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
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—
neighbors beast sware that it perished not through his default the lender ought and that by the law of God to giue credit vnto him and to rest satisfied How much more then not man but the Lord hauing sworne to forgi e thy sinnes oughtest thou to rest satisfied So that now euen in reason in coâ—science in equitie and in law the forgiuenes of thy sinnes ought to be a matter out of all doubt and contâ—ouersie If thou receiuest the witnesse of men the witnesse of God is greater And yet euen with men if they haue not cast of al I say not feare of God but humanitie there is such a religion of an oath as that rather than they will forswear themselues they will sustaine any inconuenience Examples whereof we may haue plentie not onely from dayly experience but euen out of the testimonie of the word of truth Hâ—rod swore to giue to that dancing daâ—sell euen whatsoeuer shee asked yea though it were the one halfe of hiâ— kingdome she demaâ—nded the head of Iohn Baptist. The scripture testifieth that albeit Heâ—od feared the people and so a ciuill insurrection that might haue cost him his life kingdome also yet for his oaths sake hee sent his executioners I will not now dispute how lawfully to cut off his head Iephtha a Iudge of Israell if he returned with victory vowed to sacrifice vnto the Lord the first liuing thing that he met withall after his returne The Lord so disposed of the matter that his owne daughter was the fiâ—st that offered her selfe vnto him Neither the regard of nature nor of the life of his own daughter nor of his sinne against God although perchance hee knew not that hee sinned therein no nor any thing else could make him to break his though but vn-aduised vow But what shall I speake of these men with whom a shew of religion might seem thus to haue preuailed when it is manifest that there haue been amongst the heathen many such especially one Marcus Attilius regulus that would for their oaths sake returne againe from their owne friends countrey where they might haue rested iâ— peace and safetie into their enemies hands notwithstanding that they knew that there were most exquisit and picked torments theâ—e provided for them how many haue we known with vs who being constrained by their oath haue layd open their owne shame and secreâ—ie to their greatest and vttermost peâ—ill If such be the reuerence of an oath taken but by God what thinke we will be the reward thereof when it is taken of God If man whose heart is aboue al things most deceitâ—ull will not be mâ—oued to breake his oath doe we thinke that the Lord who is the righteous iudge of the whole earth can be moued to forsweare himselfe The Lord will not suffer that man that sweareth to his neighbour and disappointeth him to dwell within his tabernacle nor to rest vpon his holy hill and then is it likely that he will suffer the sinne it selfe for the which hee reprooueth the man to haue place in his owne person God forbid that we should so conceue of the Lord acco nting him to be lesse constant than inconstant man If it were possible that such an imagination shuld creep into our heads as that we should thinke that the Lord would lye yet far be it from vs that we should think that the Lord would forsweare himselfe EueÌ„ this one word therefore which is that the Lord hath sworne to forgiue vs our sins should strike into our hearts such a full assurance therof as that we should rest in peace be fully satisfied and resolued therin no longer wauering as the vnconstant doubtfull minded man but rather reioice be comforted glorie in the Lord euen as my selfe haue known many of the elect of god to haue done who although before they were horribly afraid and disquieted in their own souls yet so soon as they heard this once that God hath sworne to forgiue their sins haue been exceedingly comforted and refreshed therwith haue presently shaken cast off all feare together with their doubting so that they neither feared nor doubted any longer The third Section But yet further if we measuring the Lord by our owne foot shall not giue credit either to his word or to his oth but shall for better assurance require writings and as we say euidences thereof behod herein the loue of God also who hath by his Indenture of couenaÌ„ts bound himselfe to forgiue our sinnes all our offences The couenants for the more assurance you may see drawen as it were by the Lords owne hand in the 31 chapter of the prophesie of Ieremy set downe very authentically as in the very and right forme of an Indenture of couenants in this manner following This is the couenant that I will make with the house of Israel after those daies saith the Lord I will put my laâ—â—es in the r inward parts wrâ—te it in their haâ—ts I wil be their God they shal be my people And they shall teach no more eâ—eâ—y 〈◊〉 neighbour saying Know the Loâ—dâ— for