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 2 COR. 13. 5. Examine your selues whether yee be in the faith proue your owne selues Knowe ye not your owne selues how that Jesus Christ is in you except ye be reprobates LONDON Printed by IOHN BEALE for IONAS MAN 1614. TO THE TRVELY RELIgious and his most affectionate frend Mistris Iane Ratclife wife to Mr. Iohn Ratclife Esquier Alderman and Iustice of peace late Maior of the Citie of Chester PEace be vnto you and loue with faith from God the father and the Lord Iesus Christ. The impertunitie of diuerse of my hearers and the expectation of many of all sorts together with my desire to yeeld some account of my long vndelightfull leasure haue inclined me to prepare some of my publike and priuate labours for the common view hoping that the abounding respect of my friends will couer the wants and weakenesses which other men will sooner espie Howsoeuer I haue long meditated a worke of greater labour then this ensuing treatise yet in the meane time I haue beene willing to tast the approbation of good men and make my best aduauntage of the censures of the many minded multitude by aduenturing to send foorth these first fruites as a handfull gathered out of the rest Worthie Gentlewoman there are manie reasons induce me to publish these signes vnder your name your singular loue and liking of my ministerie together vvith your reuerent and willing entertainement of faithfull Ministers receiuing them as the messengers of the Churches and the glorie of Christ as partners and fellow helpers walking in the same spirit challengeth from vs some publike testimonie of our acknowledgemeÌ„t of Gods grace and of the ioy vvherewith vve reioyced for your sake besides constant indeauour to make vse of all opportunities for your resolution and direction in the seuerall conflicts and cases of your conscience I haue had occasion fully to know your order and manner of life your desires purposes teares vprightnes your faith your loue your obedience and therfore being assured that you are marked euen with euerie one of these signes vvhy should I not say vnto you as somtimes Iob said of himselfe Behold your signes that the Almightie wil witnesse for you And I am vvell assured that this treatise vvill finde good accesse vnto the hands and hearts of diuers in these parts euen for the loue they beare to you and for the good they novv heare you haue by experience reaped from these Neither had I beene easily drawne to publish these but that hauing occasion in conference with many to make vse of theÌ„ I could hardly satisfie them vvith coppies I spare to alleadge other reasons Novv vvhat remains but that I should beseech you and all those vvho finde by these signes the assurance of Gods eternal loue euen to honour the Lord vvith the continuall sacrifices of praise the fruite of your lips vvith confession to his name oh loue the Lord vvith your whole heart and make his praise glorious and abound more and more in the fruites of sincere life and in all holy and humble conuersation liue by faith and in nothing be carefull but in all things let your requests he made knowne to God vvith thanksgiuing and as you haue receiued mercy faint not neither be descoraged vnder the sence of your infirmities and vvants for they that vvaite vpon the Lord shall renevv their strength the Lord vvill power his spirit vpon your seede his blessing vpon your buds the sunne of righteousnesse vvill arise and there is healing vnder his wings You haue a high Priest that is touched vvith infirmities and therefore you may goe boldly to the throne of grace to seeke grace and mercy to helpe in time of neede the power of God is made knowne in vveakenesse and his grace will be sufficient the Lord keepeth the feete of his Saints and vvill supplie all your vvants vvith his riches in glory Blessed be the Lord that holdeth our soules in life and suffereth not our feeâ—e to be moued Gracious gentlewoman be confident in this that God which hath begun his good worke will performe it till the day of Christ for his foundation remaineth sure and hee euer liueth that maketh intercession for you and the mortall seede abideth and Christ will be Omega as well as Alpha the end as well as the beginning neither feare the reproach of men for there is a hiding place with the Lord from the strife of tongues and he will put to silence those lying lipps that speake such grieuous things so proudly so contemptuously vvaite on the Lord and keepe his waie they shall assuredly make an account to the Iudge of quicke and dead that speake euill of the innocent And the same God and father of mercie that hath directed