as Newe Testament which are most fit and notable promises of the grace and mercie of God for the forgiuenes of sinnes which beeing here set on a rowe one by another and placed as it were on a table all in sight it shall serue for the instruction of the poore penitent sinner and that in this wee may keepe some order we wil first shewe the testimonies which are apparant of the goodnes of God which is as it were the surest foundation and the first cause of all our hope In the second place we wil adde the causes which are as it were the matter and substance concerning the desert and intercession of our Lorde Iesus Christ the sonne of GOD then the causes of faith and repentaunce shall followe and finally that which belongeth to Inuocation and praier these are the poyntes and degrees by which the faithfull soule ought to goe vp to the throne and to the grace of God for to receiue the consolation and Spirituall health First therefore it must looke vppon the obiects of the loue and mercie of God and the benefites of Christ to haue therein a perfect knowledge then it must by Faith allie and whollie trust vpon him with a perfect consolation of God in calling vpon him it must I say perswade it self of the loue and mercie of God and after haue full assurance of the merites of Christ which caÌ„not be done without faith it is therefore requisite to vse this prayer which followeth Of the bountie and mercie of God Exo. Chap. xxxiiij WHen the Lord passed before Moses face hee cryed out The Lord the Lord strong mercifull and gracious slowe to anger abouÌ„dant in goodnes trueth reseruing mercie for thousands forgiuing iniquitie transgression and sinne not pardoning the wicked As God hath created the world mainteineth and preserueth it so doth he mainteyne nourish and giues vs health and prosperitie in this life wherein he shewes vnto vs his omnipotent and eternall power his wisedome and wonderfull foresight and his great bouÌ„tie but in that we haue offended him by our sinnes and iniquities yet he receiueth vs into his mercie againe reconciling himself to vs forgiuing vs our transgressions so that in this hee declareth vnto vs his clemencie and infinite mercie whereof he certifieth and giueth vs full assurance in his worde as he doth in this place to Moses saying that hee is not onely the eternall God almightie but also mercifull and gentle for to haue mercie and compassion vppon poore miserable sinners belongeth to God and in that he is of great patience he sheweth a manifest declaration that he neuer punisheth the wicked so soone as they offend but a long time staieth for their amendment before he makes them feele his wrath and indignation by which reason he accompteth himselfe to bee slowe to anger and of great patience And in the ende that none may thinke his mercie be either short or scant that it cannot suffice for diuers sinners he also addeth that he aboundant in benignitie shewing by the same that his bountie is so full that it can neuer bee emptied He is altogether infinite eternall and cannot be restrayned nor contayned in the heauen of heauens nor determined in the measure of any time it can neuer be stayed being a liuely flowing spring which cannot be dryed vp for most certaintie whereof he maketh meÌ„tion of his fidelitie repeating vp his promises by which he may assure vs that he will mercifull vnto vs wherein he sheweth himselfe alwaies to be true in that he is aboundant in benignitie and also faithfull in keeping promise how full of mercie he is he declareth in that which followeth that he is mercifull vnto thousands wherein wee may learne that he sheweth not his mercies vnto some little number or some particuler place but to many hundreth and thousands shewing by this word an infinite and the greatest number that can be expressed by which maner of speech diuersitie of ages and varietie of liues maye bee vnderstood as it is sayd in other places that he is mercifull gentle and faithfull in which words he expresseth that he is alwaies prone and readie to forgiue our sinnes and to pardon our misdeedes wherein we see that the true and proper effect of God is to haue forgiuenesse of our sinnes Then to the ende that none may think that he forgiueth some light offences onely he vseth diuers words which comprehende all kinde of sinnes not only naming the sinne whereby all offences are shewed but also the iniquitie which is done maliciously with deliberation and setled purpose when iniurie or hurt is wrought against others The meaning then of this worde transgression is a disobedience or rebellious action or intent against God which is a greeuous and horrible sinne which although of all others it be most detestable yet God doth here promise to make full remission and forgiuenes of sinne Let vs hold this then for a certaine and vnfâ—llible rule that there is no forfeite so great or transgression so monsterous but it is forgiuen by the meere mercie of God And wheras it is said in the end that he forgiueth none it is onely ment of those which are wicked and obstinate in their wickednesse and those which shall feele finally the seuere vengeaunce of God For so much then as he is named gentle it is to poore and penitent sinners which doe repent them of their sinnes committed so is he also termed a iust Iudge for to giue punishment to the hard and impenitent sinner to the ende that none should abuse his grace and clemencie ouer much Deut. Chap. 32. ver 4. Ye nations praise him praise him his people for he will auenge the blood of his seruants and will execute vengaunce vppon his aduersaries and will bee mercifull vnto his land and to his people MOses speaketh this here in the name and authoritie of GOD as a Prophet assuring the people of Israell that after GOD hath visited them with his rod and punished them with sudden and straunge calamities