THE Comforter: OR A COMFORTAble Treatise, wherein are contained many reasons taken out of the word, to assure the forgiunes of sins to the conscience that is troubled with the feeling thereof. Together with the temptations of Satan to the contrary, taken from experience: written by JOHN FREEMAN sometime minister of the word, in LEWES in SUSSEX.  
AT LONDON, Printed for Edw. White, and are to be sold at his shop at the little North door of Paul's, at the sign of the Gun. 1606.   

To the Worshipful and his very good friends, Master George Goring the elder, M. George Goring the younger his son, M. Harbart Pelham, M. William Morley, M. john Shurley, M. Robert Chester, M. Richard Shelley, M. Henry Bowyer, together with the whole congregation of Lewis: john Freeman wisheth grace & peace from God the Father, and from our Lord jesus Christ.  
TVllie having entreated much of old age, knew not what fitter man to choose, to commit his writings unto, than Titus Pomponius Atticus, a man well stricken in age. And having compiled a treatise of friend ship, he picked out the same Atticus, a man full of friendship, to send the same unto: alwai● choosing pratrons according to the matter. Not much unlike unto Luke the Evangelist, who writing of the things of God, chose out Theophilus (that is a friend of God) as a most meet man to write unto: So I having according to my weakness written something of comfort, have found none more meet unto whom to dedicate my writings, than your worships, at whose hands myself have received, as I must still acknowledge, exceeding much comfort. For who ought to have more interest in comfort, than the comforters? And what fit patrons of comfort can a man imagine to find than the authors & fathers thereof? For this cause therefore have I made choice of your Worships, and of your brethren beloved in the Lord, as of all men most meet to commit these my writings unto. And this the rather have I done, as on the one side in regard of myself, to whom there is nothing more dear, or more due, than to recompense spiritual for temporal things: that you which have sown temporal, might (if there be any in me) receive from me spiritual comforts: that thus you seeing a harvest of your corn, fruit of your labour, comforts to spring of your comfort, & mercies of your mercies, that is, the riches of the treasures of the mercies of God, opened unto you, for the merciful use of your riches, might not think, that either you ploughed the barren sand, or sowed in a reproved field, which bringing forth nothing but thorns or briers, is therefore (as some thought) near to the fire: so on the other side, in a more especial regard of yourselves, to whom the Lord hath in a more plentiful manner opened the treasures of his hidden riches, insomuch, that you are filled therewith. I therefore have laboured (it lieth in you, that I may say) I hope not in vain, that you might also abound with spiritual and inward comforts. That thus you being comforted in body, and comforted in soul, comforted outwardly, and comforted inwardly, abounding in heavenly 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 earthly comforts are vain and fruitless. For what shall it profit a man to be comforted in body, & afflicted in soul? To have the comforts of the flesh, and to want the comforts of the spirit? To live as Dives deliciously, and be clothed in purple, if after this life he should be tormented with Dives in that flame? What should it benefit a man to eat the fat, and drink the sweet, to be fed with the kidneys of the wheat, to eat the honey of the rock, the calf of the stall, the Lamb of the fold, to drink wine in bowls, to have instruments of music like unto David, to stretch himself upon his ivory beds, and after this life to have fire & brimstone, storm and tempest, for to drink: & to have his portion in that lake that burneth with fire and brimstone, which is the second death? What shall it profit a man to have Achabs' life, with Achabs' death? Hamans' glory with Hanans' shame? David's music, with Saules misery? Salomons prosperity, with cain's adversity? Darius' his kingdoms, with judas hellish pains? Nay, how is it possible, that, that man should have much comfort in body, that hath none in soul? And what sound comfort can a man take in this life, even in the midst of his cheer, his wife, and his women, his vessels of gold and of silver, if he should with Baltasher, Dan. 7. see the hand of God writing against him, that fearful sentence, Mene, Mene, Tekel, Vphursin: that is, the Lord hath weighed thee in the balance & hath found thee too light. And therefore should hea e, as the rich man in the Gospel, that saying, of the Lord unto him; Thou fool, this night shall they (that is the Devils) fetch away thy soul from thee, & than whose shall these be that thou possessest? My labour therefore is, that with a good feast, you might have a continual feast, that is, a good conscience: that in you● good cheer, you might be of good cheer in the Lord: that you might eat of the fatted Calf, that immaculate and