your heart vnto his loue and refreshed your spirit with the vnspeakeable ioies of his presence finish his owne worke in you and as you haue professed a good profession before many that will witnesse how vnblameably you haue behaued your selfe among them that beleeue so stand fast in the Lord be stil an example of faith and puritie of loue and feruencie of meekenesse and humilitie of tendernesse and harmelesnesse of shamefastnesse and sobrietie of mercie and good workes as becommeth a woman professing godlinesse that they may bee ashamed which shall falsely accuse your good conuersation in Christ keepe the Doctrine you haue receiued seeing you haue learned Christ as the trâ—th is in him Striue to increase in loue and obedience to your husband and care of your chrildren familie and shew all faithfulnesse and diligence in your particular calling Prouoke your kindred and acquaintance vnto repentance faith praier loue fellowship in the Gospell and good workes that thanksgiuing may be giuen by many to God for you Let the word of Christ bee still your guide watch vnto praier receiue them that feare God and make much of such Let patience haue her perfect worke and commit your waies to God and trust in him The Lord make you to abound in loue yet more and more in knowledge and in all iudgement that you may still approue things that are excellent and be blamelesse in the middest of a crooked peruerse people the Lord perfect in you whatsoeuer is vvanting and fulfill the good pleasure of his goodnesse and the worke of your faith with power The Lord increase in you that holy couetousnesse to be with the Lord looking for the blessed hope and glorious appearing of the great God and our Sauiour Iesus Christ. Farewell May. 1614. Yours according to the common faith N. BYFIELD A SHORT Treatise concerning Assurance COncerning the assuraunce of Gods fauour three things may be considered of First the proofes Secondly the Lets Thirdly the
The obedience of Christ for he is the author of eternall saluation to them that obey him 11 Sauing knowledge For this is eternall life to know God and whom hee hath sent Iesus Christ. It is not onely a signe of eternall life or saluation but the beginning and part of it 12 The Sacraments in the right vse of them are infallible signes of our saluation and to that end ordained for he◠that belieueth and is baptised shall bee saued Hence it is said Baptisme saueth vs they are sure seales of the righteousnesse of faith 13 The loue of God for if a man loue Christ the Father will loue him and come vnto him and dwell with him 14 The feare of God for it is a fountaine of life to depart from the snares of death 15 Loue of our enemies for it is not onely a signe of a Christian but of a perfect Christian. 16 Desire of death For a crowne of life is layed vp for all them that loue the appearing of Christ. The signes particularly expounded and first of pouertie of Spirit SPirituall pouertie may bee tried either by properties or by effect Gods poore haue eight properties First They are sensible and that first of their owne wants and misery by nature and daily sinne Secondly they know when they see Gods iudgements that it was the word of the Lord. Thirdly they tremble at Gods word and feare his displeasure while it yet hangs in the threatning Fourthly they are sensible of that speciall goodnesse of Gods mercy when a man is poore and needie he can say with Dauid mercie is good Fifthly they are sensible of their owne mortalitie they haue feeling impressions of their fading condition Secondly they are thankfull and that for lesser mercies a poore man is glad of a pennie whereas a rich man cannot bee touched with so small a fauour Gods poore will praise Gods name for the very crums that fals from his table and as anie are more poore and humble they are more thankefull Thirdlie they are teachable and willing to bee appointed and instructed it is a great signe a mans heart is not humble when he must haue so much to doe before he can bee perswaded to anie trueth or disswaded from anie sinne pride and ignorance is hard to learne Fourthly they are hungrie people especially greedie after the food in Syon they loue it they desire it they esteeme it they are satisfied with nothing better then with it it is the reliefe of their hearts foreuer And there are fiue effects of spirituall properties THe first is praier for Gods poore liue by begging if hee be poore hee will crie vnto God The second is Abnegation for this poore man renounceth his owne merits hee seeth no good will be had by deseruing for hee deserueth nothing but Gods curse in al things hee forsaketh also the world both