therefore wee can neither straine him nor constraine him to fu fiâ—l his promise wee cannot sue him vpon an assumpsit But be it that we couâ—d he would find some one cause or other he would finde some demurre or pick some quarrell against vs and so would easily find a staffe to beare a dogge as the prouerbe is And herein he setteth the Lord before vs as it were a tyrant who albeit he promise neâ—er so much performe neuer a deale yet no â—an is able by reason of his force to inforce him thereunto And by this counter buffe he so buffeteth vs that we are reaâ—ie to staggeâ— at the pâ—omises of God But if this will not serue he will run with vs to the second reason which is taken from the mercie of God And hee will graunt it yea and say it is true God is me cifâ—ll indeed he gaue thee this and that blessing and benefit thou wert sicke and he healed thee poore he enriched thee base and he honoured thee miserable and he releeued thee yea he gaue thee of his spirit the ioyes of the holy Ghost the peace of conscience hee lifted the light of his countenance vpon thee and reuealed vnto thee himselfe his sonne Iesus Christ These benefits will he say as thou knowest should haue mooued thee vnto repentance but thou according to the hardnesse of thine own hart that cannot repent hast sinned against the Lord and so heaped and hoorded vp wrath against the day of wrath the reuelation of the iust iudgmeÌ„t of God Indeed will he say if thou hadst neuer receiued these graces from God then had there been left vnto thee some more hope but now after thou hast receiued all these graces to fall away to quench the spirit and grieue the holy Ghost whereby thou wert sealed vnto the day of redemption is such a sinne as cannot be pardoned And to this purpose he will alledge the saying of the Apostle to the Hebrewes in the sixt Chapter where hee saith that it is impossible that they which haue been once enlightened and haue tasted the heauenly gift and been partaker of the holy Ghost and haue tasted the good word of God and the powers of the world to come if they fall away to be renewed by repentance And by this meanes and testimonie of the spirit of God hee exceedingly terrifieth the conscience and will neuer suffer it to haue peace vntill it shall please the Lord to giue thereunto the right vse sense of this place wherwith Sathan being repulsed assaulteth them afresh reasoning from the former mercie of God to the forgiuenesse of their sinnes after this manner saying thou haddest sinned before in the like maner and in the same matter and that not once or twise but oftentimes and the Lord pardoned thee and now doest thou think that he will pardon thee againe Why art thou not ashamed to come againe vnto the Lord and craue pardon for this sinne With what face will hee say canst thou look vpon the Lord Why me thinketh that thou shouldest be ashamed to trouble the Lord so often with thy prayers and requests Indeed will he say if it had been the first or second time then it had beene more tollerable but now after the fift or sixt time or more again to trouble the Lord with thy requests it is neither for thy honestie nor for the Lords ease to be troubled so often about one matter and by this means he maketh vs sometime for shame to ruâ— From the Lord and with Adâ—m being ashamed to hide our selues in the woods fâ—om the presence of the Lord and not to dare to craue pardon againe for our sins vntill wee haue learned the nature of the Lords mercie with the prodigall sonne setting all shaâ—e aside to retuâ—ne to our father and to confesse that we haue sinned against heauen and against our God that we are not worthy to be cal ed hiâ— sons and also that shame and confusion belongeth to vs but mercie forgiuenes vnto the Lord If he see that this reason will not serue the turne hee will turne ouer the leafe with vs and come to the third reason which is taken from the iustice of God And from thence hee will reason after this manner saying Thou knowest that the Lord is a iust God a reuenger of all disobedience offered vnto his Maiestie and such a one as in the middest of his mercie thinketh on iustice and therefore he will not no nor cannot bee appeared vntill he hath eased himself of hiâ— enemies and auenged himselfe of thy sinnes And the rather to perswade this he will tell vs that it is a fearefull thing to fal into the hands of the liuing Lord and that no adulterer fornicator couetous person murderer or such like shall enter into the kingdome of God or Iesus Christ but shall haue his portion in that lake that burneth with fire brimstone which is the second death as the spirit testifieth And the more deeply to perswade this vnto the conscience hee will set before vs the son of Gods loue Iesus Christ and tell vs that the Lord spared no not his owne sonne who had put our sinnes vpon him and how then shall he spare vs yea he will set before our eies the wrath of God poured vpon Cain for his murder vpon the Beniaminites for their adulterie vpon Corah Dathan and Abiram for their rebellion who went downe quicke into hell and vpon the Sodomits whom the Lord destroyed with fire and brimstone from heauen for their sinne yea he will set before our eies the threatnings of God who hath threatned death and damnation to all that shal transgresse his laws and those curses contained in the law of God denounced against the wicked And as they which are in securitie shall hear froÌ„ Sathan nothing els but mercy mercie so they that are afflicted shall find nothing from Sathan but iustice iustice wrath vengeance and displeasure And by this means it is incredible what feare and trembling he breedeth in the hearts of the mourners and by that means how hardly they are broght that hear nothing see nothing feele nothing but Gods iustice to imbrace and beleeue his mercie And by this reason he continually terrifieth the conscience vntill it knowe that both the wrath of God was appeased in Christ Iesus who in our person and for our sin was punished and so the iustice of God was executed in and vpon him and also that as the law with the threatnings thereof appertaineth vnto the obstinate so the promises with the grace of God not the lawe appertaine vnto them that are trulie humbled and in Iesus Christ For they that are in Christ saith the Apostle are not vnder the lawe but vnder grace Now if Sathan see that none of these reasons from the Father will serue his turne hee will run with vs vnto Christ and will tell vs that there was neuer any such man as Christ was or
