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 〈…〉
god as mucâ— as the other If one part be true then aâ— is true if one bee false theâ— all is false If thou beleeue one part beleeue alsâ— the other if thou beleeue not the oneâ— beleeue not the other but both in hiâ— time place if thou beleue not his promises despaire not for his threatnings The second Section I adde further that the Lord considering our weaknesse and how hardly wâ— are brought to beleeue the stablenes oâ— his promise and this grace of God in Christ bestowed vppon vs contenteth not himselfe thus barely to haue promised but goeth farther bindeth himselfe with an oath to the performance as of his promises in genera l so of the forgiuenesse of sins which is one speciall thereof as plainely appeareth in the 22. Chapter of Genesis where the Loâ—d to shew vnto Abraham and vnto the heires of the promise the stablenesse of his counsell as the spirit beareth witnes swore by himselfe than whom there is none greater to sweare by that because Abraham had not spared his only sonne therefore the Lord would not spare his only sonne or rather as there it followeth that hee would giâ—e him a seed wherein all the nations of the Earth should be blessed where we see that the Lord sweareth not only to send into the world his sonne but to giue the blessing vnto all nations in and with him Now by the blessing hee meaneth not onely after this life eternall life and saluation but eueÌ„ in this life the forgiuenesse of our sinnes according as Dauid describeth this blessing saying blessed is the man whose iniquities are forgiuen and whose sinnes are couered Blessed is hee to whom the Lord imputeth no sinne So that it is manifest that the blessing that the lord swore to giue vnto all nations in one especiall regard concerneth the forgiuenes of our sins and that therfore the Lord hath sworne to forgiue vs our sinnes in and through Iesus Christ our Lord. But yet that we might more reuerence the truth of this his promise he sweareth the secoÌ„d time to accomplish them And that in the 54 chapter of the Prophesie of Esay where the Lord speaketh after this maner saying This thing is vnto me as the waters of Noah For as I haue sworne that the waters shall no more couer the whole earth so haue I sworne that I wil not bee angry with thee nor rebuke thee though these hiâ—les should fall downe and these Mountaines be mooued yet my kindnesse shall not depart from thee nor my league be remoued In which wordes as the Lord bindeth himself by outward sacâ—ameÌ„ts so by an absolute oth to the continuance of his loue to his-ward and also to the accomplishing and fulfilling of the league of his peace which is that league or couenant before mentioned made with Abraham or rather that which is expressed in the 31. of Ierem e one speciall clause or article whereof as in the same place appeareth that the Lord will forgiue our â—niquities and thinke neuer any more of our offences so that hereby it appeareth euidently that the Lord hath sworne by himselfe that God hath sworne by God and that not once but twice euen againe and againe to performe his promise made vnto vs concerning the free forgiuenes of all our sins and our offences This therefore is that oath of the Lord which when thou art brought to doubt of the forgiuenes of thy sinnes thou shouldest set before thine eies still hauing rerourse therevnto to strengthen thy faith in the promises of God And that after the example of the Prophets Apostles and holy men of God as Zaâ—harie in the first of Luke who remembreth to assure himselfe of the mercie of God shewed to his fathers his deliuerance from the hands of all his spirituall enemies as sin hell and the deuill and the remission of sins afterward mentioned the oath which he swaâ—e to our forefather AbrahaÌ„ which was that he would grant vnto vs that we being deliuered oâ—t of the hands of our enemies should serue him without fear in righteousnes and true holynes all the daies of our liâ—e And also as the Apostle to the Hebrews and 6. chapter who to perswade them to bee followers of theÌ„ that through faith patience inherited the promises alleadged that oath with the which the Lord bound himself to Abraham and the heires of the promises to performe fulfill his promises that thus thou hauing the same oath that they had to confirme thy faith shouldest as they haue strong consolation hauing thy refuge to lay hold vpoÌ„ that hope of mercie that is set before thee and so tarying patiently enioy the promises of mercie which therefore with a ful persuasion of faith thou maisâ— looke for because the Lord hath tyed himselfe with an oath to accomplish the same For an oath as the fore-mentioned Apostle testifieth is with