Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	according_a	heart_n	zion_n	52	3	9.0417	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89915	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 writers, 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 seuen yeeres weeke-dayes sermons, of N. Byfield, late one of the preachers for the citie of Chester.	Byfield, Nicholas, 1579-1622.	1617 (1617)	STC 4217; ESTC S107140	703,811	512

out of the whole For the first heere are three things to be considered 1. what grace of God the Gospell propounds to men 2. what we must doe that we may haue the comfort of this that we doe truly heare 3. what it is to know truely For the first Fiue things principally to be acknowledged from Gods Grace the Gospell requires of men a deepe sence of the singular Grace or free Mercy of God towards men and that principally in fiue things first in giuing Christ to mankinde fallen and finding out so happie a meanes of our deliuerance secondly in accepting of the mediation of Christ in particular for the beleeuer in the age that hee liueth in thirdly in forgiuing sinnes past through his patience fourthly in blessing the meanes for mans sanctification and lastly in allowing vnto men their lot in the inheritance of the Saints in heauen Secondly that we may haue the comfort of this That we may heare the word in truth seuen things are to be done that we doe truly heare the word seuen things are to be done first we must deny our owne carnall reason wit parts and outward praises and become fooles that wee may bee wise r 1 Cor. 3.18 secondly wee must feare God and set our soules in Gods presence Å¿ Psal 25.14 Acts 10.33 thirdly wee must come with a purpose and willingnesse to bee reformed by it t Psal 50.16 fourthly wee must labour for a meeke and humble spirit mourning ouer Pride Malice and Passion u Iam. 1.22 Esay 57.15 1 Chron. 34.27 fiftly wee must heare all x Deut. 5.27 both at all times that is constantly and all doctrines that concerne the grace of God sixtly wee must heare with faith and assurance y Heb. 4 1. 1 Thess 1.5 How men may be said to know and yet not truly lastly wee should especially in hearing wait for a blessing from God in the particular knowledge of Gods grace to vs else all hearing is to little purpose Thirdly men may be said to know and yet not truely first when they know false things as in the Church of Rome to know the doctrine of Purgatory Intercession of Saints Image-worship the Supremacie of the Pope or in Germany to know the Vbiquitie of Christs humane nature vniuersall grace falling from grace or that the Sacraments conferre to all the graces they signifie and such like Secondly when men haue the forme of words and vnderstand not the meaning Thirdly when the notions of the truth are entertained in the minde and not let downe into the affections when men haue knowledge in their heads and no affections in their hearts the Law should be written in their hearts Fourthly when men know things by opinion not by faith as the most men know the greatest part of Religion Fiftly when our knowledge is not experimentall in practise Sixtly when men know other things but not the grace of God to themselues Thus of the words apart The Doctrines follow Doct. 1 First men may heare and yet not know Knowledge is not attained by all that heare The causes why many hearers get not knowledge and this comes to passe either as a curse for mens home-sinnes vnrepented Where Manners will not be informed their Faith cannot or by reason of pride and conceit of our owne wits and that wee neede not bee informed Thus the Pharises are blinde though they heare Christ himselfe or it comes to passe by reason of mens faultinesse in hearing they heare carelesly or without application or with preiudice or not all or else it is because men smoother their doubts and seeke not resolution in priuate by conference or seeking the law at the Priests mouth and in many fruitlesse hearing is caused by want of catechising when people are not fitted for preaching by information in the principles before Doct. 2 Secondly the hearing and true knowledge of Gods grace to a man in particular doth make fruitfull the salutiferous appearance of Gods grace in a mans heart workes in a man a desire and endeauour to shew all good faithfulnesse that may adorne that doctrine by which hee comes to know God to be his Sauiour It teacheth men to deny vngodlinesse and worldly lusts and to liue godly righteously and soberly it purgeth vpon iniquitie and inflames the zeale of good workes z Tit 2.10 11.12.14 When GODS Children haue the tydings of grace giuen vnto them it kindles in them