darts of Satans temptations For Satan vrgeth the poore sinner sundrie wayes as 1. by the multitude and vilenesse of his sinnes with which his conscience telleth him he is couered and thence inferreth that because the wages of euerie sinne is death and because he hath deserued eternal death he must needs perish he can expect no other But now can the beleeuer stoppe his mouth say I graunt Satan al thy premisses no sinner is worthy of or can expect saluation in or by himselfe or so long as he continueth in sinne but my sins are remitted by meanes of Christs satisfaction and though in my selfe I am worthie to perish yet in Christ I haue a worthinesse to bring me to saluation I continue not in my sinnefull estate but am drawne out of the guiltinesse the filthinesse the seruice the loue and liking of my sinnes through the grace wherein I stand and therefore thy consequent is false I feare it not beeing so forcelesse 2. From the iustice of God who cannot but reiect whatsoeuer and whosoeuer is not fully conformable to his righteousnesse but here the beleeuing heart is quieted in that through remissiō of sinnes the iustice of God is fully satisfied though not by the person offending yet in his pledge and surety Iesus Christ who beeing iust died for the vniust that we might bee the righteousnesse of God in him And hence the iustice of God is a matter of most comfort to the poore sinner in that this righteousnesse cannot suffer him to demand satisfaction twise for one and the same sinne for this directly fighteth with iustice and equitie And if Satan be still instant and say But what shall an others righteousnesse availe thee if thy selfe be not a keeper of the lawe for the soule that sinneth that soule shall die the beleeuing heart will readily answer That although the lawe require proper and personall obedience yet the Gospel translateth it to the person of our suretie who beeing God and man not onely paid the whole debt but performed all righteousnesse absolutely fulfilling the whole lawe whence it is that his obedience is called the fulfilling of the lawe for righteousnesse to euerie one that beleeueth and himselfe was made vnder the law that he might redeeme from it those that were vnder it Gal. 4.4 And whereas the tempter will alleadge But for all thy righteousnes thou hast innumerable sinnes originall and actuall which the Lord hateth and euery day addeth to the huge heape of them The heart which holdeth this article of remission of sinnes abideth vndaunted for though it feele a bodie of sinne dwelling with it yet is it not raigning sinne it is not sinne at quiet but daily battaile is maintained against it it is sinne weakened and in daily consumption and therefore shall neuer be laid to the charge of him that is in Iesus Christ Rom. 8.1 There is no condemnation to them that are in Iesus Christ for the lawe of the spirit of life which was in Iesus Christ hath freed mee though not from all molestation and presence yet from the lawe that is the seruice and slauerie of sinne and of death vers 2. But numbers will hee say who make account to partake in the death and righteousnesse of Christ are damned and haue no benefit by it and numbers haue reuoulted and fallen away and why maist not thou to which the beleeuer will readily answer that those that were thus plucked vp were neuer of the Fathers planting onely infidels and vnbeleeuers haue fallen away and withered for want of rooting and moisture but I beleeue the remission of sinnes not by any vngrounded perswasion but with a sound lasting and vnfayling faith resting it selfe wholly vpon Christ so as I am perswaded neither death nor life can seperate me from his loue the worke of whose spirit maketh me bold to call vpon God as my tender father produceth the fruits of true faith and conversion into my whole life whereby I know as infallibly the truth of my faith as I know the presence of the sunne by his light or of fire by his heate Finally he that hath begun to make me good wil make me also perseuere in goodnes 3. This assurance of remission of sinnes yeeldeth most assured comfort in life and in death the goodnesse of Pauls conscience was his comfort when he stood at the barre Act. 23.1 and 2. Cor. 1.12 This is our reioycing euen the testimonie of our conscience and in the agonie of death this is the Christians comfort that his sinne being remitted the sting of death is gone the locks of this strong Sampson wherein his great strength lay are clipped off and he is disarmed of his weapons which are our owne sinnes So as a Christian may challenge him into the field and say O death where is thy sting which because hee is bereaued of when he intendeth to kill he cureth when he doth his worst which is to separate soule and bodie he can seuer neither from Christ nay rather hee sendeth the member of Christ and setteth him nearer to his head which is best of all The third point propounded is to consider of the lettes which hinder men from seeking the assurance of