for their misdeedes he would also make punishment of their enemies and deliuer them from their miseries and tribulations being mercifull vnto the land that is to the inhabitants of the land The Children of Israell hauing purged themselues and made them cleane of their sinnes by Gods mere fauour and onely mercie that he might bee alwaies fauourable towards them and that forraine nations and straunge people might praise the children of God and haue them in estimation and accompt them happie in hauing the fauour of such a mightie God and that thereby others should haue occasion to reioyce together for so great and bountifull benefites froÌ„ the Lord. If then the Gentiles had receiued such ioye as to be partakers of so great happinesse we must needes esteeme this promise to pertaine to vs also and that continually though he doth afflict vs which is not but in good cause and iustly for to correct vs for our offences Yet he is
onely by nature creation but also by right of redemption for he is our redeemer and our pledge which hath redemed vs and keepeth vs against all enimies Mich. Chap. 7. vers 18. Who is a God like vnto the Lord that taketh away iniquitie passeth by the transgressions of the remnant of his heritage he retaineth not his wrath for euer because mercy pleaseth him hee will turne againe and haue compassion he will subdue our iniquities and cast all our sinnes into the bottom of the sea thou wilt performe thy trueth to Iacob and mercie to Abraham as thou hast sworne to our fathers in old time TRuely there is none that may bee cōpared vnto God either in gentlenes or in power for he and none other remitteth sinne and although he met a sinner in the way because all thinges bee present vnto him yet he will not stay himselfe to punish but depart farther of as though he took no heede what is done and leaue behind him the offence committed By this maner of speech it is sayd that God casteth our sinnes backe from him Esay Chap. 38. ver 17. yet onely to those which do properly appertaine vnto him whom he doth auouch acknowledge for his inheritance and peculiar people who are of that Church to whome hee graunteth grace from which all others bee sequestred And be it that sometymes he doth anger himselfe and his wrath be mooued against his owne iustly yet it is not of long continuaunce in so much that hee is rather prone to mercie and clemencie then to seueritie and rigor And although he seeme by our offences and vices to turne himself back from vs and to afflict vs as we deserue yet he will returne againe and wil shewe vs the cherefull and comfortable light of his countenance in shewing compassion on vs he forgiueth all our sinnes by putting downe and destroying all the violēce and force of death so that we are no more houlden in captiuitie and bondage but made free and set at libertie by him not by casting them on the groūd onely but by destroying and deliuering vs from them by throwing them into the bottome of the Sea that they may appeare no more but the memorie of them passe away as a thing which is bound vp and cast into the deepest Sea And in this we see that he is not mooued for any worthinesse that is in vs but of his onely bountie and clemencie being gentle and full of mercie slowe to anger and of great goodnesse by nature faithfull in his promises which he made vnto the fathers and cōfirmed by his oth and in these latter tymes fulfilled the bountifulnesse of his mercie in his onely Sonne who is the onely pledge to assure vs of the forgiuenesse of our sinnes And wheras the Prophet saith that God doth not onely forgiue our sinnes but passeth them ouer not by putting them downe onely but casting them into the bottome of the Sea for to abolish them wholly it cannot be more plainly expressed or declared how God forgiueth vs. Then if in the tyme of the lawe and shadowes his promise was not in vaine how much ought we now to be more certaine of it vnder the kingdome of Christ by whome wee obtaine trueth and grace The grace of GOD towardes vs by meanes of our Lord Iesus Christ Ieremy Chap. 31. ver 31. Beholde the day is come sayth the Lord that I will make a new couenant with the house of Jsrael and with the house of Iuda J will put my law in their inward parts write it in their hearts and wil be their God and they shall be my people I will pardon their iniquities and will remember their sinnes no more THis is the holy and happie alliaunce that wee obtaine with God by Iesus Christ his Sonne by whome albeit we bee sufficiently taught and instructed in the knowledge of his trueth both in wil and affection to obey him according to his commandements yet we goe oftentimes astray and doe against his deuine precepts by the wickednesse and imperfections which remaynes in vs wherefore we haue alwayes neede of his grace for the remission of our sinnes in the promise which hee hath made vnto vs as wee are taught in this place of Scripture which although it was made in the auncient couenant of the lawe wherein al things also are included yet it partaineth properly vnto the newe promise obtained by Iesus Christ the very Sonne of GOD the sure foundation and perfect substance of our saluation for he is the mediator of the newe Testament as it is sayd in the Epistle to the Heb. Chap. 9. It is he by whose desert all our sinnes are forgiuen which could not bee remitted by the outward figures and vaine shadowes of the lawe Esay Chap. 53. ver 4. Surely he hath borne our infirmities and caried our sorrowes he was wounded for our transgressions broken for our iniquities the chastisment of our peace was vpon him and with his stripes wee are healed The Lord hath layd vpon him the iniquities of vs all by his knowledge shall my iust seruāt iustifie many for he shall beare their sinnes AS God is by nature gentle and mercifull so is he a seuere and iust Iudge