they shal all kâ—ow me froÌ„ the least of theÌ„ vnto the greatest of the sa th the â—orâ— foâ— I wil forgiue their iniquities wil remember their sins no moâ—e This is the Indenture of the couenant of the Lord dâ—awn eueÌ„ by the singer of the Lord the holie Ghost Wherein in the very entrance thereof thou maiest see First the very stile of an Indenture contained in these words Thâ—s is the couenant so forth Secondly the parties themselues mentioned betweene whom this coueuant is made the Lord of the one side the house of Israel that is the elect houshold of God which is the Church Catholike on the other side contained in these wordâ— That I will make with the house of Israel Thirdly the time the date as it were the term of those couenants when they should enter begin and that was especially at the time of the death of Christ coÌ„prised in these words after those daies Fourthly the articles and coâ—enants themselues are set down and specified and they are three principally The first is that he will instruct them inwardly in their soules by his spirit which should write his lawes in their harts The second is that he would be their God they should be his people The third is that he would forgiue their iniquity and remember their offences no more So that here wee see the expresse Indenture of the Lord by the which he hath couenanted graunted to forgiue vs our sins and our transgressions And because that in Indentures it is not ynough to haue but one which is as the first draught but a paire that they may be giuen interchangeably therefore the Lord hath by the hand of the Apostle to the Hebrues in the eight chapter drawâ— the counterpane of the former word for word as it is in the former after this
to pardon and to procure the forgiuenes of our sinnes at the hands of his father laid downe his owne life much more hauing power in his owne hands to forgiue vs will giue vnto vs the forgiuenesse of our sinnes Being therefore iustified by his bloud much more being now iustified shall wee be saued from wrath by him For if when we were his enemies we were reconciled to God by the death of his sonne much more being reconciled shall we be saued by his life As Paul reasoneth in the fift to the Romans And therefore this first reason may perswade vs that Christ that hath power in his hands to forgiue vs our sinnes will easily be mooued to pardon them 2 Secondly this is farther perswaded vnto vs by the consideration of his practise and behauiour being here vpon the earth which alwaies was most ful of mercy of kindnesse of gentlenesse and of meeknesse who euer came vnto him for sight and went away blind for hearing and went away deafe for speech and went away dumbe for legges and went away lame for health and went away sick for comfort and went away sorrowfull for the forgiuenesse of hiâ— sinnes and went away a sinner who euer came to the Lord and went away confounded and ashamed The sicke of the Palsey vnto him but for health of the body and he gaue him also vnsought for the health of soule saying vnto him son thy sins are forgiuen thee The woman that was brought vnto him for iudgement being taken in adulterie found mercy at his hand in stead of iudgement and life in stead of death Woman quoth he where are thine accusers hath no man condemned thee neither do I go thy waies and sin no more The Iewes that crucified him and put him being the Lord of life vnto death beleeuing and being baptised into his name for the remission of their sins were receiued to mercie yea hanging vpon the crosse hee praied for his persecutors saying Father lay not this sinne vnto their charge for they know not what they doe His disciples would as Elias haue commaunded fire to come downe from heauen and consumed his enemies but he reproued them saying Yee know not of what spirit you are Such a one is Christ still hee hath changed his place but not his nature his mercie is rather increased with his honour and his meekenesse with his glory The heauens make him not more churlish which were rather hellish than heauenly but more kinde and louing to all that faithfully call vpon him For we must not thinke the God of all glorie to be like vnto corrupt prophane man whom honor puffeth vp and maketh so much the more proude and scornefull by how much the more glorious he is but we must rather take him measure him by the farthest distance therefrom euen by the cleane contrarie therevnto For therefore is the manner of Christ his life with men described that we may know how hee liueth with God That we knowing his meeknesse on the earth might looke for his mercie froÌ„ the heauens And this iâ— the second consideration that may induce vs thereunto 3 Lastly this his mercie and readinesse to forgiue vs may the rather appeare vnto vs by the promises of mercie made vnto all those that come vnto him As namely theâ—e where he saith come vnto me all yee that are heauie loaden and I will ease you And again standing