go back for Ezek ah and will it not suffice thee to haue not once bâ—t often one signe giuen nay to haue not one but two signs to coÌ„firm nay to performe vnto thee the thinges that are promised For the other were but signs coÌ„firming but these are more euen signs confirming and conferring signa confirmantia conferentia For that which is signified is giuen conferred so ioyned together with the sign it selfe And therfore the Lord to teach this soundly vnto vs calleth the outward signe by the verie name of the thing it selfe that is signified caâ—ling circumcision the couenant the Paschall lambe the Passeouer the water in Baptisme the fountaine of regeneration the bread in the Supper of the Lord the bodie of Christ and the wine the verie blood of Christ to teach vs that these signs are not as the raine-bow is or the going backward of the sun or the fleece of Gedeon which were bare signes that serued onely to confirme vs but that they are more euen such as alwaies haue the things themselus that are promised and signified annexed knit and ioined vnto theÌ„ in regard of the Lord. And therefore as verily yea and euen then when the water washeth thy body in Baptisme euen as veriâ—y yea and euen then when the bread is broken the wine poured out in the supper of the Lord and giuen vnto thee euen so verily yea and euen then if thou be rightly prepared doth the spirit of God wash thee by the blood of Iesus Christ from all thy sinnes and thine offences For these signes are not only significant but effectuaâ—l also they doe not only confirme but giue that which they should confirme thee in I meane not that the Sacrament ex opere operato that is by the verie bare worke therof giueth this grace but that the Lord giueth with by these signs his forepromised graces euen the forgiuenes of thy sinnes And so as hee giueth the signe to confirme thy faith so the thing signified to comfort thy conscience although perchance thou presently feel not the power therof So that sith the Lord is so gracious as by two continual visible signs which he will haue often shewed vnto thee euen as it were wonders more precious and of greater power and force than any signs or tokens in heauen aboue or in the earth beneath sith the Lord I say is so gracious as by two such signes to confirme vnto thee the forgiuenesse of thy sinnes nay to giue thee forgiuenes of thy sinnes with what reason canst thou doubt thereof For hee giueth it vnto thee verily and indeede if thou wilt receiue it together with the signe it selfe and then why doubtest thou whether thou shalt haue it when alreadie thou hast it What could the Lord doe more or thou require more than this Thou desirest forgiuenesse of thy sinnes and assurance thereof the Lord promiseth nay sweareth nay indenteth to giue it He sheweth and giueth thee two signes to assure thee thereof and that which is more with the signes hee offereth the thing it selfe And this is the first reason taken from the promises of God confirmed by so many vndoubted meanes The 3. Chapter VVherin the forgiuenes of sinnes is prooued by the consideration of Gods mercy which is one part of his essence substance and nature The first Section THe second reason to prooue vnto vs the forgiuenesse of our sinnes is taken from the coÌ„sideration of the essence and the substance euen the natures of the Lord which are part of the essence the substance and the being of God yea God himselfe For whatsoeuer is in God is God and in him there is no accident nor qualitie but whatsoeuer is in him is of his essence and his substance And therefore his nature as his mercie patience iustice and such like are of his essence and are euen very God His mercie therefore is verie God and God is mercie it selfe Hee therefore that denieth mercie vnto God which is to forgiue our sinnes denyeth God to bee God denieth one speciall nature which the spirit of God ascribeth vnto God that verie often in the Scriptures and the written word of God As namely in the second of Ioel wheâ—e the Prophet speaketh thus of the Lord saying The Lord your God is gracious mercifull slow to anger of great kindnes such a one as repenteth him of the euill And again in the 34. of Exodus the lord himselfe proclaimeth his name before Moses all the children of Israel saying crying The Lord the Lord strong mercifull and gracious slow to anger abundant in goodnes truth reseruing mercy for thousaÌ„ds forgiuing iniquity sin transgressioÌ„ so forth as there followeth more at large again in the 103. Psalm the Prophet Dauid saith that the Lord is ful of compassion and merâ—ie slow to anger of great kindnes Many and manifest are those proofs that proue the Lord to be by name nature merciful Now we know that the nature work of mercie is to respect to pitie and to help our misery For euen as the eie hath colors the tongue tasts the eare sounds the nose the sauors for his obiect to be busied in to respect and worke vpon so the mercy of God hath mans miserie sinne the principall cause thereof as his obiect to worke vpon to cure and to remedie insomuch as if there were no miserie there could be no vse of Gods mercie And therefore the Lord shut vp all vnder vnbeleefe as Paule teacheth in his epistle to the RomaÌ„s that he might haue mercie vpon all and so by that meanes made away for his mercy which else could not so euidently haue manifested it selfe vnto our vnderstanding Herein therefore appeared the depth of the riches both of the wisedome and knowledge of God so much admired of Paul in the same place in that he would rather haue man fall than his mercie faile he would rather haue man cease to be righteous than himselfe cease to be mercifull he would rather haue man cease to shew obedience than himselfe cease to shew mercie hee would that man should sin that he might appeare to be a gracious God in the forgiuing of his sin True it is that there appeared a notable euidence of the mercy of God in framing this beautifull world out of that deformed Chaos and rude eaâ—th in the begiâ—ning in making the Sun to rule the day and the Moone to gouern the night as the Prophet at large describeth in the 136 Psalme But the Lord not contented therewith as a sufficient manifestation of his mercie thought it not ynough to create except he did recreate man to giue life except he redeemed life to giue life to them that were not except he gaue life to them that were dead to make man righteous of nothing except he made him righteous of a sinner to giue him righteousnes except he did also forgiue him his vnrighteousnesse his disobedience and
