Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	word_n	worship_v	wrong_v	23	3	10.6509	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09977	Life eternall or, A treatise of the knowledge of the divine essence and attributes Delivered in XVIII. sermons. By the late faithfull and worthy minister of Iesus Christ, Iohn Preston, D. in Divinity, chaplaine in ordinary to his Majestie, master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolns Inne.	Preston, John, 1587-1628.; Ball, Thomas, 1589 or 90-1659.; Goodwin, Thomas, 1600-1680.	1631 (1631)	STC 20231; ESTC S115069	220,964	434

in preaching the Gospell of Iesus Christ I doe it in my spirit that is I doe it not for by-ends for feare of men or the like but I doe it in my spirit that is plainly heartily and sincerely So that to worship GOD in spirit is to have a plainnesse and sincerity in our worshipping him that is to doe it heartily what we doe to him in our praying and worshipping him when it is not formally and customarily done but our spirit seconds it within this it is to worship him in spirit So that the scope of our exhortation is that you would worship GOD chiefly in your spirits As it is said of singing Psalmes Col. 3.16 Admonish one another in Psalmes and hymnes and spirituall songs singing with grace in your hearts to the Lord. And the ground of it is because GOD is a spirit and therefore he beholdes at any such time when you come before him the inward behaviour of your spirits that is he observes when you come to preach or pray what squint-eyed ends what vaine glory what respect to men you have Yea he observes how farre naturall conscience leads you so that you do it as a task out of custome c. he observes what worldly-mindednes and carnall affections creep into the soule at that time that makes you either to post off the duty or else to doe it in a customary manner All this doth he behold he lookes to the inward carriage of the spirit and therefore doe you looke chiefly to the inward carriage to the inward frame of your minde Quest. But what is that more particularly Answ. I will shew it to you in these three things 1. See that thy spirit be as neare him as thy lippes are Isay 29.13 Hee complaines of a sort of people that draw nigh unto God with their mouth and with their lips doe honour him but have removed their heart farre from him and their feare towards him is taught by the precepts of men So Ier. 12.2 Thou oh Lord art neare in their mouth and farre from their reines Now if thou wouldest worship him in spirit see that thy spirit be as neare him as thy words are As for example in prayer thou confessest thy sinnes and professest that thou doest hate them thou prayest for mortification and grace for weanednes from the world herein thy words and Gods will doe agree they are consonant and when yet it may be the inward inclination of thy heart is farre enough off from this expression therefore bring thy spirit neare to God as thy lippes are and then thou worshippest him in spirit To shew you more plainly what this farrenesse off of the spirit is take a covetous man and put him upon the racke of any exigent where hee must part with all to save his life he will say as much as need to be in this case but his heart is set as close to his wealth as ever it was before so that he is loath to part with any thing And take a thiefe that comes before the Iudge hee confesseth his fault and begges pardon and saith that he will doe so no more but yet his heart sits as neere to his theft he is as farre from honesty as ever he was before So take a man when he comes into some exigent for that usually is the time as at the receiving of the Sacrament or at his day of death he comes and professeth to the Lord that hee will follow no more his wicked courses but he will become a new man here his words draw neare but looke to the bent and inclination of his heart to the radicall constitution of it and that is farre from holinesse there hee sits as close to his sinne as hee did before Therefore if thou wouldest worship God in spirit take care that thy spirit draw neare to him upon all such occasions as thy words doe A man in his ordinary course it may be prayes and his prayers are good but how farre his heart is from it that his life shewes It is a strange thing that at the Sacrament men come and make confession of their sins and yet their spirits are far from it and that their practise shewes Consider this you are the men that the Prophet doth speake too you draw nigh to GOD with your lips but your heart is farre from him And this is the first particuler When you worship God with all the might and strength and indevour of the minde and all the faculties of it this is to worship God in spirit 2 Sam. 6.14 It is said of David that hee danced before the Lord with all his might it was a worship of God a spirituall worship of God wherein David by his outward act of dancing did expresse his exultation and reioycing in the Lord. Now the text saith that he did this with all his might with all the might of his spirit for so you must understand it It is a Metaphore taken from the body when a man useth all his strength and might to doe any thing he vnites all the forces of his body to it so a man worshippeth God in spirit when all the faculties of the soule are concentred and united together in the performance of such a dutie And therefore it