into hell and had the portion of the reprobate and damned soule thou hast feet whatsoeuer punishment God in iustice could lay vpon thee And therefore the Lord cannot in iudgement and iustice exact againe the same rigor of the law vpon thee for thy sins So that euen by the iustice of God which dooth not punish I say not with two kinds of punishments but not twise for one sin thou art for euer fully freed and discharged from all sinnes whatsoeuer whether in word in worke or in thought whether of knowledge or of ignoraÌ„ce of weaknes or of wilfulnesse thou hast alreadie beene punished for them in thine owne person and therefore canst not in God iustice againe be condemned for theÌ„ in the day of iudgement in that day I say when the wrath of God shall bee reuealed from heauen vpon all vnrighteousnes disobedience of man Thy punishment therefore and thy paine is alreadie past and therefore feare it not there remaineth for thee no more recompence of sinne nor fearfull looking for of vengeance to come but altogether mercie and glory and grace and life and righteousnes in and by through with Iesus Christ our Lord to whome therefore be all glory and praise and power maiesty might and dominion for euer and euer Amen These reasons are taken from God the Father being considered in his promises and in the natures of his mercie and iustice Herevnto I might adde diuers other reasons taken in part from the glory of his grace mentioned in the Epistle to the Ephesians and the first chapter and from his patience his long suffering and other the natures of God and in part from those titles that are by the spirit giuen vnto God the Father as that he is our father our husbaÌ„d our prince our friend and such like all which notwithstanding I wiâ—l let passe come to other more apparant reasons because it is my purpose to make not a booke but a sermon The 5 Chapter VVherin the forgiuenes of sins is proued by a reason takeÌ„ fâ—om the se oÌ„d person in the Trin tie to wit the woâ—d Incarnate euen Iesus Christ being considered as he is the vine we the bâ—aÌ„ches THE next kinde of reasoniâ—g for the confirmation hereof iâ— taken from the second person in the Trinitie I meane the worde Incarnate euen Iesus Christ who is aboue all things God blessed for euermore who being in like manner as the father was diâ—ersly considered affordeth vnto vs diuers reasons for the proofe hereof Fiâ—st therefore we will consider him as the vine whereof we are branches as the stocke whereof we are gtaftes as the root whereof wee are boughes as the bodie whereof wee are members as the second Adam wherof we are new born For we are baptised into â—hrist and thereby by are borne of the fiâ—st Adam and of the second Adam the sonnes of men and the sonnes of God of the seed of maÌ„ which is mortall and of the immortall seed of God which abideth in vs and maketh vs to crie Abba father So that at one time we haue regeneration and generation we are borne and new born we are born of the children of man who fadeth and withereth aâ— the flower and we are borne againe the sonnes of the eternall and euerliuing God we are begotten of the first Adam who is from the earth earthly and of the second Adam who is the Lord from heauen heauenly And as this is true that as we haue borne the Image of the earthly so we shall beare the image of the heauenly So this also is true that as wee are partakers of the earthly sap and sinne so are wee also partakers of the heauenly seed and righteousnes And as that which is borne of vnclean seed no man can make cleane so that which is borne of cleane seed must needs be cleansed from all corruption And as man that is conceiued in sinne and borne in iniquitie must needs be full of iniquitie and a sinner so man that is new borne of water and the holy Ghost must needs be washed and purged from all his sinnes For euen as the wild Oliue braunch being grafted into the naturall Oliue tree being made partaker of the fatnes and nourishment the eof is purged and purified from his wild and bitter tast and sap so wee being grafted into Christ the true vine are made partakers of the heauenly nature so purged from the guiltines of all our sinnes and offences And this reason is notably vrged by Paule in the fift to the Romanes in these words saying But not as is the offence so likewise is the gift For if by the offence of one many died much more the grace of God the gift which is by the grace of one man euen Iesus Christ hath abounded vnto many Neither is that which entred by one sinning like vnto the gift for the iudgement came by one vnto condemnation but the gift of many offences vnto iustification For if by the sinne of one man death raigned by one much more they which receiue the abundance of the grace and gift of righteousnes shal raigne in life by one euen by Iesus Christ As therfore by one sin sinne came ouer all men vnto condemnation so by one righteousnesse righteousnes