a singular incouragement to goe about Gods worke and to hold out to lay the very last stone with ioy * Zach. 4 7. Doct. 3 Thirdly as other Doctrines so especially the doctrine of our reconciliation with God The doctrine of Gods grace hard to the most or of our particular assurance of Gods grace to vs is exceeding hard and men are strangely turned off from the right knowledge of it This comes to passe where it is effectually preached because it is hindred by common hope and by a resolution in many to part with no sinne for the attaining of it and by a naturall darkenesse in the vnderstanding of man in matters of the Kingdome of Christ and by the speciall malice of the Deuill and by pride in other knowledges And lastly by an incredible auersnesse in our natures that will not bee brought to set time apart to minde this point seriously and to apply our selues vnto the meanes that might further vs thereunto The great commodities of assurance Whereas if men were assured of Gods fauour and possessed of sauing grace the profit of the knowledge of it would appeare to be exceeding great though the heart of man be exceeding dull yet it could not but meruailously refresh vs to thinke of the pardon of all our sinnes yea if wee were sure of this point and had trauelled soundly about the experience of Gods grace to vs in particular it would for euer settle vs in the plerophorie of our religion A man needs neuer care for disputes and the thousands of Volumes about which should be the true Church or true Religion for if a man by sound reasons from the word and Spirit of God had gotten the assurance of Gods loue hee would become as Mount Sion that could not be mooued This also would make a man able to contemne all earthly mutations and liue in firmenes of heart in some measure out of the feare of any afflictions or of death it selfe and besides it would preserue vs from the poyson and infection of earthly pleasures and vaine delights and profits And to conclude it is to enioy a kinde of heauen vpon earth as being an entrance into the first degree of eternall life When men get from vnder the Law to liue vnder Grace it workes not onely a dissolution of the dominion of sinne but a consecration of the members for the seruice of righteousnesse a Rom 6 14.13 of the fulnesse of CHRIST do all the faithfull receiue euen grace for grace h 1

l 2 Thes 2.20 And for triall first of our loue to God Wee must know that hee loues not God that will not come to CHRIST for life m John 5.42 that keepes not his Commandements n Iohn 15.10 that is ashamed of the Crosse and profession of Christ o Rom. 5.5 that loues not the word so as to hide as precious treasure in his heart the instructions and comforts of the Word p 1 Iohn 2.6 that is not inflamed and inwardly constrained to an ardent desire of holy duties in that place God hath set him in q 2 Cor. 5.13.14 that serues the lust or loue of his profit sports and carnall delight r 1 Ioh. 2.15 And for triall of our loue to men hee loues not his neighbour first that cannot doe it in the Spirit that is in spirituall things and from his heart according to the directions and motions of Gods Spirit secondly that doth or worketh euill to his neighbour Å¿ Rom. 13.10 thirdly that wilfully will offend his brother in a thing indifferent t Rom. 14.15 fourthly that will not pray for his neighbour u Rom. 15.30 fiftly that is not prone to shew mercy x 1 Cor. 8.8 Quest But how must I loue my neighbour Answ As Christ loued vs and that hath foure things in it For Christ loued vs first and though wee were his inferiours and for our profit and with an euerlasting loue so should wee first wee must loue with a preuenting loue secondly wee must loue though they be meaner persons in place or gifts then wee thirdly we must loue them for their profit and good not for our owne and lastly wee must loue continually and feruently Verse 9. For this cause we also since the day we heard of it cease not to pray for you and to desire that ye might be fulfilled with the knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord in all pleasing being fruitfull in all good workes and increasing in the knowledge of God Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnesse THese words are the second part of the Preface wherein he sheweth that hee praied for them which hee both generally affirmes The Diuision and specially declares The generall affirmation is in these words For this cause wee also since the day we heard of it cease not to pray for you The speciall Declaration is in the words that follow And to desire that yee might be fulfilled with the knowledge of his will and so forward to the