in the lusts of it and in the companie of the wicked and all earthly things as not hauing the chiefe good in them The third is diligence in Gods worke yea Gods poore are willing to do the meanest and hardest worke God will be pleased to set them to so as they may finde fauour in his eies to be accepted with him they would account no worke too base for them to doe but they would bee glad to doe anie thing they could with their best desires and endeavours Fourthly Gods poore commit themselues all their waies to Gods care and mercie they will onely trust in the name of the Lord and bee contented to let God dispose of them as pleaseth him Fifthly The last is a feare to offend God in word or deede by their good will they would doe none iniquitie nor speake lies a deceitfull tongue should not be found in their mouth Gods poore and Gods Turtle doues are all one so in seperable are harme lesse innocencie and spirituall pouertie 2. Godlie sorrow WEE may know whetther our sorrowes be Godly if we consider First the causes Secondly the properties Thirdly the concomitants Fourthlie the effects of them For the first of them wee must consider what raiseth our sorrowes and what asswageth them for godlie sorrow is chiefelie raised for sinne and so for the sinnes of the time because others keepe not the law For Ezechiel doubt not to mark them with Gods marke that mourne for the abhomination done in Ierusalem but wee must vnderstand that this sorrow must bee simple because God is dishonored And further in sorrow for our owne sins we must mourne for al sorts of sinnes for lesser sines as well as greater for sinnes of our calling for secret sins as well as open for sins that presntlie trouble vs as well as for sinnes past for the sins feared and the corrupt inclination of our natures for beeloued gainefull and pleasing sinnes finally for the euill of our good works as wel as for euil works Now there are two notes of great vse in triall of sorrow for our sinnes the one is that wee must sorrow for sinne as it is sinne and the other is that a man should not easily satisfie himselfe in the measure till he can mourne as much for sinne as he was wont or now would for losses The Prophet Zacharias instanceth when he saith the spirit of God shold cause them to mourne as in the familie as one would mourne for the losse of their onely sonne or as in the common wealth the subiects would doe for the losse of a most worthie Prince He mentioneth their sorrow for Iosiah yet wee must know that teares are not of necessitie and specially in such natures as are voide of teares for anie other causes Secondly in asmuch as sorrow may be Godly euen for iudgements wee must vnderstand that herein our triall wil be if we can mourn rather for spirituall iudgements then for temporall and among the rest if we can feele and bewaile hardnesse of heart mourning because we cānotmourne as we ought and farther if we can be grieued as well for the offence of God as for punishment Thirdly a christian is principally stirred vp in true sorrow by the sence of Gods goodnesse so as nothing doth more fire him to a desire to abase himselfe and to humble himselfe euen in the verie dust in the sence of his owne vilenesse then to feele and finde the gracious goodnes and readinesse of God to shew mercie He feareth the Lord and his goodnesse And as godlie sorrow is raised by spirituall meanes and considerations so it is asswaged onely by spirituall meanes those sorrowes that can be healed by sports merrie companie or the like are much like the medecines vsed to helpe them but in godlie sorrow the same God that wounded them must heale and a christiā desires helpe from the same word that pierced him Thus of the causes THere are foure properties of godly sorrow which among the
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
gracious it doth not of necessitie follow that Iohn was the most gracious of al the Apostles though hee were most beloued Againe as our loue must bee extendent to all saints so also must it be to all times we must loue them aswell when they are in aduersity disgrace temptation sicknesse or any misery as when they abound in prosperitie or good estimation c. For the third this loue is without dissimulation it is indeede and trueth not in word or appearance onely And besides it is a most affectionate and brotherly loue Lastlie there are sixe effects of true christian loue for it shewes it selfe First by honor and this honoring of them that feare the Lord hath in it First an estimation of them as the onely excellent people in the world Secondly a free acknoweledgement of their iust praises in all places for their