the Lord an immutable thing that is such a thing as cannot bee changed The heauens as the Prophet Dauid saith shall waxe old and as a garment will the Lord chaunge them The Sunne shall loose her light and the Moone shall bee turned into blood before the great and fearefull day of the Lord. The Hils shall remooue the foundations of the earth shall shake The earth it selfe shall perish with the works that are therein but the promises of the lord established by his oath are immortall and cannot be changed Vntill therefore thou see the earth consumed and the elements melt with feruent heat nay though when thou seest these things dissolued yet know that the oath of the Lord is exceeding constant that there is no end nor change thereof For it is immutable Nay as the same Apostle farther in the same place addeth it is such a thing as it is impossible that the Lord should lye therein So that that Lord to whom al things els are possible who can by his word at one instant create all things make things that are seene of those things that doe not appeare giue life vnto the dead and againe with a word consume all thinges whatsoeuer That God I say to whom all things els are possible euen to him this one thing is impossible which is to lye against his oath And therefore if it shall come into thy minde that it may be that the Lord will not do as he promiseth know for a certaintie that it may not no nor cannot be that the Lord should breake his promise or his oath It is in possible for him hee cannot doe it It is such a thing as is immutable wherin it is impossible that the Lord should lie The oath therfore of the Lord should bring an end to thy fear and to thy doubting Especially considering that an oth for confirmation is among men an end of al controuersie For euen in the sâ—spition of the wiues honestie an oath must cleare the woman and satisfie the husbands iealousie In the matter of contract or hire if the partie that borrowed his
maner which I will also set downe that thou maiest conser them together saying This â—s the couenant that I wâ—ll maâ—e with the house of Israel after those daies saith the Lord. I will put my lawes in ther inward parts wr te theÌ„â—n the r harts And I wil be their God they shal be my people And they shal not teach euery man his neighbour saying Know the Lord for al shal kâ—ow me froÌ„ the least to the greatest of theÌ„ For I wil be mercâ—ful vnto their vnrighteousnes I will remember their sins and their iniquities no more In which words thou seest the very couÌ„terpane of the former IndeÌ„ture of the Lords couenaÌ„ts almost word for word So that now thou hast a pair of these IndeÌ„tures of couenaÌ„ts to warrant thee forgiunes of thy sins And least thou shouldst lose or lay vp that Indenture that is with thee at thy heeles and so should not haue it to shew when need requireth behold the kindnes of God to thee ward who hath taken the paine to coppie out the sum of the couenants in the 10. to the Hebrues in these words following This is the couenaÌ„t that I will make vnto them after those daies saith the Lord. I wil put my lawes in their harts in the r minds wil I write them And their siâ—s and iniquities wil I remeÌ„ber no more So that thou seest how faithfully the Lord as one that ment not to deale deceitfully with thee hath dealt in this behalfe What can he do more Thou wilt not take his word nor his oath he hath entred into couenants bound himselfe by his Indenture to performe his couenants And this Indenture he hath caused to be made interchangeably and so a paire of them to be drawn one for the principall on the behalfe of the Lord the other for euer to remaine with thee And that which is more he hath giuen withall a coppie thereof if thou shouldest forget where to find the Indenture it selfe And least thou shouldst take some exception against the hand or the scriuener that wrote the same the Lord as before I said drew the couenants Indenture it selfe with his owne hand and finger which is the holy Ghost who is with the father and the son God blessed for euermore As plainely appeareth by the witnesse of the holy Ghost himselfe who saith that no Scripture came of any priuate motion bâ—t holy men wrote as they were moued and g â—ded by the holy Ghost â—nd therfore Christ Peter and Paule with all the rest of the Apostles when they spake of the writings of the Prophets and their witnes called it the witnes and writings of the holy Ghost So that these Indentures were drawen and written by the holy Ghost which is the hand and finger of God So that thou hast the couenants of God drawne also with the Lords owne hand for thy better and full assurance And least that this Indenture should want any thing of his ful vertue power