came vpon all to the righteousnes of life Therefore as by the disobedience of one man many are made sinners so by the obedience of one man many are made righteous So that hereby the Apostles notably sheweth vnto vs how that Christ was as able to wash vs as Adam to defile vs Christ as able to purge vs as Adam to corrupt vs Christ as able to take away death and sinne as Adam was to b ing both euen death sinne If therfore this be granted which before hath been proued namely that we were borne of Châ—ist as we were of Adam it must also needs bee infeâ—red that by Christ we are purged and pardoned of all those sins which wee drew with and from the sin of Adam So that thus we see how we may proue vnto our selues the forgiuenesse of our sinnes by considering of Christ as the second Adam into whom we are grafted and baptised as the Apostle speaketh The 6. Chapter VVherin the forgiuenesse of sins is prooued by consideâ—ing Iesus Christ as he is our aduocate and intercessor and the mediator of the new Testament 1. SEcondly this is proued vnto vs by setting Christ before vs as that mediator of the new Testament aâ— the Apostle calleth him as that high Priest which was signified by Aaron in the lawe of Moses who entring once into the holy place by his owne blood maketh intercession for the sins of the whole people and as our Aduocate as Iohn in his first Epistle calleth him who liueth for euer to make intercession pray vnto the Father for all that come vnto the Father by him So that we are to consider of Christ as our mediator who when the Father is
Exodus where the Lord being to establish his fiâ—st which is that old couenant with the Iewes in the hand of Moses the Mediator of the old Couenant caused diuers beasts to be sacrificed and their bloods to be taken in two vessels acco ding to the two persons that is God and the Iewes with whom the Couenant was to be made and the blood to be sprinkled vpon the pillars erected for that purpose the one representing the Lord the other the people which being accordingly performed by Moses he added saying This is the blood of that couenant which the Lord hath made with you That is to say this blood is that blood by the which the Lord sealeth vnto you the couenant that before hee coâ—enanted with you Thus as the Lord sealed his old couenants with the blood of bullocks goats and rammes which were but tipes of Christ the body of all the shadowes So he sealed according to his vsuall maner this his Indenture of the new couenant in like maner with blood and that with the blood of his only begotten sonne And the reason why the Lord after this manner sealed his couenants was this for that vnto those people a will or a testament and a couenant were all of one nature And therefore the Apostle to the Hebrues the spirit of God in diuers places beside comprehendeth them both vnder one name or word which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth either a will or testament also a couenant Now we know that a testament or wiâ—l and so a couenant is neuer ratified vntill the death of the testator that is the man that made the will but he being once dead the will cannot be altered but must stand vnchangeably For a man that is dead cannot alter his will or couenant The Lord therefore being immortall and therefore could not die that he might by the same vnchangeable manner ratifie and confirme his promises caused certaine beasts which represented his bodie as tipes and figures of himselfe to be slaine for him and in his stead vntill that Christ himselfe who was aboue all things God blessed for euermore should in his owne person by his owne death and the shedding of his most precious bloud estab ish and confirme this his owne good will and testament that is this new couenant afore mentioned And thereby seale sinnes and purge iniquitie so bring in euerlasting peace as the Angell speaketh to Daniel in his ninth Chapter Christ therefore by his death and bloodshedding hath established this new couenant of the forgiuenes of our sinnes in such sort as that it cannot be changed For the man being dead as the Apostle sheweth to the Hebrewes the wil is not to be altered God therfore that he might assure vs that he would not alter this his good will couenant of grace laid downe his owne life and so by his death which was by the shedding of his blood hee hath so sealed this his couenant as that it cannot be broken nor disanulled And as hereby hee hath inuincibly confirmed his couenants so hath he herein vsed no other seale to seale them withall thaÌ„ that which hath been alwayes vsuall in the like cases For as all his former couenants especially the old couenant were confirmed by blood so likewise is this his Indenture sealed and so ratified by the blood of Iesus Christ which is therfore as before I said verie fitly called the blood of the new couenant for that thereby this couenant is ratified sealed vnchangeably confirmed