the remission of their sinnes which is indeede their true happines if they could so esteeme of it some of which I will set downe 1. An erroneous iudgement that no man can attaine certainely to beleeue the pardon of his sinnes for the common Protestant is a verie Papist in this opinion who hold that to doubt of this point is a vertue and to beleeue it is presumption because no man can certainely know it without a speciall reuelation so aske ordinarie Christians doe yee beleeue the pardon of your sinnes they will say yea for God is mercifull and they be not so many or great but they may bee pardoned Hereby wee haue brought the partie to confesse that his sinnes bee pardonable but vrge him are you sure they are pardoned and here he is set vp he stammers out a carelesse answer he cannot surely tell but hee hopeth well and this is all you can wring out of him he knowes not whether Christ be in him or no whether he be in the faith or no he beleeues hee knoweth not what But to let men see their error herein 1. doth not our text say that men must receiue the remission of sinnes and can any man receiue so pretious a gift from God and not know when and how he came by it 2. what is the meaning of that article in our creed which we professe I beleeue the remission of sinnes what beleeue wee more then the deuills if we beleeue no more then that God forgiueth the sinnes of the elect and not our owne and then how is this one of the priuiledges of the Church 3. to beleeue in the name of Iesus Christ in particular for remission of sinnes is his commandement and therefore no presumption but a
persons Answ. That Abraham and the Israelites were chosen the Ismalites and heathen reiected was no accepting of persons the Lord himselfe declareth that there was no cause at all in the people which furthered his choise of them iust cause there was in them why he should haue passed by them as well as the rest for as they were the fewest of all people Deut. 7.7 so they were the worst and most stiffenecked of all Yea consider Abraham himselfe their father and the father of all the faithfull what cause was in him that God should set his loue vpon himselfe or his posteritie or call him out of Vr of the Chaldeans where he liued in as heathenish Idolatrie as any of the rest in so much as God by his Prophet puts them in minde of the pit whence they were hewne and telleth them their father was an Amorite their mother an Hittite If it be stil asked what cause then was there why this people should aboue all other be chosen to partake in the couenant of life the Lord himselfe directly answereth that there was no cause without himselfe that mooued him hereunto it was onely his free loue and meere good will The Lord loued you because he loued you Deut. 7.8 Obiect But when God electeth one to saluation and reiecteth another he seemeth to accept of persons for all lie alike in the same condition Answ. The obiection answeareth it selfe for in that all lie alike in the same masse and all are corrupted it is plaine that election and reprobation depend not vpon any thing outward for seeing matter inough to condemne all all beeing sold vnder sinne and no more matter of loue in those whome he choseth then in those whome he refuseth we must neeeds conclude with the Apostle that he chooseth freely whom he will and whom he will he iustly reprobateth and refuseth If it be here alleadged that it seemeth hard that those that are all equal in Adam should be so vnequally dealt with I answer may not the Lord doe with his owne what he will who art thou that darest dispute with God or prescribe lawes to thy Creator who is it that bindeth him or spoyleth him of his soueraigntie ouer his creatures that he may not deale with one thus and with an other another way Obiect But when God iudgeth men according to their workes doth he not accept of men by â—utward things and did not the Lord accept persons when he respected Abel and his sacrifice but to Caine and his sacrifice had no respect Answer God iudgeth men according to workes but not as they are outward actions but as they are fruits of faith purifying the heart and working by loue thus onely he lookes on them with acceptance whereas be they neuer so many and glorious without faith he reiecteth them so as still he iudgeth by that which is within and not by things without further then they testifie of the former As for Abel his face and person was no more respected then Caines it was the faith of his heart the feare of God and working of righteousnesse that was accepted and which is witnessed Heb. 11.4 By faith Abel offred a greater sacrifice then Cain by the which he obtained witnes that he was righteous So as notwithstanding all that can be said to the contrarie it remaineth an vndeniable conclusion That God is no accepter of persons Vse 1. If God accept not nor reiect men for outward respects no more must those who would be like vnto him And hence sundrie sorts of men are to be instructed in their dutie As 