beauty of their boies in the loue of their womeÌ„ in the furniture of their table in all other things besides And howsoeuer the wicked are lulled asleepe in securitie that they are carelesse and so come to be past sorrow hauing a brawne ouer their hearts and their consciences seared with a hot burning iron yet I am sure that the elect of God the vessels of mercie desire nothing so much as the assurance of his mercie And therefore euen their life it selfe is vnpleasant without the tast hereof Insomuch that they cannot rest in peace vntill by the peace of God raigning in their conscieÌ„ces his loue shed abroad into their hearts by the holy Ghost they are fully assured that they are washed they a e clensed they are iustifiâ—d in the name of Iesus Christ by the spirit of their God so the free ful forgiuenes of their sins be fully freely sealed vnto their own soules For they are not ignorant how loathsome a thing sin is in the face of God and how fearefull a thing it is to fall into the hands of the liuing lord Knowing therfore these things and the feare and terrour of the Lord I wil not cease during the time of my abode to put you in mind by those meanes that I can of these things that you may not rest contented as the world doth with earthly but may aspire higher seeking for heauenly comforts in the Lord labouring alwayeâ— for those things that are most excellent according to the excellencie of your place striuing to increase in all fulnes of God of the holy Ghost that you may be filled with comfort true ioyes and your ioy no man might take away froÌ„ you This because I could not otherwise do but by writing I haue vsed the same as that onely meaâ—s which the Lord hath left vnto mee and haue according both to your deserts and my debt at the last presumed notwithstanding that diuers reasons of no smal importance which would be neither pleasant nor profitable in their repeating might haue perswaded me to the contrary to dedicate this my labor which what it is I referre to the iudgement of others vnto your Worships the rest of the Churches of God about you to whoÌ„ I acknowledge my selfe a debter also howsoeuer I acknowledge notwithstanding my selfe not to haue receiued from some that experience of loue to speak no hardlier that I looked for And herein as neither the mutterings of others the suspition of flattery not the opinion of pride which might be by the malicious falsely couceiued against me haue more preuailed with me than dutie so I doubt not but that suspition disdain vices too great to raigne in personages of worship professors of the Gospell of God shall find no place in your very raines For both the good opinion that my selfe haue conceiued the world receiued coÌ„cerning your sinceritie will cleare you hereof neither suffer you to entertain any such affectioÌ„ nor me to admit any such suspition And now brethren worshipful beloued in the Lord what remaineth but that I shuld bow the knees of my soule to the father of our Lord Iesus Christ the God of all mercy the Father of al comfort consolatioÌ„ that according to the riches of his mercie he would make you feele and fill you with all spirituall comforts That you may with glorying in the lord look for the hope of glory and the appearing of the mightie God and our sauior Iesus Christ to whom with the father and the holy Ghost three persons and one God immortall inuisible and onely wise be all glory power praise dominion now and euer Amen Yours alwaies in the Lord Iohn Freeman The Epistle to the Reader A Son the one side gentle Reaâ—er I am not ignoraÌ„t either of the spee hes of those that cry out against the coÌ„fortable opening of the prom ses of the grace Gospell of God as that which wil breed as they thinke licentiousnes of life or of the corruption of mans harâ— that maketh his liberty a cloke for the flesh turneth the gâ—aâ—es of God into wantonnesse so on the other side the affâ—ictâ—ons of Sathan in mine own soule who haue been a man that haue had good experience of infirmities the manifold like temptations that I haue seeâ—e to be accomâ—l shed in others my brethren in the world haue been most profitable schoolemaisters to instruct mee in the fearefull miserable estate of the desperate man I therfore comparing the the danger that might grow by the manifestation of the comfortable promises of God in Iesus Christ to the senseles such as are intangled in security with the danger that the ignorance of the same promises of mercie might bring to them that are afflicted The corruptâ—ons of those that corrupt the promises of God with the corruption or â—ather the rottennes of the bones that cleaueth to them that are corrupted for want of the comfort of the promises and finding the one to be ready to peâ—â—sh for the abuse the other foâ— lacke of the vse of the comfoâ—ts of God the one to peâ—â—sh with comfort the other without comfort the one to be gorged or rather to be choked with plenty the other â—o pine away and to starue for want of sufficiâ—ncy and so the estate of them both to be dangerous the one for want the other for wantonnes I resolued in the end to follow the example of PhisitioÌ„s who if they find two or more diseases combined togetheâ— labour first to take away that disease that most endangereth the life or coÌ„meth nerest vnto the hea t. So I seeing the abuse of true coÌ„fort to be dangerous to the abusers but the want thereof to bee deadly to theÌ„ that are afflicted in conscience I haue wholly employed my selfe to take away this later with the effect therof which is despaire a disease that striketh imediatly against the life both of body soule for that it lyeth as we vse to say at the hart And that I might the beâ—â—er doe this I haue applyed cordials that is saâ— h things as are or may be coÌ„foâ—table for the hâ—râ— wherein I haue followed the prescriptioÌ„ of that aâ—â—ient of dayes that only wise Arch Phisit oÌ„ of our souls who giueth coâ—nsâ—l nay charge to comfort his people yea to â—omfort them at the hart which althoâ—gh pe chance by reason of mine owne weaknes or weaknes of the patient I haue not fully attained yet I doubt not but that it wil appear that I haue faithfully atteÌ„pted the performâ—â—e therof applying according to the mesure of the vnderstaÌ„ding of God giueÌ„ vnto me the coÌ„forts of the conscience to the bâ—oken and wounded hart that in such sort as that they may not only take away dispaire but also by the blessing of God security it self that liberty of sinning that some think perthance will ensue by the setting abroch the