end of the 11. Verse In the affirmation are three things first an Intimation of a reason for this cause secondly the Notation of time since the day wee heard of it thirdly the Matter affirmed we cease not to pray for you In generall wee may plainely obserue that the desires of our hearts We are neither borne nor borne againe for our selues and endeauours of our liues ought not to be imployed for our owne good onely but for the good of others Wee are neyther borne nor borne againe for our selues Sanctified and holy men haue beene full of constant and ardent affections and desires after the good of Gods Children The manifestation of the spirit is giuen to euery member to profit withall x 1 Cor. 12.7 Religious Loue seeketh not his owne things y 1 Cor. 13. wee should not seeke our owne things as many doe but that which is Iesus Christs viz. that which tends to his glory and the profit of his members yea Christians should serue one another by loue hee is not of God that hath not holy affections to promote so farre as in him lyeth the good of Gods Children z 1 Ioh. 3.10 Herein are the Children of God and the Children of the Diuell vsually knowne certainely that which any man is in Religion hee is relatiuely if not fit to serue the body Note then not fit to be of the body hee is not a Saint that seekes not communion of Saints This may serue First Vses to shew the miserie of such as haue no inflamed desires after the good of Gods Children Secondly it may giue vs occasion to examine our selues what good the body of Christ reapes by vs. If any Christian of lesse power gifts and meanes in the world aske what good can I doe to Christians I answere if thou canst doe nothing else thou canst pray to God for them and desire their good reioyce in their prosperitie and mourne for their miseries neither let this be thought a meane and vnprofitable seruice to the body for wee see here a great Apostle imploying himselfe about such worke yea thou dost benefit the body by keeping an holy order in thine owne worke walking inoffensiuely If one stone flie out of the building it may breede great annoyance to the whole Thirdly this should teach vs to auoide what lets our desires or abilities to serue the Brethren by loue and what may wrong the body Take heede of worldlinesse euen these carking cares or plodding thoughts about earthly things vse the world but serue it not take heede of irreligiousnesse or the common prophanenesse of the world take heede of rash censuring and the customary liberty of speech to iudge and master-like to taxe the actions of others lastly take heede of presumptuous and scandalous courses of life And here also may be gathered a comfort to afflicted consciences that are distressed because they finde not what they would in themselues they must know that one great way of triall of sinceritie is by the constant vprightnesse of their hearts in the desires of good to the Church and people of God And therefore though they cannot speake so much good of themselues as were meete yet it is a great grace of God that they haue inflamed affections to wish all spirituall prosperitie to Gods people and to blesse them in the Name of the Lord. Doctr. When thou seest the word begin to work in any place pray feruently to God For this cause Doct. When we see the Word of God beginning to worke effectually in any people and that they wax fruitfull it is the dutie of all that loue Sion to bestirre themselues and cry mightily to God with vncessant prayers for them If it be asked what we should pray for or wish vnto them I answere wee should pray first that God would restraine the Diuell and all wicked men that profession bee not dishonoured in the birth of it by scandalous persons for it is one of the first practises of the Diuell to thrust up wicked men into profession What thou shouldest pray for that so the glory of sinceritie might be darkened Secondly that the word might haue free passage without interruption or hurtfull opposition Seldome doth powerfull preaching make a diuision in the heape but the Diuell and diuellish men