for he leaueth not sinne vnpunished but layeth the punishment of it vpon his onely Sonne who in the fulnesse of time deliuered him for vs vnto the shamefull and accursed death of the Crosse wherein his iustice and mercie is founde by ioyning both together in an inseperable bond of vnitie And first in that that Iesus Christ suffered for our iniquities the other in that that he was well pleased to suffer his Sonne to be a pledge and an attonement for vs. This then the Prophet teacheth in this place that Christ hath suffered for vs an infinite number of greefes torments and punishments as touching his soule he suffered a death full of shame and reproch in the worlde to iustifie and deliuer vs from damnation and eternal death acquiting vs from the wrath of God Seeing then that in hart and affection wee acknowledge him for our tru◠Sauiour and Redeemer we neede not to feare although we shall perceiue and acknowledge our selues to be guiltie yet wee may bee assured that wee are in peace with God because Iesus Christ our Redeemer hath borne the paines due for our iniquities If Sathan then doe assaile vs by terrible imaginations of the paines and torments which we haue iustly deserued in respect of our iniquities let vs present our selues in the rightuousnesse and holinesse of Iesus Christ for he hath borne our greefes layde our sorowes on him he hath bene wounded hurt and murthered he died for vs which are vniust and rose againe for our sanctification to the end he might iustifie and absolue vs. Zach. Chap. 12. ver 1. In that day there shal be a fountaine opened to the house of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannes THis is the
gentle and very ready to receiue vs into fauour of his bountifull fauour not imputing vnto vs our iniquities whereof wee maye haue alwaies cause to praise our God eternally after that he hath drawne vs forth out of the handes of the oppressors and calamities of this world and hath receiued vs into his eternall rest Psal 103. The Lorde is full of compassion and mercie slowe to anger and of great kindnesse he will not alwaies chide nor keepe his anger for euer He hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities for as high as the heauen is aboue the earth so great is his mercie towards them that feare him As farre as the East is from the West so farre hath he put our sinnes from vs. As a father hath compassion on his children so hath the Lorde compassion on them that feare him THe more a man is miserable and worthy of death and damnation the more the mercie of God surmounteth and ouerpasseth our miserie and calamitie which is declared vnto vs in diuers places of holy Scriptures as it may appeare in that which wee haue heretofore spoken of Exod. 34. which portion of Scripture is agreable vnto this although it containe a more ample declaration so great is the mercies of God to aduaunce and amplifie the time knowledge of him his clemencie towards his people by the ministrie of his Prophetes by whom the mercy of God is shewed vnto vs either by a singnall promise by holy scripture and marueilously amplified by comparisons parables both fit and excellent to this ende that we may be better perswaded of the Lord and his mercie as Dauid confesseth saying The Lord is mercifull gentle slow to anger and of great compassion These are the very selfe same titles which God doth attribute vnto himselfe in the place aforesayd wherein his nature is described vnto vs because this matter concerneth our saluation principally for this thing is shewed plainly by his effectes in that he saith That he is not alwaies angrie c. for seeing we be disobedient and rebellious vnto him and do not giue him such honour as wee ought yet he pleadeth not in his wrath against vs for to haue his right and that which especially doth pertaine vnto him but that which hee doth he doth by admonitions reprehensions threatnings of his worde corrections that her by he may punish the transgressors and in this maner it is sayd that by the space of fourtie yeeres he striued in the Wildernes with a stubber generation an vnthankfull people of Israel as the Prophet witnesseth in the 95. Psal vers 10. Neither leaueth he here but doth the like with their posteritie and ofspring in forbearing with their sinnes and wickednes as it appeareth in the first verse of the 4. Chap. of Hoseas in all which places hee sheweth himselfe marueilous patient when being Lord almightie and soueraine iudge of all the earth yet abaseth him selfe so much as to contende and maintaine his right against so poore and feeble creatures whome he might haue destroyed and ouerthrowen in a moment if he had extended his iust iudgement seueritie against them for although hee might iustly complaine of vs at all times and at euery hower because of our wickednesse yet hee is so mercifull that he chideth vs not continually but many times demisseth all complaints and suites and yeeldeth vp his owne right because his mercie endureth for euer neither doth he correct vs continually as we deserue neither is he angrie with vs for euer and although he punish vs for our iniquities yet not according to the custome of men who suffer them selues to bee caried away by the rage and strength of her violence and excessiue affections but according to the reprehension and feeling of those which hee striketh with his rodde and visiteth with his Plagues if hee seeme to be angrie it is for a time it can not continue for euer neither last long Wherefore they which be striken by him doe truely feele it and makes their coÌ„plaint vnto God saying why dost thou continue thine anger for euer or shal thy wrath burne against the sheepe of thy pasture Psal 74. How long Lord shal thine anger continue without ceasing Psal 79. vers 5. But if we consider the greatnesse and multitude of our sinnes wee shall