grace of God and a singuler vertue created in thee by the spirit consisting between two extreames despaire on the one side and sencelesnesse on the other side and also that euen this thine as it seemeth seruile feare is that spirit of bondage to feare which is mentioned in the eight to the Romans That is that fruit of the spirit of God wrought in thee to bring thee to the true feare of God which is as the holy Ghost beareth witnesse the verie fountain and offspring of wisdome And that therefore this sorrow and feare are but those foundations or ground workes vpon the which the spirit of God whose worke-manship now thou art in Iesus Christ will build the other graces of God euen sanctification that is righteousnes true holines the fruit wherof as the Apostle Iames telleth vs is sowne in peace spirituall comfort with the fulnes of God and of the holy Ghost which being once felt after thy sorrow will make thee sing a Psalme of thanksgiuing vnto the Lord and make thee to reioyce with ioy vnspeakable For the end of godly sorrow is ioy in the spirit comfort in the holy ghost After Peters teares ensued the fulnes of the holy Ghost Dauid that in one place complaineth that his sinnes are continually before his face and gone ouer his head as a burden too heauy for him to beare in another Psalme addresseth himselfe to sing of the mercie and iustice of the Lord and to extoll his long patience louing kindnes The Iewes that by the preaching of Peter were pricked in conscience were afterward by the same Peter baptised to the remissioÌ„ of their sins The Iaylor that had drawne out his sword to kill himselfe withall was after comforted by Paule and reioyced that he with his whole houshold beleeued in God And to conclude what one man hath there euer ben that rightly sorowed for his sins that hath not found his sorrow to be turned into ioy and his mourning into comfort Comfort thy selfe therefore with their comforts and so make thy selfe partaker of their comforts Knowing this that the Lord that hath giuen thee wine to glad thy heart oile to make thee haue a cheerful countenance sweete flowers to delight thy sences musicke to refresh thy mind generally to speake in a word manifold comforts for thy body is as rich in the comforts of the spirit which he will as richly in his time appointed shed into thy heart by the holy Ghost the knowledge wherof may be a good step to the attaining of that spiritual comfort that thou desirest and thirstest after For to a sicke man it is euen health it selfe to know that his disease is curable that there is remedie inough for the same But as it is not ynough to know that there is a salue for his sore except hee know the confection and the same be applyed so in this disease of the soule I meane despaire it is not sufficient to know that there is a remedie except the same be applyed accordingly The one which is to apply the remedie I commit to the worke of the grace of God and to thine owne care and desire of peace and ease The other which is to describe the comfort I will by the grace of God labour in And herein I will describe those particulars onely which my selfe know to haue been profitable vnto others that haue been as thou art afflicted The 2. Chapter In the first part whereof are set down the expresse pomises of God concerning the free forgiuenes of sins and in the later is declared first that the same promises of merâ—y are deliuered vnto vs in the word of God then that they are bound by his oath thirdly that they are also bound by his Indenture of couenants and lastly that they are confirmed by two visible signs tokens in sted of woÌ„ders to wit Baptisme and the Supper of the Lord. The fi st Section FIrst therefore I will that thou mayest not relye vppon the vncertainety of man but the vnchaungeable truth of God set thee downe those expresse promises of God concerning the free forgiuenesse of thy sinnes that the Scriptures most euidently plentifully for the most part in euery one of the Prophets afford As namely in the 18. of Ezekiel where the Lord expressely promiseth that if the wicked will return from his sinnes that hee hath committed and keepe all his statutes and do the thing that is lawfull and right that he shall surely liue and shall not die and that all his transgressions that hee hath committed shal not be mentioned vnto him but in his righteousnesse that he hath done he shall liue And againe in his 33 Chapter the Lord by the mouth of the same Prophet promiseth that if the wicked turn from his sinne none of his sinnes that he hath committed shall euermore be mentioned vnto him And this is that also which is promised by the Lord by the mouth of his Prophet Ieremie in his 33 chap. to all them that repent who promiseth that he will cleÌ„se them from all their iniquities whereby they sinned against him yea that he will pardon al their iniquities wherby they haue sinned against him and wherby they haue rebelled against him And