without shewing extremitie r Math. 5.25 18.15 Rom. 12.18 1 Cor. 6.5 Gods people haue cause to be ioyfull Ioyfulnesse A Christian estate is a ioyfull and comfortable estate Sauing knowledge makes a man liue ioyfully and comfortably True ioy is one of the fruits Gods Spirit beareth in the heart of a Christian yea it is a chiefe part of that kingdome that God bestoweth on his people on earth None haue cause of ioy but the children of Sion and none of them but haue great reason to shout for ioy to reioyce and be glad with all their hearts ſ Zeph. 3.14 Zeph. 3.14 Is it not a great Mercy to haue all the iudgments due vnto vs for sinne taken away and the great enemy of our soules cast out Is it not a great honour that Iehouah the King of Israel should be in the middest of vs and that our eyes should not see euill any more What sweeter encouragement then that the Lord should cause it to be said vnto vs feare not and againe Let not your hands be slacke If we haue great crosses enemies dangers wants temptations c. wee haue a mighty God if there be none to helpe vs he will saue yea he will reioyce to doe vs good yea he will reioyce ouer vs with ioy yea he so loues vs that he will rest in his loue and seeke no further Shall man be sorrowfull when God reioyceth Shall the Lord reioyce in vs and shall not we reioyce in God t Zeph. 2.14 c. c. And if these reasons of ioy be contayned in one place of Scripture how great would the number of reasons grow if all the Booke of God were searched such a ioy and contentment is the ioy of Christians that crosses cannot hinder it Life is not deare to a childe of God so that he may finish his course with ioy u Acts 20.24 They suffer the spoyling of their goods with ioy knowing that in heauen they haue a more enduring substance x Heb. 10.34 Yea in many crosses they account it all ioy to fall into tentation y James 1.2 They seeme as sorrowfull when indeed they are alwayes reioycing z 2 Cor. 6.10 Quest What might we doe to get this constant ioyfulnesse and vnmoueable firmenesse and contentment of heart Quest Ans In generall thou must bee sure to be Gods seruant a Esay 65.13 14. Ans a man iustified and sanctified b Jer. 33.8 Esay 61.10 12.5 thou must know that thy name is written in the Booke of life c Luk. 10.20 What wee must doe that we might get constant ioyfulnesse of heart which cannot be without Faith d 1 Pet. 1.8 Phil. 1.25 Rom. 15.13 12. In particular there are many things which haue a sure promise of ioy and comfort annexed to them First thou must lay the foundation of all eternall ioyes in godly sorrow for thy sinnes Iohn 16.20 Mat. 5.4 Psal 126 5.6 Secondly thou must hang vpon the breasts of the Church viz. the Word and Sacraments continually with trembling and tender affection wayting vpon the word of God the Law must be in thy heart thou must buy thy libertie herein at the highest value Esay 66.2.5.11 and 51.7 Mat. 13.44 Thirdly in thy carriage thou must be a counsellor of peace Prou. 12.20 and liue in peace as neere as may be 2 Cor. 13.11 Fourthly take heede thou be not insnared with grosse sinne Prou. 29.6 Fiftly wouldest thou reape ioy sow good seede to bee much in well-doing procures as a blessing a secret and sweet gladnesse vpon the heart of man a barren life is an vncomfortable life Many would reape that will not be at the paine to sow Iohn 4.36 Gal. 6.7 8. He that vseth his Talents to aduantage enters into his Masters ioy a ioy liker the ioy of God then man meeter for the Master then for the Seruant yet such a Master wee serue as will crowne vs with this ioy Mat. 15.21 Sixtly be constant beare fruit and get the knowledge of the loue of Christ and abide in it Iohn 15.10 Lastly in the 2 Thes 5.16 to 24. there are seauen things required in our practise if wee would alwayes reioyce 1. We must pray alwayes if we be much in prayer wee shall be much in ioy 2. Wee must in all things giue thankes a heart kept tender with the sense of Gods mercies is easily inflamed with ioyes in the Holy Ghost 3. We must take heed of quenching the Spirit when a man puts out the holy motions of the Spirit hee quencheth his owne ioyes 4. We must by all meanes preserue an honourable respect of the word publikely preached despise not prophecying 5. And whereas there be some things we heare doe specially affect vs and concerne vs wee must be carefull with all heedfulnesse to keepe those things whatsoeuer wee forget try all things but keepe that which is good 6. In our practise wee must not onely auoyd euill but all appearance of euill else if wee disquiet others with griefe or offence of our carriage it will be iust with God we should finde little rest or contentment in our selues Lastly wee must endeauour to bee sanctified throughout inwardly and outwardly in soule body and spirit hauing respect to all Gods Commandments and retayning the loue of no sinne so shall wee reape the blessing of all righteousnesse and procure to our hearts the ioyes that are euerlasting Hitherto of the Preface Verse 12 Giuing thankes vnto the Father which hath made vs meete to bee partakers of the inheritance of the Saints in light HItherto of the Exordium of this Epistle as it contained both the Salutation and Preface The second part both of