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
the sicknes and weaknes of thy bodie The Lord is mercifull euen towards his enemies euen to the froward and vngodly man he maketh his rain to fall vpon the good and the bad his sun to shine vpon the iust and the vniust He giueth foode euen vnto the godlesse and vnrighteâ—us man euen to him that stubbornly opposeth himself against his maiesty If the Lord be so mercifull to his enemies how merciful will he be to his friends If to the reprobates what mercy will he shew to his elect If to his slaues what to his sons If to the vessels of wrath what to the vessels of mercie If to the froward what to the meeke If to the obstinate what mercie will hee shew to the mourners especially sith all the promises of God are made either only or especially to them that are filled with sorrow for their sinnes Blessed are they that mourne for they shall be comforted Mat. 7. Blessed are they that weepe for they shall laugh and reioyce Luke 6. And againe to whome shall I looke saith the Lord Es 66. euen to him that is poor that is broken in spirit and that trembleth at my wordes and for the most part all other the promises of God are made to the sicke to the sinners to the lost and to them that are heauy loden Thou therfore that mournest that tremblest and art grieued with thy sinnes maiest after a more especiall manner assure thy selfe of Gods mercie to releeue thy miserie euen the miserie of thy soule and thy sinne Thou thy selfe shewest mercie euen vnto thy brother thy seruant offendeth thee and thou pardonest him thy sonne dishonoreth thee and thou for bearest him thy neighbor despiseth thee and thou forgiuest him yea thy dogge and thy beast resisteth thee yea displeaseth thee and yet thou passest by it is there more mercie in thee to thy neighbour than is in thy God to thee Art thou more kinde to thy seâ—uant nay to thy dog than God is vnto thee Canst and doest thou forgiue thy brother that offendeth thee aâ—d will not God forgiue thee offending his Maiestie Is there more mercie in man than in God Nay is not this mercy in man an image of the mercie of God according to the which wee were framed So that thou maiest behold the mercie of God towards thee in the vse of thy mercie towards thy brother Dooth not Christ plainly teach vs that if we forgiue men that trespasse against vs our heauenly Father will and shall forgiue vs our trespasses as we forgiue them that trespasse against vs If therfore thou being greeued for thy sinnes desirest to be assured that they are forgiuen reioyce when thou seest any man offend thee Knowing that thereby the Lord hath offered vnto thee an outward signe and an assured argument to prooue the forgiuenes of thy sinnes vnto thy owne soule and conscience For if thou forgiuest thy brother thy God also will forgiue thee For the Lord will contend and striue with thee in the forgiuenesse of sinnes as whether thou shalt forgiue more offences to thy brother or thy God vnto thee and the Lord will ouercome and goe before thee herein For as he is infinit so his mercy is endlesse And as in a line one poiâ—t is continued to another so in the meâ—cies of God the end of one is the beginning of a new mercie from the Lord. It is therefore a very profitable way to feele the mercie of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eueÌ„ to pâ—ouoke the Lord to mercie towards our selues by shewing mercie towards our brethren For if wee shall contend with the Lord in shewing mercie namely whether we shal shew more mercy to our brethren or our God to vs we shall be sure to be ouercome and the Lord will get the victorie And herein it is both glorious and profitable and also comfortable for vs to be ouercome of the Lord for his victorie is our triumph The wicked and those that are lulled asleepe in the depth of their owne sins can confesse and acknowledge the truth of the mercie of the Lord and can say though in the flatterie of their owne soules that God is mercifull that God is mercifull Can the Scorners to whom the mercie of the Lord doth not appertaine acknowledge the mercie of God and the forgiuenesse of their sins And canst not thou to whom all the promises of meâ—cie do belong apply the same vnto thy selfe and acknowledge with thy mouth and beleeue with thy heart that thy sins are forgiuen Why shouldest not thou doe that fruitfâ—lly which those men doe vnprofitably Why not thou do that truely which they do falsly Why not thou do that comfortably which they do but flatteringly Imitate the Bee that sucketh honie out of that flower out of the which the Spider draweth poyson This is the first reason that is taken from the mercie of God which is naturall vnto him The 4. Chapter VVherin the forgiuenes of sins is proued by the â—onsideratioÌ„ of Gods iustiâ—e which is aâ—other nature essentiall vnto him by three speciall wayes First by reason that the Lord both promised to forgiue our sins in regard wheâ—eof it standeth with hiâ—â—ustice to performe the same Secondly for that he hath already punished Iesus Christ for our offences and therefore cannot in iustiâ—e punish them in vs also And lastly because he hath alreadie punished our persons in Christ so cannot iustly punish vs againe THe second kinde of reason is taken froÌ„ the iustice of God which is another nature essentiall to the Lord. From which also as well as from his mercy there ariseth a necessarie reason to perswade vnto vs the forgiuenesse of our sinnes and that many waies The first Section First for that the Lord hath promised to forgiue our sins as before hath been sufficiently proued in regard whereof it standeth with his iustice to performe the same And that