finde that the wrath of God is of smale continuance towards vs seeing we bee not consumed of him we may finde him as wee imagine sharpe whereas on the contrary we shall thinke him in his great and inestimable goodnes freely to forgiue vs after so many sorts and fashions For this cause it is saide that his wrath continueth but a short time but in his fauour resteth life euerlasting Heauines may lodge with a man one night but ioye commeth in the morning as it appeareth by this which followeth The church speaking vnto God by declaring his euerlasting mercie that although he hideth his face â—rom them and consumeth them because of â—heir sinnes yet in as much as they bee the worke of his owne hands he will not suffer â—he Cittie of his Sanctuarie to lye waste Esay 54. For after that GOD had afflicted Israel by the Asserians and troubled them â—y the Madianites by the Philistines Moaâ—ites and such other nations that knew not him he sufficiently sheweth that he was angrie against his people yet in that he raised vp Iudges Heads and Captaines by whom he deliuered theÌ„ from the hands of their oppressors and gaue them quietnes and peace in the Land wherby he caused them to know that his indignation was past neither did it continue or last for euer The captiuitie of Babilon was an euident testimony of the wrath of God against the Iewes yet by the Commaundement and Edict of Cyrus hee brought them backe againe into their country and caused the people to knowe that hee had altogether ceased from his anger and put away the burning of his indignation as he sheweth in the 85. Psal vers 4. See how he hath quieted himselfe and doth not hould his anger for euer But all this which is spoken toucheth the faithfull onely as for the vnfaithfull which do not beleeue the wrath of God remaynes on them as it is said Ioh. Cha. 3. ver 36. The third effect of Gods clemencie the cheefest towards vs is that he rewardeth vs not acccording to our wickednes neither correcteth vs according to our sinnes for the fruites and reward of sinne is anguish tribulation damnation and death on euery soule as it is written to the Rom. Chap. 2. ver 9. and Chap. 6. vers 23. Then if God should punish vs and handle vs according to our deserts we should be excessiuely afflicted and continually in anguish without ende yea one should bee alreadie ouerthrowen and destroyed but in as much as he spareth forbeareth vs defending vs from so many perrils and deliuering vs from so manyfold dangers and which is more that
he maketh vs knowe that we be his and adorneth vs with all the giftes of his holy spirite and putteth vs in hope of life euerlasting he sheweth manifestly by these that he doth not reward vs according to our deserts neither recompence vs as we haue deserued By nature therefore we doe nothing but offend yet for our vnhappines hee restoreth goodnes againe Wherefore it is sayde that there is great mercie with the Lorde true it is that sometimes hee correcteth vs for our wickednes but neuer chasteneth nor puniâ—heth vs according to our desertes no more then if he had not regarded them or as they had neuer bene coÌ„mitted seeing then that he remits wholy forgiues vs by which it is sayd that the mercies of the Lord is ouer all his workes and his goodnes reacheth vnto the cloudes not that it endeth there for it can not be contayned in the Heauen of heauens but because in this world nothing can seeme higher then Heauen which is raysed aboue the earth by an incomprehensible distaunce as it is said in the Psal 36. that the goodnes of God reacheth vnto the heauens therefore it is added afterward that it is excellent it is ouer our heades it doeth ouerpasse our sight it is altogether to be marueled at this is the height the breadth the deapth of the loue of Christ which is spoken of in the 3. Chap. to the Ephes It is marueylous high and wonderfull to behold it reacheth to the deepes beneath there is nothing which the spirite of man can Imagine to bee greater but onely Gods loue and bountie towardes vs who from the highest Heauens from his celestiall and glorious throne vouchsafeth to come to the bottomlesse Pit of the earth to drawe vs from it and to make vs ascendeâ— where hymselfe abideth it scatereth it selfe here and there in length infinite in breadth wonderfull so that among so many regions the people may feele the vertue of it in their hearts by the holy ghost and yet wee must knowe that God neuer vseth this clemencie to them which shewe themselues profayned and coÌ„temners of his grace but those which doe feare him and sheweth him honour and reuerence therein lyeth properly the greatnesse of the bountifulnesse of the Almightie This is againe shewed by a notable effect when it is sayde that hee casteth from vs our offences as for the wicked their malice doth not remoue but remaynes still lying euen at the gate as the Lord speaketh of the sinne of Cain Gen. Chap. 4. ver 7. concerning the offences of the faithfull although they be set before theÌ„ and that they doe present them selues oftentimes before the eyes of the soule as it happened to the Prophet when he said that his sinnes was continually before him Psal 51. ver 5. which is nothing vnto them but an exercise of true repentance to bring them vnto humilitie and after makes them more circumspect yet neuerthelesse in respect of Gods mercie they be all put away for he putteth them farre from him scattereth them abroade and casteth them behinde â—im neuer to be remembred againe Which is shewed by a comparison of the distaunce betweene the East and the West which is the farthest distaunce that can bee imagined vnder the Sunne euen so then as the East is farre from the West and the West farre from the East by a separation and great distance euen so farre GOD doth cast all our sinnes away from vs yea so farre that they cannot be