and strength the Lord hath added his Sacraments which are fitly by Paule in the fourth to the Romane speaking of circumcision which was a Sacrament to Abraham and the same that Baptisme is in the particular or that the Supper of the Lord is in the generall vnto vs called the seals of the couenant of God So that the Lord hauing added his Sacraments to his couenants hath therein added his seale to his Indentures For his Sacraments aâ—e his seales The matter whereof consisteth not as doe the seales of kings and princes of the earth either of yellow or greene or red wax but of the red bloud of the Imaculat and vnspotted Lambe the Son of God Iesus Christ which is visibly exhibited in the Sacrament of the Supper of the Lord. For which cause the Lord himselfe and the Apostle Paule in the 11. of the first to the Corin. calleth the cup in the Lords supper the bloâ—d of the new couenaÌ„t for that this new couenaÌ„t before set down is ratified established coÌ„firmed therwith sealed as it were with a seal Wherin also least thou shoâ—ldst take some exception against this seale as if it were either counterâ—ait or by stealth added and affiâ—ed thervnto thou art to vnderstand first that it is the Lords broad seale For euen as in the kings broad seale there is imprinted ingrauen and so represented the person of his maiestie so in this Sacrament of the Lords supper which is his seale is imprinted in grauen and so represented the veâ—y body and blood and so the very and liuely person of the son of God Iesus Christ the bread representing his bodie the wine representing his bloud that in such a liuely maner forme as that Christ himselfe calleth the bread his body and the wine his bloud it selfe So that the person of the King is not so liueâ—y represented in his broad seale as the person of the Son of God is represented in his broad seale Secondly thou art to know that therein also is his seale of armes ingrauen For therin is shewed forth the arms of Christ nailed to the crosse which is the cognisance of a true Christian his bodie broken and his bloud shed for the remission of thy sinnes And this is in such a liuely maner by the breaking of the bread which is his bodie and the shedding of the wine which is his bloud shewed forth vnto the eies of our body as that we there behold visibly as in a mirror Christ crucified before our eies his body broken and his bloud shed for the forgiuenesse of our sins So that our eies may there see the worke of our redemption fulfilled so with all his seale of armes his armes being spread vpon the crosse and his bodie wounded for our transgressions So that euen as the broad seale of England hath on the one side the person of the Prince and on the other side the armes of the land ingrauen so hath this seale of God fixed to his Indenture of couenants the person of the Lord on the one side his armes on the other side liuely and euidently imprinted Thirdly thou must coÌ„sider that this is his seale which is vsually affixed in such cases and to such writings For it hath been alwaies the vse of the Lord to seale these and such like couenants of spirituall graces by the shedding of blood As may appear in the 15 of Genesis where the Lord confirming and sealing his couenant of the land of Canaan which represented that heauenly Ierusalem vnto them which he promised vnto Abâ—aham and his seed caused him to slâ—y a calfe a goat and a ram of three yeares of age and to cut them a sunder according to the vse of those nations So the Lord in the 17 of Genesis being to enter into a new couenaÌ„t with Abraham concerning the child of promise sealed the same with circumcision which was a Sacrament of blood But most liuely of all this appeareth in the 24 of
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
readie to whip vs steppeth in between the Lord and the sinner and keepeth vs as the mother doth her child from the fathers rod. Yea as our aduocat our daies man who is ready to make our defence for our offence against God by pleading our weakneâ— â—our infirmities our childhood and young yeares to reconcile vs to God and mooue his father to pardoÌ„ vs. Yea as the bishop of our souls and that faithful high priest which ceaseth not day nor night to poure out his praiers with all watchfulnes and feruencie euen as he did vpon the earth as the holy Ghost beareth witnesse for vs vnto God the Father And this he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coÌ„tinually because we continually sinning might continually be pardoned For if he ceased to make intercession for vs there would bee an intermission of remission of sinnes But when he neuer ceaseth to importune intreat the father for vs we are fully assured that al our sins are for euer