also in such a necessitie as that either he must forgiue vs our offences according to his word or els wee must account him vnfaithfull in the breach of his promises or els which were horrible to think or iudge him to be an hypocrite or a dissembler in pretending one thing and intending another or else inconstant in altering that which he hath spoken with his lips he must be thoght which were moÌ„strous to be vniust in lying against his truth For iniustice dooth not consist onely in workes but in words also and it appertaineth vnto a iust man to deale not only vprightly but truly also This iustice therefore of the Lord either must flatly be denied which were to denie God to be God or els the remission of our sins must of necessitie be both enforced and inferred And therefore Iohn in his first Epistle and first Chapter vrgeth this especiall reason saying If we confes out sinnes God is faithfull and iust to forgiue our sins and to purge vs from all iniquitie And Dauid in his 103 Psalme in effect vseth the same reason
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
to perswade the forgiuenesse of our sins saying The mercie of the Lord endureth from age to age towards them that fear him and his iustice or as some translate it his righteousnes towards Childrens childreÌ„ And againe in his 116. Psalme the Prophet gathereth the saâ—ing health of the Lord not onely from his mercy but also from his iustice and therefore he ioyneth them both together to approoue the same saying The Lord is gracious iust our God I say is mercifull the Lord that saueth the simple when I am brought low sheweth his saluation vnto me Many other are those places that vrge the same reason to confirme vnto vs the forgiuenes of our sins and therfore in this first respect we may boldly and truely proue vnto our selues the remission of our sinnes from the iustice of God for it is a iust thing with the Lord according to his promises to forgiue vs our offences The second Section Secondly the Lord hath already punished Iesus Christ for our offences therefore cannot in iustice punish them in vs also For as Esay testifieth in his 73 chapter hee was punished for our sins he was broken for our iniquitie we all erred as a sheepe euerie one of vs turned to his own way and the Lord made the punishment of vs all to fall vppon him What could be spoken more plainly for the proofe hereof than this which the Prophet heâ—e by the spirite of God deliuereth vnto vs For we offended Christ was punished the seruaÌ„t displeased his Lord the father beat his son for it dealing herein with vs as hee did with Dauid Dauid coÌ„mitted adulterie and the child that was borne in adulterie died for it Dauid caused his subiects to be numbred and the people in great multitudes were slaine therefore Or rather as Tutors vnto Princes childreÌ„ deale with their pupils if they commit a fault their seruants are beaten but herein is the difference there the seruant is beaten for the son but here the son for the seruant the naturall sonne for the vnnaturall child the onely begotten for the adopted son the gracious son for the sonne by grace the beloued for his enemies So Christ was punished and we are pardoned Christ was charged with and wee discharged from our sins For the Lord tooke him for the offendor and punished him as the offendor It standeth not therefore with Gods iustice to punish those our sins in our selues that he alreadie charged vpon his son and our Sauiour Iesus Christ But the equity of this shal the better appeare if we shall consider that our sins are called and are indeed those debts which wee ought vnto the Lord. For the payment whereof Christ entred into bonds with this condition therein â—ndorsed that if we in any part failed he of his owne substance would satisfie the whole Now such was our beggery that we were not able to satisfie the same such was the wisedome of God that he would not seek by rigor of law to recouer the debt of vs poore men the best richest of vs being but beggarly mates and therefore in no likely-hood able to make payment therof to his Maiesty albeit he troubled suâ—d vs neuer so loÌ„g The lord therfore seeing that it was but lost lâ—bor that was spent vpon vs commenced his action in great wisedome against Christ being fully as rich in glory in graces righteousnes as hiâ—self therfore euery way able to satisfie the whole who accordingly of his owne substance euen of the substance of his bodie and blood paid vnto God the Father whatsoeuer in iustice either hee could demand or we ought We ought to die he satisfied the same we ought to haue born the heauie wrath and displeasure of the father he satisfied the same we ought to haue ben cast into hell and he satisfied also the same as we beleeue in our Creed and generally whatsoeuer we ought he fully contented and payd vnto the Lord insomuch that the father himselfe acknowledged and confessed in thunder from heauen that in him hee was well pleased euen fully satisfied and contented So that eueÌ„ by the confession of the Father himselfe solemnely made from the heauens by his owne mouth in the hearing of many witnesses who haue left the same for a matter of record for our selues our heirs and all posteritie it plainely appeareth that by Christ he himselfe is fully satisfied contented paid and pleased and wee therfore and therby are fully and freely acquitted and discharged from the beginning of the world vnto the end therof froÌ„ all whatsoeuer debt of sin we ought vnto the Lord. And that euen in the iustice of the Lord who cannot demaund that as debt of vs which Christ hath so fully satisfied for vs especially hauing for euer this general quittance writteÌ„ by the Lords own finger to shew for our full discharge So that euen by law we haue a discharge from law and from all our offences and sinnes which were those debts for the paiment wherof we were bouÌ„d vnto the Lord. So that the Lord cannot enter into iudgement with vs nor by the rigour of the lawe claime any debt at our hands For with what iustice can the Lord demaund any debt at our hands when Christ our suretie who stood bound for vs hath by the Lords owne confession satisfied whatsoeuer he could demaund and hath cancelled the hand writing that was against vs