is called a wrastling with the Lord as Iacob did and it is called a striving with God as Paul saith that you strive together with me in prayer Rom. 15.30 that is when the soule and the minde are joyned all together when hee bends the whole soule to the worke this is to worship God in spirit Such an expression you haue Act. 20. where Paul went bound in the spirit to Ierusalem that is his spirit did not hang loose but it was girt up in a resolution to goe through with the worke whatsoever came of it his spirit was bound Now when thy spirit hangs loose upon the duty halfe on and halfe off when a man cares not whether hee doth it or no this is not to worship God with the spirit but when thy minde is girt up and thou dost it with all the intention of thy soule then thou dost it heartily as it is Col. 3.22 Servants obey in all things your Masters according to the flesh not with eye-service as men pleasers but in singlenesse of heart fearing GOD where eye-service and heartily are opposed Eye-service is when a man doth it in the outward shew and appearance onely and what is the other to doe a thing heartily That is when a mans strength and his soule doth goe with the duty and the contrary to this is the loosenesse of the minde and the wandring of it about other things when the body and the words are well imployed but the minde doth not goe with them this is not to worship God in spirit when the spirit sits thus loose to God And this is the second thing wherein this worshipping of God in spirit doth consist The Third which

hath not much but yet some difference from the former is this when the spirit of a man beholds God alone when his eye is upon him when hee comes to worship him and upon nothing besides If a man will have an eye to men to the praise or dispraise that shall follow the performance of the duty he doth so farre worship men But hee serves God and worships him in spirit when his heart is left naked and stripped of all other respects in the world and so filled and over-awed with the presence of God that all other respects doe vanish This it is to worship God in singlenesse of heart and this is opposed to outward performance Col. 3.22 for eye-service is but onely a bodily and outward worship but when a man doth it with singlenesse of heart then it is not eye-service as there that is it is not outward onely Now singlenesse of heart is this when the minde hath but one single object to looke upon so that to looke not upon any creature but upon God and none besides This is to worship God in singlenesse of heart which is the same with holinesse of spirit As the holinesse of the vessell in the old law was when it was set apart from all other services to God alone so the holinesse of a mans spirit is when it is separated from all by-respects and aimes and is wholly devoted to him whence our word Devotion doth spring and when a man worships God with this nakednesse with this singlenes and holinesse of spirit then he worships God in spirit But when thou commest to performe any duty as to preach a Sermon or to pray and thou lookest what men will thinke of thee and what praise and credit thou shalt get by it this pollutes your spirit so farre as you doe this there is not singlenesse but doublenesse of spirit and here is eye-service in GODS account Therefore looke alwayes to worship him in spirit remember the argument here used GOD is a Spirit that is looke how the corporeall eye of man beholds the body when thou commest to Church and can see the negligence of thy behaviour and uncomely gesture so GOD that is a spirit he beholds the vanity and loosenesse of thy spirit within the turning and rouling of it this way or that way therefore take diligent heede to thy spirit labour to approve thy selfe to him care not what any creature saith or thinketh of thee and this is to worship him in thy spirit Now here are two Questions to be answered Quest. 1 If GOD must thus be worshipped in spirit and it is the behaviour of that which he lookes to what necessity is there then of a bodily comely and outward gesture how farre is this required in his worship Answ. The spirituall worship of God is never well performed but when it is signified by the comely gesture of the body as farre as wee may I say they must concurre the body must goe with the spirit though indeed he chiefly lookes to the spirit for they are both his 1 Cor. 6.20 Besides the body doth exceedingly helpe the spirit and it doth testifie when you come before others that holinesse and reverence which you have of Gods glory and majesty Therefore to perswade you to this you must know that when ever you come to worship God there ought to be a great solemnity in every part of his worship which cannot be without the concurrence of the body and spirit of man they cannot be disjoyned And you shall see the necessity of this in these 3 things 1. Because though holinesse be seated in the spirit yet it doth will appeare in the body at the same time You know the light of the candle is seated in the candle yet it shines through the lant-horne if it be there so though holinesse be seated in the spirit yet it will appeare in the body if it be there It is so in all other things and therefore must needes be so in this As take any affections that are in us as a blushing affection when occasion is it will appeare in the body whether we will or no so an impudent face