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A17416
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The signes or An essay concerning the assurance of Gods loue, and mans saluation gathered out of the holy Scriptures. By Nicholas Byfield, one of the preachers for the citty of Chester.
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Byfield, Nicholas, 1579-1622.
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1614
(1614)
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STC 4236; ESTC S118320
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26,778
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156
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an obedience that will beare triall in the rules following First if it arise out of loâ—e to God and goodnesse The obedience of Gods elect is from the heart not constrained but voluÌ„tary their hearts being inflamed with the sence of Gods goodnesse and humbled when they haue done their best that they cannot bring more glory to God it is a ready obedience without repining excuse or delay 2 If it bee in all things with respect to all Gods commaundements a wicked man may obaie in many things but there is som one commaundement he would be dispensed withall as Herod 3 Hee can bee content to obey against profit pleasure credit libertie ease or the liking of the world or carnall friends preferring Gods coÌ„maundemeÌ„ts aboue all things yea life it selfe 4 If it follow the conscionable practice of the duties of mortification of sinnes past or present the reformation and profession of such people as did neuer in secret humble their soules for sinne may bee much suspected for our hearts must be purified to obey the truth 5 If it bee in absence as vvell as presence in all companies as vvell as anie before meane Christians as before the best at home as well as abroad 6 If it be alwaies as well as for a fit 7 If we belieue and obey Gods Ministers as the ouerseers of our soules and liues directing vs out of the Word as vvell as if vvee were commaunded immediatly from God 8 If wee obey in the CoÌ„maundements of faith as well as life submitting our selues to God as well by beleeuing as by dooing yeelding our seruice as well to the Gospell as to the Lawe 9 If wee obey in the least commaundement as well as in the greatest making conscience of the smallest things required or forbidden in the Word 10 It is an obedience that followes the sanctification of the spirit Holy dutyes without they flowe from holy graces within neither can the life bee holy before God if the heart bee not made holy by the grace of Iesus Christ. 11 It is ioyned with the raigne of no sinne a Christian that truly obeyes God may haue many sinnes but there is no sinne to which he yeelds himselfe wholly ouer by secret vows and resolution as a seruant to obey it hee may faile in his obedience so as hee cannot do what God requires as he requires but yet hee consents to obey and his will is to hire himselfe to doe Gods worke aswell as he can And to this end hee hearkneth to his voice seekes God with his whole heart that hee may keepe his testimonies he consenteth to obey and obserues to doe he comes to the light that his deedes may bee made manifest Lastly our obedience is right acceptable if GOD heare our prayers for God heareth not sinners and Dauid sayth if there were wickednes in his heart GOD would not heare his prayers 11 Sauing knowledge SAuing knowledge may be tried 1. By the obiects 2. By the causes 3. By the coÌ„comitants 4. By the properties 5. By the effects For the first by this knowledge the elect are inlightned by the spirit of reuelation 1. To conceiue aright of the nature of God in some measure propounding before the eye of their minds the Lord as hee is reuealed in the word at least by way of negatioÌ„ casting out al likenesses of any created nature 2. To vnderstand the true manner of Gods worship 3 To knowe their owne iniquities vilenesse in respect of corruption of nature and life 4 To know Christ as their Sauiour 5 To know God in Christ. 6 To know the forgiuenes of their owne sinnes 7 To knowe the voice of Christ discerning it in some measure from the voice of a stranger 8 To knowe their owne conuersion and al needful holy things 9 To knowe the things giuen them of God especially the inhabitation of the spirit of Christ. 10 To knowe their owne saluation SecoÌ„dly this knowledge may bee discerned from other knowledge by the causes for 1 Flesh and blood hath not reuealed it it is a wisdom in a mystery it is giuen of God in Christ by the anointing of the spirit 2 Affliction of conscience breeds the and experience of it in many who neuer came to sound knowledge till they haue beene wounded by the feeling of Gods wrath or their owne sinnes or the venomed temptations of Sathan 3. It is quickned and nursed by the sweete refreshings and contentments felt in Gods house 4 It is founded vpon the true feare of GOD the very first beginning of it is excited by the feare of GOD and it groweth as holinesse grace and good works grow in vs. Thirdly it hath sixe companions of it among the rest that in speciall attend it 1 The loue of the Law 2 A holy estimation of it aboue all possessions shewed in that a Christian aboue all getting labors to get this vnderstanding and reioyceth in it as the fairest ornament 3 Teachablenesse 4 A sauour of spirituall things 5. Sence that is inward feelings of the power of the word ordinances of God 6 The loue of Gods childreÌ„ which aboundeth as this knovvledge growes Fourthly it hath six properties 1 It is affectionate it is not written in the head but in the heart and bowels 2 It tends to action and practice 3 It is constant and indelible it hath deepe impressions and much assurance so as it is not easily vnsetled vvith the puffes of contrary doctrine nor can it be extinguished by trials or afflictions therfore it is sayde to be written vpon their hearts 4 It is sincere for first it inclineth to receiue all truth as well as any truth secondly it will receiue the truth though it be against reason common opinion profit or the like Fifthlie It brookes not the impotent rudiments and beggerlie inuentions of men in the things of the kingdome of Iesus Christ. Sixthlie it leades a man principally to vnderstand his own way and by it a man teacheth and admonisheth himselfe Lastly it beareth fruite better then gold â—ro 8. 19. and by the fruites or effects it may be knowne 1. It lasteth out concâ—itednesse diffidence insensiblenesse of Gods mercies and iudgements and vnthankfulnesse he that hath true knowledge will not leane to his owne naturall wisedome hee will trust in the Lord and acknowledge him in all his waies 2. It makes a man humble and lowlie in the same measure that one abounds in true knowledge in the same measure hee is made more lowlie and meeke and carefull in all his waies no scorner can finde this wisedome 3. It mortifieth boisterous vnrulie