So that how or by what means would the Lord recouer any debt from vs can bee sue his band against vs why he hath none for it is cancelled Or be it that he hath why yet we haue both the Lords own confession recorded and also sufficient witnesses yea a generall quittance in these words mentioned and fully set downe written by the Lords owne hand for our full discharge The Lord hath quite claimed all interest in our debts and therefore can claime no interest in them against vs The law of nations the law of nature the law of our land and the law of God cleere vs of all euen of all our debts of all our sinnes of all our transgressions and offences whatsoeuer Thus then it appeareth euen by the iustice of god that our sinnes are cleane blotted out and forgiuen And this is the second reason therfrom that argueth the same The third Section Lastly the Lord hath alâ—eady punished not onely our sinnes but for and with them our owne persons in Christ For Christ did not beare onely the punishment for our sinnes but our sins themselues also According as Esay beareth witnesse in his 53 Chapter where hee speaking of Christ saith that hee bare our infirmities and caried our griefes And againe in the same place My iust seruant saith hee shall iustifie many whose sins he hath taken vpon himselfe And again he carying the sins of many made intercession for sinners For he is that true Goat mentioned in the 16 of Leuiticus vpon whome the sinnes of all the people of God were
into hell and had the portion of the reprobate and damned soule thou hast feet whatsoeuer punishment God in iustice could lay vpon thee And therefore the Lord cannot in iudgement and iustice exact againe the same rigor of the law vpon thee for thy sins So that euen by the iustice of God which dooth not punish I say not with two kinds of punishments but not twise for one sin thou art for euer fully freed and discharged from all sinnes whatsoeuer whether in word in worke or in thought whether of knowledge or of ignoraÌ„ce of weaknes or of wilfulnesse thou hast alreadie beene punished for them in thine owne person and therefore canst not in God iustice againe be condemned for theÌ„ in the day of iudgement in that day I say when the wrath of God shall bee reuealed from heauen vpon all vnrighteousnes disobedience of man Thy punishment therefore and thy paine is alreadie past and therefore feare it not there remaineth for thee no more recompence of sinne nor fearfull looking for of vengeance to come but altogether mercie and glory and grace and life and righteousnes in and by through with Iesus Christ our Lord to whome therefore be all glory and praise and power maiesty might and dominion for euer and euer Amen These reasons are taken from God the Father being considered in his promises and in the natures of his mercie and iustice Herevnto I might adde diuers other reasons taken in part from the glory of his grace mentioned in the Epistle to the Ephesians and the first chapter and from his patience his long suffering and other the natures of God and in part from those titles that are by the spirit giuen vnto God the Father as that he is our father our husbaÌ„d our prince our friend and such like all which notwithstanding I wiâ—l let passe come to other more apparant reasons because it is my purpose to make not a booke but a sermon The 5 Chapter VVherin the forgiuenes of sins is proued by a reason takeÌ„ fâ—om the se oÌ„d person in the Trin tie to wit the woâ—d Incarnate euen Iesus Christ being considered as he is the vine we the bâ—aÌ„ches THE next kinde of reasoniâ—g for the confirmation hereof iâ— taken from the second person in the Trinitie I meane the worde Incarnate euen Iesus Christ who is aboue all things God blessed for euermore who being in like manner as the father was diâ—ersly considered affordeth vnto vs diuers reasons for the proofe hereof Fiâ—st therefore we will consider him as the vine whereof we are branches as the stocke whereof we are gtaftes as the root whereof wee are boughes as the bodie whereof wee are members as the second Adam wherof we are new born For we are baptised into â—hrist and thereby by are borne of the fiâ—st Adam and of the second Adam the sonnes of men and the sonnes of God of the seed of maÌ„ which is mortall and of the immortall seed of God which abideth in vs and maketh vs to crie Abba father So that at one time we haue regeneration and generation we are borne and new born we are born of the children of man who fadeth and withereth aâ— the flower and we are borne againe the sonnes of the eternall and euerliuing God we are begotten of the first Adam who is from the earth earthly and of the second Adam who is the Lord from heauen heauenly And as this is true that as we haue borne the Image of the earthly so we shall beare the image of the heauenly So this also is true that as wee are partakers of the earthly sap and sinne so are wee also partakers of the heauenly seed and righteousnes And as that which is borne of vnclean seed no man can make cleane so that which is borne of cleane seed must needs be cleansed from all corruption And as man that is conceiued in sinne and borne in iniquitie must needs be full of iniquitie and a sinner so man that is new borne of water and the holy Ghost must needs be washed and purged from all his sinnes For euen as the wild Oliue braunch being grafted into the naturall Oliue tree being made partaker of the fatnes and nourishment the eof is purged and purified from his wild and bitter tast and sap so wee being grafted into Christ the true vine are made partakers of the heauenly nature so purged from the guiltines of all our sinnes and offences And this reason is notably vrged by Paule in the fift to the Romanes in these words saying But not as is the offence so likewise is the gift For if by the offence of one many died much more the grace of God the gift which is by the grace of one man euen Iesus Christ hath abounded vnto many Neither is that which entred by one sinning like vnto the gift for the iudgement came by one vnto condemnation but the gift of many offences vnto iustification For if by the sinne of one man death raigned by one much more they which receiue the abundance of the grace and gift of righteousnes shal