grace and obedience Thirdly a willing proposing of them as examples to imitate Fourthly a holy endeauour to couer their infirmities taking things in the best part and sence not receiuing disgracefull reports of them suffering long not vauâ—ting themselues in comparison of them not easily prouoked not enuying them hoping all things induring all things and yet not reioycing in their iniquity Fiftly Apology for them against the reproches and scornes of the world Sixthly by delight in their fellowship and society in the Gospell in which respect they can be equall to them of the lower sort Such as finde no need of nor delight in the company of Gods children or are willing to sort with none but their betters or equals may see great cause to bee humbled either for the want of this grace or for the weakenesse of it Thirdly by simpathy and fellow-feeling for in some measure a childe of God is like affectioned He can in some measure weepe with them that weepe and reioyce with them that reioyce especially they reioyce to heare or know their soules prosperity Fourthly by weldoing mercy this loue is bountifull pittifull tender hath bowels both of spirituall and outward mercy it gladly receaueth the saints it communicates to their necessitie willinglie and with a readie minde Fiftly by a desire to walke in offensiuely he that loueth his brother there is no occasion of stumbling or scandall in him Lastly the true loue of Gods children will make a man grow vp the faster into Iesus Christ in all grace and holinesse 5. Faith INasmuch as there are diuers kinds of faith and experience shewes in many that giue no signes of repentance that they will not bee beaten from a confident perswasion that Christ died for them euen for them in particular It stands vs in hand to try our perswasion by the true rules of scripture and if it will abide the triall of the touchstone we may lay it vp as hid treasure and a wonderfull grace of God and if otherwise we may repent of presumption as a deceaueable sinne Faith may be tried 1. By the Cause 2. By the Properties 3. By the Concomitants 4. By the effects For the first true faith commeth by the hearing of the word preached It is no naturall endowment nor gotten by naturall helpes But first is wrought by the holyghost in the preaching of the Gospell as is plaine by the Apostle How shal they beleeue in him of whom they haue not heard and how shall they heare without a Preacher Secondly there are 6. properties of faith First it accounts all things most base in Comparison of the knowledge of Christ and the loue of God in him Christ is more precious then all the world besides Secondly it will receaue the testimony of Gods faithfull Ministers out of the world against the world Thirdly it is such a perswasion as cannot abide hipocrisy but purgeth the heart of it as of a most hatefull sinne and is therefore called vnfained Fourthly it will endure triall cast it into the fire of tribulation and manifold afflictions and disgraces and temptations yet it will not perish nor be ashamed it is a plate for the breast and a helmet for the head 1. Thess. 5. 8â— Eph. 6. Whereas the best faith that is not the faith of Gods elect will proue but drosse if it be cast into the furnâ—ce of temptation further then it is supported by carnall ends and helpes Fiftly it will beleeue all things that it apprehendeth to be required threatned or promised in the word to belieue some things may be in other kindes of faith especially such things as stand with reason affecting common opinion c. Sixtly in affliction it laieth hold on Gods promise or prouidence so as it will rest with quietness trust and patience and not make hast to the vse of euill and vnwarranted meanes he that beleeueth maketh not hast Thirdly it may bee tried by the concomitants of it for First it is â—ealed by the holy spirit of promise for in euery beleeuer the promised spirit doth print in his heart the sauing graces of Christ from the sight of which as from so many markes compared with Gods promises in his word ariseth by the effectuall working of the spirit this assurance or perswasion of faith for though grace and faith bee giuen together and grow vp together yet the assurance of faith discouers not it selfe till it discerne those companions of it with which it is daily incouraged and confirmed and setled that faith that can be without sanctification of the spirit is not the faith of Gods elect Secondly it is ioyned with a good and pure conscience Hee that is truly perswaded of Gods loue in Christ maketh conscience of all his wayes to seeke or doe thee good God requires and auoyde the euils God forbids Thirdly it is