commeth These and the like places if wee could thorowly consider of they would worke more powerfully with vs to cause vs to desire the word and to retaine and keepe our hearts still in the loue and liking of it then all the reproaches and persecutions in the world could to withdraw our affections from it But for want of this many sore and dangerous yea sometimes desperate euils doe befall men for if wee consult with reason it will tell vs that either our sinnes are so great that they cannot be pardoned or else so small that they neede not be repented for This made Cain and Iudas those cursed and damnable reprobates to dispaire and cast off all hope of mercy because they would not hearken what God or his seruants could say but onely what Satan and their owne flesh could say whereas if it had beene possible for them to haue looked into the promises of life made vnto grieuous sinners and in assurance of faith haue craued remission and pardon for their offences they might haue beene forgiuen euen Cain and Iudas as well as Peter and Paul for they had all committed damnable sins in themselues and that repentance which preuailed for Peter and Paul would haue beene as effectuall for the two other if they had attended to Gods voice and humbly and earnestly sought for mercie at his hands This serues for our instruction Vse 2 that in

haue an eye vnto them least they should hang themselues or drowne themselues or get a kfe to cut their throates or some way or other worke themselues mischiefe but farre worse is their case that are possest with a spirituall frenzie and led by the suggestions of Sathan who are euermore labouring to worke out their owne ouerthrow to bring vpon thēselues destruction of body soule which is the reward that Sathan giueth them The reward for all their paines that they haue taken in seruing him and in fulfilling the lust of their owne wicked flesh according to the saying of the Apostle Rom. 6. The wages of sin is death that is euerlasting death Which is an vtter separation from Gods blessed presence and from all maner of comforts whatsoeuer to endure vnspeakeable and endles torments in the lake that burneth with fire and brimstone Reuelation which is the second death Another reason why it is a great priuiledge to be exempted from the dominion of sinne is Reason 1 Iohn 3.8.9 because it is a testimony that we are the sonnes of God as it is said by the Apostle Iohn He that committeth sinne is of the Diuell and Whosoeuer is borne of God sinneth not And why because the efficacie of the word and spirit doe restraine him therefrom A third reason is because that is it whereby we are made conformable vnto Christ Iesus when we are freed from the slauerie of sinne we are still translated from glory to glory and haue the Image of God renued in vs daily more and more purging our selues euen as Christ is pure 1 Iohn 3.3 Vse 1. This serueth for our instruction that seeing it is such a preheminence not to be a worker of iniquity therefore we should hereby fence arme our selues against al enticements whereby we might be allured to sinne either in heart or in behauiour when pleasure smileth vpon vs or filthy lucre setteth on our hearts or preferment calleth for vs c. Let this be as a buckler whereby to repell all the firy darts of the Diuell It is a blessed thing to worke none iniquity and Luk. 9.25 Heb. 11.25.26 What should it profit a man to winne the whole world and to lose his owne soule Moses chose rather to suffer affliction with the people of God then to enioy the pleasures of sinne and the preferments of Egypt for ascason It was a foolish mad part of the Israelites to desire to returne into Egypt the house of their bondage that they might eate of their flesh pots and of the leekes and onions that in time past they had there enioyed but much more void of sence reason are they that whē they haue been once deliuered frō that spirituall seruitude will cast themselues into thraldome againe and when they haue bene puld out of the snares of the Diuell wherein they were held at his pleasure will returne againe to folly intangle themselues the second time Wherefore let this put strength into vs in all conflicts that we may stand resolutely as against other assaults so against that of the examples of great and mighty men who vsually take their liberty in all voluptuous and licentious kindes of liuing This consideration I say should arme vs against it The Lord hath pronounced them blessed that worke none iniquity and if I be of the number of them I shall be more happy in renouncing sinne then the greatest Potentate in the earth is or can be in committing of sinne And therefore let vs deale as Eliphaz did in the booke of Iob Iob 5.2 I haue seene the foolish well rooted saith he and suddenly I cursed his habitation not by way of imprecation but of denuntiation