we haue redemptioÌ„ by his bloud the forgiuenes of our sins And Peter in his Epistle telleth that wee were redeemed from our vaine conuersation not with corruptible things as gold and siluer but with the most precious bloud of the sonne of God Whereby the Apostle teacheth vs that as the pardon of our sinnes from the hands of God is farre more excellent than the Popes pardon which may whether it be for murder or theft or whordome or any such like be purchased for gold or siluer or wool or such like trash so it is to be purchased with a price farre more precious euen with the bloud of the son of God which onely was able to purchase our pardon for vs. And therfore if the same had ben wanting alas what had there beene left in vs able to haue procured the same A man would fast water and bread all the daies of his life yea hee would trauell to Rome to Ierusalem and farther bare footed and bare legged yea he would whip himselfe with cords wreathed with yron yea launce himselfe with pennekniues â—s the Priests of Baal he would giue abundance of gold and siluer hee would keepe open house giue great doale releeue many poore by many trentall of masses build Abbies Monasteries Churches Schooles and Colledges as the Papists do for the Pardon of their sinnes yea he would as they lay open their shame to the Priestes eares in auricâ—lar confession if that would purchase him pardon for his sin yea he would with the Iews come into the courts of the Lords house and offer many Bullocks Rams and Goats he would shed riuers of bloud poure out streames of oyle vnto the Lord yea hee would as Micheas saith giue the fruit of his wombe for the sinne of his soule and as the Idolatoâ—s did make his sonnes to go through fire and offer them to deuils if all this would prâ—cure vnto him pardon for his sin Yea what would not a woundâ—d conscience giue to be disburdened of the weight of his sinne and to purchase vnto himselfe a pardon not from the Pope but from he Lord for his offences But it will cost to great a price for him to redeem his own soule or the sin thereof with any thing in himselfe He must therefore set that alone for euer and look for the pardon of his offences by the bloud of Iesus Chirst which is that onely price by the which it might be procured which being accordingly offered vnto God the Father and that vpon the aulter of the crosse he hath with the value and price thereof purchased that which all both heauen and earth could not otherwise haue procured euen the forgiuenes of our sinnes And thereby hath left vnto vs an assurance for the attaining of the pardon of our offences For farâ—e be it from vs that we shuld account the Lord either a cosener who would deceiue vs or aâ— oppressor or an extortioner that would by violence keepe from vs any suâ—h thing as we had right vnto by the way of purchase Hauing therfore right vnto the pardon of our sinnes because Christ hath purchased the same with his blood we are assured that our sins must and shâ—ll be for euer forgiuen and blotted out That Lord that giueth more than we deserue will not keepe from vs that which is our due aâ—d hee that giueth all thinges freely will not debarre vs of that which is purchased for vs so deerely as with the blood of Iesus Christ The 10 Chapter VVherein are touched two reasons taken froÌ„ the spirit of God the holy Ghost being the third persoÌ„ in the Trinity The first as the spirit is considered to work repeÌ„tance contrition in vs so washeth vs froÌ„ our sin The other as the spirit breedeth and worketh peace in our conscience wherewith the forgiuenesse of our sins is sealed VNto those reasons taken from the Father and the Son I might adde two other principall reasons taken from the spirit of God 1 The first whereof is this namely that one and the selfe same spirit that is called by Paule Rom. 8. the spirit of bondage to feare and also that worketh godly sorow in vâ— vnto repentaâ—ce mentioned 2. Cor. cap 7. is also that sanctifying spirit of God which washeth and cleanseth vs from all our sinneâ— and therefore it is compared to fire and water because as fire it purgeth as water it cleanseth vs from all our sâ—nnes and therfore is it that the Apostle saith Cor. 6. that ye are washed that ye are cleansed that yee are sanctified in the name of Iesus Christ and by the spirit of our God So that they that sorrow rightly for their sinnes and are possessed with the spirit of bondage to feare euen to feare hell Gods wrath the deuill and their owne estate may be assured that the same spirit that worketh the sorrow washeth the soule that breedeth the feare bringeth the