paschal lamb jesus Christ: that his blood might be your drink, and his body your meat: that his righteousness may be put upon you, as that armour of light, & that wedding garment full of glory: that you might eat that hidden Manna, and drink those waters of life, of which whosoever drinketh, shall never hunger nor thirst more: that Christ that knocketh at the doors, 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 myrrh, with his spices, of his honey comb with his honey, and drinking his wine, with his milk, may hear those often cheerings and welcomes of the Lord, being at one table with him, saying; Eat oh my friends, drink & be drunken, oh my beloved: That so you may not see the hand writing against you upon the wall, but fastened on the cross: & may not hear that fearful voice; Thou fool, this night shall they fetch away thy soul from thee: but that comfortable saying of Christ; Son, thy sins are forgiven thee. Without the f●ll persuasion whereof, I do not a little mar●ell, how it is possible for any man to take pleasure & comfort in any earthly thing. For even this one bone to gnaw upon, might occupy them so, that they should have little pleasure or leisure, to eat of their dainty dishes: & this one doubt of the mercy of God, might be like unto Damacles sword, which hanging over their heads, as by a horse hair, might make them to take little pleasure in the variety of their meats, in the points of music, in the beauty of their boys, in the love of their women, in the furniture of their table, & in all other things beside. And howsoever the wicked are lulled asleep in security, that they are careless, and so come to be past sorrow having a brawn over their hearts, and their consciences seared with a hot burning iron: yet I am sure that the elect of God, & the vessels of mercy, desire nothing so much as the assurance of his mercy. And therefore even their life itself is unpleasant, without the taste hereof Insomuch, that they cannot rest in peace, until by the peace of God reigning in their consciences, & his love shed abroad into their hearts by the holy Ghost, they are fully assured, that they are washed, they a e cleansed, they are iustifi●d, in the name of jesus Christ, & by the spirit of their God, & so the free & full forgiveness of their sins, be fully & freely sealed unto their own souls. For they are not ignorant, how loathsome a thing sin is in the face of God, and how fearful a thing it is, to fall into the hands of the living lord. Knowing therefore these things, and the fear and terror of the Lord, I will not cease, during the time of my abode, to put you in mind (by those means that I can) of these things: that you may not rest contented, as the world doth, with earthly, but may aspire higher, seeking for heavenly comforts in the Lord, labouring always for those things that are most excellent, according to the excellency of your place: striving to increase in all fullness of God, & of the holy Ghost, that you may be filled with comfort, & true joys, and your joy no man might take away from you This because I could not otherwise do but by writing, I have used the same, as that only mea●s which the Lord hath left unto me, and have according both to your deserts, and my debt, at the last presumed (notwithstanding, that divers reasons of no small importance, which would be neither pleasant, nor profitable in their repeating, might have persuaded me to the contrary) to dedicate this my labour (which what it is, I refer to the judgement of others) unto your Worships, & the rest of the Churches of God about you: to whom I acknowledge myself a debtor also: howsoever I acknowledge notwithstanding, myself not to have received, from some, that experience of love (to speak no hardlier) that I looked for And herein, as neither the mutterings of others, the suspicion of flattery, not the opinion of pride, which might be by the malicious falsely couceived against me, have more prevailed with me than duty: so I doubt not, but that suspicion & disdain, vices too great to reign in personages of worship, & professors of the Gospel of God, shall find no place in your very rains. For both the good opinion that myself have conceived, & the world received, concerning your sincerity, will clear you hereof, & neither suffer you to entertain any such affection nor me to admit any such suspicion. And now brethren, worshipful, & beloved in the Lord, what remaineth, but that I should bow the knees of my soul, to the father of our Lord jesus Christ, the God of all mercy, the Father of all comfort & consolation, that according to the riches of his mercy, he would make you feel, and fill you with all spiritual comforts. That you may with glorying in the lord look for the hope of glory, and the appearing of the mighty God, and our saviour jesus Christ; to whom with the father, and the holy Ghost, three persons, and one God, immortal invisible, and only wise, be all glory, power, praise, & dominion, now and ever, Amen.  
Yours always in the Lord, john Freeman.   

The Epistle to the Reader.  