washed away For the Father cannot by reason of his merite and will not by reason of his mercie denie any thing vnto his requests Father saith Christ I know thou hearest me in all things and thereby we know that he heareth him in the continual intercession that he maketh for the sonnes of men And this so much the rather may we assure our selues of for that the sonne is more deare vnto the father than the seruant the mediatour of the new Testament which is Christ than the mediator of the old which was Moses And Moses as we know stood in the gap and stopped the wrath of the Lord fell before the Lord on his face and fasted fortie daies and fortie nights for the sinnes of the people of Israel obtained pardon for the same much more then Iesus Christ who for euer and not fortie daies onely ceaseth not to make request shal obtain pardon at the hands of the Father himselfe being the Son for all the true Israelites euen Israell which is of God as Paul speaketh What shall I speak of Ezekiah who when the people sinned in eating the Passeouer being not before sanctified and hallowed praied vnto the Lord and the Lord healed the people What shall I speake of Iosuah of Elias of Dauid and other the men of God at whose intercession the Lord wrought wonders in heaueÌ„ aboue and in the eaâ—th beneath Do not euery one of these prooue vnto vs that the sonne of God making intercession for vs vnto the forgiuenes of our sins shall assuredly obtaine the same at the hands of his father And this is yet further assured vnto vs by considering on the one side the fathers gentlenesse and kindnesse who is not a chuâ—lish cuâ—rish God rough and full of displeasure but one in whome there is no anger as the Father himselfe protesteth in Esay who is therfore the slowest to conceiue a wrath and readiest to forgiue as Dauid singeth in his 103. Psalme and on the other side the sonne who by reason it is his office to pray for vs will not be negligent therein who because he hath been tempted in all thinges like vnto vs sinne onely excepted will be a faithfull and a mercifull high Priest in those things that are to bee done with God concerning his people who by reason of the loue hee beareth to vs ward in that he gaue his life for vs will be carefull and mindfull of vs who by reason of the oportunitie of the place in that he is in the heauens at the fathers hand euen at his right hand of the time in that hee liueth for euer of his grace and fauour in that he is the sonne of his loue of his merite in that hee hath deserued it shall bee heard in all whatsoeuer he shall craue at the Fathers hands in our behalfe For here meet together the sonnes readinesse the fathers willingnesse the sonnes carefulnesse the fathers cheerefulnesse the sons importunitie the fathers facilitie the sonnes merite the fathers mercie the sons mindfulnesse the fathers gentlenesse the sonnes disposition the fathers inclination the sonnes practise the Fathers purpose the sonnes grace the fathers graciousnesse the fauour of the sonne the fauour of the father they fauouring the one the other and they both sauouring vs the one readie to craue the other as readie to giue the one pâ—esent in representi g our prayers the other presently presenting him with his requests the one watchfull in asking the other striuing to bestow the sonne being glorious for asking the father being glâ—rified for bestowing the father willing to gratifie the sonne in all thinges and the sonne readie to craue all thinges from the father the one being not vnwilling to graunt the other not vnreadie to aske whatsoeuer we a ke no though it be euen his holy spirit much lesse if it be the forgiue-of our sinnes 2 I adde herevnto that the bloud 〈◊〉 Christ crieth vnto God the Father and speaketh vnto the Lord for mercie for them that are sanctified therewith For the sprinckling of the bloud of Christ speaketh farre better things than the bloud of Abel as the Apostle testifieth to the Hebrues For the bloud of Abel spake vnto the Lord for iustice but the bloud of Christ speaketh vnto the father for mercie The one cried for wrath the other for peace the one for vengeance vpon his brother for shedding of innocent bloud the other for pardon either for shedding innocent bloud or murder or theft or whoredome or vsurie or blasphemy or for any other whatsoeuer sinne If therfore the bloud of Abel cried so loud in the eares of the Lord that it moued him to execute vengeance vpon Cain much more the bloud of Iesus which stil crieth in the ears of the Lord will mooue him to mercie euen to pardon our sins and our offences For the crie of the bloud of the sonne of God which crieth vnto god for better things shall not haue worser entertainment thaÌ„ the bloud of Abel