fauour of God that defileth their cheeks with teares cleanseth their soules from sinne also for one spirit worketh all and in all the elect of God So that while we lay open our sins we lay them vpon Christ who beareth them and taketh them away While we hide not our sins the lord hideth them He that sorroweth rightly for theÌ„ looseth all sorrow for them and hee that rightly seeth them looseth the sight of them for euermore 2 The second reason is taken from the peace of conscience which the spirit working in vs dooth seale the forgiuenesse of our sinnes as the Apostle plainely sheweth in the fift to the Romans where he saith being iustified by faith we are at peace with God So that if euer since we sinned we felt the peace of conscience it was the worke of the spirit that sealed our iustification that is the full forgiuenes of our sinnes And therfore hauing once felt the same wee need not doubt whether our sinnes be forgiuen vs yea or no. But as I haue breefly omitted the other reason so I will defer this vnto a more proper place And so concluding those reason that arise froÌ„ God considered in his persons I will come vnto other reasons taken from man being considered in his sins The 11. Chapter VVherein is contained the first argument or reason which to proue the forgiuenes of sins is taken from the câ—eatuâ—e the reasons beiâ—g before taken from the creaâ—oâ— and that fâ—om man coâ—sidered in himselfe with his estate being naturally in lined to sin THe first whereof is taken from the consideration of the naturall inclination of man vnto sinne For as Dauid saith of himselfe In sin was I conceiued and in iniquitie did my mother bring me forth And Iob demandeth saying Who can make that cleane that is borne of vncleane seede And Paul plainely teacheth vs that by the sinne of one man sinne raigned ouer all and that in Adam all sinned So that as we drew froÌ„ Adam our being so our sinning as our flesh and bone so our corruption as our nature so
therefore wee can neither straine him nor constraine him to fu fiâ—l his promise wee cannot sue him vpon an assumpsit But be it that we couâ—d he would find some one cause or other he would finde some demurre or pick some quarrell against vs and so would easily find a staffe to beare a dogge as the prouerbe is And herein he setteth the Lord before vs as it were a tyrant who albeit he promise neâ—er so much performe neuer a deale yet no â—an is able by reason of his force to inforce him thereunto And by this counter buffe he so buffeteth vs that we are reaâ—ie to staggeâ— at the pâ—omises of God But if this will not serue he will run with vs to the second reason which is taken from the mercie of God And hee will graunt it yea and say it is true God is me cifâ—ll indeed he gaue thee this and that blessing and benefit thou wert sicke and he healed thee poore he enriched thee base and he honoured thee miserable and he releeued thee yea he gaue thee of his spirit the ioyes of the holy Ghost the peace of conscience hee lifted the light of his countenance vpon thee and reuealed vnto thee himselfe his sonne Iesus Christ These benefits will he say as thou knowest should haue mooued thee vnto repentance but thou according to the hardnesse of thine own hart that cannot repent hast sinned against the Lord and so heaped and hoorded vp wrath against the day of wrath the reuelation of the iust iudgmeÌ„t of God Indeed will he say if thou hadst neuer receiued these graces from God then had there been left vnto thee some more hope but now after thou hast receiued all these graces to fall away to quench the spirit and grieue the holy Ghost whereby thou wert sealed vnto the day of redemption is such a sinne as cannot be pardoned And to this purpose he will alledge the saying of the Apostle to the Hebrewes in the sixt Chapter where hee saith that it is impossible that they which haue been once enlightened and haue tasted the heauenly gift and been partaker of the holy Ghost and haue tasted the good word of God and the powers of the world to come if they fall away to be renewed by repentance And by this meanes and testimonie of the spirit of God hee exceedingly terrifieth the conscience and will neuer suffer it to haue peace vntill it shall please the Lord to giue thereunto the right vse sense of this place wherwith Sathan being repulsed assaulteth them afresh reasoning from the former mercie of God to the forgiuenesse of their sinnes after this manner saying thou haddest sinned before in the like maner and in the same matter and that not once or twise but oftentimes and the Lord pardoned thee and now