this is yet further confirmed by the mouth of the Prophet Esay who in his 43. chapter bringeth in the Lord himselfe speaking after the same maner and saying I euen I am he that putteth away thine iniquitie for mine owne sake and will not remembeâ— thy sins any more And again in his 44. chapter he saith I haue put away thy transgressions like a cloud and thy sins as a mist turne vnto me for I haue redeemed thee Infinite are those promises of the Lord that are liuely and in euerie one of the Prophets euen as many as haue written from Moses from thence forward and that oftentimes expressed All which it shall bee needlesse to repeat These few in stead of all the rest may suffice to shew vnto thee that the Lord hath passed his promise to passe by thy sins and to forgiue thine offences trasgressions The consideration whereof may be a strong and infallible comfort vnto thy conscience Knowing that the Lord that hath promised is able by reason of his power to whome it only appertaineth to forgiue sins is willing by reason of his promise to performe it For we are not to set the Lord before our eyes ae those vaine men of the world that promise more than they are able to accomplish or as those deceitfull men which being in the ballance are lighter than vanitie it selfe who make a face but haue no heart make an offer but haue no purpose to performe that which they promise For who hath euer put his trust in the Lord and went away confounded Who hath euer relyed vppon the Lord and the Lord lied vpon him Who hath euer depended vpon him did not by experience find that it is better to trust in the
secret counsell and hiddeÌ„ mysteries of God Giue therfore credit vnto the Lords ministers anâ— glory vnto God that hath giuen in hiâ— great loue this blessing and grace vnto thee that thou shouldest continuallâ— haue abiding with thee his Prophets his Angels at whose mouth thou maiâ— be certified of the forgiuenesse of thy â—â—ns Yea the Lord hath not giuen onâ—y this name vnto his ministers to conâ—inue vnto thee the forgiuenesse of thy sinnes but hee hath further giuen vnto them power authoritie vs ministers of the word to forgiue thee thine offences For is those keies of the kingdom of God that the Lord gaue in Peter vnto the Church saying Whose sinnes ye remit they are remitted whose sins ye retaine they are retained whatsoeuer ye bind in earth shall be bound in heauen whatsoeuer ye loose on earth shall be loosed in heauen So that if the Ministers of the Gospell of God shal in the spirit of God and power of Christ forgiue thee thy sinnes if they shall say vnâ—o thee as Nathan did vnto Dauid The â—ord hath taken away thy sinne or as Christ vnto the sicke of the palsie Sonne by sinnes are forgiuen thee assure thy â—elfe that insomuch as they haue loosed â—hee from thy sinnes on earth the Lord â—ath loosed thee from thy sinnes in heaâ—en insomuch as they haue remitted and forgiuen thy sinnes they are reâ—â—â—â—ed and forgiuen indeed And taâ—â— heed â—hat thou do not as the most part of tâ—â— world doth that depriue themselues oâ— this comfort and other the like by the contempt and base account of the Ministers of the grace of God beleeue thâ— Lord and his Prophets saith Iehosophat and thou shalt prosper Despise not this gift which God hath giuen thee for it is one of the principall gifts mentioned by Paul in the fourth of the Ephesians that Christ when hee tooke his farewell from the earth gaue thereunto I speak not these things to maintaine the Popes auricular confession or vsurped authoritie but the lawfull power giuen by God to his ministers and theâ—fore herein must meet together I meane in the forgiuenes of thy sinne by the minister his discretion thy contrition his faithfulnes thy faith his wisedome thy repentance hiâ— calling and thy calling his calling must be lawfull thy calling must be true he must be faithfull thou must be penitent he must be faithfull thou must be faithfâ—ll he faithfull in his office thou in thy conuersion vnto the Lord. And then if these things be ioyned 〈◊〉 â—ether in thee and in him thou mai◠〈◊〉 assured that the Lord in heauen â—â—th forgiuen thy sinnes as his ministers on the earth haue pardoned them â—nd that God hath loosed thee in heaâ—en that art loosed in the earth from â—hy sinnes Thus from the testimonie â—itnes of the ministers of the kingdom of God thou maist approue vnto thine own conscience the forgiuenesse of thy â—ins And this shall be the more strongly confirmed vnto thy soule if thou shalt â—erevnto adde the testimonie of Moses Dauid Salomon Esay Ieremy Ezekiel Daâ—iel and all the rest of the Prophets the testimonie of Christ Peter Paul Iames Iohn Mathew Marke Luke and all the other Apostles Euangelists holy men of God who as it were out of the dead being dead speak vnto thee auouching and confirming with one voyce one mouth one spirit that thy sinnes are forgiuen and all in offences clean blotted out so that being compassed about with such a cloud of witnesses and those such as are gâ—eater than all exception wee ought to rest peaceably in the forgiuenes of our sins which these so many and so faithfull witnesses confirme vnto vs. These are the testimonies of men wstich confirme vnto as the forgiuenes of our sinnes The 17 Chapter VVherin is contained the third reason taken from others which is deriued from the Deuill he testifying and in his owne language confirming vnto vs the forgiuenesse of our sinnes THe third reason being taken from others is taken from the testimonie of the deuill who very sufficientlie in his naturall language if we rightly vnderstand the same confirmeth vnto vs the forgiuenesse of our sinnes And therefore for the better vnderstanding of his speech and language I will set thee down but two