the Chapter and Epistle followeth The order of this second part of the Epistle and is contained in the 12. Verse and the rest to the 23. And it hath in it the proposition of Doctrine This Doctrine propounded stands of two parts for it concerneth eyther the worke of Redemption or the person of the Redeemer The worke of Redemption is considered of in the 12.13 and 14. Verses the person of the Redeemer is entreated of from Verse 15. to the 23. The worke of Redemption is two waies considered of first more generally in the 12. Verse secondly m●re particularly Verse 13.14 In the worke of our Redemption as it is propounded in this Verse three things are to be obserued 1. The efficient cause God the Father 2. The subiect persons redeemed vs. 3. The Redemption it selfe as it is either in the inchoation and first application of it on earth and so it lyeth in making vs fit or in the consummation of it what it shall be in the end and so it is praised first by the manner of tenure inherit secondly by the adiunct companie Saints thirdly by the perfection of it in light Giuing thankes The blessings of God vpon euery true Christian are such as they require continuall thankefulnesse to

conceiued anger against the serpent The reason of the Stoicks that condemne anger as a naturall passion for euill because it is a perturbation is without reason For all perturbation is not euill but vniust perturbation onely for Christ was angry and vexed and grieuously troubled as at the death of Lazarus and yet he was without sinne Laudable anger Ira per zelum Ira per vicium Now for the second anger may be considered as laudable and good for that there is such an anger I will not stand vpon the distinction of the schoolemen that there is anger of zeale and anger of vice the Scripture manifestly shewes there may be good anger The Apostle saith Be angry and sinne not c Ephes 4.26 And Salomon saith Anger is better then laughter d Eccles 7.3 and the Euangelist saith our Sauiour looked about vpon them angerly e Mark 3.5 and Saint Matthew saith he that is angry with his brother without a cause f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5.22 What good anger is as if he would acknowledge a iust anger when there was a iust cause of anger Now this good anger is a godly passion of iust zeale of iustice conceiued against sinne in our selues or others that desireth iust reuenge to the sauing of the person appeasing of Gods anger or the promoting of the kingdome of Christ I say it is a godly passion For there are two sorts of naturall passions Some are so euill they can neuer be good as enuie Some are so naturall as they may be either good or euill as they agree or disagree with the law of God and such is anger I say iust zeale for I know that euery zeale hath not alwaies either good cause or good effect I adde against sinne because it must not be our indignation at the person And we may be angry and vexed at our owne sinnes as Paul was g Rom. 7. aswell as at the sinnes of others And reuenge also is the end of anger for so may a Christian be reuenged on himselfe as a fruit of godly sorrow h 2 Cor. 7.10 as also he may desire the iust reuenge of the Magistrate vpon others the end must be to saue the person not to expresse our spleenes and to appease Gods wrath as Phineas did and others of Gods seruants And lastly to promote Christs kingdome by sauing a soule from sinne i Jam. 5. vlt. But it is vicious anger is here meant Vicious anger Vicious anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath her degrees For there is 1. the offence a griefe of the heart it may be this is that the Apostle hath Ephes 4.31 and is translated bitternesse 2. Inflamed anger or the inward working of this bitternesse or vexation or offence or griefe 3. Outward rage neither are all men of one fit in their anger For some are quickly angry and quickly appeased some are slow to anger and slow from anger some are quickly inflamed but slowly pacified The best is slowly to kindle and quickly to be satisfied but all are naught Now concerning vicious anger I propound two things principally to be considered 1. Reasons 2. Remedies against it Now for the first There are diuers things might perswade a Christian to make conscience of the mortification of anger and frowardnesse 1. The commandement of God which is expresse Be not hastie in thy spirit to be angry as Salomon recordeth it in the 7th of Ecclesiastes k Eccl. 7.11 2. The praises the Lord giues to men that can bridle their anger and the disgraces the Holy Ghost casts vpon impatient persons as Prouerb 14.29 He that is slow to wrath is of great vnderstanding but he that is hastie