1. Magistrates who are Gods vicegerents and called gods yea called by God to execute his iudgements must beware of respecting persons in iudgement Deut. 1.17 Moses appointing Iudges ouer the people sendeth them away with this charge Yea shall haue no respect of persons in iudgement but shall heare the small aswell as the great yee shall not feare the face of man for the iudgement is Gods This corruption yeelded vnto makes a man say to the wicked thou art righteous and layeth him open not only to the curse of God but euen to the curse of the people Nay more he maketh God so farre as lyeth in him a patron of iniquitie a iustifier of the wicked a taker of the vngodly by the hand a condemner and punisher of the innocent for he pronounceth sentence from God and fastneth that vpon the Lord which the Lord abhorres 2. Ministers who are the mouth and messengers of God must take heed of this base sinne of accepting the face â—or persons of men so as for feare or flatterie they hide or betraie any part of the truth of God The Herodians could say that Christ taught the way of God truly because he respected not the face of man Mark 12.14 What a strait charge giueth the Apostle Paul to Timothie that he should preferre no man in his ministry and doe nothing with partialitie It was a worthy commendation of Levi that the law of truth was in his mouth iniquitie was not found in his lips hee walked with God in peace and equitie and so turned many from iniquitie Whereas on the contrary what a wicked thing it is to preach for hire reward fauour and yet leane vpon the Lord See in Micah 3.11 3. Ordinarie professors may not accept persons 1. not in ciuill things For when elections offices and coÌ„mon benefits are passed and bestowed partially for frendship money kinred fauour or entreatie this is the ruine of all societies and a bringer in of all corruption especially when men haue taken oathes to a corporation to the contrarie the sinne is like an infolded disease more incurable and dangerous 2. In matters of religion much lesse notwithstanding this sinne be many waies committed As 1. to haue the faith of God in respect of persons which the Apostle Iames noteth in this instance when a man with a gold ring or goodly apparel be he neuer so wicked is magnified and aduanced aboue another who is not so outwardly gawdie but inwardly arraied with the white garments of Christs righteousnesse and adorned with the Iewells of faith loue holynes and sinceritie which the world taketh little knowledge of 2. To accept the word because he is a man of pompe that bringeth it a rich man or a freind the Corinthes were iustly blamed for partiall hearing and holding some to Paul some to Apollos some to Cephas Who is Paul who is Apollos who is Cephas are not they all Ministers by whome yee beleeue Ahab will not heare Micah because he hateth his person but he shall iustly fall for it at Ramoth Gilead 3. To reiect the profession of religion because it wanteth countenance and credit at most hands and a few poore ones only receiue it Many Protestants can heare vs iustly confute the Popish doctrine and practise in that they embrace their religion in respect of persons that is of the outward
appearance of it because they pretend a perpetuall succession consent of councells defence of Princes antiquitie vniuersalitie the most part of Europe hauing generally taken the marke of the beast in their hands and foreheads and yet the same men see not how themselues are slipt into the same Popish error that refuse one course because it wants outward supporters and proppes and chuse that by which they may swim with the streame they hate Poperie because the laws hate it loue religion because it is now crowned established establisheth their prosperitie 4. To disdaine the persons of poore professors which is so generall and common a sinne as that nothing can they doe or speake but it passeth much vniust censure nay things by them exceeding well and holily performed are so farre from beeing drawne into example as that thereby they can be traduced Wherein yet they are conformed vnto the Sonne of God the head of their profession whose powerfull doctrine and mightie workes were carped at and depraued because they knew his father his mother him selfe at the best but a carpenters sonne nor brought vp at studie and learning For example how was that great worke of healing a man miraculously so farre from affecting the Iewes as that they fell verie foule and were angrie with him and the reason is rendred by our Sauiour Christ Because they iudged according to the outward appeareance and not with righteous iudgement concerning him 5. For professors themselues to looke too bigge vpon some meaner ones as they conceiue but by the Gospell members of Christ and his kingdome as well as they Christ who preached to the poore aswell as the rich hath spoken to their hearts as well as their owne and hath equalled them or perhappes made them superiour in graces to the other Now should not