in the temple in the great day of the feast he cried a loud saying If any man thirst let him come to me and I will satisfie him And again to the woman of Samaria if thou knowest who it were that saith vnto thee giue me water thou worldest haue asked of him and hee would haue giuen vnto thee waters of the well of life of which whosoeuer drinketh shall neuer hunger nor thirst more So that by these promises of Christ both to giue and to forgiue to giue graces and to forgiue our sinnes we are most fully resolued in this point Knowing that that Christ that is able is also wâ— ling that hath power hath also promised that hath full authoritie of himselfe hath also full will as himselfe to forgiue vs our offences So that Christ hauing full power of himselfe to forgiue our sinnes and we being assured of his willingnes therevnto both by his promise his practise and the bloud of his crosse we may be fully hereby perswaded of the forgiuenesse of our sinnes Oh if a theefe had such assurance of his Iudge or a traitour of his king how would it cheâ—â—e his dying soule wee haue this strong assurance of our Iudg of Christ our Lord and King and why doe wee not cheere in the knowledge hereof Oh let no feare of death or sin feare vs so long as the Lord of life and â—ighteousnesse is our King and gouerneth vs it is the Lord that iustifieth and who shall condemne vs it is Christ that dyed yea which is risen from the dead yea which sitteth at the right hand of God the Father who also intreateth for vs. Who shall separate vs from the loue of Christ shall oppression or nakednesse or daunger or sword no we are more than Conquerours by him which hath loued vs as the Apostle teacheth vs in the eight to the Romanes This then is the third consideration of Christ that confirmeth vnto vs the forgiuenesse of our sinnes The 8. Chapter VVherein the forgiuenes of sins is proued by consideâ—ing Christ as hee is our Physitian that with his own blood cureth and healeth all our infirmities both corporall and spirituall FOurthly the forgiuenes of our sins is argued by considering Christ as a sacrifice for sinne sweet smelling holy and acceptable vnto God as a peace-offering Yea a sinne offering yea as that immaculate and Paschall lambe by whose blood we for euer attaine the forgiuenes of our sins and that in a double respect First for that Christ is that good Phisition who not by the roots of China or the trees of America by Paraâ—elsus his minerals or Gallens his simples but by his owne most precious blood helpeth all our infirmities For the blood of Christ is that purgation that clenseth and purgeth away euen from the verie soule and not from the bodie onely which were but small thing in respect of this all the corruption infection and filth thereof For as S. Iohn saith the bloud of Christ purgeth vs from all our sins that therefore is the onely purger of the soule which worketh according to the Dos or gift of Christ the phisition of the soule strongly vpon the corruptions thereof and bringeth them and expelleth them all quite and cleane out of the same Oh if Galle or Hyppoâ—rates or Paracelsus or other doctors of phisicke had been consulted with if they had ben sent for to practise vpon the same if they had ministred either pils or potions or confections or boles or electuaries if they had ministred Rubarbe or Cassia or Tamarnidi or the Greeke pill or any such
like perchance they would haue purged the bodie only the bloud of Christ is that strange and strong purgation that worketh vpon the very soule and purgeth the same euen as Rubarbe or any such like purgeth the body from the filth thereof yea the bloud of Christ is that water that washeth away the matter of our festered wounds and cooleth all the heat that flasheth in our soule being bred by the fierie darts of the deuill For as Iohn testifieth in his Reuelation Christ hath washed vs by his bloud it is that oyle that healeth all our wounds For as Esay saith by his stripes are we healed it is that Triacle or Cordiall more precious than the confection of pearles which maketh a man sound when he is readie to swoune for weaknes It is that Antidorum or preseruatiue more soueraigne than the Vnicornes horn that defendeth the soule from the poyson of the old serpent It is that restoratiue that euen then when we are readie to loose our life eâ—en the life of the soule which is faith and to die in dâ—spaire beeing taken into our soule râ—â—â—â—ueth cheareth and quickneth it and so maketh vs to liue when wee die For as Christ testifieth he that eateth his flesh and drinketh his bloud hath eternall life abiding in him so that though hee die yet shall hee liue It is that wine that cheereth the soule and that meat that strengtheneth the same being exceding weake To speake in a word it cureth all the diseases of the soule it cureth the pockes of the â—oule that commeth by adulterie the gout of the soule that coÌ„meth by ease the surfeting of the