precepts rules as it were characters by the which thou shalt easily vnderstand the darkest and hardest words in the deuils toong and so shalt in short space become a good languager The first rule shall shew thee when he speaketh the second what he speaketh Concerning the first know for a certain that whensoeuer thou receiuest any answer in thy conscience contrarie to that which is promised or spoken in the word contrary to the forgiuenes of thy sin to the receiuing of the spirit of adoption to the increase of the graces of the holy Ghost to the attaining of the inheritaÌ„ce of the Saints in light or the possession of eternal life or any such like that then the deuill tempteth thee and speaketh that word and maketh that answere in thy soule For this perswasion and this answer and this word that the Lord wil not forgiue thy sin or giue thee his spirit or eternal life saluation commeth not froÌ„ God For the word of God saith the cleane contrarie And we know that the Lord speaketh not one thing in his word and another thing in thy conscience one thing in his scriptures another thing in thy soule Learne therfore this for a true and an infallible precept that whensoeuer thou receiuest an answere in thy self contrary to that which the Lord hath promised that then the deuill speaketh this thou must know to be true althogh the perswasion come from thine owne concupiscence corrupt nature For the Apostle calleth the prick of the flesh which is the motion and worke of original sinne the messenger of Sathan 2. Cor. 12. This then is the first precept by which thou maiest know when he speaketh The second rule which must make thee vnderstand his wordes must make thee first vnderstand his nature which is to lie For it is naturall for the deuill to lie For he is naturally a lyer as appeareth both by the testimonie of Christ in the eight of Iohn wheâ—e he saith the deuil was a murderer from the beginning and abode not in the truth There is no truth in him as ofteÌ„times as he speaketh a lie he speaketh of his own because he is a lier and the father of a lie and also by the practise of the deuil himself who both lied to our mother Eue saying that if shee did eate of the tree of the knowledge of good and euill that shee shuld be like vnto the gods in the knowledge of good and euill and that they should not die and also was a lying spirit in the mouth of the Prophets of Achab and so deceiued Achab and his Prophets Out of this knowledge of the deuils lying nature thou shalt presently picke the meaning of his speeches and
so The law saith no idolater nor fornicator nor vnclean person shall enter into the kingdome of God or Christ the deuil saith so the conscience saith so The law saith the Lord hateth such the deuil saith the Lord hateth such and the consciece feareth that the Lord hateth such and it knoweth it selfe to bee such So that Sathan affirming the lawe confirming the conscience consenting sinne is made out of measure sinfull by the law and the art of Sathan and so it seemeth to be so great immeasurable as that it exceedeth the greatnes of the mercie of God the value of the bloud of Iesus Christ And yet further the more to increase the greatnes of our sin he willeth vs to weigh the weight therof which we feel sensibly to lie verie heauy on our souls after we haue coÌ„mitted the same And therefore is it that Dauid counteth him happy that is lighted of his sin and Christ willeth theÌ„ that are heauie laden to come vnto him he will case them Now SathaÌ„ by â—â—e heauy weight of our sin perswadeth the hâ—inous work in sinning and concludeth that because our fin is intollerable it is immeasurable therefore that as it presseth vs vnto the earth so it will into hell as it casteth vs vpon our face so it will cast vs from the face presence of the Lord. Vnto this weight of sin he addeth the monstrousnes that is in the same For as righteousnes is a most glorious vertue so is sinne a most vglie deformed and monstrous thing and so as it is Sathan maketh it appeare to the soule For howsoeuer before when Sathan inticeth vs to sin wee are blinded that we cannot behold the monstrousnes thereof because he couereth it ouer with a pleasant and delightful cloake yet after that the fact is committed he openeth our eyes to that the flithines and monstrousnes thereof appeareth at large vnto the soule Out of which as Sathan reasoneth that therefore sith sin is a monster it is moÌ„strous sith it is monstrous in shape it is monstrous in shew measure So the soule easilie is resolued thereof and that so much the rather because it is an eie witnesse of that which Sathan saith And yet the more to increase the horror and greatnes of our sins he addeth the multitude therof which are more in number than either the haires of our head or the starres of the skie or the sands of the sea shore which are innumerable that thereforâ— albeit our sins were not mightie as we would beleeue yet in so much as they are so many he will easily infer that they are exceeding great For that which wanted in the greatnesse is â—ecompenced in the multitude and that which wanted in the weight is repaired with the number wherby our sins haue ben so exceedingly multiplied as that what with the greatnes and what with the multitude our measure of iniquitie is fulfilled our viall full and the treasurie and hoord of our sinnes filled to the top that therefore the wrath of God must needs immediatly smoke against vs. And thus partly by the law partly by the weight partly by the monstrousnes and partly by the multitude of our sins he by this his art so increaseth our sins that he decreaseth our faith and maketh them to be so great that our faith is little or none at all he so filleth our Lord with sins that hee emptieth