ioyned with a spirit of discerning or wisdome in matters of saluation the minde being enlightened to obserue in some comfortable measure the meaning of the holy ghost in all things needefull to saluation in vse of the word through the power of Gods ordinances so as the verie simple may and doe attaine to a holy kinde of insight and sharpenesse of iudgement Fourthly The true beleeuer hath a witnesse in himselfe euen the witnesse of the spirit of adoption infallible certifying himselfe of Gods loue and his adoption Fifthly faith may be discerned by certaine effects of it for 1. It breedeth ioy vnspeakeable and glorious and that either through the sence of Gods sauour and your presence or in the hope of glorie to come 2. It puts on and applies a righteousnesse that is not by the worke of the same but in Christ onely 3. It will make a man speake in the confession profession and defence of the truth of God I haue beleeued therefore I spake 4. It workes the longing desires of Gods presence of glorie 5.
conscionablie endeuor to forsake thy particular formerly beloued and speciall sinnes 24 Whether thou be free from the raigne of frowardnesse in thy way or peruersenesse of thy lips 8. Holie desires OVr desires may bee tried fiue waies First by obiects of them Secondly by the quallities of them Thirdlie by the concomitants or companions of them Fourthly by effects or consequents of them Fifthly by the causes or accidents of them For the first those desires are meant in the promises that are carried after things aboue nature as the fauour of God the pardon of sinnes the righteousnesse of Christ the presence of God and the saints in the new Ierusalem the comming of Christ to iudgement victorie ouer the deerest sinnes the remouing of spirituall iudgements the damnation of their owne soules that Israel might be saued and such like There are three principall quallities in the holie desires of Gods elect for First they are fierieâ— that is such as cause the heart of man to burnewithn him with some measure of zeale for Gods glorie indignation at sinne and feruent affection in Gods seruice whereas the desires of the wicked at least are either dull and cold or transported by the wrongs ends to the fauouring of sinne Secondlie they are constant both because they are renued dailie as the metaphors of hunger and thirst doe import as also because they are alike carried to the eternall fruition of the things desired as to the present enioying of them Gods seruants desire the fauour of God the abolishing of sinne the possession of grace not to serue a turne for the present but to be enioyed as their portion for euer for looke how the man vnregenerate desires to commit sinne so doth the regenerate desire to forsake but the former in some sins doth commit them with a desire euer to sinne and a secret discontentmeÌ„t to thinke that at anie time he should not be able to sinne Euen such a contrarie desire is there in Gods elect truely called they so desire not to sinne as it is their griefe to thinke that at any time they should againe sinne yea affliction doth not quench them but manie times inflame them Thirdlie they are not idle which may appeare three waies First because they are carried after themeanes of good aswell as good things themselues and that in a great measure too Secondly because they are attended with a resolution to doe any thing that their desires may bee accomplished they aske what should they doe to be saued as taking it for graunted that they must bee industrious in Gods worke There is no labour but they would endeuour to doe it so the Lord would bee mercifull vnto them to graunt them their desire yea when they haue done all they still are humbled because they can doe no more nor no better Thirdlie they cannot rest till in some happie measure they ouercome the most maisterly corruption either of nature or life Thirdlie holy desires are accompanied First with a supernaturall valuation of the worth of spirituall things accouÌ„ting them pearle of the best price not to deere bought if they buie them with the sale of al they haue and contrariwise accounting themselues exceeding poore and distressed if they want them or the meanes of them esteeming Gods louing kindnossâ— better then life Secondly with avoluntary forsaking of the vnnecessarie pleasures and profit of the world thankfully receiuing the promises of a better life and easily confessing that they are strangers and pilgrimes on the earth Thirdly with a constant and secret meditation of heauenly things desired what one desires feruently hee thinkes on almost continuallie Fourthly Holy desires shewe themselues by diuers