had 3 I adde further that euen the spirit as the Apostle speaketh in the eight to the Romanes helpeth also our infirmitie and maketh intercession for vs with grones vnspeakable So the spirit also of God intreateth for vs God intreateth God the spirit of God intreateth God the father for vs and how then can God denie any thing to God God the Father to his spirit which euen with vnspeakeble grones crieth within vs vnto his maiesty for pardon for our offences 4 I adde yet further that the Saints of God I say not which are in the heauens for as the Prophet saith Abraham knoweth vs not and Iacob remembreth vs not but the Saints of God which are on earth pray also for the forgiuenes of thy sins For Christ hath taught them to say Forgiue vs our trespasses as wee forgiue them that trespasse against vs willing them thereby to make mention of thee also as well as all other the elect of God in their praiers And therfore he teacheth them to say
our sinne naturally And as there is in the seed of our parents wherof we are born a naturall inclination by the blessing of God to growe so there is in the same also a naturall inclination by the sin of Adam vnto sinne And as the crabbed stock sendeth forth his sower iuice into his braunches which therfore naturally bâ—ing forth crabs for fruits so Adam being that sinfull stocke whereof we are the naturall braunches sendeth forth his sinne into vs who therefore naturally bring forth fruit vnto sin in great plentie So that looke how naturall it is for man to grow to eate to laugh to reason or to speak so naturall also is it for him to sin Therefore is it that sinne raigneth ouer all in such sort as that there was neuer heard of any such man besides Christ who was not begotteâ— after the manner of men as was void of sinne For if we say we haue no sin we deceiue our selues and there is no truth in vs. Paul confesseth concerning himselfe that the euill which hee would not do he doth Daniel confessed in his prayer vnto the Lord his owne sins and the sinnes of the people Noah his drunkennes Iobs cursing Dauids adulterie Salomons idolatrie Peters apostacie and Moses infidelitie are by the word manifested vnto the whole world And briefly what man is he that may not learne to pray as Christ hath taught him saying Forgiue vs our trespasses as we forgiue them that trespasse against vs. True it is that many there be who haue praied with Paul to haue the Messenger of Sathan cleane remoued yea and haue striued to attaine vnto the power of the death and resurrection of Iesus Christ and vnto the resurrection of the dead that euen in this life they might be freed fully from sinne But neuer could either Paul as him selfe confesseth or any other therefore attaine therevnto And no maruell for nature may well be corrected but neuer by any labour cleane rooted out And therefore as the Cat of the mountain cannot change her spots nor the Ethyopian his skin sith nature hath made them such so neither can man cleane put away his sinne sith nature hath made him a sinner Which thing howsoeuer it cannot excuse the obstinat yet it may comfort the weake knowing that the Lord wil be more easily moued to pardon those our sinnes which nature will we nill we inforceth vs to do For when we sinne we do but our nature And therefore in reason we the rather are to be pardoned For euen with reason this is a good and therfore a common reason why me should spare our brute beasts behauing themselues more brutishly alas say we let them alone they do but their nature And why should it not seem vnto reason as good reason why the Lord in regard of whome man is not so much as a brute beast is vnto a man should spare not for merit but for pitie pardon man who when he sinneth doth nothing else but his nature for his owne nature driueth him vnto sin This reason therefore seemed so good vnto the holy Ghost and so comfortable vnto Dauid that he especially vseth the same in his 103. psalm to shew that as a father pitieth his owne children so the Lord as mercie respecteth miserie so pitie respecteth frailtie pitieth them that feare him For saith hee the Lord knoweth our making he remembreth that wee are but dust and that the daies of mortall man are but as the grasse and that hee flourisheth but euen as the flower of the field when the winde bloweth vpon it it is no longer neither is the place thereof knowne any more This therefore is the first reason taken from the consideration of our selues to whom being begotten in sin it is naturall to sinne The 12. Chapter VVherein is contained the second reason taken from man to prooue the forgiuenesse of sins by the consideration of our infancie we neuer being but new borne babes so long as we liue THe second reason is