those that professe God herein resemble him who though he be high and excellent inhabiting eternitie and dwell in the high and holy place yet he looks to the humble and lowly yea and dwells also with him that is of a contrite and humble spirit To think too basely of him whom God chuseth is to erre from Gods righteous iudgement and what can the blind world doe more disgracefull to the profession then to passe by the graces of God as not knowing what they meane 6. Not to speake here of Popish spirits who seeke to disgrace our religion because artificers and simple women are as they say Scripturers not considering that in Christ neither male nor femall are reiected and that God chuseth euen weake and foolish things to confound the wise and mightie and the pore ones of the world to be rich in faith Vse 2. If God accept not persons for outward respects why should any outward thing gaine our hearts our affections our studies seeing if we could gaine them all we are neuer the further in Gods books Many are readie to say oh God loveth them and iudge themselues highly in fauour because he suffreth his light to shine vpon their habitations their hands find out wealth they are encreased in possessions and prospered in their labours peaceable in their houses without feare therefore doth pride compasse them as a chaine But with one word doth the wise man shatter downe all the pillers of this foolish erection Eccles 9.2 No man knoweth loue or hatred of all that is before them And if outward things could commend a man to God Antiochus Nebuchadnezzar Nero and such wicked tyrants had beene highest in fauour with him whose feathers he pluckt whose pride he brought low making them spectacles of his vengeance to all the world who for their outward greatnesse had beene the terrors of the world And yet much lesse should these things swell the hearts of men with pride aboue others who perhappes haue a better part in heauen then themselues The pronenes vnto which sinne the Lord perceiuing he hath expressely charged that the rich man should not glorie in his riches nor the strong man in his strength but if any man glorie let him glorie in this that he vnderstandeth and knoweth me All other reioysing is not good that is is hurtfull and perillous besides the vanitie of such vaine boasting common experience shewing that the higher scoale is alwaies lightest Vse 3. If God accept no man for outward things then when we enter into Gods iudgement we shall appeare naked stript of all outward respects as birth riches learning crownes and kingdomes these in mens courts are good advocates but before Gods tribunall may not plead and cannot helpe No condition of life no degree no outward qualitie no calling no not the outward calling of a Christian if thou hast no more shall stand by thee stript starke naked shalt thou be figge leaues can hide thy shame no longer only the wedding garment can now couer thee from the consuming wrath of God A garment not laid with gold siluer pearles but straked with blood yea dyed redde in the blood of the Lambe The high Priest vpon paine of death might neuer enter into the Sanctuarie but he must first be sprinkled with the blood of bullocks figuring the blood of Christ. Neuer dare thou to appeare in the Sanctuarie of Gods holinesse without this garment of thy elder brother in which alone thou gettest the blessing as Iacob-gate the blessing in Esaus garments from this alone the Lord savoreth a sauor of rest Lastly from this consideration that God is no respecter of persons the Apostle admonisheth superiours to moderation and equall dealing with their inferiours Ephes. 6.9 and inferiours to silence and contentation vnder the rough dealing of their superiours Colos. 3.25 35. vers But in euerie nation he that feareth him and worketh righteousnâ—s is accepted of him By a fearer of God and worker of righteousnesse is signified an vpright and truely religious man in whom these two things must necessarily concurre as the cause and effect the fountaine and streame the roote and fruit of pure and vndefiled religion for vnder the feare of God are contained all the duties of the first table concerning God and his worship such as are knowledge loue faith hope and such like whence Salomon often calleth it the beginning of wisedome that is of true worship or pietie And vnder working of righteousnesse is comprehended the obseruation of the duties of the second table whereby the former beeing most of them inward are outwardly manifested and iustified so as vnder both is comprised the whole dutie of man Eccles. 12.13 Feare God and keepe his commandements for this is the whole man all those tenne words wherein the Lord hath included an admirable perfection of wisedome and holinesse are here contracted into two 1. the feare of God 2. the keeping of his commandements and therfore when the holy Ghost in the Scriptures would grace this or that holy man with full commendation as it were with his whole stile he commonly ioyneth these two together vnto which