perceiued or no more appeare theÌ„ that which is carried away from one ende of the world vnto the other And to confirme al that is spoken before God is in holy Scripture compared vnto a father which is mercifull vnto his children for as you see a father couer many of his sonnes imperfectioÌ„s neither vseth such rigour and seueritie towards them as he might but spareth them as much as possiblie he can In like maner also God who is our great and celestiall father is moued with all pittie compassion towards vs and readie to forgiue vs all our sinnes so that wee feare to offend him neither doe abound in our iniquities Psal 130. If thou O Lord shouldst straightly marke our iniquities O Lord who should stand before thee but mercie is with thee that thou maiest be feared Let Israel waite on the Lord for with the Lord there is mercie and with him is great redemption and he shall redeeme Jsrael from all his iniquities THere is none of vs which are not in daunger to fall into eternall ruyne and destruction if God should looke narrowly into our sinnes and offences to examine them in seueritie and execute a iust punishment for them for there is no man that could stand before his tribunall Seate nor bee able to iustifie himselfe by his owne righteousnesse Therefore Dauid in his prayers and supplications to the Lord desireth him not to enter into iudgement with him as he had deserued Psal 144. ver 2. neither may this seeme straunge or spoken without speciall purpose but it is the same in substance which the author of this Psalm speaketh of here which is done for our consolation and trust that forgiuenes of our sinnes only coÌ„meth from the Lord neither doth he take any heede of them therby to condemne vs but he sheweth himselfe gentle and mercifull to vs which made the Prophet in conclusion to say That because there is mercie with God therefore he should be feared And that this might not be done in himselfe onely he stirreth vp all sortes of men and euery state and coÌ„dition of nations to the due feare and true reuerence of his Maiestie thereby that high and lowe rich and poore one with an other might wholly giue themselues to serue him in thankfulnesse and heauenly melodie for the more he powreth on vs his bouÌ„tifull and mercifull liberalitie the more we are bound to him and ought to be much more desirous to serue him in holinesse and righteousnesse all the daies of our life So that the forgiuenesse of our sinnes is ioyned with the honor and glorie of GOD and our obedience which ought to followe his grace not onely particulerly but also generally among all true Christians For for this cause Dauid doth giue certaine assuraunce vnto the Catholicke Church of GOD vnder the name of Israel saying that the Lord would deliuer Israel from all his iniquities and purge them from all their sinnes although the Church be not without sinne during the time that it is in this earthly perigrination but hath wrinckles and spots subiect to many infirmities and transgressions by whom it is as it were made captiue and brought into bondage yet God will deliuer it continually out of such miserie and by his infinite mercie forgiue it not some faults onely but all her iniquities how great soeuer they bee and of what number soeuer Vpon this hope then the Prophet exhorteth the Church to trust in the Lorde hoping in him in time of oppression when
from his grace and forgiuenesse of sinne though wee fall by infirmitie into the same sinne againe which may bee a confutation of the irronious and detestable opinion of the Nouations renewed by certaine Heritickes in our time but sufficiently reproued and condemned by the fathers out of the word of God For seeing the promises of God bee made onely for his people and his Church through grace and mercie vnto them which may appeare in the effects of the same by notable example of worthy memorie hereafter declared that if in the tyme of the Law and old Testament GOD hath shewed himselfe fauourable towards those which of good wil haue drawne themselues towardes him how much more will hee spred abroade the bright beames of his mercie to vs vnder the raigne of his sonne Iesus Christ by whom and through whom he maketh vs free inheritours of the treasures of his grace Let vs see now what declaration wee haue of these thinges in holy Scripture Deut. Chap. 4. ver 30. When thou art in tribulation and all these things are come vpon thee if thou returne to the Lord thy God and be obedient to his voyce for the Lord thy God is a mercifull God he will not forsake thee neither destroy nor forget he sware to thy fathers to performe it MOses speaketh in this place vnto vs vnder the person of the people of Israel that thereby wee might make our selues sure that if by the vanities of our mynde wee commit Idolatrie and worship strange Gods therby corrupting our selues and deseruing the wrath of our God vpon vs by falling into diuers euilles and calamities yet if wee repent and bee displeased with our selues in hauing offended such a mercifull GOD and desiring to serue him hereafter in holinesse and rightuousnesse all the daies of our life he will cease from punishing and performe his promises made in and by the meditation of his Sonne Christ Iesus Psalm 51. ver 19. The sacrifice of God is a holy spirite a contrite and broken heart O Lorde thou wilt not despise THese are the wordes of Dauid which he setteth downe as a patterne and example of a true penitent man strucken by the spirit of God who declareth vnto vs that in the feeling of his weakenes and vnworthines he is ouercome he is afflicted in his soule and sorowfull in his heart complayning for his sinnes watering his couch with his teares greeuously pained lyeth groning all the day long he repenteth that he hath done amisse he humbleth himselfe before his God in Sackcloth and Ashes This is the