the heart of hope and maketh vs readie to thinke indeed with Cain that our sins are greater than that they can be forgiueÌ„ Thus as Sathan reasoneth from sin in the first place from the greatnes thereof to disswade the forgiuenes thereof so in the second place he reasoneth from the presence therof which by the force work of Sathan euen after the forgiuenesse therof and the peace of conscience and the righteousnesse of Christ giuen vnto the soule is put in the memorie and represented vnto the soule and that in such a liuely shape idea and forme as they are and were in their owne nature And this made Dauid complaine in his 51. psalm that his sins were continually before his eies yea after that the Prophet Nathan hath told him that his sins were taken away and that he should not die therefore And this made the same Prophet count him happie whose sins were couered Psal 32 namely that they were no longer present before the eie of his conscience as well as the eies of the lord And this is that that maketh the godly at the hour of their death or the day of their triall to doubt to feare and to tremble because they see their sins stil before their face fresh in their conscience which of it self were enough to make them doubt of the forgiuenes of their sins How much more when Sathan shal reason froÌ„ thence and perswade them that therefore their sinnes are not done away sith they are still as fresh in their coÌ„science as if they were but now done that therefore they are not blotted out sith they are imprinted in their consciences that they are not defaced sith they are before their face and that they are not taken out of their soul sith they are still therin And wheras before they were couered he will tell vs that that was but with forgetfulnes or with securitie or hardnes of hart or pleasure or some other fancies that crept into the soule in stead theâ—of But now when these things were gone he might see as Sathan will say that the guiltines of his sin still guilded ouer his conscience and the deformitie and filthines therof was but stubbered ouer with vntempered morter and not washed cleane out by the bloud of Iesus Christ and the spirit of our God And by this meanes how he troubleth feareth casteth downe the soule and beateth downe faith no man knoweth but he that feeleth he that feeleth it knoweth the strenght of Sathan of this reason against the forgiuenes of our sin And yet further because he would leaue no stone as the Prouerbe is vnremoued he reasoneth from the name as before he did froÌ„ the nature of sin And he telleth vs that our sins are our debts which we must make paiment of for the Lord will not as Sathan wil tell vs be any looser by vs. And here when he hath told vs. that we are not able to satisfie the debt he will tel vâ— withall that he is the Lords attorney to arrest vs his man of law to wage the law against vs. his laylor to take vs into hell which is his prison And herein indeed he wil begin to execute his office to lay the law to vs to sue vs to implead vs wil bring the matter to an execution or a Nisi prius For if we haue not before a quittance to shew sealed and written with his owne finger against this debt he will make vs glad to keepe our houses yea our beds or els to run away if we can to hide
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
by sorce vsurpest the inheritance of Iacob an Achab that oppressest Naboth with his vineyard a theefe that takest the goods of other men a dogge that eatest vp the childrens bread The curse of the law together with the threatnings therof arâ— those things that are proper vnto thee First therfore clense thy hands thou hypocrit thy hart thou doble minded man then come talke with the Lord anâ— then though thy sins be as the skarlet the Lord wil make theÌ„ as the snow thogh they be as the purple the Lord wil make them as the wooll then shalt thou finde comfort in the comforts of the Lord be comforted in deed It lyeth therfore in thee that both that which thou readest may bâ— comfortable that that which I haue written may be profitable The framing of thy self to the obedieÌ„ce of faith together with the right vse of these other the coÌ„forts of the Lord may both stop the mouths oâ— those that inueigh against ouermuch comfort as that which wil lay opeÌ„ as they say a gap to al sin Epicurisme also cause me not to repent my selfe of my labor wheÌ„ I shall see thee bettered the weak comforted thee cast downe the humble lifted vp thee to be full of obedience the mourners ful of comfort when God shall be glorified man shal haue cause to glorie in the liuing Lord. For these causes good brother haue I entred into this actioÌ„ contriued coÌ„piled this discourse concerning the forgiuenes of thy sins A matter though plentifull full of comfort insomuch that it might in either regard haue excited many to haue handled the same yet either with such breuity or with so light a hand passed ouer as that I feared not least I should as they say wash a tile sow of another mans seed if I wrote any thing therof I therefore although I acknowledge my selfe to be theÌ„ most vnfit of many or rather any other to wade in a mater of so great importance yet not at the least experieÌ„ced perchaÌ„ce of all other haue vndertaken this whether labor or losse haue committed to the presse that which I haue writteâ— here not preuenting any man hereby that meant to vndertake the managing of the matter for I haue left a sufficient large field for any other thâ— is better able to exercise himself hauinâ— only dilated at large that but rudelâ— in this discourse but those few principall reasons that I deliuered before iâ— one of my sermons vpon the Colossians froÌ„ vvhich by reason of the length I haue seuered this discourse