soule that commeth by gluttonie and drunkennes the dead palsie that commeth of the coldnesse in profession the consumption of the soul that commeth by decaying in religion I meane by Apostacie the burning ague of the soule that coÌ„meth by ouermuch choller anger the leprosie of the soul which is sinne And that which all other phisicke cannot doe vnto the bodie this doth vnto the soule For it cureth them that are loue sick euen sick for the loue of women gold siluer promotion of theÌ„selues yea it taketh away old inueterat confirmed diseases though they haue ben continued ten twenty fortie fourescore a hundred yeares yea our whole life yea it healeth naturall infirmities and those which were brought into the world euen originall sin which we had from our fathers infection And that which is more we are borne blind so that we could not behold the light of the glory of God in the face of Iesus Christ and yet this maketh vs see we were born deafe so that our eares aâ— the eares of the Adder were stopped against the word and this openeth them we were dumb that we could not speak to the glorie of God and this giueth vs speech we were born lame so that we could not walk in the waies of the lord this maketh vs whole for the blood of Christ is as able to cure the lame legs of the soule as the name of Christ in the Apostles spirite was able to cure him that was a cripple borne lay begging at the beautifull gate of the temple the blood of Christ is as able to cure all the diseases whatsoeuer of the soule as the word of Christ was to cure all the infirmities of the bodie whatsoeuer And yet I know not how we account not of this medicine either because it seemeth base vnto vs because wee knowe not the strength and vertue therof or els because wee neede it not For as whole men care not for phisicke them that are sound account not of purgations but cast theÌ„ in the fire or at their heels so they that are lusty in soule that think themselues sound as the Pharisie that are not wounded at the hart as the Iews in the second of the Acts contemne the blood of Christ make no reckoning thereof But when they are once wounded with the feeling of their sins then they take it to the hart that before they set at their heeles and neuer doth man know the profit of this bloud vntill hee haue ben sick in mind All other medicines of the body will not helpe some one disease thereof but this being but one helpeth all infirmities of the soule And if it were not for this remedy surely wee had beene dead long before thiâ— time for wee could neuer haue liued halfe so long But now hauing this it is a present remedie whereas otherwise euery light word and euery little fall would haue killed bodie and soule but such is the force of the bloud of Christ that hauing the same ready the strongest poyson of the serpent cannot ouercome vs the hottest firie dart burne vs nor the greatest wound kill vs we are presently whole so soone as we apply it Oh if a man had such a medicine for the bodie as would preserue him from the plague in all infections from the pocks after all adulteries from the gout after all ease from daunger after all surfets from death in all sicknesses and after all wounds that would cure old and confirmed diseases those also which were naturall of what price and that iustly would he value the same But the death of Iesâ—s â—hrist and the shedding of his blood doth as before was shewed bring present remedie for all diseases of the soule which are the sinnes thereof for the same is sin to the soule that is sicknesse to the bodie what account then ought we to make of this death which death ouercame death which ouercame hell and sin it selfe So that we may say away death thou art ouercom by death away death thou art ouercome by life his weaknes is ouercom by his strength our infirmitie by his power our sinne by his righteousnes his death brought our life he was weake to strengthen vs he base that we glorious he sicke that wee sound hee a banished man that we Citizens he flesh that we spirituall he shed his blood that we might be healed We may therefore conclude that no sin can hurt vs sith the death of Christ and his blood is a present remedie against all And thus in this first respect the blood of Christ being the phisicke for the soule argueth the forgiuenes of our sins in that it prooueth the câ—ring of our infirmities The 9 Chapter VVherin the forgiunes of sins is proued by coÌ„sidering Christ as he is our redeemer who hath with his own body purchased of his father the pardon of our sins and with hiâ— own bloud raÌ„somed vs paid the price of the redeÌ„ption of our sins IN the second respect the bloud of Christ proueth the forgiuenesse of our sinnes for that it is not onely the Phisick of the soule which purgeth the same from all corruptions that is the sinnes thereof but also that price by the which Christ purchased of his father the pardon for our sinnes For as the Apostle teacheth vs in this present verse