Thus then thou hast the Lords Indenture written with his owne hand and sealed with his owne blood which is that broad seale and that seale of Armes that is vsually affixed vnto such couenants escripts And herein least thou shouldest thinke that this seale were a counterfeit or added by stealth thou art to know that the institution of this seale or Sacrament came not from man but froÌ„ God himselfe who the same night that hee was betraied ordained the same coÌ„maunded it to be ioyned and added vnto the word of grace and the preaching of the forgiuenesse of sinnes as infinit proofes might be alleaged if it were a mater of any doubt The truth therfore and the lawfulnes of the seale is a matter out of all doubt and controuersie What is there els then that thou requirest for the confirmation of this his or rather thine euidence Desirest thou witnesse Behold the testimonie of all the Prophets and Apostles who were the pen-men and writers hereof who therfore ought to stand for double witnesses Behold the witnes of the Father the Sonne and the holy Ghost the witnes of all the faithfull of God who with one mouth as afterward in part shall appeare do confesse the same But what shalt thou need to bee carefull hereof when thou mayest bee assured that the lord if thou shew him his own writings and scriptures will neuer deny his owne hand Hauing therefore this Indenture writing of the Lords own hand follow herein the example of that godly king Ezekiah who wheÌ„ he had receiued letters from Zenacherib that were blasphemous against God entred into the temple of God vnfolded them and layd them open before God to mooue the Lord the rather thereby to bowe downe his eares and to heare his requests that hee powred out before him So thou hauing receiued not from maÌ„ but from God himselfe writing euideÌ„ces not of wrath but of his free meâ—cie and the forgiuenesse of thy sinnes enter into thy chaÌ„ber take these euidences couenants of the Lord with thee vnfold them spread them lay them open and read them before the face of God And withall after the example of Ezechiah poure forth thy prayers supplications before the Lord and say vnto him as followeth OH most merciful God the father o all comfort and consolation thou that art that strong God that forgiuest offences and passest by iniquitie in the remnant of thy possession thou that preparest the heart of the poore then openest thine eare to hearken therevnto Incline O Lord thine eare heare open O Lord thine eies and see behold O Lord the word of thine owne lips the writings of thine owne hand Of a truth Lord I haue sinned and done exceediÌ„g wickedly in thy sight I acknowledge it confesse it before the throne of thy grace But thou O Lord according to the riches of thy mercy and louing kindnes hast promised to forgiue mine offences Yea the more to shew the stablenes of thy counsell thou hast tied thy selfe by an oath thereunto And that which is more thou hast couenanted and indented with me by thiâ— thy couenant to passe by mine iniquities to remember my sinnes no more And now Lord regard I beseech thee thy gracious and free mercie the oath of thy holinesse and behold the words of thine owne mouth the works and the couenants of thine owne hands sealed with thine own most precious blood confirmed by thy death
full vndoubted assuraÌ„ce of the forgiuenes of sin to theÌ„ that commit sin For howsoeuer the knowledg of the free grace of God offered in Iesus Christ in the word of peace and truth through the corruptioÌ„ of mans hart that turneth as the Spider hony into poison may wheras it should coÌ„fort the conscience corrupt the affections whereas it should take away dispaire increas senselesnes so while it should cure one disease procure another yet such shold be such is the power aâ—d profit therof in such as are ordained to eternall life shal be saued as that as it begetteth coÌ„fort in the mourners so obedience eueÌ„ in them that once were disobedieÌ„t it doth not only cheere but sanctifie the conscience and purge it from dead works For the same word of grace that containeth the promises is not only hidden Manna to feed vs but immortal seed to regenerate beget vs anew This preaching therefore of the kingdom of God the riches of the mercy of God offred vnto sinners should breed in theÌ„ repentance as well as saith newnes of life as well as peace in coÌ„science According as the holy Ghost beareth witnes saying dispisest thou the riches of this kindnes patience long suffering not knowing that the bouÌ„tifulnes of God leadeth thee to repentance The end therfore of all the gra es of God giueÌ„ offered and reâ—eiued is holines of life godliâ—es of conuersatioÌ„ For we are redeemed that we should be freed from euil freed vnto righteousnes VVe aâ—e reconciled by the body of the flesh of Christ that we should be without spot and blame before God we are mortified that sin in the body thereof might be abandoned we