keepe them lowe in their owne eies as also prouoketh them to walke awfully in regard of God and watchfully ouer their hearts and liues still groaning to God vnder their daily infirmities By this meanes out of the eater commeth meate as was said in Samsons riddle Iud. 14.14 2. Death is not now to Gods children as it was to Christ ioyned with a sence of Gods anger against it or paying a debt to the iustice of God for it were against the rule of Gods iustice to require the paiment of the same debt twise but wherein they haue a sweete sense of Gods fatherly loue wherein sinne is perfectly to be abolished whereby way and entrance is made vnto life euerlasting where we shall be with God and Iesus Christ which is best of all The Saints of God in these regards haue rather desired thē feared it for what man hauing bin tossed a long time vpon a dangerous sea would feare the hauen or who beeing wearied with the trauells of the day would feare to goe to his rest at night 3. Sence of hell keepeth in vs an hatred of sinne and a longing after heauen yea how beneficial the terrors of conscience are to Gods children were too long here to discourse The speach is as true as common the way to heauen lyeth by hell gates 4. The Deuill maketh vs flie to God our helpe and relie vpon his strength yea when men by no other meanes wil be drawn God setteth the deuill in their necks to dragge them to heauen as a graue Diuine speaketh 5. All the euills in the world worke to the best to them that loue God and hasten them to the fruition of the victorie obtained by Christ they weigne them from the world and the loue of it And whereas they are as prone to pitch their tabernacles here belowe as others God vseth these as meanes to keep his from being of the world euen while they are in it They conforme them to Iesus Christ their head and traine them in the imitation of him both in patience and obedience Now how could any of these parcells of Gods curse against the sinne of man or mans cursed sinne it selfe bring to any such sweete and profitable fruits but by the ouerruling power of Iesus Christ who bringeth life out of death light out of darknesse and who only can make his owne wise out of ranke poyson to sucke most sweete and soueraigne preseruatiues which who doth not hee neuer as yet knew the benefit of Christ his resurrection The second sort of blessings procured to the Church by Christ his resurrection is the fruition of good things which it putteth vs in possession of euen in this life by giuing vs our first fruits and a sweete taste but vpheapeth our measure after this life when our haruest commeth and we admitted to feed fully at the supper of the lambe The benefits which I will mention are three First we are confirmed hereby in the whole truth of all our religion the maine foundation of which laid by all the Prophets and Apostles is that Iesus Christ the sonne of Marie was the Sonne of God the true Messias perfect God and perfect man and so indeed hee was such a one as hee was foretold to be one that was to die and yet saw no corruption one who must make his soule an offering for sinne and yet must surviue to see his seede and prolong his daies one that had power to laie downe his life and power to take it vp againe In a word one that was put to death concerning the flesh but was quickned in the spirit that is by vertue of his dietie raysing that flesh vp againe Let all the Iewes and Atheists in the earth dispise the indignitie of his death we with the Angels will admire the glorie of his resurrection The second benefit is that hence we are assured that our 1. Iustification 2. Sanctification 3. perfect saluation is not only obteined but applied vnto vs. For our iustification before God by meanes of Christ his resurrection hee brought into vs an euerlasting righteousnesse in that hee not only bare our burden vpon himselfe but bare it away from vs for what is his resurrection else but his actuall absolution from our sinnes which were imputed vnto him and for which he subiected himselfe vnto the death Whence we grow vp in full assurance that the whole price is not only paid to the vttermost on Christs part but that the satisfaction is accepted also on his Fathers whose iustice would neuer haue absolued him if all the bills and writings which were to be laid against vs had not beene fastned to the crosse and so cancelled and fully discharged so as now we may with the Apostle hold out a flagge of defiance and challenge our righteousnesse for who shall lay any thing to the charge of Gods elect It is God that iustifieth who shall condemne it is Christ which is dead yea or rather which is risen againe And the same Apostle thirsting after that righteousnesse which is by faith in him counteth all things losse and donge saue only to know him and the vertue of his resurrection 2. From this resurrection of Christ issueth our sanctification which is our first resurrection or raising of our soules from the