doest thou think that he will pardon thee againe Why art thou not ashamed to come againe vnto the Lord and craue pardon for this sinne With what face will hee say canst thou look vpon the Lord Why me thinketh that thou shouldest be ashamed to trouble the Lord so often with thy prayers and requests Indeed will he say if it had been the first or second time then it had beene more tollerable but now after the fift or sixt time or more again to trouble the Lord with thy requests it is neither for thy honestie nor for the Lords ease to be troubled so often about one matter and by this means he maketh vs sometime for shame to ruâ— From the Lord and with Adâ—m being ashamed to hide our selues in the woods fâ—om the presence of the Lord and not to dare to craue pardon againe for our sins vntill wee haue learned the nature of the Lords mercie with the prodigall sonne setting all shaâ—e aside to retuâ—ne to our father and to confesse that we haue sinned against heauen and against our God that we are not worthy to be cal ed hiâ— sons and also that shame and confusion belongeth to vs but mercie forgiuenes vnto the Lord If he see that this reason will not serue the turne hee will turne ouer the leafe with vs and come to the third reason which is taken from the iustice of God And from thence hee will reason after this manner saying Thou knowest that the Lord is a iust God a reuenger of all disobedience offered vnto his Maiestie and such a one as in the middest of his mercie thinketh on iustice and therefore he will not no nor cannot bee appeared vntill he hath eased himself of hiâ— enemies and auenged himselfe of thy sinnes And the rather to perswade this he will tell vs that it is a fearefull thing to fal into the hands of the liuing Lord and that no adulterer fornicator couetous person murderer or such like shall enter into the kingdome of God or Iesus Christ but shall haue his portion in that lake that burneth with fire brimstone which is the second death as the spirit testifieth And the more deeply to perswade this vnto the conscience hee will set before vs the son of Gods loue Iesus Christ and tell vs that the Lord spared no not his owne sonne who had put our sinnes vpon him and how then shall he spare vs yea he will set before our eies the wrath of God poured vpon Cain for his murder vpon the Beniaminites for their adulterie vpon Corah Dathan and Abiram for their rebellion who went downe quicke into hell and vpon the Sodomits whom the Lord destroyed with fire and brimstone from heauen for their sinne yea he will set before our eies the threatnings of God who hath threatned death and damnation to all that shal transgresse his laws and those curses contained in the law of God denounced against the wicked And as they which are in securitie shall hear froÌ„ Sathan nothing els but mercy mercie so they that are afflicted shall find nothing from Sathan but iustice iustice wrath vengeance and displeasure And by this means it is incredible what feare and trembling he breedeth in the hearts of the mourners and by that means how hardly they are broght that hear nothing see nothing feele nothing but Gods iustice to imbrace and beleeue his mercie And by this reason he continually terrifieth the conscience vntill it knowe that both the wrath of God was appeased in Christ Iesus who in our person and for our sin was punished and so the iustice of God was executed in and vpon him and also that as the law with the threatnings thereof appertaineth vnto the obstinate so the promises with the grace of God not the lawe appertaine vnto them that are trulie humbled and in Iesus Christ For they that are in Christ saith the Apostle are not vnder the lawe but vnder grace Now if Sathan see that none of these reasons from the Father will serue his turne hee will run with vs vnto Christ and will tell vs that there was neuer any such man as Christ was or
grace of God and a singuler vertue created in thee by the spirit consisting between two extreames despaire on the one side and sencelesnesse on the other side and also that euen this thine as it seemeth seruile feare is that spirit of bondage to feare which is mentioned in the eight to the Romans That is that fruit of the spirit of God wrought in thee to bring thee to the true feare of God which is as the holy Ghost beareth witnesse the verie fountain and offspring of wisdome And that therefore this sorrow and feare are but those foundations or ground workes vpon the which the spirit of God whose worke-manship now thou art in Iesus Christ will build the other graces of God euen sanctification that is