effects or consequents of them especially if they be satisfied First they chase out euill desires and raise vp a dailie combat against the most secret corruptions of nature Secondlie the excite a frequencie and feruencie in praier to God in secret Thirdlie they worke a resolution to walke in the way that is called holie yea so gracious is the Lord that the most simple if their desires bee most true attaine to some happie measure of reformation Fourthlie if the Lord graunt their desires there followes First heauenlie kinde of satisfaction and contentation with singular delight in the soule Secondlie the vowes and wishes of infinite and eternall thankfulnesse Thirdlie a groweth and springing vp as among the grasse or as willowes by the water courses Lastlie they arise from a broken humbled spirit and the more they are inflamed the more humbled they continue to be 9. The spirit of praier HE that calleth on the name of the Lord aright discouereth the spirit of grace praies in his heart by these things 1. He askes according to Gods will 2. Hee praies with perswasion that God will heare he beleeueth he shal haue it he praies in faith and assurance of heart before God 3. He praies in the name of Christ in the sence of his owne vilenesse by reason of his wants and sinnes 4. He will praie at al times 5. He is effectuallie ferueâ—t he hath the affections of praier 6. Praier makes him exceeding wearie of the world and willing to forgoe societie with the workes of iniquitie 7. When he knowes not how to pray as he ought the spirit prepares his heart excites holie desires supplies with words and power of affection or else worketh inward vnexpressable groanes 8. He findes a holie rest and quieâ—nesse in his conscience heart with spirituall boldnes and confidence of trust in God if the Lord heare graciouslie 9. He findes answers from God by the witnesse of the spirit of adoption in which the Lord deales somtimes wonderfully with his people 10. He loues God exceedinglie for hearing his praier and desires to keepe himselfe in the loue of God 11. His praiers proceede from a heart that loues no sinne but willingly departeth from iâ—iquitie and desireth to keepe his commaundements and to doe that which is pleasing to Gods sight 12. He loues praier in others 13. He is oftentimes dissolued into much sorrow for his sinnes while he stands before the face of God 14 He feeleth the confideÌ„ce of assurance that God is his father 15. If the Lord be silent and answer not but hides his face his spirit faileth and hee is as one that goeth down to the pit it troubleth him as a sore crosse contrariwise 16. Praier is his chiefe refugâ— and he wil pray though praier bee in neuer so much disgrace and power out his complaint shew all his trouble 17. Hee striues against deadnesse of spirit and distractions as a heauie burthen 10. The obedience of Christ. OVr obedience wil be approued and accepted in Christ if it be
hatefull hurtfull affections it will make a lion become a lambe and a beare or a wolfe or a cockatrice to be willingly guided euen by a little childe c. 4. It extinguisheth or greatly dulleth the sauor of earthly things and makes a man heauenly minded 5. This and such like other affects are altogether set downe by the Apostle Iames in his third Chapter and the seuenteene and eighteene verses 12. Loue of God OVR loue to God may bee knowen First by the sincere and incorrupt loue of the Lord Iesus the sonne of his loue Secondlie by the loue of his image in al the saints of God that are begotten by him Thirdly by the base estimatioÌ„ of the world and the lusts thereof for if anie man loue the world the loue of the father is not in him Fourthly by a deliberate inward inflamed estimation of God aboue all things accounting his louing kindenesse better then life and the signes of his fauour our greatest ioy Fifthly by our delight in his presence which is then approued 1. If wee loue to speake often to God by praier and heare him speake often to vs in his other ordinances 2. If we loue and long for his appearing 3. If we bewaile his absence as a bitter crosse 4. If we set the Lord daily be ore vs. 5. If we loue his house Sixthly by our care to keepe his commandements and to be as he is in holinesse which may be further tried 1. If we willinglie receiue his commaundements for this is the loue of God that wee keepe his commandements his commandements are not grieuous 2. If we serue him with all our hearts and all our soules 3. If it be our care to walke in al his waies and not to offend in any thing Seuenthly by our sensiblenesse of his dishonor if we be more vexed for his dishonour then our owne disgrace