death of sinne because in euery reconciliation making must be two conditions 1. A forgetting vpon satisfaction of all old wrongs and iniuries 2. A binding from future offences the former Christ effecteth by his death the latter by his resurrection into the which whosoeuer are grafted they cannot henceforth serue sinne but beeing risen with Christ they seeke the things which are aboue where Christ sitteth they cease further by sinne to offend as such who are begotten to a liuely hope by the resurrection of Iesus Christ from the dead and for this cause our Sauiour was carefull after his departure hence to send out his spirit in more plentifull and abundant manner then before that hee might continually inspire his people with ardent desires after the beginnings of that life eternall vnto which Christ himselfe is risen who then manifest themselues members of such an advanced head when this new life manifesteth it selfe in them Thirdly our perfect saluation is also hence fully assured vs for if our Lord Iesus hath foyled all the powers of hell death and darkenesse in himselfe when he was yet dead how much more doth he it for vs his members beeing now aliue if he could driue backe and disperse all spirituall enmities euen when he was in hell it selfe after a sort how much more now beeing ascended farre aboue all mooueable and aspectible heauens for we must not behold the victorie triumph of Christ as performed onely in and for himselfe but as the ground and pledge of the victorie and conquest of all the beleeuers in the world Looke vpon this sonne of Dauid prostrating the great Goliah of hell for all the Israel
to strike the wicked and vngodly with terror and dread seeing the Lord Iesus shall come from heauen in such power and maiestie and all to iudge and condemne them whom when they shal see arraied with vengeance against them no meruaile if they be driuen to their wits ends yea as it is with guiltie malefactors when they see the iudge comming in so honourably attended so shall it be here this very glorie of Christ shall strike them with feare horror and amazednesse and force them to all miserable and unauaileable shifts and to wish if it were possible that the rocks would fall vpon them and crush them to peeces so as they might neuer come before his presence for the great day of the Lord which is to all the wicked of the world a blacke day a cloudy day a dismall day this day is come and they cannot abide it Secondly this iudgement shall be righteous and according to the truth Rom. 2.2 We know that the iudgement of God is according to truth Heb. 1.8 Thy throne O God is for euer the scepter of thy kingdome is a righteous scepter Thou louest righteousnesse and hatest iniquitie Hitherto is to be referred that of Daniel 7.9 who saith that this iudge shall sit vpon a great white throne alluding to the white Ivorie throne of Salomon but infinitly more glorious the whitenesse be rekoning the puritie and righteousnesse both of the Iudge and the iudgement for euery man shall receiue according to his workes Here shall be no conceilment of things for he will bring euery secret into iudgement hee will lighten all things that are hid in darknesse and make the counsells of the hearts manifest Here shall be no daubing or saluing vp of bad matters in corners no pleading of lawyers who craftely cloud the truth of causes for gaine no respect of persons no fauouring for the sake of any freinds nor feare of foes or any displeasure Here shall be no inducement by gifts which blind mens eyes to peruert iudgement the purest gold of Ophir shall guild no matters here for what shall gold or siluer pearles or Iewells doe when heauen and earth shall be on a light fire Here shall be no sanctuaries nor priuiledged persons or places to hinder the course of iustice hence shall be no appeales but euery person shall receiue an eternall sentence of euery cause according to the truth and equitie of it for else the Iudge of all the world should not doe right Vse 1. To comfort Gods children who in this world are herein conformed vnto Christ for the most part causes and sentences passe against them and their light is darkned their innocencie by the might and mallice of the wicked troden down but then shall they be sure of the day God will cause their vprightnesse to breake out as the sun in his strength for when wickednesse shall turne the sinner into hell righteousnesse shall deliuer their soules from death 2. To teach them to possesse their soules in pacience when they see the confusions that are in the world to beware of reuenge but commit all as Christ himselfe did to him that iudgeth righteously We must be content for a while to see our righteous waies depraued our good repaied with euill by euill men and be so farre from thinking hence that there is no prouidence or care in God ouer his children as that we must necessarily conclude hence this iudgement day Obserue the rule Eccles. 