righteousnes true holines the fruit wherof as the Apostle Iames telleth vs is sowne in peace spirituall comfort with the fulnes of God and of the holy Ghost which being once felt after thy sorrow will make thee sing a Psalme of thanksgiuing vnto the Lord and make thee to reioyce with ioy vnspeakable For the end of godly sorrow is ioy in the spirit comfort in the holy ghost After Peters teares ensued the fulnes of the holy Ghost Dauid that in one place complaineth that his sinnes are continually before his face and gone ouer his head as a burden too heauy for him to beare in another Psalme addresseth himselfe to sing of the mercie and iustice of the Lord and to extoll his long patience louing kindnes The Iewes that by the preaching of Peter were pricked in conscience were afterward by the same Peter baptised to the remissioÌ„ of their sins The Iaylor that had drawne out his sword to kill himselfe withall was after comforted by Paule and reioyced that he with his whole houshold beleeued in God And to conclude what one man hath there euer ben that rightly sorowed for his sins that hath not found his sorrow to be turned into ioy and his mourning into comfort Comfort thy selfe therefore with their comforts and so make thy selfe partaker of their comforts Knowing this that the Lord that hath giuen thee wine to glad thy heart oile to make thee haue a cheerful countenance sweete flowers to delight thy sences musicke to refresh thy mind generally to speake in a word manifold comforts for thy body is as rich in the comforts of the spirit which he will as richly in his time appointed shed into thy heart by the holy Ghost the knowledge wherof may be a good step to the attaining of that spiritual comfort that thou desirest and thirstest after For to a sicke man it is euen health it selfe to know that his disease is curable that there is remedie inough for the same But as it is not ynough to know that there is a salue for his sore except hee know the confection and the same be applyed so in this disease of the soule I meane despaire it is not sufficient to know that there is a remedie except the same be applyed accordingly The one which is to apply the remedie I commit to the worke of the grace of God and to thine owne care and desire of peace and ease The other which is to describe the comfort I will by the grace of God labour in And herein I will describe those particulars onely which my selfe know to haue been profitable vnto others that haue been as thou art afflicted The 2. Chapter In the first part whereof are set down the expresse pomises of God concerning the free forgiuenes of sins and in the later is declared first that the same promises of merâ—y are deliuered vnto vs in the word of God then that they are bound by his oath thirdly that they are also bound by his Indenture of couenants and lastly that they are confirmed by two visible signs tokens in sted of woÌ„ders to wit Baptisme and the Supper of the Lord. The fi st Section FIrst therefore I will that thou mayest not relye vppon the vncertainety of man but the vnchaungeable truth of God set thee downe those expresse promises of God concerning the free forgiuenesse of thy sinnes that the Scriptures most euidently plentifully for the most part in euery one of the Prophets afford As namely in the 18. of Ezekiel where the Lord expressely promiseth that if the wicked will return from his sinnes that hee hath committed and keepe all his statutes and do the thing that is lawfull and right that he shall surely liue and shall not die and that all his transgressions that hee hath committed shal not be mentioned vnto him but in his righteousnesse that he hath done he shall liue And againe in his 33 Chapter the Lord by the mouth of the same Prophet promiseth that if the wicked turn from his sinne none of his sinnes that he hath committed shall euermore be mentioned vnto him And this is that also which is promised by the Lord by the mouth of his Prophet Ieremie in his 33 chap. to all them that repent who promiseth that he will cleÌ„se them from all their iniquities whereby they sinned against him yea that he will pardon al their iniquities wherby they haue sinned against him and wherby they haue rebelled against him And this is yet further confirmed by the mouth of the Prophet Esay who in his 43. chapter bringeth in the Lord himselfe speaking after the same maner and saying I euen I am he that putteth away thine iniquitie for mine owne sake and will not remembeâ— thy sins any more And again in his 44. chapter he saith I haue put away thy transgressions like a cloud and thy sins as a mist