man whose Sacrifice the Lorde receiueth whose broken and contrite hart he neuer despiseth who pleaseth him more then all the Sacrifices of the Beasts that haue hornes and houfes then the offrings of their newe Monies and the giftes of high and proude hippocrites then all the vanities of the supersticious Idolatours which thinke to honour and serue him with any faith and repentance Prouer. Chap. 28. ver 13. He that hideth his sinnes shall not prosper but he that confesseth and forsaketh them shall haue mercie THe holy Ghost doth certifie vs here that although there can no euill happen vnto him which humbleth himself before God by acknowledging his sinne and that there is grace forgiuenesse mercie offered to those which feele themselues guilty and acknowledge their transgressions asking absolutiō and deliuerance by a true amēdment of life I doe thinke this place of Scripture principally to be touched among the rest because the holy Ghost of purpose setteth it downe to comfort the penitent Sinner which are very sorie that they haue offended so heauenly a father who is of long suffring and compassiō who is in Scripture named the God of all comfort and consolation and therefore they will not hide their sinne but confesse it vnto the Lord who will heale all their infirmities and cleanse them from their sinnes for the Lord is mercifull vnto al such as call vpon him yea al such as call vpon him faithfully Hast thou then bene a blasphemer a robber a lyer Hast thou giuen thy selfe to Vsurie Art thou couetous Hast thou bene a Fornicator an Adulterer If thou leaue thy blasphemie forsake thy euill doing shun couetousnes as a Serpent if thou flye from the paths of the strange woman and the delicious pampering of the belly if thou flyest from euill and doest the thing that is good if thou abhorrest the bosome of the light woman the alluring bed of the Harlot doubt not but thy sinnes be forgiuē the debt payd the wrath of God against thee is pacified by the sight of the Lambe which stādeth on the Mount Heare the wisedome of God which sayth he that leaueth his sinne shall obtaine mercie Hast thou then left thy wickednesse Art thou become a newe man Hast thou amended thy euill life God will shewe thee mercie and compassion we neede not to goe farre to seeke proofes and testimonies of the grace of God towards vs the very amendement of our life is an euident demōstration of the same which the Prophet Dauid felt in the 32. Psal when he sayth then I acknowledged my sinne vnto thée neither did I hide myne iniquitie for I thought I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my fault Therefore shall euery one that is godly make his praier vnto thee in a time when thou maist be found surely the flood of great water shall not come nere him Thou art my secret place thou preseruest me from my trouble and compasses me about with ioyfull deliuerance Esay Chap. 55. ver 7. Seeke ye the Lord while he may be found call vpon him while he is neere Let the wicked forsake his owne waies and the vnrightuous his owne imaginations and returne vnto the Lord he will haue mercie vpō him for he is ready to forgiue For my thoughtes are not as your thoughtes neither are your waies as my waies saith the Lorde For as the heauens are higher then the earth so are my waies higher then your waies and my thoughts aboue your thoughts ALthough by our offences we estrāge and withdrawe our selues greatly frō God he is neuerthelesse nere at hand if we draw our selues from our euill and sinfull life if we be touched with a true repentance if wee commit our selues vnto him if we call vpon him with all our hearts with all our soules we may be sure he wil be mercifull vnto vs as the Prophet sayth And although our sinnes abound yet his mercie aboundeth much more though our iniquities as we thinke are infinite and without pardon not esteeming the goodnes and clemencie of God according to his greatnesse and infinite mercies but according to the weaknesse and frailtie of our vnderstanding yet wee see that the Lorde sheweth by his Prophet that his thoughtes and his workes doe surpasse all that is in vs or can come from vs. For although our sinnes were in number as the sande of the
first token of mercie when he saw him lost and fallen into death he was carefull to raise him and set him vp againe his clemencie he shewed there to be so much the greater and his goodnes declared it selfe so much openly for after he had done so much good and shewed him such fauour to create him after his own likenesse hauing committed to him the sole authoritie and dominion of all things which are vnder heauen onely aduertising him to obediēce which he ought in trueth to haue performed yet among all these things so easie he lendeth his eares to the craftinesse of Sathan rather then to the voyce of his God and at the length fell into infidelitie and vnthankfulnes towards him yet he left him not nor gaue him ouer in such euilles but goeth after him although he had despised and offended him so much neither stayeth he till Adam came to seeke him yea the Lorde goeth first to finde him not to auenge himself or to chide him by hard reprehensions as in good right he might doe but to bring him to the knowledge of his sinne and to giue him helpe for his saluation Oh the goodnesse of God how marueilous and how wonderfull are his doinges his mercie is excellent and great for who knoweth not that where iniquitie aboundeth there his grace aboundeth much more The sinne of Lot was no light sinne in committing incest without thinking on it with his owne daughters yet God had mercie on him as S. Peter testifieth calling him a iust man not in respect of the abhominable deede but because of the grace of God which shewed it self in him for the iust works and godlinesse that were in him all his life tyme. Iacob hath not bene guiltles