taken from the consideration of our infancie which so loÌ„g coÌ„tinueth as we liue in this preseÌ„t world For in regard both of God also of that perfect aged man in Iesus Christ we are no more nor better than new borne babes And therfore doth the Apostle Peter in his first Epistle second chapter call vs babes saying as new-borne babes desire the spirituall and guiltles milke of the word So likewise doth Iohn in his first Epistle last chapter call vs saying Babes keepe your selues from Idols And for this cause doth the Lord appoint vnto his Church in this present life Kings and Queenes to be nursing fathers nursing mothers and feedeth it as it were with pap euen with the sincere milke of the word And in all other actions dealeth so with vs as parents with their yong infants And no maruell for in euerie action of this present life wee shew our selues to bee more than babes Our weak knees our babish reason our childish imagination our dallying with God our Father our vnseasonable cries our vnseasonable requests our fathers rod the blaspheming of his name the defiling of our selues our beds and our garments and the often fals which we catch as children that are vnweaned and cannot go alone doe more than conuince the same Ad herevnto how late it is since that wee were new borne and as babes begotten by the immortall seede of the word and this doctrine will shine as cleare as the sun at the noone day For what though wee haue beene regenerate an hundred yeres since is it in regard either of God with whom a thousand yeares are but as one day or in regard of immortalitie and that long aged life that we that are borne of the immortall seede of God shall bee partakers of is it I say in regard thereof any more than yesterday So that it appeareth hereby that the strongest Christian and the perfectest man in God is scarse a child of one daies age And therefore are they sitly called by Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen now not onely new borne babes as it were in their blood The full perswasion whereof may breed in vs a liuely hope of the mercie and fauour of God to vs ward Knowing that our parents after the flesh could euen then when we plaied the wantons defiled our beds and our garments miscalled our parents yea disquieted them with our cries in the night season be contented not onely to pardon vs but also to laugh at vs considering that as yet we were but in our infancie How much more then think we will the Lord our heauenly father euen when we liue wantonly walke weakely speake foolishly thinke childishly euen when wee defile our selues with blood our beds with sin or our souls with blasphemie and euill speaking or with any other such like sin be ready bee it not spoken to the maintenance of any of these sinnes to forgiue vs considering our child-hood our young and tender and therefore
words For this rule is generally true that a lier speaketh clean contrarie vnto the truth and the cleane contrarie of that which the deuil speaketh is true For in a lier the cleane contrarie part must be taken for the truth If therefore it euer hath beene said vnto thee in thy soule that thou shouldest not bee saued or that thy sinnes should not be pardoned it hath beene as it were the message of the Lord vnto thy soule to signifie vnto thee thy election and iustification that thou shouldest be saued and that thy sins were forgiuen And looke how often this hath beene vrged vnto thy soule so often hath it been told vnto thee by the Lord although by the message of the deuil if thou hadst rightly vnderstood his language And therefore when thou fearing the forgiuenes of thy sinnes receiuest an answer in thy soule that in vaine thou prayest that thou shalt not be pardoned because thy sins are greater as thou art perswaded then that they can be forgiuen so often cheare thy selfe and thanke God for his louing mercie and message that hath told thee and certified thy conscience though by the message of Sathan that thy sins are forgiuen thee For alwaies that which is cleane contrarie vnto the speech of a lier is the truth And therefore when Sathan saith that they are not forgiuen the cleane contrarie is true and that is that they are forgiuen If we haue once learned this lesson well and shall put the same in practise in our soules and consciences we shall find as much comfort in this reason I know what I speake as in any other reason whatsoeuer For her by the mouth of the deuill is stopped for euer and he goeth away raging not knowing what else to say For if he did flatter vs with the forgiuenes of our sinnes we would not receiue his testimonie as Paul would not receiue the testimony of the southsaier or Christ of the deuill that confessed him to bee the