of spirit exalteth folly And againe Prouerb 19.11 It is the discretion of a man to deferre his anger it is his glory to passe ouer a transgression And againe Prou. 12.8 A man shall be commended according to his wisdome but he that is of a peruerse heart shall be despised And in the place of Ecclesiastes before alleaged he saith Anger resteth in the bosome of fooles 3. The nature of euill anger What is anger but the furie of the vncleane spirit the madnesse of the soule the vnrest of all faculties a very beast within the heart of man 4. The effects of anger Which may be considered either more generally or more particularly And the particular euill effects are either internall or externall The internall effects are such as these 1. It blindes the minde the iust anger troubles the minde but vniust anger blindes it 2. It looseth the bowels of pitty and mercy especially from the persons A man hath no affections neither for duties of piety nor of mercy 3. It grieues the spirit of God l Eph. 4.30 31. 4. It lets in the Diuell into a mans heart m Ephes 4.17 The externall effects are these 1. It will interrupt prayer as the Apostle Peter intimates if there be frowardnesse through indiscretion or contempt in the familie that will interrupt prayer and worke a negligence in Gods worship n 1 Pet. 3.7 And therefore it is one thing the Apostle Paul expressely requires wee should looke to concerning praier namely That men pray as without doubting so without wrath o 1 Tim. 2.8 2. It is a great hinderance to the profit of hearing and therefore it is one of the Apostle Iames his rules that if we would profit by the word we should be slow to wrath p Iam. 1.19 20. 3. It doth notably shame a man and discouer and blaze abroad his folly for as Salomon obserueth he that is of a hastie minde exalteth folly q Pro. 14.29 and in the 12. chapter and 16 verse he saith a foole in a day may be knowne by his anger 4. Anger disables a man for society for it is Gods commandment or aduise that we should make no friendship with an angry man nor goe with a furious man and as for other reasons lest we learne his wayes and receiue destruction to our owne soules r Pro. 22.24 25. And in generall anger is the doore or gate of vice and therefore Dauid in the 37 Psalme saith Cease from anger leaue off wrath fret not thy selfe also to doe euill ſ Psal 37.8 as if he would imply that to abound in anger is to abound in sin and it cannot be but a man must be guilty of much sinne that liues in fretting and passion and inward vnrest and Salomon saith plainely that a furious man aboundeth in transgressions t Pro. 29.22 besides anger brings Gods curse vpon a man as it is in Iob anger slayeth the foolish u Iob 5.2 it bringeth many times great and sudden iudgments and as Salomon obserues a man of great wrath shall suffer punishment and if thou deliuer him yet thou must doe it againe * Pro. 19.19 Hence it is that our Sauiour Christ denounceth iudgment both temporall and eternall against vnaduised

in this Verse both because holinesse of life is so much vrged as also because heere is the word worthy vsed as if the Apostle should grant that they might be worthy of and merit the blessings of God My answere is First that merit cannot be founded vpon Scripture Against merit of workes and secondly it cannot bee founded vpon this Scripture For the first we cannot merit for many reasons in Scripture first wee are not our owne men wee are so tyed vnto God that gaue vs beeing in Nature and Grace that when wee haue done all wee can doe our owne mouthes must say wee are but vnprofitable Seruants c Luke 17. Secondly all our sufficiencie to doe any good is of God not from our selues d 2 Cor. 3.5 Phil. 2.13 Thirdly God gaines nothing by vs. If thou be righteous what giuest thou to him or what receiueth hee at thy hands e Iob 35.7 Fourthly men talke of their well-doing but what shall become of their sinnes If the Papists will first goe to hell for their sinnes and stay all that eternity there then afterwards if God create another eternity they may haue hearing to relate what good they haue done the curse of the Law will be first serued the punishment of Adams one sinne barred the plea for any reward for former righteousnesse Fiftly what comparison can there be betweene the glory of Heauen and our workes on earth f Rom. 8.18 Sixtly it is worthy to bee obserued that it is mercy in God to set his loue vpon them that keepe his Commandements Exod. 20. Command 2. Seauenthly wee are so farre from meriting that we are taught to pray God to giue vs our daily bread wee haue not a bit of bread of our owne earning Eightly the Sanctification of the most righteous is but begunne in this life Lastly vnto all these Reasons adde the further Testimony of these Scriptures Dan. 9.9 Rom. 4.5 and 11.9 1. Cor. 4.4 Phil. 3.8.9 Secondly This place hath no colour for merit for to passe ouer that reason that the Scripture requireth good workes therefore our workes merit as a most false and absurd argument the wordes worthy of the Lord cannot be applied to merit by any meanes for in as much as the Lord had bestowed many of his fauours already vppon them and giuing his hand and writing and seale for the rest they cannot by any workes afterwards be said in any colour to merit what is past They are vrged Matth. 