rest we must labour after and without which we can hardlie haue true assistance that our sorrowes are right First it is inquisitiue it is a hard thing to make sorrow silent and hee that is truelie pricked in his heart cannot with contentment smother his doubts hee will aske the way to Sion and cannot rest till he haue knowne what to doe to be saued those that finde so little to aske and can be so silent in the presence of Gods seruaunts by whom they might bee directed may suspect their sorrowes Secondlie it must not rest in the beginnings or probabilities or hopes or others good opinions or the mending of manie things but a Christian that is truelie humbled will repent stil though he haue turned that is he is so fearefull of being deceiued through the corruption of his owne heart and the wils of Sathan that he will constantlie hold on to confesse and bewaile his sinnes till he may finde assured rest vnto his soule Thirdlie it will admit nothing against God but it makes a man condemne himselfe rather then God when Dauid lay in that mournfull plight that he could finde no comfort night nor daie for a long season and that the question was to be debated whether God had forgotten to bee mercifull c. Hee resolues the fault was in himselfe that it was his infirmitie and that his soule refused comfort Fourthlie it will not rest without cleanenesse godlie sorrow is not water but washing nor euery washing but such as maketh cleane worldlie sorrow may haue much water but cleanseth nothing but godlie sorrow greatlie desireth and loueth puritie Thus of the causes and properties concerning the concomitants there are diuerse things doe accompanie godlie sorrow by which it is discerned for First it is ioyned with a secret trust in the ac-acceptation of God so as no miserie can beate them from the consideration and inward affiance of hope of mercie in the verie disquietnesse of the heart the desire of the soule is to the Lord before his presence though a childe of God be neuer so much cast downe yet hee waits vpon God for the helpe of his countenaunce and in some measure condemnes the vnbeliefe of his owne heart and supporteth himselfe with the hope of the neuer failing compassions of God thus it differs from the sorrowes of Caine and Iudas Secondlie it is ioined with a wonderfull loue of God for hearing of praier it is most deepelie affected with euerie mercie of God felt in praier Dauid loues the Lord because he hath heard his praier at that time when his sorrowes was as the paines of hell Thirdlie it is ioined with a longing after the word Fourthlie it is ioined with a constant desire to glorifie God by a fruitefull profession euerie one that truelie mourneth in Sion is a tree of righteousnesse the planting of the Lord that he may bee glorified Fifthlie it is ioined with a spirit of supplications sorrow that is after God will teach a Christian to pray that could neuer praie before the spirit of compassion is a spirit of supplication Lastlie our sorrowes must be tried by their effects for godlie sorrow First driues vs to a dailie and serious confession of sinne in particular without hiding anie sinne Secondlie it breedes a tender sence of the burthen of sinne neuer doth a Christian feele the heauie loade of sinne as it is sinne till God hath softned his heart by his spirit Thirdlie It workes a mindefulnesse of God and his presence and a deepe impression and thought of good things Fourthlie it causeth a man to sacrifice and deuote himselfe to God Fifthlie it breedes sensiblenesse thankfulnesse for all sorts of mercie Lastlie the Apostle notes seuen effects of Godlie sorrow care apologie indignation feare vehement desire zeale and reueuge 3. Loue to the word IN so much as wicked men especiallie such as are indued with a temporary faith may haue some kinde of affections to the word we must carefullie trie our selues and examine our selues seriously 1. Whether we desire it as our appointed foode constantlie 2. Whether wee loue them that loue the word 3. Whether the loue of the word seperates vs from the wicked 4. Whether we can mourn because others keepe not the word 5. Whether wee loue it aboue all riches and could esteeme it as our heritage 6. Whether it bee our chiefe comfort in affliction 7. Whether in hearing wee receiue it as the word of God and not of men 8. Whether we receiue it in power and much assurance 9. Whether it worke effectually in vs theredresse of our waies and freedome from the bondage of sinne 10. Whether wee loue all the words of God euen the law that with threatning shews vs our sinnes as well as the gospell desiring to hide the word in our hearts that wee might not sinne 11. Whether it be our desire and delight to exercise our selues in it day and night 12. Whether wee can accompt and feele the famine of the word to bee a most bitter crosse 13. Whether wee could bee contented constantlie to labour for it as men doe for the foode that perisheth 14. Whether wee finde a constant sweete taste in it especially in the powerfull preaching of it 15. Whether for the gospell sake we can bee content to denie our reasons affections credits carnall friends pleasures and profits 4. The loue of Gods children OVr loue to the Saints may be tried First by the cause Secondly by the extent Thirdly the manner Fourthly by the effects For the first to loue Gods children because they are begotten of God and for the grace of Gods spirit by which they resemble God or rather for the Lord himselfe desiring to expresse our affections to them because wee doe no good to God himselfe is not found in anie reprobate and so to loue them simplie for the truths sake whereas to loue them for beautie profit companie sake or any naturall or carnall reasons or ends in no signe at all Secondlie hee that truely loues the brethren loues all the brethren hee that loues not all the Saints loues no Saint aright a true Christian hath not the glorious faith of Christ in respect of persons he loues the poorest if he haue true grace aswell as the richest yea he loues the absent aswell as the present yea he loues for the truths sake those he neuer saw yet this hinders not the difference of degrees of loue so as some may be more beloued then others and that by reason of the greater measure of Gods gifts and graces or els by the speciall prouidence of God when the Lord linketh the affection of some Christians in some speciall eminencie of respects and so it is not alwaie needefull that the persons most loued bee most