Eightly by remembring his benefits and magnifying his mercies for what wee loue we easily praise Ninthlie by our care not onely to do his wil but to please him being more incouraged with his praise and approbation then the praise of al men 10. By a willingnes to suffer anie thing for his sake 11. By a detestation as of sinne because God hates it so of sinners because they hate God 12. By our desire to stirre vp our affections after God auoiding what might steale away our hearts from him and delighting in al the waies by which our hearts might be inflamed towards him and to this end taking heede to our selues 13. By our running to him in all aduersitie making him our defence our rocke our refuge in all trouble to them we first runne to make our mone whom we most loue 14. By our willingnesse affectionatelie to doe the meanest office vnto God or Christ or for his sake this was a signe that Marie loued much because she was content to wash with her teares and wiped with her haire the very feete of Christ. 15 By our humility in the sence of Gods loue to vs for ere the more a Christian discouers Gods loue to him the more his affection to God makes him seeme base vile in his owne eies 16 By our sorrow for our sinnes and willingnesse to forsake and cut off from vs the most gainefull gainefull and pleasing corruptions this is ment by the circumcising of the heart that we might loue God 13. The sacraments THe sacraments are sure seales and infallible pledges of Gods loue and our saluation to the worthie receiuer and he receiues worthelie First that desires to search his heart and examine his life before he receiue Secondly that discernes the Lords body that meditates oft and is in knowledge infallibly perswaded of the inward effectual presence of the Lord to he worthie receiuer Thirdlie that eates with sorore herbs that is that comes with some measure of sence and feeling with thâ— burthen of his sinnes desire to make them his greatest sorrow Fourthlie that resolueth and purposeth and inwarldlie couenaunteth in his soule to deuote himselfe to God and godlinesse and to striue against euerie sinne that â—hee knowes may offend God Fifthlie that constantlie desires to beleeue Gods mercie in Iesus Christ to his owne soule in particular and comes with a perswasion in some measure of the operation of God in the inward grace of the sacrament Sixthly that feeles the ioies of Gods presence and the working of Gods spirit inwardly sealing in his heart the perswasion of his interest in Gods promises bearing witnesse to his spirit that God is graciously reconciled in Christ and his sinnes are pardoned c. Seuenthly that loues all the brethren and desires to bee furthered in all holie communion with them both in grace and glorie being readie to witnesse before God and men his resolution to honour and cleaue to them aboue all other professions sorts of meÌ„ in the world Eightly that desires to liue in peace and godlie vnitie and willinglie forgiueth al that haue trespassed against him 14. The feare of God THe true feare of God may be discerned first by effects secondly by the properties of it First The true feare God workes a care endeuour to serue God and keepe his commaundements and by the feare of God men depart from euill For it teacheth men to hate euill as pride arrogancie the euill way and a froward mouth the wise man saith He that walketh in vprightnesse feareth the Lord and by that signe he may bee knowne euen by aconsionable care to walke vprightlie with God in holie life Secondly it casts out carnall feares he is not in much feare of men that can kill the bodie that is truely touched with the feare of God that can destroy both body and soule hee feares not their feare nor the feares of the wicked men but in some measure sanctifies God in his heart Thirdlie It makes a man desirous and capable of sauing knowledge for this feare of God is the beginning of wisedome Secondlie there bee fiue properties of the true feare of God First it is sincere for he that truelie feares God 1. Feares Gods offence aswell as pnnishment 2. Hee will feare Gods presence being carefull to aâ—oide such sinnes as no eie sees but Gods 3. He will feare God though he see no reward in his hand 4. He feares Gods word and is more troubled and humbled by the threatning of it then by the threatning of anie mortall man and will obey the voice of Gods seruants whatsoeuer comes of it 5. He will obey against reason affection profit or pleasure for so saith the Lord to Abraham now I know thou fearest God seeing thou hast not withheld thy sonne thy only sonne Secondly it is filiall not seruile which may appeare in fiue