of Gods iudgements due vnto them for their euill workes shewing that they tooke such courses as did make them and theirs accursed and bring the vengeance of God vpon them the meditation whereof was a strong bulwarke to fence him against all temptations vnto the like sinful and vile practises Vse 2 2 This maketh for the terror of all such as do drinke in sin with greedinesse and giue allowance to themselues in blaspheming in Sabaoth breaking in wantonnesse in lying and slandering and scoffing and such other fowle vices If they be blessed that do not work iniquity then cursed are they that make a common practise thereof But I hope will some say a mans heart may be good Obiect though he ouershoot himselfe by rapping out an oath now then and by speaking foolishly and lightly c. you must not iudge say they God knoweth our hearts He doth so indeed Answer and he hath made knowne vnto vs by his word Luk. 6 45. Mat 7.17.18 that an ill tongue and an ill life do alwaies argue an ill heart for out of the aboundance of the heart the mouth speaketh and a good tree cannot bring forth such rotten fruit nor a pure fountain send forth such muddy filthy streames as do euermore issue forth at their profane mouthes are deriued from their impure consciences vnto all or to the most part of their actions Thou hast commanded to keepe thy precepts diligently The doctrine that these words affoorde is this that nothing is superfluous that is done in obedience to Gods holy will The word translated Diligently Doct. 4 Strict obediēce to be laboured for 2 Cor. 7.1 doth signifie in the originall tongue wonderfull much so that the words go thus Thou hast cōmanded to keepe thy precepts wonderfull much And this the Apostle vrgeth the Corinthians vnto Hauing such promises beloued let vs purge our selues from all filthinesse of the flesh and of the spirit that is from all maner of corruption as well inward as outward And that was the drift of Christ Iesus in giuing the the true interpretation of the law which the Pharisees had corrupted by their false expositions I say this was the drift to draw men from resting on the outward obseruation thereof to bring them to haue regard vnto their thoughts to the affections of their hearts more ouer in their practise to do those things which heathē men hypocrits could not attaine vnto therfore he often vrgeth this sentēce to shew the slendernesse and insufficiency of their obedience What singular thing do yee Implying that Christians must in many things be singular and differ from and go beyond the common sort of men If one could doe as much good as an hundred yet he could not doe the hundreth parte of that which a Christian ought to performe Luke 17.10 Let him say still for it is a truth I am an vnprofitable seruant I haue done no more then my dutie nor so much as my duty As Christ came to fulfil all that his Fathers law required so it behoueth vs to obserue euery thing that wee are commaunded though not in perfection which we cannot attaine vnto yet in vprightnesse and with our best endeuours When the Israelits

and compacting of your minds one to another through aboundance of perswaded vnderstanding and acknowledgement of the mysterie of GOD that is to say of the Father and of Christ verse 3. In whom are hid all the treasures of wisedome and knowledge In which Christ are all the treasures of wisedome and knowledge treasured vp but yet hidden from the naturall man vers 4. And this I say lest any man should beguile you with inticing words T●● drift of all the commendations of the preaching of the Gospell and of Christ whom the Gospell doth set forth and preach vnto you is that no man by apparent and perswasible speeches doe transport you vers 5. For though I be absent in the flesh yet am I with you in the spirit reioycing and beholding your order and your stedfast faith in Christ Where if you aske how I that neuer saw you should be thus carefull of you and should care for you so much that neuer came to see you know that although I be absent as touching the flesh yet I am present with you as touching the spirit reioycing to see your good order and policy of the Church caused through the soundnesse of the faith which is towards Christ vers 6. As ye haue therefore receiued Christ Iesus the Lord so walke in him Wherfore as you haue receiued the Lord Iesus Christ so let it appeare by your conuersation as in all other things so in holding fast the truth of the Gospell vers 7. Rooted and built in him and stablished in the faith as ye haue bene taught abounding therein with thanksgiuing Being rooted and builded in him and strengthened in the faith and that with thankesgiuing for the mercy you haue receiued in Christ vers 8. Beware lest there be any man that spoile you through philosophy and vaine deceit through the traditions of men according to the