raigne in life by one euen by Iesus Christ As therfore by one sin sinne came ouer all men vnto condemnation so by one righteousnesse righteousnes came vpon all to the righteousnes of life Therefore as by the disobedience of one man many are made sinners so by the obedience of one man many are made righteous So that hereby the Apostles notably sheweth vnto vs how that Christ was as able to wash vs as Adam to defile vs Christ as able to purge vs as Adam to corrupt vs Christ as able to take away death and sinne as Adam was to b ing both euen death sinne If therfore this be granted which before hath been proued namely that we were borne of Châ—ist as we were of Adam it must also needs bee infeâ—red that by Christ we are purged and pardoned of all those sins which wee drew with and from the sin of Adam So that thus we see how we may proue vnto our selues the forgiuenesse of our sinnes by considering of Christ as the second Adam into whom we are grafted and baptised as the Apostle speaketh The 6. Chapter VVherin the forgiuenesse of sins is prooued by consideâ—ing Iesus Christ as he is our aduocate and intercessor and the mediator of the new Testament 1. SEcondly this is proued vnto vs by setting Christ before vs as that mediator of the new Testament aâ— the Apostle calleth him as that high Priest which was signified by Aaron in the lawe of Moses who entring once into the holy place by his owne blood maketh intercession for the sins of the whole people and as our Aduocate as Iohn in his first Epistle calleth him who liueth for euer to make intercession pray vnto the Father for all that come vnto the Father by him So that we are to consider of Christ as our mediator who when the Father is
thou being but moued therevnto shouldest giue place vnto it immediately If therefore other sinnes be loathsome vnto thee for the monstrousnes thereof let dispaire which is the most monstrous sinne of al other be most lothsome vnto thee If thou fearest and fliest other sinnes feare and flie especially dispaire which is a sinne farre greater than they all And if thou hauing committed adultery murder or theft or any such like art by Sathan tempted to dispaire answere him and say thus vnto him Sathan thou hast tempted me to commit this sin thou hast tempted me to lie to dissemble to commit adultrie and such like herein I haue yeelded to thee Is it not enough nay is it not too much that I haue thus farre yeelded vnto thee except I should now ad dispaire vnto the rest of my sins If it were now in my hand to vndo that sinne which I haue committed I would neuer surely by the power of the lord yeeld so much vnto thee as I haue done And therfore farre be it from me that I should again at thy procurement sin more greeuously in falling to dispaire of the grace and mercie of God Indeed if dispaire were any meanes to ease me of my sins then parchance I might easily bee brought thereinto but sith it is a meanes to increase my sinnes the burden and greefe of my soule and the punishment of my sinne sith it is a meanes to bring a certaine destruction to a destruction that was but feaâ—ed certain to an incertaine condemnation death of body and soule to the death of faith eternall to temporall griefe the paines of hell to the pangs of conscience hell fiâ—e to thy fierie darts that sticke in my soule I were bewitched and worse then mad if I would yeeld thervnto Thus thou must learne to stop Sathans mouth and to stay thine owne faith that it fall not into dispaire of which I would haue thee to be most iealous fearefull and suspitious knowing the daunger and vnrecouerable euill thereof If thou haue robbed God of his glorie in dishonoring of him yet giue glorie vnto him in beleeuing of him so shalt thou get as much glory to his name by beleeuing him as thou diddest rob him of by disobeying him and purchase as great nay a faire more excellent righteousnes by faith then thou diddest loose by sinne For as Paule testifieth in the fourth to the RomaÌ„s to him that worketh not but beleeueth in him that iustifieth the wicked his faith is imputed accounted to him for righteousnesse And this righteousnesse of faith is as in another place the Apostle testifieth the righteousnesse of God which is farre more excellent than the righteousnes of man And this righteousnes perchance thou wouldest neuer haue sought for if thou haddest not seene thy selfe naked and destitute of all righteousnesse in thy selfe and couered so ouer with the shame of thine own nakednes filthines that thou wert glad to runne vnto Christ for his righteousnesse to couer thee and buy of him eie-salue and white garments that thy nakednes might not be seene If therefore thou hast lost righteousnesse yet keepe faith if thou haue lost the brest-plate of righteousnesse yet keepe the shield of faith whereby thou mayest quench all the fierie darts of the deuill If thou haue lost the armour of light the cloth of my soule yet defend and keepe faith which is the life of the soule for the iust shall liue by faith Say vnto thy soul with Dauid Why art thou so vexed oh my soule and why art thou so disquieted within me O my soule trust in the Lord and wait vpon him for hee will heale thee Thou seest my soule what comfort the Lord hath left vnto thee in his word what liuely hope of pardon he hath promised to forgiue thy sinnes hath sealed the same vnto thee by his word his oth his couenant and by outward signs that mine eies haue seene his mercie his iustice his sonne his spirit confirme the same vnto me mine owne nature my yong yeares in the Lord and my sin it selfe the testimonie of the ministers of the Lord his seruants Embassadors and his Angels God and man my selfe and others Angels and deuils sin and righteousnes wine and water heauen and earth yea all things affirme the same vnto thee my soule Behold therefore and trust in the Lord and he shall satisfie thee with good things make the increase of thy lips create peace within thee and refresh thee with the waters of life and make thee see his sauing health The Lord will not lie that hath spoken it The 19 Chapter VVherein is largely and particularly declared how Sathan effectually to worke an infidelitie in vs and to make vs mistâ—ust and misdoubt nay dispaire of the forgiuenesse