THE Comforter OR A COMFORTAble Treatise wherein are contained many reasoÌ„s taken out of the word to assure the forgiunes of sinnes to the conscience that is troubled with the feeling thereof Together with the temptations of Sathan to the contrarie taken from experience written by IOHN FREEMAN sometime minister of the word in LEWES in SVSSEX AT LONDON Printed for Edw. VVhite and are to be sold at his shop at the little North dore of Paules at the signe of the Gun 1606. To the Worshipfull and his very good friends Maister George Goring the elder M. George Goring the younger his son M. Harbart Pelham M. William Morley M. Iohn Shurley M. Robert Chester M. Richard Shelley M. Henry Bowyer together with the whole congregation of Lewis Iohn Freeman wisheth grace peace from God the Father and from our Lord Iesus Christ TVllie hauing intreated much of old age knew not what fitter man to chuse to commit his writings vnto than Titus Pomponius Atticus a man well striken in age And hauing compiled a treatise of friend ship he picked out the same Atticus a man full of friendship to send the same vnto alwaiâ— chusing pratrons according to the matter Not much vnlike vnto Luke the Euangelist who writing of the things of God chose out Theophilus that is a freÌ„d of God as a most meet man to write vnto So I hauing according to my weaknes written somthing of comfort haue found none more meet vnto whoÌ„e to dedicate my writings thaÌ„ your worships at whose hands my self haue receiued as I must still acknowledge exceeding much comfort For who ought to haue more interest in comfort than the comforters And what fitter patrones of comfort can a man imagin to find than the authors fathers thereof For this cause therefore haue I made choise of your Worships and of your brethren beloued in the Lord as of all men most meet to commit these my writings vnto And this the rather haue I done as on the one side in regard of my selfe to whom there is nothing more deare or more due than to recompence spiritual for temporall things that you which haue sowne temporall might if there be any in mee receiue from mee spirituall comforts that thus you seeing a haruest of your corne fruit of your labor comforts to spring of your comfort mercies of your mercies that is the riches of the treasures of the mercies of God opened vnto you for the mercifull vse of your riches might not think that either you plowed the barren sand or sowed in a reproued field which bringing forth nothing but thorns or briars is therefore as some thought neere to the fire so on the other side in a more especiall regard of your selues to whom the Lord hath in a more plentiful manner opened the treasures of his hidden riches insomuch that you are filled therwith I therefore haue laboured it lieth in you that I may say I hope not in vaine that you might also abound with spirituall and inward comforts That thus you being comforted in bodie and comforted in soule comforted outwardly and comforted inwardly abounding in heauenly and earthly comforts in the honest comforts of the flesh and the glorious comforts of the spirit might want nothing that might be for your sound comfort especially for your spiritual comfort without the which all earthlie comforts are vaine and fruitles For what shall it profit a man to bee comforted in body afflicted in soule To haue the comforts of the flesh and to want the comforts of the spirit To liue as Diues deliciously and be cloathed in purple if after this life hee should be tormented with Diues in that flame What should it benefit a man to eat the fat and drinke the sweet to be fed with the kidneis of the wheat to eat the honie of the rocke the calfe of the stall the Lambe of the fold to drinke wine in bowles to haue instruments of musicke like vnto Dauid to stretch himselfe vpon his Iuorie beds and after this life to haue fire brimstone storme and tempest for to drink to haue his portion in that lake that burneth with fire and brimstone which is the second death What shall it profit a man to haue Achabs life with Achabs death Hamans glory with HaÌ„ans shame Dauids musicke with Saules misery Salomons prosperity with Cains aduersity Darius his kingdoms with Iudas hellish paines Nay how is it possible that that man should haue much comfort in bodie that hath none in soule And what sound comfort can a man take in this life euen in the middest of his cheare his wife and his women his vessels of gold and of siluer if he should with Baltasher Dan. 7. see the hand of God writing against him that fearfull sentence Mene Mene Tekel Vphursin that is the Lord hath weighed thee in the ballance hath found thee too light And therefore should hea e as the rich man in the Gospell that saying of the Lord vnto him Thou foole this night shall they that is the Deuils fetch away thy soule from thee then whose shall these bee that thou possessest My labor therefore is that with a good