are iustified that sin in the guiltines therof might be abolished to speak in a word we are sanctified that we might be saints by calling That man therefore that laboureth not for the perswasion of the forgiuenes of his sin to this end that he may surcease to sin laboureth in vaine for he seeketh not and therfore attaineth not the end of his labor He laboreth therfore as the man that looseth his hire he striueth as one that ouerâ—eÌ„meth not he ruÌ„neth as one that getteth not the garland he trauaileth as one that attaineth not the end of his iourney he iourneieth as one that standeth in the middest of his course Alas brethren what is this but to fight as one that beateth the aire to striue but now lawfully to run but as one that getteth not the garland to labor but in vain So striue therfore that you may â—e câ—owned VVhat a perswasion were this I beseech you to thinke that therfore the Lord cleÌ„sed vs that we shuld bewary your selues washed vs that we shuld defile our selues purged vs that like dogs we should retâ—rn to our vomit tooke away our sins that we should sin still forgaue our offences that we should still offeed him and destroyed crucified sin in vs that we should liue in sin still Alas should the graces of God make vs more vngracious his kindnes more vnkind his loue more d â—sloi d were this to walk worthy of the Lord BrethreÌ„ deâ—eiue not your selues the same death of Christ that forgiueth your sins destroyeth aâ—so your sins For Christ by his own death once offering vp himselfe vpon the Altar of his crosse hath destroyed the body as well as the soule the being aswel as the guiltines the power as wel as the merit of sin be died as well to sin as for sin to destroy the old man as wel as to make thee a new maÌ„ as well to make thee liue purely as in thy life to be purified And therefore if thou art partaker of the death of Chrst thou must both attaine the forgiuenesse of thy sinne which is one fruit and part thereof and also the mortification and abolishing of the bodie of thy sinne which is the otheâ— part and fruit thereof As therfore this is true that there is no coÌ„demnation to theÌ„ that are in Christ so this also is as true that no man is in Christ but hee that walketh not afâ—er the flesh but afâ—er the spiâ—it and againe if any maâ— be in Christ he is a new creature In vaine therfore dost thou perswade thy self to be partaker of the forgiuenesse of thy sin if also thou doest not denie sin with the power therof For assure thy selfe that the samâ— spirit that washeth thee sactifieth thee also that clenseth thee renueth thee that taketh away thy sin destroyeth sin in thee And learn this that thy faith that apprehendeth the forgiuenes of sins worketh alwaies by loue which is the keeping of the coÌ„mandements of the Lord the fulfilling of the law If faith therefore purifie thy heart from sin thou wilt sease to sin For the hart being clean the hands wil not be vnâ—lean a good tree wil not bring forth euill fruit a sweet fountain sowre water a good man an euil life a man clensed froÌ„ sin a life stained corrupted with sin I adde hereunto that there is no forgiuenesse of sin where there is not a true repentance for sin therefore the Lord lyeth alwaies his turning froÌ„ his wrath to our turning from our sins and telleth vs plainly that except we do repeÌ„t we shal all perish So that except thou leaue sinne thou art left in thy sin except thou foâ— goe sin God wâ—ll not forgiue sin except thou forsake thine offeÌ„ces thou forsakest Gods mercy How canst thou looke that the lord shuld forbeare his punishments wheÌ„ thou wilt not forbear thy sin how dost thou looke that the Lord should repent him of his wrath when thou wilt not repent thee of thine offences Moreouer know this if thou mean not to surcease to sin that the promises of grace benefits of Christ appertaines not vnto thee For as ther are 2. parts of the word of God I meane the law the Gospel so there are 2. kinds of men to whom these 2. parts especially appertaine The law belongeth to theÌ„ that are contemners of the law to the disobedient to the vvicked sinners to the vngodly prophaÌ„e to the killers of their father of their mother to manslayers te vvhoremongers to buggerers to theeus lyers to periured persons if there be any thing else that bee contrary vnto holesome doctrin But the Gospel with the promises of graue appertaineth vnto theÌ„ that are heauy loden that mourn are oppressed with their sins which being truly humbled are by the law as by a school-master brought vnto so into Christ in whoÌ„ whosoeuer is he is not vnder the law but vnder grace If therefore thou he not in some regard of the number of this latter sort assure thy selfe that the promiseâ— of mercie appertaine not vnto thee Anâ— therefore if thou being an obstinate person appropriate them vnto thy selfe thoâ— art but an Ammonite that incrochest vppon the possession of Israel and Esau thaâ—