of our sins fetcheth reasons out of euery particular reason that we do as wee to perswade so he to disswade the forgiunesse of sinnes I Stand the longer in prouing of this one thing because there is no one thing more hardly perswaded vnto the soule than this is and that by reason of the subtiltie of Sathan who hath two generall meanes to make vs doubt hereof The one is by blinding the eies of our vnderstanding in such a sort as that the light of the glorious Gospell of God canot shine vnto vs. For he is that God of the world that worketh effectually in the hartes of many men yea of the best men sometimes and thereby so dapraueth and crooketh the right shape of their vnderstanding as that the truth of the generall promises of God the force of reason neither any thing else for the present time can make them to concerne and beleeue the mercy of God the forgiuenes of their sinnes because they are so couered ouer with darknes and as it were a thicke cloud of mist The other is by vsing our owne corrupt nature and infidelity which when wee haue said and done what we can do will stil stick in vs doubt hereof and therfore will be readie to say Well for all this I doubt whether the Lord will forgiue me yea or no be so good as his word This our corruption Sathan vseth to corrupt vs withall this our infidelity to make vs infidels and this our doubting to make vs dispaire of the forgiuenes of our sins And that he may worke the same more effectually in vs hee fetcheth reasons out of euerie particular reason that we do as we to perswade so he to disswade the forgiuenes of our sinnes And first as touching the promises of God which is our principall and first reason he will labor to make vs distrust them either by putting into vs a feare or else an euill suspition of the lord as to think nay to say in our harts I but what if the lord wil not be so good as his word who is stronger then the Lord to compel him to it or what law shall we haue against him hee is aboue all law and
vs or els to flie to some man to succour vs or els to some priuiledged place euen to Christ the sanctuary place of refuge for them that flie dare not shew their faces for the debt of sin that they owe to their Lord. To whome if they shall flie Sathan will labour to outrun them will be there at the leastwise in shew before them then when they would step vnto Christ Sathan would step vp between them Christ and taking vpon him the frowning person of Christ as he is man hee wil make the conscience beleeue that it is Christ that frowneth vpon him so if it be possible he wil make them to fly from Christ and driue them to Dauid or Salomon or Manasses by their examples to comfort themselues where also hee will be sure to meet with them and tell theÌ„ that as for Dauid Salomon Manasses and such like they were the elect vessels of God but as for theÌ„selues they were no such they were vessels of wrath and appointed by the Lord vnto reprobatioÌ„ and therfore although no sin could separate Dauid from the Lord yet some one should for euer cast theÌ„ off from the loue of the Lord as one sin did the deuils as one offence did Saule and as one murder did Caine and that therefore it is in vaine to trust by their examples to be pardoned Now if being dashed by this perswasion we shall leaue Dauid Salomon and the rest determie to haue recourse vnto the Ministers of the Gospel either he wil labor to hinder vs that we shal not manifest our estate to them that either for fear or for shame that thus our greefe beeing not imparted might not be impaired being not parted with others might not depart from our selues but grow as confirmed diseases to become incurable or els if he caÌ„not by the prouidence of God hinder this purpose and practise in vs hee will labour either on the one side to driue vs as he hath driuen many to the popish reconcilers to the priests of Baal and to Balam for counsell and so to seeke case from the deuill from Antichrist from crosses from crucifixes from holy water from Campions bones fâ—oÌ„ reliques of Saints from our owne workes from the popes absolution or from his pardon and not from Christ and so bring vs in a worse case then we were before or else on the other side he will breed in vs such a dislike of the ministers of the gospell for their contempt for their pouertie for their infirmities or for some other such like cause that he will make vs thereby out of conceit with them And therwithall perswade vs that they are the false and not the true prophets of the Lord. And that whereas they comfort them they do but flatter them And therwithall he will not stick to say to the conscience I go to flatter thy selfe but thou shalt find in the end my words to be true and that euen as I told thee also when thou shalt see that thou criedst peace peace when suddaine dâ—struction was at hand And as for absolution of the minister hee will either demaund what authority he hath to forgiue sinnes or els hee will crie out that that is flat poperie and so where as he hindereth some from the truth by a feare of poperie he draweth some other from the truth vnto popery knowing that his scope is to hinder vs from the true comfort of the Lord. And this so that it be done hee careth not whether it be by a face of poperie or by force vnto poperie so that we be damned whether it be by thy delusioÌ„ or by dispair he is satisfied but dispaire in this case is the most vsuall and also the most perilous estate to the which that he might fully draw vs hee in our praiers in our sights and grones vnto the Lord will take vpon him the person of the Lord and will euen answere within as if it were the spirit of God that spake vnto vs and tell vs that in vaine we pray in vaine we seeke in vaine we call vpon the Lord for he will neuer beare vs nor forgiue vs nor neuer receiue vs againe vnto fauour And this hee will so const ntly and with such a feare auouch vnto the soule as that if we doe not relie vpon the Lord in his word wee shall be most greeuously afflicted and cast downe which if Sathan once perceiue and tee that wee giue ground vnto him hee will follow vs at the heeles and not giue vs an inch respite but will still lie vpon vs so as we shall scarse find a breathing time And so giuing vs no rest he will