rudimentes of the world and not after Christ Looke about you by sound knowledge of the truth lest any of what opinion holinesse or learning soeuer by either shew of reason comming from the braine of men which hath bene receiued from hand to hand and yet is nothing else but a deceipt or sleight or else by the ceremonies of the Law wherewith as by certaine rudiments or ABC the people of God as children were trained to this perfection of doctrine which now hath shined out vnto you do vanquish you draw you before them as prisoners fast bound in chaines and manacles of errours yea take heed of any doctrine whatsoeuer that either taketh any thing away from Christ or placeth any the least iote of saluation otherwhere than in him vers 9. For in him dwelleth all the fulnesse of the Godhead bodily For seeing that in the nature of Christ the fulnesse of the Godhead doth personally rest and abide that both the natures of the Godhead the manhood make but one Christ what is there needfull for your saluation that you may not haue aboundantly in him verse 10. And ye are complete in him which is the head of all Principality and Power Considering that this fulnesse of all graces which is in him he hath not for himselfe but for you with all whatsoeuer you haue neede of vnto saluation And the same Christ howsoeuer a little inferiour to Angels as touching his manhood yet now according to his manhood is head not onely of the Church as is aforesaid but of all Powers and Principalities that are in heauen whereby may appeare their error which worship Angels Verse 11. In whom also yee are circumcised with circumcision made without hands by putting off the sinfull body of the flesh through the circumcision of Christ Hauing all fulnesse and sufficiency in him it followeth that what you would haue you seeke it him which is the circumcision of the fore-skin who was circumcised not for himselfe but for you And in him you haue a more plentifull circumcision then that which you so greedily pursue for that is made with the bodily hands of man which can go no further than the flesh whereas this circumcision is made with the finger of God which entreth into the heart whereof one fruit is the cutting off of the whole body and masse of sinne which riseth and buddeth from the carnall corruption of originall sinne Verse 12. In that ye are buried with him through Baptisme in whom ye are also raised vp together through the faith of the operation of God which raised him from the dead Where if you reply that Abraham and other godly Patriarkes and Fathers vnder the law had this circumcision of the heart and yet notwithstanding receiued the outward cutting of the fore-skin for a seale of that inward circumcision I grant and therefore you haue for an outward seale of your inward cutting purging your corruption the Sacrament of Baptisme a seale that with Christ you are buried vnto sinne that sin is truly mortified and deadned in you that it should no more raigne ouer you nor you should liue to it Another fruit also of this circumcision whereof Baptisme is a seale is that with Christ you are raised vp to newnesse of life through faith which God hath wrought in you by the same almighty power whereby he hath raised Christ from the dead Verse 13. And ye which were dead in sinnes and in the vncircumcision of your flesh hath he quickned together with him forgiuing you all your trespasses And no maruell though you haue neede of the same power to quicken you which the Father declared in the raising vp of his Sonne seeing also you are dead in sinnes shadowed and set forth by the circumcision of the flesh and at once quickned together with him in hauing all your sinnes forgiuen you Verse 14. And putting out the hand-writing of ordinances that was against vs which was contrary to vs he euen tooke it out of the way and fastned it vpon the Crosse As by his death he hath gotten vs remission of sinnes so by the same he hath blotted out the hand-writing which was witnesse of our sinnes as of a debt wherein we stood bound to God which hand-writing standeth in rites and ceremonies of the law which by his death is not onely blotted out but by the same nailes whereby the blessed hands and feet were nailed to the crosse as it were nayled through and cancelled Verse 15. And hath spoyled the Principalities and Powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse Neither is it maruell if by his Crosse these enemies were done away seeing vpon the same crosse he hath spoiled the Diuell and all the power and hoast of Hell and hauing disarmed them he made an open shew of them triumphing vpon them in his Crosse where they thought vtterly to haue vanquished and ouercome him verse 16. Let no man therefore condemne you in meate and drinke or in respect of an holy day or of the new moone or of the Sabbath dayes Wherefore as by