turne vnto me for I haue redeemed thee Infinite are those promises of the Lord that are liuely and in euerie one of the Prophets euen as many as haue written from Moses from thence forward and that oftentimes expressed All which it shall bee needlesse to repeat These few in stead of all the rest may suffice to shew vnto thee that the Lord hath passed his promise to passe by thy sins and to forgiue thine offences trasgressions The consideration whereof may be a strong and infallible comfort vnto thy conscience Knowing that the Lord that hath promised is able by reason of his power to whome it only appertaineth to forgiue sins is willing by reason of his promise to performe it For we are not to set the Lord before our eyes ae those vaine men of the world that promise more than they are able to accomplish or as those deceitfull men which being in the ballance are lighter than vanitie it selfe who make a face but haue no heart make an offer but haue no purpose to performe that which they promise For who hath euer put his trust in the Lord and went away confounded Who hath euer relyed vppon the Lord and the Lord lied vpon him Who hath euer depended vpon him did not by experience find that it is better to trust in the
the diuels throat with his owne sword and as a bee suck hony out of that flower out of the which he as the spider sucketh poyson FINIS The Contents of the Chapters contained in this Booke Chap. 1 Wherein it is declared that there is liuely hope of comfort left vnto all them that mourne vnder the burden of their sinnes Fol. 1 Chap. 2 In the first part whereof are set downe the expresse promises of God concerning the free forgiuenes of sins in the latter is declared first that the same promises of mercie are deliuered vnto vs in the word of God then that they are bound by his oath thirdly that they are also bound by his Indenture of couenants lastly that they are confirmed by two visible signs and tokens in stead of wonders to wit Baptisme and the Supper of the Lord. Fol. 7 Chap. 3 VVherein the forgiuenes of sins is proued by the consideration of Gods mercy which is one part of his essence substaÌ„ce and nature Fol. 55 Chap. 4 VVherin the forgiunes of sins is proued by the consideratioÌ„ of gods iustice which is another nature essentiall vnto him by three especiall waies First by reason that the Lord hath promised to forgiue our sins in regard wherof it standeth with his iustice to performe the same Secondly for that he hath alreaddy punished Iesus Christ for our offences and therefore cannot in iustice punish them in vs also And lastly because he hath already punished our persons in Christ and so cannot iustly punish vs againe Fol. 69 Chap. 5 VVherin the forgiuenes of sins is proued by a reason taken from the seâ—ond person in the Trinitie to wit the woâ—d Incarnate euen Iesus Christ being considered as he is the vine and the braunches Fol. 85 Chap. 6 VVherein the forgiuenes of sins is pâ—oued by considering Iesus Christ as hee is our aduocate and intercessour and the mediator of the new Testament Fol 89 Chap. 7 VVherin the forgiuenes of sins is proued by considering Iesus Christ as he is our king and spirituall prince Fol. 98 Chap. 8 VVherein the forgiuenes of sins is pâ—oued by considering Christ as hee is our Physition that with his bloud cureth healeth all our infirmities both corporall and spirituall Fol. 107 Chap. 9 VVherin the forgiuenes of sins is proued by considering christ as hee is our redeemer who hath with his own body purchased of his Father the pardon for our sins and with his owne bloud ransomed vs and paid the price of theredemption of our sins Fol. 114 Chap. 10 VVherin are touched two reason taken from the spirit of God the holy Ghost being the third person in the Trinitie The first as the spirit is considered to worke repentance contrition in vs and so washeth vs from our sin The other as the spirit breedeth worketh peace in our conscience wherwith the forgiuenes of our sins is sealed Fol. 118 Chap. 11 VVhereâ—n is contained the first argument or reason which to proue the forgiuenes of sins is taken from the creature the reasons beeing before taken from the creator and that from man considered in himselfe with his estate being naturally inclined to sin Fol. 120 Chap. 12 VVherin is contained the second reasoÌ„ taken from man to proue the forgiuenes of sins by the consideration of our infancie we neuer being but new borne babes so long as we liue Fol. 125 Chap. 13 VVherin is contained the first reason taken from sin it selfe which is drawne from the name of sin being called our debt Fol. 128 