is discerned and perceived also so awefulnesse and feare and reverence they will shew themselves and looke out at the windowes of the eyes and appeare in the face except we willingly suppresse them Now if these will doe so surely it holds in this also If there be a reverence of the minde it will be seene in the behaviour of the body Therefore you see Eliah when he prayed earnestly the disposition of the body went with it he put his face downe betweene his legges So Iesus Christ when hee prayed for Lazarus hee groaned in his spirit and wept Now if he did so who might be exempted if any might then doe not thou thinke that thou canst have a holy reverent disposition of the minde and it not appeare in the body it cannot be Therefore you shall finde that this is called the heart every where because the affections are seated there and now the body is accordingly affected as the heart is affected for what affections a man hath such is his heart 2. Consider this If thou findest thy selfe apt to a carelesse negligent behaviour and carriage of the body when thou commest to GOD and pretendest this that he is a spirit and must be worshipped in spirit I say consider whether this be not an excuse that thy flesh makes to this end that it may be lazie and have some ease to it selfe from a false acception of that principle God is a Spirit that so it may give way to an outward lazinesse of the body Therefore looke narrowly to it thou shouldest stirre up the outward man that thou thereby maist stirre up the inward man when thou commest before God in any worship 3. Consider that to make any thing an ordinance there must be an application of the whole man to it otherwise it is but a lame performance and God will not reckon as the obedience of an ordinance For this truth must be remembred That an ordinance of God performed as it ought to be doth usually carry a blessing with it A prayer a Sacrament received as it ought a fast kept as it should moves the Lord to give a blessing if thou doest not Ponere obicem thou shalt not goe away empty for it is alwayes accompanied with a blessing as it is said to Ananias Acts 9. Goe to Paul for behold he prayes when it is a prayer indeed God can holde no longer Doe you thinke that Paul never prayed before when he was a Pharise Yes but it was not as he ought he never prayed indeed till now now consider when thou commest before the Lord to performe any duty to him thou wilt say it may be that my spirit is well disposed though the gesture of my body be not according but I say deceive not thy selfe with this but looke that it be a

prerogative if thou looke upon future times as thine and sayeth with the rich man in the Gospel now soule take thy rest this is sacrilege against God It is as if a man should say I have three thousand acres of land when he hath not three foot or if a man should say I have three thousand pound and hath not three pence It is the use made of it in Iames 4.13 14. Goe to now yee that say to day or to morrow we will goe into such a Citie c. Whereas yee ought to say if the Lord will we shall live and doe this or that if hee will give us leave to come in upon his ground This phrase is out of use with many men as clothes that are out of use we are unwilling to weare them but Christians should bring them into use againe and say if the Lord please let them labour to doe this in feare and trembling Thou shouldst thus thinke of time thou shouldst looke upon it as on a large field given by God and nothing of it belonging otherwise unto thee and looke what ground the Lord God gives thee thou art to sow seed in it and apply it to seeke him that thou mayest receive an harvest in future time and let men not say I will repent and turne to God hereafter but doe it presently in feare and trembling Boast not of time why doest thou deferre the time thou breakest into the Lords right and oftentimes he cuts thee off for it because thou breakest into that which doth nothing belong unto thee THE TENTH SERMON EXODVS 3.13 14. And Moses said unto God Behold when I come unto the children of Israel and shall say unto them the God of your fathers hath sent mee unto you and shall say unto me what is his name what shall I say unto them And God said unto Moses I AM THAT I AM And he said thus thou shalt say unto the children of Israel I AM hath sent me unto you WEE come now to the next Attribute and that is the Simplicity of God he is without all composition without any parts not having soule and body as we have not being compounded of substance and accident as we are but hee is simple without all composition Which I gather out of these words I AM WHAT I AM that is whatsoever is in mee it is my selfe I am a pure act all being a whole entire simple and uniforme being without parts not like to the creature for the best of them is compounded of actions and qualities but whatsoever is in me it is my selfe Now in this simplicity and immixture of God wee will first fall upon that which the Scripture sets downe in plaine words Iohn 4.24 God is a Spirit that is he is not mixt he is not compounded of body and soule as men are but he is a Spirit The word Spirit both in the Hebrew Greeke and Latine tongue doth signifie breath A breath is indeede a body but because it is the finest body the most subtile and most invisible therefore immateriall substances which we are not able to conceive are