3.16 When thou seest in the place of iudgement wickednesse and iniquitie in the place of iustice thinke in thy heart surely God will iudge the iust and the wicked for there is a time for euery purpose and worke and Chap. 5.7 If in a countrie thou seest oppression of the poore and the defrauding of iudgement and iustice be not astonied at the matter for hee that is higher then the highest regardeth it The same ground doe the Apostles often lay to raise this same exhortation vnto patience in enduring wrongs as Philip. 4.5 Let your patient mind be knowne vnto all men the Lord is at hand Iam. 5.7 Be yee also patient and settle your hearts for the comming of the Lord draweth neere As if these holy men had said with one mouth looke not to haue your right here in this world as neither the wicked haue their hyre but wait the appointed time as the husbandman doth for the weekes of haruest and this time is the comming of the Lord before which time neither is the full recompence of righteousnesse giuen to the Saints nor punishment rendred vnto the wicked in the full measure of it Grow not wearie of well doing though ye meete with nothing but discouragements no◠out of loue with the practise of pietie although the world hate you for it as it did your head before you for in due season yee shall reape if ye faint not 3. This teacheth men carefully to looke to all their workes and waies that they be iust and iustifiable such as will hold water as we say For there is a day of triall when all those causes which they haue by mony freinds or wicked pollicie contriued and ouerwaied in shall be brought about againe into a cleare light and put into the ballance of equitie it selfe where they shall be found too light And thinke seriously with your selues how causes words and actions will abide the triall o◠that day which euen for the present can bring no sound comfort to the heart but rather heauinesse to the heart accusation and guiltinesse to the conscience feare in the thoughts and shame in the face if any man should know how impiously and iniuriously they haue beene contriued how many oppressions wrongs cruelties vsuries reuengefull suits only commensed to make men spend their goods and loose their peace how much of many mens estates would giue a loud witnesse against their owners but that men will not so long before hand trouble themselues with such thoughts Well looke to thy selfe whosoeuer thou art If thy conscience now accuse 〈◊〉 or can accuse thee but thou wilt either stifle it or stop thine eares against the crie of it know that it hath a voice and will doe good seruice to this iudge one day a thousand witnesses cannot doe more then it will doe it will bring backe old reckonings which Christ hath not reckoned for and set them in order before thee when thou that canst find none now shalt haue leysure inough to looke into them but all to the breaking of thy heart and increase of thy torment that thou didst not till too late looke into thy reckonings Now to all such as mind hereafter to look into so maine a business as this is I will for the present commend only one rule whereby they may discerne whether their actions will abide the triall that abideth them and that is this If the word of God doe now approoue them they will then be iustifiable but whatsoeuer word or
world doe thus disquiet themselues who make their liues more vncomfortable then they need I answer this is indeed one of Satans greatest bolds but such a snare as God leadeth his children out of in safetie whome he teacheth that it is their happinesse to goe to heauen though alone rather then to hell with companie Marie will sit her downe though alone at Christs feete if shee cannot get her sisters companie shee knoweth it is the good part that shall neuer be taken from her And for those especially if they be Ministers who should most aduance this care but disgrace it as a needlesse vexation of the spirit let them know that the Lord Iesus was of another mind who pronounced blessednesse on those that mourne now and promised that they should be comforted and farre are they from the guidance of that spirit who hath taught vs that of all sacrifices none is comparable to that of a broken spirit and contrite heart which the Lord neuer despiseth IV. Now follow the helpes to the obtaining of remission of sins As 1. thou must become a member of the Church Isa. 33.24 The people that dwell there shall haue their sinnes forgiuen And Chap. 62.12 They shall call them the holy people the redeemed of the Lord. Now to know a mans selfe a true member of the Church the Prophet Dauid giueth two infallible notes Psal. 15.2 The former in regard of God to walke vprightly and sincerely as in Gods presence and vnder his eye and the latter in regard of men to exercise righteousnesse both in word and deed 2. Consider seriously of the nature of sinne how odious it is in it selfe how vile it maketh thy selfe in the sight of God how it keepeth away all good things how it procureth al euill how proaâ—e thy selfe art vnto it yea euen after