3. to bring foorth fruites woorthy repentance now it were absurd to thinke that the fruits afterwards borne should merit repentance which God gaue before for that is to affirme that not onely a wicked man might merit his own conuersion but that hee might merit it by the workes hee would doe after his conuersion which I know not that any Papist will affirme and the like reason is there of the phrase here vsed Quest Quest But letting the Papist goe what is it to walke worthy of the Lord Ans Answ It is so to cleaue vnto God that we refuse not out of the holy estimation of Gods free mercies to forsake our selues and the world and to testifie our obedience to the Law and Spirit of God in vprightnesse with all thankefulnesse But that this may appeare more plainely if we would walke worthy of the Lord 1 In generall our righteousnesse must exceede the righteousnesse of the Scribes and Pharisees we must be so farre from resting in the custome and practise of the vile sinnes that abound in the world that wee must not be satisfied with this that we be ciuill honest men and well thought of in the world for Gods mercies challenge more at our hands then ciuill honesty g Mat. 5.20 If we would walke worthy of the Lord we must doe sixe things 2 In particular if we would walke worthy of God 1 Wee must walke with God in the sence of Gods presence and in the light of his countenance so knowing his Loue as wee forget not his presence h Gen. 17.1 And because the wandring and vnmortified heart of man is not easily brought to this therefore we must humble our selues to gaine a better ability to walke with our God i Mich. 6.8 2 Wee must set the Law of God as the onely rule of our actions alwaies before vs k Psal 119.1 and by all meanes be carefull to obey the motions of Gods Spirit euen the Law in our mindes that is to walke after the Spirit l Gal. 5.21 and according to the Spirit m Rom. 8.1 3 We must labour to glorifie God by endeauouring by an open light to approue our selues to the world in shewing the power of Gods grace in our workes and the newnes of our liues n Iames 3.15 Math. 5. Rom. 6. 4 We must be contented to deny our owne reason wit desires delights and profits and to take vp any crosse God shall lay vpon vs o Luke 9.24 5 Wee should go beyond all ciuill honest men in this that wee would respect all Gods Commandements and make conscience of euery sinne by Prayer and endeauour to auoid it and to obey God both in our soules and bodies and in euery part of both Lastly we should so admire Gods loue in deliuering our soules from death and our feet from falling c. that wee should seeke Gods face in the light of the liuing and neuer to come empty handed but Gods vowes should be vpon vs and we should euer be rendring praise Thankefulnesse is all wee can giue to God p Psal 56.12.13 In all pleasing This is the second thing required in our conuersation we should not thinke it enough to liue iustly and religiously but wee must liue pleasingly also and this is true 1. In respect of God Let vs haue grace that wee may so serue God that wee may please him q Hebr. 12.28 1 Cor. 7.31 2. In respect of our owne Conscience preseruing the rest and goodnesse of the conscience 3. In respect of men thus the wife careth to please her husband and the husband to please his wife r 1 Cor. 7.34 What we should do that we might not onely serue God but please him too It is not enough to be perswaded that that we doe be good but we ought to looke to it that it be pleasing So in all dueties to God and in our carriage to men Quest But what should wee doe that wee might so serue God as please him too Ans This is answered in diuers Scripture 1 Be sure thou be not in the flesh for no such can please God ſ Rom. 8.8 and they are in the flesh that can relish nothing but fleshly things that take no care to prouide for the life of Grace and peace of Conscience vers ● that will not bee subiect to the Law of God vers 7. that haue not the Spirit of Christ vers 9. and that dye not to sinne