represented to us under the name of a spirit or breath Besides this is to be added though God bee said to be a spirit yet he is not properly a spirit as Angells are for an Angell is a creature and though it want a body and be a spirit yet it is a created substance but yet because that is neerest to the pure and incomprehensible nature of God therefore he calls himselfe a spirit as Angells are and our soules are To shew you what a spirit is these foure things are to be considered 1 It is proper to a Spirit to be invisible impalpable not to bee discerned by any sense Therfore Christ bids his Disciples to feele him Behold my hands and my feete saith he that it is I my selfe handle and see for a Spirit hath not flesh and bones as I have A Spirit is that which is drawn from the sight of any corporeall sense whatsoever and in this sense God is called a Spirit because he is invisible and therefore Moses is said to see him that is invisible not by any bodily eye but by the eye of faith 2 Every Spirit moves it selfe and other things also The body is but an earthy piece that is not able to stirre it selfe at all as you see it is when the soule is gone out of it it is the spirit that both moves it selfe and carries the body up and downe where it listeth and it moves it selfe with all speed and agility because it finds no resistance Bodies beside their elementarie motion vpward and downeward have no voluntarie motion they cannot move themselves whither they will as spirits doe And this I gather out of Ioh 3.8 the Holy Ghost is compared to the wind that blowes where it listeth 3. It is the propertie of every Spirit to move with exceeding great force and strength and with much vehemency so that it farre exceeds the strength of any body Therefore in Isa 31.3 speaking of the strength of the Aegyptians he saith that they are flesh and not spirit as if hee should say all flesh is weake but the spirit is strong Therefore you see the Divells that are spirits what strength they have and the man in the Gospell that was possessed it is said that he could breake the strongest bonds and you see it commonly in those that are possessed and you read how he threw downe the house over Iobs children This is the strength of the spirit exceeding the strength of any body 4 It insinuates it selfe and enters into any bodily substance without all penetration of dimension that is it is not held out of any place by reason of a body that is in it it may be in it though the place be otherwise full as you see the soule is in the body you shall find no where an emptie place the body is every where whole yet the Spirit insinuates it selfe in every part and no body can keepe it out And so is God he is invisible not seene by any eye hee moves himselfe and all things in the world as he lists and he doth what he doth with exceeding great strength and then hee fills every place both heaven and earth what bodies soever be there yet he may be there notwithstanding And thus you see in what sense this is to be understood God is a Spirit Now we will come to apply this Vse 1 If God be a Spirit first then this we may gather from it 1 That his eye is cheifely vpon the spirits of men There are many things in the world which his hand hath made but that which he chiefely lookes to is the minde and spirit of man Whereas a man consists of two parts a body and a spirit it is the spirit that is like to God and in regard of the spirituall substance of the soule it is said

them as Haman had of Mordecai to hate that beloved pollution which cleaves so fast to thy spirit this were a blessed thing Thou must yet goe a step further that is to get it mortified to get it utterly cast out slaine and killed not to suffer it to live with thee thou must doe with such a pollution of thy spirit as thou doest with thine utter enemy whom thou followest to death and wilt have the law upon him and wilt be content with nothing but his life So when thou hast found out thy sinne then goe this step further to have it out before the Lord and cry against it and say that it is his enemy thy enemy an enemy to his grace it hath sought thy life and thou wilt have the life of it before thou hast done this thou shouldest doe to get it utterly cast out to get an utter separation betwixt thy soule and it so that if there should come a temptation to hee againe if there should be pleasure on the one hand and threatnings on the other then thou shouldest say rather any thing than this sinne than this lust it is my greatest enemy that hath done me thus much mischiefe so that thy soule doth not onely loath it but thou wilt not suffer it to live in thee this is that which wee ought to doe if wee would cleanse our spirits When a man hath done all this thou must goe to God and beseech him that hee would melt that soder as it were that he would make a dissolution that he would sever thy soule and the lust that cleaves so fast to it That which made the soule and the object to cleave so fast together is lust that is the soder which like unto soder must be melted with fire Isay 4.4 When the Lord shall have washed away the filth of the daughters of Sion and shall have purged the blood of Ierusalem from the midst thereof by the spirit of wisedome and by the spirit of burning that is the holy Ghost who is as fire that melts the soder and loosens it also the word Ier. 23.24 so also in Mal. 