for defiling himselfe by incest with his two wiues being sisters yet God ceased not to continue his grace and fauour towardes him following the promise made to his posteritie for euer The xij Patriarks the children of Iacob are accused for many diuers great faultes and misdeedes as Ruben the first borne defiled his fathers bed with Bilha one of his Concubines Iuda did the like with Thamar his daughter in lawe and although he knewe her not yet he is not excused Simeon and Leuy shewed themselues altogether vnfaithfull disloyall cruell and bloodie in the murther of the Shechimites The other brethren mooued with wrath and fed with hatered were like murthers on Ioseph their younger brother they were so impudent and without humanitie that they cared not to afflict their old father by making him thinke that some wild beast had deuoured his sonne and their brother Ioseph notwithstanding for all their misdeedes God hath bene mercifull and blessed them The sinne of Aaron is in no wise to be excused although he had this honour of God to beare his worde with his brother Moses to the people of Israel and before the King of Egipt being ordayned an high Priest a ruler of his Church in the seruice was instituted by the lawe yet he became so slouthfull of so small courage that he suffered himselfe to bee guided by the affection of the blinde people ignorant and supersticious and not onely consented to them in their wicked interprice but he himselfe became a workman and founder of their Idoll and a minister to their Idolatrie setting vp the Alter and appoynting a feast to be solemnized for the seruice of their Calfe for which Moses his brother reproued him very sharply as though he had bene onely the cause of this euill for he had by this meanes destituted and disapointed the people of the grace of God who was readie to giue them ouer into the handes of their enemies as we may reade in Deut. 9. Chap. vers 22. Yet his wrath was pacified neither ceased he to continue his goodnesse towards him but raised and established him to the office of the high Priest It happened also that afterward he committed a great fault when he contented not himselfe with the great office of the high Priest which was graunted him and his sonnes for euer but enuied his brother Moses accusing him as an vsurper in taking on him the gouernement of the people for which hee esteemed himselfe as worthie as Moses was For which cause though the Lord was angrie against him and his Sister and stroke them with Leaprosie for the space of seauen daies a iust punishment for such a quarrell yet he vsed so great clemencie towards them that his wrath went no farther and healed them After that Dauid had concealed his flight from Saul vnto Abimilecke and reporting not the trueth was some cause that 85 Priestes were put to death by the commaundement of Saule their townes were destroyed and sacked and all the dwellers therein passed on the edge of the sworde both men women and children Afterward being placed in the Crowne by the singuler grace of God who had deliuered him from so many daungers and made him happely to raigne and fought so many worthie victories conquering all Gods and his enemies in the lande made them tributaries to him yet when the Soldiours fought against the Ammonites and besieged the Citie of Rabba the Arke of the Lorde beeing in Campe he began to liue in ease and pleasure remayning quietly in Ierusalem at which tyme he committed adulterie with Bethsabeth not by the infirmitie of the flesh as if had not other meanes to satisfie his incontinencie and to quench the heate of his lust but by a disordered desire which made him commit whoredome with his Subiects wife and this also made his sinne much more greeuous considering the tyme wherein he should haue bestowed him selfe in praier for the good estate of his kingdome and the Arke of God neither was he so satisfied but cloked sinne with sinne for he caused Vrias his faithfull subiect to bee murthered by the enemies of God thereby to couer the sinne of adulterie but after hee knewe his sinne and God had receiued him to mercie he repented him of his misdeedes and receiued grace and fauour frō the Lord. Great and filthie were the sinnes of Manasse the King of Iuda for he builded vp the high places that his father Ezechias had plucked downe and worshipped the Planets as the Sunne the Moone and the Starres and prophaned the walles of the Temple with the Alters that he caused to bee built following al the abhominations of the Gentiles he burnt his sonnes in the fire looking himself on them he receiued Sorcerers and familiar Spirites he vsed Witchcraft and set vp grauen Images in the house of God expresly against the commaundement of the Law neither did he this himselfe but caused the people also to goe astray and do the like and which is more he reiecteth the attonement which was made vnto him and his fathers but gaue himselfe more and more vnto euill and sold himselfe altogether to work wickednesse in the sight of the Lord he shed in Ierusalem much innocent blood and put to death those which did reprooue him