feast you might haue a coÌ„tinual feast that is a good conscience that in youâ— good cheere you might bee of good cheere in the Lord that you might eate of the fatted Calfe that immaculate and paschall lambe Iesus Christ that his blood might be your drinke and his bodie your meat that his righteousnes may be put vpon you as that armour of light that wedding garment full of glorie that you might eate that hidden Manna and drinke those waters of life of which whosoeuer drinketh shall neuer hunger nor thirst more that Christ that knocketh at the dores be not shut out of the gates but that he may come in and sup with you so that you eating with him of his mirrhe with his spices of his hony combe with his honie and drinking his wine with his milke may heare those often cheerings and welcomes of the Lord being at one table with him saying Eat oh my friends drinke be drunken oh my beloued That so you may not see the hand writing against you vpon the wall but fastened on the crosse may not heare that fearefull voice Thou fool this night shall they fetch away thy soule from thee but that comfortable saying of Christ Sonne thy sinnes are forgiuen thee Without the fâ—ll perswasion whereof I doe not a little marâ—ell how it is possible for any man to take plesure comfort in any eaâ—thly thing For euen this one bone to gnaw vpon might occupy them so that they should haue little pleasure or leisure to eate of their dainty dishes this one doubt of the mercy of God might bee like vnto Damacles sword which hanging ouer their heads as by a horse haire might make them to take little pleasure in the variety of their meats in the points of musicke in the
forgiue vs and not forgiue me onely but forgiue my brother also yea euen thee and all other that are as thou art afflicted and pressed down with the sight of thy sins So that the elect the holy and the beloued of God poure forth their prayers for thee that not one of them aâ—one althogh perchance some one more especially but all of them intreat the Lord for thy sinne euen for the paâ—don thereof Now thou knowest that the prayer of the faithfull auaileth much as Saint Iames telleth thee it caused the Sun to stand still it stopped the heauens it brought downe plentie of raine and is able also to bring downe plentie of grace of pardon and of mercie for thy sinnes to open the heauens and to stay the wrath of God against thee deserued by the same 5 Adde lastly hereunto thine owne prayers which thou continâ—est with the widow in the Gospell vn o the vnrighteous Iudge with the woman of Canaan vnto the righteous Christ with all feruencie in the spirit and importunitieâ— so that thy continuance in praier strengtheneth thee against all length thy importunitie against all sâ—rength in temptation the one against all delaies the other against all deâ—â—ies and assure thy selfe that thou shalt finde the Loâ—d as gracioâ—s vnto thee foâ— thy importunity as the widdow sound the vnrighteous Iudge and as merciful as the woman of Canaan found the righteous Christ For howe can the Lord denie so many so continuall so importunate so gracious and so earnest suiters in thy behalfe some of them hauing so well deserued that the father should gratifie theÌ„ herein His son intreateth for thee the blood of his sonne intreateth for thee his spirit intreateth for thee his spouse which is his Church and all his deeâ—e and beloued seruants intreat for thee thou thy selfe humblest thy selfe before God also for thy sins and how thinkest thou can God say nay to aâ—l these suiters in thy behalfe Imagine that thy seruant had offended thee and thy son readie to die if thou deniest him did intreat thee thy wife intreated thee thy seruaÌ„t intreated thee and the offendor himselfe intreated thee how harâ—ly couldst thou deny their requests The vâ—righteous Iudge could not denie the iâ—portunitie of one poor widdow and therefore the righteous God who is the iudge of all flesh cannot deny not one but many petitioners crauing pardon at his handes for thy transgressions Thus theâ—foâ—e thou maiest see how by the intercessioÌ„ of Christ thou maist assure thy self of the forgiuenesse of thy sinne And this is the second reason taken from the consideration of Christ that prooueth the same vnto vs which is also the same reason that Iohn in his first Epistle and first chapter vseth saying If any man sin we haue an Aduocate with the Father euen Iesus Christ the righteous The 7 Chapter VVherein the forgiunes of sins is proued by considering Iesus Christ as he is our king and spirituall prince THirdly this is prooued vnto vs by condering of Christ not onelie as the Priest but as the Princ of his church not onelie as our Aduocate but as our King not onely as our mediator but as our Iudge for he beareth both those offices As he beareth the office of the mediator he intreateth for vs as he beareth the office of a Iuge we intreat him as he beareth office of the mediatour we pray