sonne of the liuing God but we would beleeue that to be true because the Lord in his word said it Again if he did terrifie the conscience denie the forgiuenesse of our sinnes we would beleeue it then most stronglie knowing that in that a lier did denie it the truth it selfe did affirm it Thus euery way Sathan should be taken in a Dilemma what argument soeuer he vsed it would be turned vpon his owne head and we should be more wise thaÌ„ the diuell was subtile we should haue better skill in the truth of Logicke or reason than he in Sophistry If he did flatter vs we would cheare vpon it if he did feare vs we would cheare also vpon it if hee did perswade the forgiuenes of our siâ—s we should be comforted if he did disswade the forgiuenes of our sinnes wee should be comforted also and thus euery way we should be strengthned cheaâ—ed and comforted The 18 Chapter VVherein is contained the last reason taken from others to pâ—oue the forgiuenes of sins which is drawne from the euill and daungerous counsell of Sathan THe last reason that wee will at this time consider is taken from that diuellish and daungerous counsell which Sathan giueth to the soule which beeing troubled with the weight of sinne desireth the forgiuenesse thereof For it is the fashion of Sathan when thou hast sinned to perswade thee to kill thy selfe to hang thy selfe to drowne thy selfe or at the least to cast off al confideÌ„ce in hope all vse of faith and fully to dispaire of the mercy of God Then the which what counsel can be more diuelish for Sathan to giue or more dangerous for thee to follow For dispaire is a sin of the first table against the first commandement and against the highest God And therfore without qâ—estion it is the highest and greatest sin of all other that great sin only which is the sinne against the holy Ghost excepted It is therefore a worser and a greater sinne to dispaire then it is to worship Idols to prophane the Saboth to blaspheme the name of the Lord to dishonor thy parents to kil thy father or thy brother to deflour thy neighbors daughter or wife to rob thy neighbor to beare false witnesse and to forsweare thy selfe or then it is to commit any other such like sinne And no doubt but that Caine sinned more greeuously in dispairing of Gods mercie then in the murdering of his brother Abel and Iudas sinned not so much in betraying as in distrusting Christ his treason was not so greeuous as his dispaire â—â—s And the fore if according vnto the counsell of the deuill thou shouldest ad dispaire to thy other sins to thy whoredome thy murder thy blasphemie or thy robberie thou shouldest draw sinne after sin as it were with cartropes adde drunkennes vnto thirst and so heaping vp of thy sins shouldest fulfill the measure of thine iniquitie and purchase to thy selfe swift damnation Beware therefore how thou follow this counsell of the deuill who as in all other speeches he sheweth himselfe most znfaithfull so in this his perswasion to dtspaire most I know not whether I shall call him dangerous or doltish For to perswade to dispaire after sinne to commit one sin after another the greater after the lesser is as much as if an vnfaithfull phisition should prescribe a maâ— after he hath taken cold to take rats baue to driue it away or after he had caught the murre to drink cicuta or the iuice of hemlock to driue it away which being farre colder then the former cold would bring sodaine and speedy death euen such is the phisicke which that good phisition of the soule I meane the deuill giueth thee For when thou hast committed a great sinne against God he would haue thee commit a greater to driue away the fear of death he prescribeth the spedie death of bodie and soule to driue away the feare of hell fiâ—e he would haue thee presently to run to hell and to the deuill euen as if a man that feared the water should presently drown himselfe or if a man feared the fire he should presently goe burne himselfe and so presently feele that which hee feared because he would seare no longer Then the which what can be more foolish or contrarie vnto reason And yet so foolish thou art as that thou art ready to execute his counsell to think it the best couâ—se for thee to follow yea although thou canst hate other sins and crie out against the lothsomnes therof yet thou canst be ready to giue place to dispaire which is the greatest sin and to like that wel enogh to nourish it to think that thou mightest do well to dispaire and to cast off al hope of gods mercie Is it not a strange thing that thou shouldst loth whoredome theft murder and such like sins yea and if thou wert but mooued to them he greeued therat and yet like of dispaire a sinne farre greater than all the rest yea and that