Chap. 14 VVherein is contained the second reason taken from sin it selfe to proue forgiuenes of sins which ariseth from the effect of sin seruing to setforth the abundance of the grace of God and to magnifie his power Fol. 131 Chap. 15 VVherin is contained the first reason taken from man as he is considered in others which is drawne from the examples of other men by which the eternity of the forgiuenes of sins is further assured vnto vs. Fol. 134 Chap. 16 VVherin is contained the second reasoÌ„ taken from man being considered in others which is drawne from the testimony of others as of the Ministers of the word of God of the Prophets of Christ himselfe of the Apostles and all other holy men of God who as faithfull witnesses announce confirme the furgiuenesse 〈…〉
beauty of their boies in the loue of their womeÌ„ in the furniture of their table in all other things besides And howsoeuer the wicked are lulled asleepe in securitie that they are carelesse and so come to be past sorrow hauing a brawne ouer their hearts and their consciences seared with a hot burning iron yet I am sure that the elect of God the vessels of mercie desire nothing so much as the assurance of his mercie And therefore euen their life it selfe is vnpleasant without the tast hereof Insomuch that they cannot rest in peace vntill by the peace of God raigning in their conscieÌ„ces his loue shed abroad into their hearts by the holy Ghost they are fully assured that they are washed they a e clensed they are iustifiâ—d in the name of Iesus Christ by the spirit of their God so the free ful forgiuenes of their sins be fully freely sealed vnto their own soules For they are not ignorant how loathsome a thing sin is in the face of God and how fearefull a thing it is to fall into the hands of the liuing lord Knowing therfore these things and the feare and terrour of the Lord I wil not cease during the time of my abode to put you in mind by those meanes that I can of these things that you may not rest contented as the world doth with earthly but may aspire higher seeking for heauenly comforts in the Lord labouring alwayeâ— for those things that are most excellent according to the excellencie of your place striuing to increase in all fulnes of God of the holy Ghost that you may be filled with comfort true ioyes and your ioy no man might take away froÌ„ you This because I could not otherwise do but by writing I haue vsed the same as that onely meaâ—s which the Lord hath left vnto mee and haue according both to your deserts and my debt at the last presumed notwithstanding that diuers reasons of no smal importance which would be neither pleasant nor profitable in their repeating might haue perswaded me to the contrary to dedicate this my labor which what it is I referre to the iudgement of others vnto your Worships the rest of the Churches of God about you to whoÌ„ I acknowledge my selfe a debter also howsoeuer I acknowledge notwithstanding my selfe not to haue receiued from some that experience of loue to speak no hardlier that I looked for And herein as neither the mutterings of others the suspition of flattery not the opinion of pride which might be by the malicious falsely couceiued against me haue more preuailed with me than dutie so I doubt not but that suspition disdain vices too great to raigne in personages of worship professors of the Gospell of God shall find no place in your very raines For both the good opinion that my selfe haue conceiued the world receiued coÌ„cerning your sinceritie will cleare you hereof neither suffer you to entertain any such affectioÌ„ nor me to admit any such suspition And now brethren worshipful beloued in the Lord what remaineth but that I shuld bow the knees of my soule to the father of our Lord Iesus Christ the God of all mercy the Father of al comfort consolatioÌ„ that according to the riches of his mercie he would make you feele and fill you with all spirituall comforts That you may with glorying in the lord look for the hope of glory and the appearing of the mightie God and our sauior Iesus Christ to whom with the father and the holy Ghost three persons and one God immortall inuisible and onely wise be all glory power praise dominion now and euer Amen Yours alwaies in the Lord Iohn Freeman The Epistle to the Reader A Son the one side gentle Reaâ—er I am not ignoraÌ„t either of the spee hes of those that cry out against the coÌ„fortable opening of the prom ses of the grace Gospell of God as that which wil breed as they thinke licentiousnes of life or of the corruption of mans harâ— that maketh his liberty a cloke for the