wee are in distresse and extreame affliction In as much as there is aboundance of mercie with him he wanteth no meanes to redeeme and drawe his out of anguish and tribulation his waies are infinite he needeth no good affection being inclined and giuen by his owne nature to clemencie and mercie Esay Chap. 1. ver 18. Though your sinnes were as Crimsin they shal be made white as Snowe though they were made red like Skarlet they shal be as wooll THis is an excellent and comfortable promise which God hath made to his auncient people that of his mercie he hath put all their sinnes out of accompt euen as though they had neuer bene committed were they neuer so great and filthie yet Gods mercie is greater therfore they ought not to dispayre The Prophet declareth the small honor they shewed to God and their wonderfull imperfections when he giueth vnto them such opprobrius titles calling them rebellious Children a generation of Vipers a people altogether giuen to iniquitie a wicked seede base borne corrupt children yea sparing none no not one he sayth that they are all naught from the greatest to the lowest from the head to the foote both Priest and people Magestrate and subiect are like to them of Zodome and as the inhabitaunce of Gomorra all defiled with murther shedding of innocent blood yet GOD doth promise that he will neuer bring their sinnes to accompt bee their iniquities neuer so greeuous and monstrous as the comparison of colours euen of the red and bloudy colour of the Skarlet and Purple dye sheweth yet the Lord will make thē as wooll yea as white as the driuen snowe then the which what can be whiter Therefore the Lord setteth downe these wordes to assure vs by fit and probable similitudes that although their sinnes were ripe and as it were dyed in graine which will not easily alter or chaunge the colour yet they shall be no more remembred nor once appeare again before him no more then the olde colour is knowne which hath taken on it a newe dye So all the filthinesse and infamie that was found in them shall bee made very pure and very cleane And after this sort doth the Prophet pray that if God would wash purifie and make him cleane againe from his sinne then he should bee whiter then Snowe and clearer yea farre clearer then the Christall glasse Psal 51. ver 9. And although it may seeme that this promise was made particulary to the Iewes yet notwithstanding it doth appertaine to vs also that hereby wee might knowe that the mercie of God is no lesse towardes vs nor his arme shortned in our daies but rather more amply declared and shewed by the comming of his Sonne and our Sauiour Iesus Christ Esay Chap. 43. ver 25. I euen I am he that putteth away thyne iniquities for myne owne sake and will not remember thy sinnes ALthough our sinnes be as thei were written with a pen of Iron with a diamond poynt and profoundly engrauen in the tables of our harts and in our soules noted by too much apparance neuerthelesse the Lord our God doth certifie vs here of the forgiuenesse of thē saying that it is himselfe which doth blot put out rayse them in such sort that they are not to be perceiued any more neither doe they appeare at any time before his face no otherwise thē if they had neuer bene committed hee I say blotteth them out not for one day nor for certaine monethes or yeres or for some space of time prescribed or limited but continually and to the last gaspe which is shewed by this phrase of speaking for this word to blot out is a perpetuall extinguishing of that which hath bin manifested neuer to be in the like state againe whereby we may learne that we haue al neede of his great grace not for a time but vnto the end of our life yea so long as sinne shal remaine in vs for wee are euer molested and greeued and therforefore haue neede of mercie as it is declared in the Romans Chap. 7. vers 23.24 and in that hee saith that it is he himselfe which blotteth out our iniquities he sheweth none other can do it but he neither is there any creature either in heauen or in earth that hath such power either in themselues or from themselues Now then we must learne how this can be true seeing it is sayd that the Apostles and Shepherds of the Church of God haue receiued such authoritie to forgiue sinnes as in S. Math. Chap. 18. vers 18. and S. Iohn Chap. 20. vers 23. but this is by reason of their charge and ministry and not that it belongeth to them selues properly they may in deede remit the offences committed but by and in the name of the Lorde to whome they be Herraltes and Ambassadours it then belongeth vnto God onely to remit sinnes for the which he will haue vs to be fully assured in considering that it is himselfe which doth speake it and which maketh this promise euen he which is eternall and euerlasting euen he which is good and full of mercie this repetition and maner of speaking belongeth to him in that it is sayde I my selfe forgiue sinnes to this end that we may not in any wise doubt but therein wholy be perswaded by what meanes he is moued and stirred vp for in blotting out our sinnes hee declareth that it is for his name sake it is not then for any worthinesse in vs nor in consideration of any deserts of ours Neither obtained by any Saints or indulgences found out by mans imagination but by his free bountie according to that which Dauid doth desire of the Lord that according to his great compassion hee would blot out our iniquities Psalme 51. vers 3. He addeth also for the confirmation of this that which is spoken before that he will not bring our sinnes to account not that he is forgetfull for wee must knowe that all things be present vnto him and before his eyes but this is to shew that he will not bring them to account for to make punishment of them againe Esay Chap. 44. vers 22. I haue put away thy trāsgressions like a cloude and thy sinnes like a Mist turne vnto mee for I haue redeemed thee FOrasmuch as sinne is nothing but filth and durt wherewith we be all infected and abhominably polluted behold God which saith that hee himselfe blotteth them out not in halfe nor in some part but wholy and altogether neither more nor lesse but as a very thicke and darke cloude which by the abundance and force of raine and ouerflowing waters doe take and carry away with them selues the filthines of the earth so we when we be washed and purified from such filthines and faultes hee will not haue vs returne backe againe vnto the mud there to defile our selues but willeth vs to cōtinue with him setting vs in the faire way and obedience which doth appertaine vnto him not