in his name as he beareth the office of the king we pray vnto his name as he is a Priest he praieth for vs as he is a prince we pray vnto him as he is our aduocate he intâ—eateth the father to forgiue vs as he is our king and gouernour he himselfe with the father forgiueth vs. For as himselfe testifieth of himselfe all power is giuen vnto him both in heauen and in earth and the father iudgeth no man but hath commmitted aâ—l iudgement vnto the sonne that all men should honour the sonne euen as they honour the Father Yea the sonne of man as he testifyeth to the Iewes in the healing of the man sicke of the palsey hath power also to forgiue sinnes And thiâ— as he saith hee would that they should know and therefore also that we should acknowledge and beleeue For that the knowledge hereof is especially profitable and comfortable to the soule that is burdened with the sight of his sins For what and bee more for our comfort than to know that our Prinâ—e is our Priest our aduocate iâ— our king our iudge is our Sauiour and that he that intreateth for â—he forgiuenes of our siâ—â— can of hiâ— self forgiue vs our sinnes To speake in a word what can be more comfortable than to know and to beleeue that Iesus Christ hath absolute power in himselfe to forgiue vs our offences For wheÌ„ the soule once knoweth that it hopeth easily to obtain the same and that for certaine especiall good reasons 1 First for that it knoweth that Iesus Christ to purchase the forgiuenes of our sinnes did lay downe his owne life and therefore hauing nowe purchased the same for vs he wil bestow it vpon vs. For hauing puâ—chased the same so deerly he will not let it perish vnprofitably which yet notwithstanding it should doe if it were not giuen vnto vs. For Christ gaue his life vnto death that he might giue vs the forgiuenesse of our sins for as for himselfe he had no need of the forgiuenesse of sins because he had no sin It was therefore for the forgiuenesse of our sinnes that he paid the ransome of his blood If therefore he hauing purchased the same for vs should not himselfe hauing no vse thereof bestowe it vpon vs in vaine should hee haue died in vaine should hee haue pâ—â—chased the same with his owne blood in vaine should he haue suffered the shame of the crosse and so the crosse of Christ should be made vain if the forgiuenesse of our sins should not be by Christ giueÌ„ to vs for the vse thereof is in vs as the end thereof was for vs. Now we know that Christ would not lay downe his life in vaine and tehrefore that he will readily and cheerfully forgiue vs our sinnes And this so much the rather we do beleeâ—e for that he gaue his life that he might giue it vnto vs and therefore much more hauing it in his own power to giue freely he wil most willingly giue it vnto vs The father that to purchase an inheritance to bestow vpon his son will indaunger his life would much more willingly if it lay in his hands his bands to giue the same freely freely bestow it vpoÌ„ him The friend no doubt that to saue the life of his friend and to purchase his pardon at the hands of the king would giue his life vnto death would much more willingly bestow his pardon vpon him if hee might doe the â—ame with the safety of his own life if â—e had power in himselfe to forgiue and â—o pardon his offence So that Lord that
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
To this reason I might adde one other from that name of sinne where it is called our infirmity or disease and our phrenzie and madnes as the Philosopher calleth it Which might therefore seem the rather to bee pardoned because it was done in our madnes But I will omit this reason and come to the consideration of other reasons taken not as these from euerie man in himselfe being considered with his sins but from others euen men and deuils The 15 Chapter VVherein is â—ontained the first reason taken from man as he is considered in others which is drawn from the examples of other men by which the eternitie of the forgiuenesse of sinnes is further assurd vnto vs. ANd first we will consider the examples of other men by the which assurance of the forgiuenesse of our sins is yet further assured vnto vs. For what on sin haue we commited which other the Saints of God haue not either before or after their calling committed and yet as the spirit testifieth receiued pardon for the same Hast thou committed adulterie why so had the woman that was brought vnto Christ in the eight of Iohn so had the woman of Samaria in the fourth of Iohn for Christ said vnto her thou hast had fiue husbands and him whome now thou hast is not thy hu baÌ„d So had Dauid with Berseba and yet the Prophet said vnto him the Lord hath taken away thy sinne that thou shalt not die therefore Hast thou been possessed with the deuill so was Mary Magdalene who had seaueâ— diuels cast out of her Hast thou distrusted the Lord so did Moses at the waters of strife Hast thou as it were despaired