flesh turneth the gâ—aâ—es of God into wantonnesse so on the other side the affâ—ictâ—ons of Sathan in mine own soule who haue been a man that haue had good experience of infirmities the manifold like temptations that I haue seeâ—e to be accomâ—l shed in others my brethren in the world haue been most profitable schoolemaisters to instruct mee in the fearefull miserable estate of the desperate man I therfore comparing the the danger that might grow by the manifestation of the comfortable promises of God in Iesus Christ to the senseles such as are intangled in security with the danger that the ignorance of the same promises of mercie might bring to them that are afflicted The corruptâ—ons of those that corrupt the promises of God with the corruption or â—ather the rottennes of the bones that cleaueth to them that are corrupted for want of the comfort of the promises and finding the one to be ready to peâ—â—sh for the abuse the other foâ— lacke of the vse of the comfoâ—ts of God the one to peâ—â—sh with comfort the other without comfort the one to be gorged or rather to be choked with plenty the other â—o pine away and to starue for want of sufficiâ—ncy and so the estate of them both to be dangerous the one for want the other for wantonnes I resolued in the end to follow the example of PhisitioÌ„s who if they find two or more diseases combined togetheâ— labour first to take away that disease that most endangereth the life or coÌ„meth nerest vnto the hea t. So I seeing the abuse of true coÌ„fort to be dangerous to the abusers but the want thereof to bee deadly to theÌ„ that are afflicted in conscience I haue wholly employed my selfe to take away this later with the effect therof which is despaire a disease that striketh imediatly against the life both of body soule for that it lyeth as we vse to say at the hart And that I might the beâ—â—er doe this I haue applyed cordials that is saâ— h things as are or may be coÌ„foâ—table for the hâ—râ— wherein I haue followed the prescriptioÌ„ of that aâ—â—ient of dayes that only wise Arch Phisit oÌ„ of our souls who giueth coâ—nsâ—l nay charge to comfort his people yea to â—omfort them at the hart which althoâ—gh pe chance by reason of mine owne weaknes or weaknes of the patient I haue not fully attained yet I doubt not but that it wil appear that I haue faithfully atteÌ„pted the performâ—â—e therof applying according to the mesure of the vnderstaÌ„ding of God giueÌ„ vnto me the coÌ„forts of the conscience to the bâ—oken and wounded hart that in such sort as that they may not only take away dispaire but also by the blessing of God security it self that liberty of sinning that some think perthance will ensue by the setting abroch the
if there were that he was but a deceiuer a iugler a false Christ sent into the â—orld to seduce the wicked and them that are appoynted to reprobation as shall more at large appeare in another place But if this will not serue the turn he will perswade vs that Christ came to be a iudge to condemne the world and to leaue them without excuse as he did Martine Luther and so will he set him frowning vpon vs as a Iudge that is displeased with vs. Or if this will not serue hee will tell vs that Christ came not to die for vs but for Peter Paule Dauid and such like but as for vs hee knew vs not we were not then and therfore he could not then die for vs. But yet if this will not suffice hee will euen chide with the soule and ask him whether hee will make Christ a bawd for his sinnes And this especially he vrgeth while wee seeing our own nakednes do seeke and sue for the righteousnes of Christ to put vpon vs as a white garment to couer vs so as our nakednesse the filthinesse of our sins be not seene For then hee will stil vrge this one thing saying Oh thou wouldest haue Christ to be a couer a cloake yea a bawd for thy sin but all in vaine will he say And for the proofe hereof he wil straight alledge the saying of the Lord in the 70. psalme which is to be applied to the obstinate and such as hate discipline and cast the wordes of God behind their back as there plainely appeareth where he saith As soonâ— as thou seest a theefe thou consentest vnto him and thy portion is with the adulterers Thou openest thy mouth to euill and with thy toong thou framest deceit Thou sitting speakest against thy brother slaunderest thy mothers son While thou didst these things because I made my selfe as it were deafe thou thinkest me to be such a one as thy selfe is but I will reproue thee and set before thine eies thy sins in order as they were done And herby he excedingly trobleth the