3. Christ there is compared to fire and to Fullers sope and all to expresse the divers wayes that the Lord hath to cleanse our spirits from sinne Sinne cleaves to the soule as drosse to the gold now the spirit of burning cleanseth and purifies it yea it doth it violently and therefore it is said to be a hammer also in Ieremy Againe sinne sinkes in as a deepe staine therefore Christ is as sope to cleanse it And therefore goe and say to God Rather than I should not be cleansed Lord cleanse me with the fire of affliction as it is also called Zach. 13.9 And I will bring the third part saith the Lord through the fire and will refine thē as silver is refined will try them as gold is tryed It were best my beloved if you would yeeld to the Spirit the Word that they may cleanse you before his sight For if that will not doe he will come with the fire of affliction and it is better that you should be dealt so with than that your soules being still uncleane should perish for ever To fit thy spirit for the Lord that is a spirit and the father of spirits thou must goe yet one step further thou must labour to beautifie it to seeke to adorne it by a spirituall excellency Now if thou wouldest beautifie it by any thing seeke not for outward excellencies as clothes or fine apparell or adorning in the sight of men but seeke such an excellency as is sutable to the spirit seeke not other things for they are such things that God regards not So that as every man seekes some excellency or other that which thou art to seeke is to get spirituall excellency such as may beautifie thy heart for that which is outward God regardeth not You shall see an excellent place for this Isay 66.2 All these things hath my hand made saith the Lord but to this man will I looke even to him that is poore and of a contrite spirit and trembleth at my word When the Lord lookes upon all things here below they are all at his command my hand hath made them saith he and I can dispose of them as I will but what is it of all them that I doe esteeme a spirit that is fashioned and beautified with inward ornaments so that it trembles at my word that is the thing which I regard So 1 Pet. 3.3 you have a comparison there of outward excellencies and of the spirituall decking of the inward man which the Apostle preferreth because that is a thing that is esteemed of by God Whose adorning saith the Apostle let it not be that outward adorning of plaiting the haire and of wearing golde or of putting on of apparell But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meeke and quiet spirit which is in the sight of God of great price So it is said of wisedome Prov. 3.22 It shall be life to thy soule and grace to thy necke that is wisedome adornes the soule in the sight of God therefore that is the excellency that is chiefly to be sought by us even thus to adorne the soule And there is good reason for it for if thou consider what thy body is and what thy spirit is thou shalt see that all these things that doe adorne the outward man are not the excellencies to bee sought after Indeed there are divers kindes of those excellencies they are of three sorts First excellency of clothes and building and such gaudy things which children and vaine men and women are sensible of Secondly great titles and honours and great rewards which a higher sort of men are capable of Thirdly the excellency of learning and knowledge and skill in arts and sciences and this also is but an outward excellency for though it be seated in the spirit yet it inables onely to outward things These are not the excellencies that thou shouldest seeke for but it is an excellency of the spirit thou art to regard looke to thy spirit what that is for as the spirit is such is the man Spiritus est perfectio hominis this is the proper excellency the body is but as it were the sheath for the soule a man is said to be more excellent as his soule is excellent Other excellency is but an outward excellency this excellency is that which is intrinsecall to a man the other are but adventitious they are not proper it is not that which makes the difference The righteous is more excellent than his neighbour There is a difference of honour but all these are but accidentall differences the essential difference is the spirit and that is it which God regards and by this thou excellest thy neighbour All other excellencies are but as when a mule or an

asse having goodly trappings should boast it selfe against the horse which is a goodly creature because it hath goodly trappings or as if a mud-wall that the Sunne shines upon should boast it selfe against a wall of marble that stands in the shadow Therefore consider of this that so thou maist labour to beautifie thy spirit if there were no other reason but that he is a Spirit and that he beholdes the excellency of the spirit this were sufficient Take all other excellencies in the world they make thee onely excellent in the sight of man but this makes thee excellent before God this is a solid thing all the glory of the world is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty glory but that which makes thee excellent before God is this As it is Iam 2.5 Hath not God chosen the poore of this world rich in faith and heires of the kingdome which he hath promised to them that love him As if he should say that which makes men glorious is their faith and holines within