into a seueral booke as that which exceedeth the length of a sermon but rather giuing an example by mine example to others of greater giftes to wade in this argument as that whicâ— requireth by reason of the depth of sathaÌ„ and the weaknes of many the care of â— saithfull the paine of a diligent the gift of a learned the feelings of an experienced man vntil the performance wherof accept of this my labour of loue vsing the same as to the gloâ—y of God so tâ— thine own coÌ„fort that this whiâ—h is written for thy comfort be not vnto thy condemnation either through the contempt or abuse thereof Now the God of al glory sanctifie thy heart throughout anâ— make thee to abound in all full and sound feelings of the manifold benefits graces of God in Iesus Christ our Sauiour and Redeemer Iohn Freeman The first Chapter Wherein it is declared that there is liuely hope of comfort left vnto all them that mourne vnder the burden of their sinnes As there is no estate either in bodie or soule more dangerous or more miserable than that which is desperate so there is no speech either more lamentable or lesse true thaÌ„ that which commeth therefrom which in effect is either the same that came from Cain that crieth out that his sins are greater than can bee forgiuen or that which came from Ieremie inferred as it were vpon the former that concludeth that there is no hope left for him in the lord Wherein albeit they speake according to the sight of their sinnes that seem to be monstrous and therefore vnpardonable or according to the feeling of the wrath of God which seemeth vnremoueable therfore intollerable yet not according to the verie truth it selfe For it is not to bee denied but that the blood of Christ which is that price wherwith they were redeemed froÌ„ their sins far excelleth the value of all sinne whatsoeuer in the sight of God that the holy ghost which is that sanctifying spirit that washeth vs from all our sins being God therfore of infinit power is able to clense vs and wipe away as all teares from our eies so all sins from our soule to make those offences that are as the skarlet that is the most bloody as the skarlet is mostred to be like vnto the snow and them that are as the purple to be like vnto the wooll For the Lord is rich in mercie to all them that call vpon him faithfully and abundant in kindnes And therfore as the Prophet Dauid coÌ„cludeth there is mercy with him that he may be feared and with the Lord there is plenteous redemption It followeth therefore that howsoeuer it appeareth not vnto that soule yet there is hope of coÌ„fort left vnto him so to all theÌ„ that come vnto the father by Iesus Christ our Lord. For euen God the Father is called by the spirit the God of all comfort and the Father of all mercy consolation and Iesus Christ is that fountaine of gardens as the spouse calleth him in whom all fulnes yea euen of the comforts of God dwelleth without measure and the spirit of God is called by Christ himself the comforter So that we being by the spirit which is the comforter lead through Christ the fountaine of the gardens of the comforts of the Lord vnto God the father the father of all comfort and consolation how is it possible that wee should want either comfort or spirituall consolation Aske them that haue been heretofore as thy selfe afflicted therfore for the present as thy selfe perswaded aske them I say whether though they spake according to their present feeling yet whether they spake according to the words of truth yea or no. They can tell thee and that both out of the word and by experience that although sorrow lodge with thee for a night yet ioy shall come in the morning that they are al blessed that now weep for they reioice that they are blessed that mourne for they shall be comforted that a broken contrite hart is a sacrifice sweet smelling vnto God the Father and acceptable in Iesus Christ our Lord and that both this thy sorrow which is for thy sins if it be so great as that it breed repentance and so little as that it breed not despaire is that godly sorow which is a notable
sinne committed against his glorious maiestie So that it being the propertie of mercie to respect miserie and God being rich in mercie euen the God of al mercie the father of all comfort and consolation whose mercie reacheth vnto the heauens and his faithfulnes vnto the clouds we may no lesse truly then boldly inferre that as it is naturall for the fire to giue heat or the sun to giue light so is it naturall for God to forgiue thy sinnes and thy offences And as the fire giueth thee heat and is not moued as the sun giueth thee light and is not vexed and troubled therewith fith it is his nature so to do so the Lord forgiueth thee thy sinnes and is not as Sathan would perswade thy conscience either troubled or vexed or greeued or vnwilling therewith and why because it is his nature so to do And therefore as man doth those things cheerfully and willingly which he doth naturally so God doth forgiue our sinnes and that with out any trouble or molestation to himselfe because his heart driueth him thervnto as the Prophet speaketh Thou comest to the fire for heat and it is not painefull for the same to giue it thou coâ—est to the sun for light and it is no offeÌ„ce for it to afford it thou comest to God for mercy for thy sin and it is not troublous for the Lord to yeeld it No he taketh a singuler delight in forgiuing thy sins as Micah in his last chapter plainâ—y sheweth Where he saith VVho is so strong a God as thou art forgiuing sin passing by â—niquity in the remnaÌ„t of thy possession which keepeth not his anger for euer because he is delighted with mercy And the Prophet Dauid in his 147 psal telleth vs painly that the Lord delighteth in theÌ„ that feare him and come to him for mercy So that the spirit speaketh euidently that the Lord delighteth both in them that sue to him for mercy and also in shewing of mercy and therfore in forgiuing our offences And no maruaile for first his mercie being one part of himselfe he must needs delight in the vse therof For aâ— man desireth delighteth in the vse of the parts of his body of his tongue to speak his eies to see his ears to heare his handâ— to feele his feet to walke withall insomuch that the contrarie therevnto is painefull as for to haue his tongue tied his eies closed his eares stopped his handâ— manacled his feet chained or fettered so is it a delight for the Lord to vse the parts of himself as of his iustice to the iudgement of the obstinat so of his mercie to the forgiuenes of the sin of the humble and the mourners and the contrarie therevnto which is to be debarred of the exercise and vse of his meâ—cie is rather troublesome and painefull vnto the Lord than is the fâ—rgiuenes of our sinnes For the forgiuenes of sinnes is the vse and exercise of Gods mercie which is one part of God himselfe yea God himselfe For as this is true God is loue so this also iâ— true God is â—ercie and therefore God must needs delight in his being euen in his being mercie in being merciful to his elect though miserable both men and sinners And in this first regard it is manifest that God taketh a singular delight in the forgiuenes of our sins Secondly lastly the forgiuenes of our sins turneth to the praise of the glorie of his grace For the Saints that tast and trie the mercy of the Lord sing praise in the memoriall remembrance thereof as Dauid willeth them yea and hauing felt the mercie of God in the forgiuenes of their offences with Dauid they acknowledge to the praise of the glorie of God that the Lord is very kind and mercifull also and that in God compassion doth plentifully flow And with the elect of God they fall downe before the throne of his grace giue honor and glory and power and praise vnto God that hath redeemed them from this wicked world their offences and made them kings and priests vnto the Lord a holy nation and a royall priesthood And as Schollers accept pardon from their Tutors seruants from their maisters sons from their parents subiects froÌ„ their priâ—ces with all humble thanks so the elect accept with all thanks vnto the Lord the cup of their saluation the pardon for their sins bowing the knees of their soules vnto the God of all mercie and the father of all comfort falling down vpon their faces giuing thanks to him that liueth for euer and euer that washeth them by his bloud from all their sinnes and transgressions And therefore sith it turneth vnto the aduaÌ„cing of the glory of God vnto the magnifying of his mercie and is also of the essence and nature of God to forgiue our sinnes we may be assured that as the Lord hath a singular delight therein so a speciall readines therevnto For euen men we see by experience willingly do those things wherein they are delighted We may therfore hereto conclude that as the fire cannot chuse but burn sith it is his nature so God cannot chuse but forgiue vs our offences sith it is naturall vnto him He is mercifull for he is mercie it selfe and that especially vnto miserable sinners for where there is no miserie there can be no mercie The second Section The mercie of the Lord stretcheth it selfe euen to the beastes of the field Thou Lord saith the prophet Dauid in his 30 Psalme doth saue both man and beast And againe in his 147 Psalme the Lord saith the Psalmist is good to all his mercies are ouer all his works Doth the Lord shew mercie to the beasts of the field and will he not extend the same to man created according to his own image is he gracious vnto sencelesse creatures and will he not be gracious vnto reasonable creatures Doth his mercie stretch it selfe to the baser workes of his hands and shall it thinkest thou be shut vp from thee the most excellent workmaÌ„ship of al other whatsoeuer creatures vpon the earth Thou hast had experience of the manifold mercies of God towards thy body He gaue thee life wheÌ„ thou wert not he brought thee vp vnto mans estate wheÌ„ yet thou wert but weak thou wert sicke and he healed thee weake and he strengthened thee hungrie and he fed thee thirstie and he satisfied thee naked he cloathed thee sorrowfull and he comforted theerin misery and he releeued thee he is the God of thy body and therefore good vnto thy body so is hee the father of spirits and God of all mercie and therfore will be fauourable vnto thy spirit I meane vnto thy soule as wel as vnto thy bodie For the father of all mercie is the father of spirits as well as he is the God of thy body And therefore thou maiest look for the same fauour in healing the infirmities euen the sinnes of thy soule that thou foundest in curing
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