conscience and filleth it with feare and dispaire vntill such time as we feele our selues verely and indeed to be couered ouer with the righteousnes of the son of God Iesus Christ who is made vnto vs of God the Father wisedom holines righteousnes and redemption If this reason will not preuaile against vs he wil reason as wel as we from the holy Ghost and will tell vs that the feare that is bredde in our conscience for our sinnes is not the worke of the spirit of God to frame vs vnto repentance and to breed in vs a godly sorow to amendment of life but rather that it is a seruile fear such as Iames saith is in the deuils who fear tremble yea a doubting such as is in the infidels of whome the same Iames speaketh saying Let not the maÌ„ that doubteth think he shal receiuâ— any thing yea that it is a fore-tast of the displeasure of God and of the fearefull estate of the reprobat And as touching the peace of conscience albeit we haue aboundantly felt the same yet hee wil perswade vs that it was not the peace of conscience but rather an illusion of the deuill sent vnto him by the Lord to deceiue him and so to destroy him by a false flattering of himselfe And for the better perswasion hereof he will tell vs that the diuell can change himselfe into the image of an Angell of light and by that meanes so deceiue vs as that we cannot as he will say discerne the worke of the spirit from the illusion of the deuill To whom if we shal answer that albeit hee can change himselfe into thâ— image of an Angel of light yet not into the like working of the spirit of God for that he cannot create either ioy or peace of conscience or the spirit of adoptioÌ„ in vs. For these are proper works of the spirit yea euen in them that haue a temporarie faith and fall away againe vnto perdition his mouth is stopped he will leaue this reason and come vnto our naturall inclination to sin from thence he will reason after this manner saying Thou knowest that the Lord wil forgiue the sinnes only of the penitent and them that doe repent that leaue their sinnes and neuer commit them againe for that will he say is true repentance But thou ceasest not to sinne for as thou wert conceiued in sinne so thou continuest in sin and then continuing in thy sin how doest thou repent thee of thy sinne and then thou not repenting thee of thy sinne how canst thou looke that thy sinne should be pardoned And thus by a false perswasion that repentance consisteth in a cleane abolishing of sinne and not in the amendment of life as the truth is that it doth hee deceiueth the conscience and perswadeth it that therefore their sinnes are not pardoned because they are not for euer abandoned And vnto this perswasion he addeth diuers other reasons taken from sinne it selfe and first from the greatnes thereof which hee amplifieth and increaseth very artificially shewing himselfe herein a Grammarian that can frame of the positiue which is the lowest the superlatiue which is the highest degree a Rhethoritian that hath a notable facilitie grace in Hyperbole a Logitian that can reason from the lesser to the greater as also if occasion serued froÌ„ the greater to the lesser an Arithmetitian that hath skill in multiplying a Musitian that can make the lowest cord accord and sound equallie wâ—th the highest a Geometritian who as he can describe the whole world in a little paper so infect much paper with the description of a little countrie and to speake in a word a right deuill that make a mountaine of a moule hill For these are the arts or rather deceits of Sathan whereby hee can notably increase the greatnes of our sin If it be but in consent he will perswade vs that it is all one as if it were done And to this purpose he will alledge the saying of Christ in the fift of Mathew where he saith that the that looketh on a woman to lust after her in his hart hath committed adultery with her alreadie If it be committed after grace receiued of knowledge he will perswade vs that it is the sin against the holy Ghost which shall neuer bee pardoned in this world nor in the world to come If it were committed before our calling grosse also he wil tell vs that our sins are greater then that they can be pardoned as he perswaded Cain that his were And for the better perswasion hereof he addeth the testimonie of the law which confirmeth as he pretendeth that which he himselfe affirmeth As for example if a man haue with Salomon committed idolatry or with Dauid adulterie or with Peter apostacie here the law saith that adulterers idolaters fornicators such like the lord wil iudge Sathan saith so the conscience knoweth