that is the thing that makes us excellent in Gods sight and inables us to doe higher workes all other things habilitate us but to the things of this life but grace makes thee strong and makes thee to serve the Lord with fear and reverence Heb. 12.28 And therfore this is to be sought of us Phil. 4.8 The world seekes other things after their owne fancie but seeke you these things this is the excellency that we should seeke for this adornes thy spirit And now if I should aske any man whether is it not better to have Gods image renewed in him and to be like to him than to have the excellency of humane knowledge every one would say that to have Gods image renewed in them were the best but then why doest thou not busie thy selfe about it why doest thou not labour for it why doe you studie much and pray so little So if I should aske another whether grace or outward excellency were better he would say grace but then why doe you not bestow some time about it to get it It is a great signe that the heart is right when we can judge aright of the excellency that is to be sought by us 2 Cor. 5. It is made a signe of a new creature that he doth judge aright of spirituall things Iam 1..10 It is made a signe of a man converted to God when he is brought low that is he is drawne from that high esteeme of outward excellency which before he had when he sees that they are but fading flowers things of no worth and thus the soule gets strength to it selfe When thou hast cleansed thy spirit when thou hast adorned it with such spirituall beauty so that God is delighted in thee then thou must goe yet further thou must let it have rule and dominion thou must let it have the upper hand of the body in all things Let thy spirit be still advanced that is let it not bee drowned with the body but be emergent still aboue it kept from all base affections let it be cleare from all corporeall drosse that is from those bodily affections of meate drinke uncleannesse sports pastime c. wherewith the body is delighted for this spirit is the most excellent thing in thee therefore it is meete that it should have dominion that it should not be brought into subjection no not by any spirituall lust that ariseth from the spirit that the body is not capable of much more then a shame is it to be brought into subjection by any bodily lust that wrongs the Father of spirits 1 Cor. 6.12 13. All things are lawfull to me saith the Apostle but I will not be brought under the power of any thing Meat is for the belly and the belly for meat but God shall destroy both it and them His meaning is this I see that it is not convenient for me to eate flesh I doe not deny but that I have a desire to eate flesh as well as others but because it is not convenient therefore I will bridle that appetite for Meat is for the belly and the belly for meat but God shall destroy both it and them If that appetite should prevaile the body would rule over the soule but that I will not suffer that my spirit should be brought into subjection by any bodily appetite And consider what an unreasonable thing it is that the spirit should be brought under the body There are but two parts of a man and they draw us two wayes the spirit drawes us upward to the Father of spirits as it is a spirit and the body drawes us downeward Now consider which should have the vpper hand they will not goe both together Now know this that if the spirit bee under the body it will breede confusion It is so in other things looke into the Common wealth if you should see servants riding and Princes going on foot looke into nature if the fire and aire should bee below and the water and earth aboue what confusion would there bee So is it in this case The Apostle compares them to bruite beasts 2. Pet. 2.12 and the wise man compares them to a citie whose walls are broken downe so that there is an vtter ruine Saith the Apostle Peter in the place forenamed that they as naturall bruite beasts made to bee taken and to be destroyed who speake evill of the things they understand not and shall utterly perish in their owne corruption that is if a man will come to this to suffer such a confusion as this they shall even bee served as bruite beasts are Nay beloved if it were with us as it is with beast we might giue libertie for these corporall appetites to rule over the soule as take a horse if he hath no rider then you blame him not though he runne and kicke up and downe for he is a beast and hath no rider to sit him but when he is under the bridle then if he doth not doe that which he should doe then you blame him But a man hath reason to guide him and hee hath grace to guide reason now to cast off both these is more than brutish Consider that all things the more refined they are the better they are for they come neerer to the spirit So then doe thou looke vpon thy selfe and say with thy selfe the more that spirit within me is advanced the more it is suffered to rule without impediment it is the better for me To give you an instance or two that you may see the practise of the Saints in this case Iob he saith I esteemed thy word as my appointed meales c. I will rather restraine my body in this then I will suffer my soule to want that which belongs to it as he saith for eating and drinking so saith David for sleepe rather then my soule should not doe its duty I will deprive my body of sleepe saith he So Iesus