we haue redemptioÌ„ by his bloud the forgiuenes of our sins And Peter in his Epistle telleth that wee were redeemed from our vaine conuersation not with corruptible things as gold and siluer but with the most precious bloud of the sonne of God Whereby the Apostle teacheth vs that as the pardon of our sinnes from the hands of God is farre more excellent than the Popes pardon which may whether it be for murder or theft or whordome or any such like be purchased for gold or siluer or wool or such like trash so it is to be purchased with a price farre more precious euen with the bloud of the son of God which onely was able to purchase our pardon for vs. And therfore if the same had ben wanting alas what had there beene left in vs able to haue procured the same A man would fast water and bread all the daies of his life yea hee would trauell to Rome to Ierusalem and farther bare footed and bare legged yea he would whip himselfe with cords wreathed with yron yea launce himselfe with pennekniues â—s the Priests of Baal he would giue abundance of gold and siluer hee would keepe open house giue great doale releeue many poore by many trentall of masses build Abbies Monasteries Churches Schooles and Colledges as the Papists do for the Pardon of their sinnes yea he would as they lay open their shame to the Priestes eares in auricâ—lar confession if that would purchase him pardon for his sin yea he would with the Iews come into the courts of the Lords house and offer many Bullocks Rams and Goats he would shed riuers of bloud poure out streames of oyle vnto the Lord yea hee would as Micheas saith giue the fruit of his wombe for the sinne of his soule and as the Idolatoâ—s did make his sonnes to go through fire and offer them to deuils if all this would prâ—cure vnto him pardon for his sin Yea what would not a woundâ—d conscience giue to be disburdened of the weight of his sinne and to purchase vnto himselfe a pardon not from the Pope but from he Lord for his offences But it will cost to great a price for him to redeem his own soule or the sin thereof with any thing in himselfe He must therefore set that alone for euer and look for the pardon of his offences by the bloud of Iesus Chirst which is that onely price by the which it might be procured which being accordingly offered vnto God the Father and that vpon the aulter of the crosse he hath with the value and price thereof purchased that which all both heauen and earth could not otherwise haue procured euen the forgiuenes of our sinnes And thereby hath left vnto vs an assurance for the attaining of the pardon of our offences For farâ—e be it from vs that we shuld account the Lord either a cosener who would deceiue vs or aâ— oppressor or an extortioner that would by violence keepe from vs any suâ—h thing as we had right vnto by the way of purchase Hauing therfore right vnto the pardon of our sinnes because Christ hath purchased the same with his blood we are assured that our sins must and shâ—ll be for euer forgiuen and blotted out That Lord that giueth more than we deserue will not keepe from vs that which is our due aâ—d hee that giueth all thinges freely will not debarre vs of that which is purchased for vs so deerely as with the blood of Iesus Christ The 10 Chapter VVherein are touched two reasons taken froÌ„ the spirit of God the holy Ghost being the third persoÌ„ in the Trinity The first as the spirit is considered to work repeÌ„tance contrition in vs so washeth vs froÌ„ our sin The other as the spirit breedeth and worketh peace in our conscience wherewith the forgiuenesse of our sins is sealed VNto those reasons taken from the Father and the Son I might adde two other principall reasons taken from the spirit of God 1 The first whereof is this namely that one and the selfe same spirit that is called by Paule Rom. 8. the spirit of bondage to feare and also that worketh godly sorow in vâ— vnto repentaâ—ce mentioned 2. Cor. cap 7. is also that sanctifying spirit of God which washeth and cleanseth vs from all our sinneâ— and therefore it is compared to fire and water because as fire it purgeth as water it cleanseth vs from all our sâ—nnes and therfore is it that the Apostle saith Cor. 6. that ye are washed that ye are cleansed that yee are sanctified in the name of Iesus Christ and by the spirit of our God So that they that sorrow rightly for their sinnes and are possessed with the spirit of bondage to feare euen to feare hell Gods wrath the deuill and their owne estate may be assured that the same spirit that worketh the sorrow washeth the soule that breedeth the feare bringeth the fauour of God that defileth their cheeks with teares cleanseth their soules from sinne also for one spirit worketh all and in all the elect of God So that while we lay open our sins we lay them vpon Christ who beareth them and taketh them away While we hide not our sins the lord hideth them He that sorroweth rightly for theÌ„ looseth all sorrow for them and hee that rightly seeth them looseth the sight of them for euermore 2 The second reason is taken from the peace of conscience which the spirit working in vs dooth seale the forgiuenesse of our sinnes as the Apostle plainely sheweth in the fift to the Romans where he saith being iustified by faith we are at peace with God So that if euer since we sinned we felt the peace of conscience it was the worke of the spirit that sealed our iustification that is the full forgiuenes of our sinnes And therfore hauing once felt the same wee need not doubt whether our sinnes be forgiuen vs yea or no. But as I haue breefly omitted the other reason so I will defer this vnto a more proper place And so concluding those reason that arise froÌ„ God considered in his persons I will come vnto other reasons taken from man being considered in his sins The 11. Chapter VVherein is contained the first argument or reason which to proue the forgiuenes of sins is taken from the câ—eatuâ—e the reasons beiâ—g before taken from the creaâ—oâ— and that fâ—om man coâ—sidered in himselfe with his estate being naturally in lined to sin THe first whereof is taken from the consideration of the naturall inclination of man vnto sinne For as Dauid saith of himselfe In sin was I conceiued and in iniquitie did my mother bring me forth And Iob demandeth saying Who can make that cleane that is borne of vncleane seede And Paul plainely teacheth vs that by the sinne of one man sinne raigned ouer all and that in Adam all sinned So that as we drew froÌ„ Adam our being so our sinning as our flesh and bone so our corruption as our nature so