so almost did Ieremy who said in the third of his Lamentations that he was a cast away and there was no hope for him in God So did Dauid in his 77. Psalm saying Will the Lord cast me off for euer should he be no more intreated should his louing kindnes faile for euer his promise from one generatioÌ„ to another come vtterly to an end Hast thou murdered and slaine thy brother so did Dauid murder Vrias So did the Iews put to death and slay the Lord of life as Peter chargeth them in the second of the Acts and yet they were by the same Apostle baptised to the forgiuenes of their sins Hast thou stolne and robbed thy brother So did the theefe that was crucified with Christ to whome notwithstanding Christ said This day shalt thou be with me in Paradise Hast thou been an oppressor an extortioner and an vsurer So was Zacheus who notwithstaÌ„ding repenting and making restitution heard that comfortable saying of Christ vnto him happie art thou Zacheus this day is health come vnto thine house Hast thou contended and fallen out with thy brother So did Paul and Barnabas betwixt whom the contention was so hot that they departed a sunder one taking Luke and the other Iohn But hast thou being but one man committed all these sinnes Hast thou beene an Idolater defiled the Temple of God beaten down his truth erected Idolatrie hast thou been a witch a coniurer a southsayer hast thou shed abundance of innocent bloud so that the streetes flow therewith hast than committed more abhominations than the Cananites or the Emorites whom for their filthines the Lord cut out of the land of the liuing hast thou offered thy sonnes and daughters and sacrificed them to deuils in fire All these thinges did Manasses as it appeareth in the 21. chapter of the second booke of the Kings and yet he returned vnto the Lord and found fauour and mercie for all his sinnes as it appeareth in the 33. chapter of the second booke of the Chronicles Are thy sinnes greater than the sinnes of Manasses or is the mercie and the arme of the Lord shortened is the Lord a respecter of persons did he forgiue Manasses repenting him of his sinne and will hee not forgiue thee returning vnto himselfe and calling vpon his name is not the Lord rich in mercie vnto all them that call vpon him faithfully whether they be Iewes or Gentiles Greekes or Barbarians there is no difference in the Lord. Are these things left vnto vs in the word either to follow or to comfort vs withall Doth not Paule teach vs that whatsoeuer is written is written for our learning that through the patience and comfort of the Scriptures we might haue hope euen bee comforted while wee hope that the same Lord that hath been thus mercifull vnto others will as well be mercifull vnto vs also that hee will make our sins that are in like manner as red as skarlet as white as snow and that are like vnto the purple to be as the wooll as himselfe hath promised by the mouth of his Prophet Esay This is the first reason which is taken from other men The 16. Chapter VVherin is contained the secoÌ„d reason taken from man being coÌ„sidered in others whiâ—h is drawn fâ—om the testimonie 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 faithful witnesses announce and confirme the forgiuenesse of sinnes THe second reason is taken from the testimonie of others who affirme and so confirme this vnto vs. And herein wee will first consider the testimonie of the faithfull Ministers of the Gospell of God to whom thou being afflicted oughtest to repaire for comfort And that both by the expresse commandement of the Lord himselfe who by the mouth of his Prophet Malachy saith that the Priests lips shall contain knowledge and the people shall enquire the law at his mouth And also by the example of the Iewes in the second of the Acts who being wounded in conscience came to Peter and the rest of the Apostles saying Men and brethren what shal we do For the Ministers are the Phisitions Surgeons of the soule to heale the same as well as they are the Lords warriors and so by the force of his spirituall weapons of power to cast down euerie high hold euerie strong thought and euerie name that is exalted against the name of God and Iesus Christ And therefore as by the armour of God on the left hand they can wound thy conscience so by the armor of God on the right hand they can wound the spirituall enemy As by the law they can kill thee so by the Gospel they can quicken thee as by the one they cast thee down so by the other they can lift thee vp For they are the dispensers of the manifold graces of God and the Lords stewards to giue to euerie one his portion in due time Iudgement to whom iudgment appertaineth and mercie vnto thee vnto whome mercie belongeth So that if thou repaire to them for comfort and â—f they shal giue thee comfort thou maist be comforted indeed If they shall giue thee thy portion in the forgiuenesse of sinnes they giue vnto thee as vnto the Lords seruant that thy