perswade vs to dispaire to destroy ourselues and that it were better for vs to be out of our liues theÌ„ to liue in such garboils such feares such fightings and such trouble and thervpon hee will not stick to persuade vs to destroy our selues to kill our selues to break our necks to hang our selues to drown our selues or to cut our owne throats as Iudas Achitophel and many other with vs most lamentably haue done being destitute of comfort deceiued by these and such like perswasions of the deuill Whome that we might the better resist I haue considered these reasons out of the word and committed them to writing that aâ— Christian that is to war and fight with Sathan might not bee vnfurnished nor vnprouided of spiritual armor especially of the word of the spirit which is the word of God a most forcible weapon to repulse driue back the deuil withall with the which if we assault him as wise warriors we shal be more then conquerors by him that hath loued vs and giuen himselfe for vs and these comforts vnto vs in his sacred word Which that wee may rightly profite by let vs read them with deliberation and meditation And withall let vs learne this one point against Sathan that is out of the same reason that hee gathereth matter of feare and dispaire out of the same let vs seeke and sucke comfort If he taketh his reason from the merccie of God or from his iustice if from his promises or from Christ if from our nature and sin it selfe if from the answers in our soule or from dispaire it selfe out of the very same let vs reason against him And we shall be better able to answere than he to replie or at the least better able to replie thn he to answere If he shall say that we can doe nothing but sinne let vs answer it is natural If he shal say that our sinnes are monstrous let vs say that they are our debts If he shall say that God is iust let vs answer that therefore he must forgiue our offences If he shall tell vs that it was answered vs within that in vaine we praied let vs answere that it was a lier that so answered vs and so foorth in the rest And thus by this meanes wee shall cut
the diuels throat with his owne sword and as a bee suck hony out of that flower out of the which he as the spider sucketh poyson FINIS The Contents of the Chapters contained in this Booke Chap. 1 Wherein it is declared that there is liuely hope of comfort left vnto all them that mourne vnder the burden of their sinnes Fol. 1 Chap. 2 In the first part whereof are set downe the expresse promises of God concerning the free forgiuenes of sins in the latter is declared first that the same promises of mercie are deliuered vnto vs in the word of God then that they are bound by his oath thirdly that they are also bound by his Indenture of couenants lastly that they are confirmed by two visible signs and tokens in stead of wonders to wit Baptisme and the Supper of the Lord. Fol. 7 Chap. 3 VVherein the forgiuenes of sins is proued by the consideration of Gods mercy which is one part of his essence substaÌ„ce and nature Fol. 55 Chap. 4 VVherin the forgiunes of sins is proued by the consideratioÌ„ of gods iustice which is another nature essentiall vnto him by three especiall waies First by reason that the Lord hath promised to forgiue our sins in regard wherof it standeth with his iustice to performe the same Secondly for that he hath alreaddy punished Iesus Christ for our offences and therefore cannot in iustice punish them in vs also And lastly because he hath already punished our persons in Christ and so cannot iustly punish vs againe Fol. 69 Chap. 5 VVherin the forgiuenes of sins is proued by a reason taken from the seâ—ond person in the Trinitie to wit the woâ—d Incarnate euen Iesus Christ being considered as he is the vine and the braunches Fol. 85 Chap. 6 VVherein the forgiuenes of sins is pâ—oued by considering Iesus Christ as hee is our aduocate and intercessour and the mediator of the new Testament Fol 89 Chap. 7 VVherin the forgiuenes of sins is proued by considering Iesus Christ as he is our king and spirituall prince Fol. 98 Chap. 8 VVherein the forgiuenes of sins is pâ—oued by considering Christ as hee is our Physition that with his bloud cureth healeth all our infirmities both corporall and spirituall Fol. 107 Chap. 9 VVherin the forgiuenes of sins is proued by considering christ as hee is our redeemer who hath with his own body purchased of his Father the pardon for our sins and with his owne bloud ransomed vs and paid the price of theredemption of our sins Fol. 114 Chap. 10 VVherin are touched two reason taken from the spirit of God the holy Ghost being the third person in the Trinitie The first as the spirit is considered to worke repentance contrition in vs and so washeth vs from our sin The other as the spirit breedeth worketh peace in our conscience wherwith the forgiuenes of our sins is sealed Fol. 118 Chap. 11 VVhereâ—n is contained the first argument or reason which to proue the forgiuenes of sins is taken from the creature the reasons beeing before taken from the creator and that from man considered in himselfe with his estate being naturally inclined to sin Fol. 120 Chap. 12 VVherin is contained the second reasoÌ„ taken from man to proue the forgiuenes of sins by the consideration of our infancie we neuer being but new borne babes so long as we liue Fol. 125 Chap. 13 VVherin is contained the first reason taken from sin it selfe which is drawne from the name of sin being called our debt Fol. 128 Chap. 14 VVherein is contained the second reason taken from sin it selfe to proue forgiuenes of sins which ariseth from the effect of sin seruing to setforth the abundance of the grace of God and to magnifie his power Fol. 131 Chap. 15 VVherin is contained the first reason taken from man as he is considered in others which is drawne from the examples of other men by which the eternity of the forgiuenes of sins is further assured vnto vs. Fol. 134 Chap. 16 VVherin is contained the second reasoÌ„ taken from man being considered in others which is drawne from the testimony of others as of the Ministers of the word of God of the Prophets of Christ himselfe of the Apostles and all other holy men of God who as faithfull witnesses announce confirme the furgiuenesse 〈…〉