grace receiued this will bring thee to the iudging and accusing of thy selfe to the confession and forsaking of thy sinne which is the high-way to find mercie Prov. 28.13 for the former Psal. 32. I said I will confesse my sinne and thou forgauest mee the iniquitie of my sinne And for the latter it is plainely implied in Christs reason Ioh. 5.14 Goe thy waies now thou art whole but sinne no more least a worse thing follow The fellon that hath beene in prison endured the miserie of his yrons hath beene condemned and with the rope about his necke in feare of present death if he haue escaped hee will take heed of comming into the like miserie againe and he that hath found this grace in truth cannot by turning againe to his sinne turne it vnto wantonnesse 3. Carefully vse the meanes which the wisedome of God hath left to beleeuers for the attaining and assuring of this grace of remission As namely 1. the Ministerie of the word which in the right vse of it is the ministrie of reconciliation in which the Lord offreth conditions of peace remission of sinnes and life euerlasting 2. As also of the holy Sacraments which are the seales of remission of sinnes to all beleeuers worthily receiuing the same Matth. 26.28 and 3. another speciall meanes is feruent prayer for pardon of sinne aboue all things in the world Drowsie Protestants esteemeth slightly of pardon of sinne euen as they doe of sinne it selfe which they thinke easily blowne off with a Lord haue mercie But the tender and distressed conscience that seeth and combateth with the danger sueth for pardon as one that would speed A poore fellon on the gallows readie to be turned off would thinke a pardon the welcomest thing in all the world but the hardnesse and drowsinesse of mens hearts euery where argue that they be a verie few that find this rare grace vnlesse we will say that the greatest blessednesse that liuing man is capable of can be giuen to him that sleepeth on both sides that neuer thinketh of it and neuer maketh means after it V. The companions of remission of sinnes whereby it may easily be discerned are fiue 1. The daily exercise of true repentance in all the parts of it as First in iudging ones selfe for sinne past and present and this was apparent in Paul himselfe who looking backe to his former estate reckoned himselfe a captaine sinner and the chiefe of all sinners he saw in himselfe many sinnes and great sinnes which needed great mercie and much forgiuenesse the which one consideration kept him vnder continually and fostered in him the grace of humilitie when as otherwise through his aboundance of gifts and revelations he might haue exalted himselfe out of measure Secondly in watchfulnes and feare of sinne in time to come according to our Sauiours holy counsell Thou art now made whole goe thy way and sinne no more Thirdly in daily purging and clensing from knowne and secret corruptions many are the places wherein the pardoning and purging of sinnes are ioyned as inseparable Ier. 33.8 I will cleanse all their iniquitie yea I will pardon all their iniquities whereby they haue sinned against mee 1. Ioh. 1.9 If we confesse our sinnes faithfull is he to forgiue vs our sinnes and to cleanse vs from all our vnrighteousnesse This was the summe of the baptisme that is the doctrine which Iohn preached euen amendement of life for the remission of sinnes neuer hope of remission vnlesse thou hungrest after this grace of repentance for the Lord will not be mercifull to that man that blesseth himselfe in his sinnes but if the wicked returne from his sinnes he shall liue and not die Ezech. 18.21 2. The second companion is gladnesse and cheerefulnesse of heart yea an vnspeakeable ioy that the Lord hath done so great things for his soule and made him so happie as to bring him from such extremitie of miserie to partake in the wisedome righteousnesse holinesse and redemption of Christ for can a man haue a gift bestowed vpon him of more price and vse then all the kingdomes of the world and neuer find his heart made glad in it or is it possible that he that findeth the pearle can goe away without ioy The Eunuch beeing conuerted went away reioycing and if euery beleeuer must reioyce in another mans conversion much more must he in his owne The third is loue and thankfulnesse to God which are enforced by this excellent grace Luk. 7.47 The poore woman that stood weeping behind Christ loued much because much was forgiuen her Psal. 116.1 I loue the Lord because hee hath heard my voice and wherein the Lord had thus gratiously dealt with him the whole Psalme teacheth especially vers 8. Because thou hast deliuered my soule from death mine eyes from teares my feete from falling Now if Dauid for a temporall deliuerance from Saul in the wildernesse did thus prouoke his heart to the loue of God how should the consideration of our spirituall deliuerance from sinne death and all hellish powers blow vp these heauenly sparkles in vs And what can so liberall a loue beget in a