A Son the one side (gentle Rea●er) I am not ignorant, either of the speeches of those that cry out against the comfortable opening of the prom ses of the grace & Gospel of God, as that which will breed (as they think) licentiousness of life: or, of the corruption of man's har●, that maketh his liberty a cloak for the flesh, & turneth the g●a●es of God into wantonness: so on the other side, the afflictions of Satan in mine own soul, who have been a man that have had good experience of infirmities, & the manifold & like temptations that I have see●e to be accom●l shed in others my brethren in the world, have been most profitable schoolmasters to instruct me in the fearful & miserable estate of the desperate man. I therefore comparing the the danger that might grow by the manifestation of the comfortable promises of God in jesus Christ to the senseless, & such as are entangled in security, with the danger that the ignorance of the same promises of mercy might bring to them that are afflicted. The corrupt●ons of those that corrupt the promises of God with the corruption, or ●ather the rottenness of the bones that cleaveth to them that are corrupted for want of the comfort of the promises: and finding the one to be ready to pe●●sh for the abuse the other fo● lack of the use of the comforts of God: the one to pe●●sh with comfort, the other without comfort: the one to be gorged or rather to be choked with plenty, the other ●o pine away, and to starve for want of sufficiency, and so the estate of them both to be dangerous, the one for want, the other for wantonness: I resolved in the end to follow the example of Physicians, who if they find two or more diseases combined together, labour first to take away that disease, that most endangereth the life, or cometh nearest unto the hea t. So I seeing the abuse of true comfort to be dangerous to the abusers, but the want thereof to be deadly to them that are afflicted in conscience, I have wholly employed myself to take away this later, with the effect thereof, which is despair, a disease that striketh immediately against the life, both of body & soul: for that it lieth (as we use to say) at the heart. And that I might the be●●er do this, I have applied cordials, that is, sa● h things as are, or may be comfortable for the h●r●, wherein I have followed the prescription of that a●●ient of days, & that only wise, & Phisitiō of our souls who giveth counsel, nay charge to comfort his people, yea, to comfort them at the heart, which although peaceable by reason of mine own weakness, or weakness of the patiented, I have not fully attained: yet I doubt not, but that it will appear, that I have faithfully attempted the perform●●e thereof: applying according to the measure of the understanding of God given unto me the comforts of the conscience to the broken and wounded heart: & that in such sort, as that they may not only take away despair, but also by the blessing of God security itself, & that liberty of sinning, that some think perthance will ensue, by the setting abroach the full & undoubted assurance of the forgiveness of sin, to them that commit sin. For howsoever the knowledge of the free grace of God offered in jesus Christ in the word of peace and truth, through the corruption of man's heart, that turneth (as the Spider) honey into poison, may, whereas it should comfort the conscience, corrupt the affections: whereas it should take away despair, increase senselessness: & so while it should cure one disease, procure another: yet such should be, & such is the power a●d profit thereof, in such as are ordained to eternal life, & shallbe saved, as that, as it begetteth comfort in the mourners: so obedience even in them that once were disobedient: it doth not only cheer, but sanctify the conscience, and purge it from dead works. For the same word of grace, that containeth the promises, is not only hidden Manna to feed us, but immortal seed to regenerate & beget us anew. This preaching therefore of the kingdom of God, & the riches of the mercy of God offered unto sinners, should breed in them repentance as well as saith, & newness of life as well as peace in conscience. According as the holy Ghost beareth witness, saying; dispisest thou the riches of this kindness & patience, & long suffering, not knowing that the bountifulness of God leadeth thee to repentance? The end therefore of all the graces of God, given, offered, and received, is holiness of life, & godliness of conversation. For we are redeemed that we should be freed from evil, & freed unto righteousness We a●e reconciled by the body of the flesh of Christ, that we should be without spot and blame, before God we are mortified, that sin in the body thereof might be abandoned, we are justified, that sin in the guiltiness thereof might be abolished to speak in a word, we are sanctified, that we might be saints by calling That man therefore that laboureth not for the persuasion of the forgiveness of his sin, to this end, that he may surcease to sin, laboureth in vain: for he seeketh not, and therefore attaineth not the end of his labour. He laboureth therefore as the man that looseth his hire: he striveth as one that ouer●ēmeth not: he runneth as one that getteth not the garland: he travaileth, as one that attaineth not the end of his journey: he iourneieth, as one that standeth in the midst of his course. Alas brethren, what is this but to fight, as one that beateth the air? to strive, but now lawfully? to run, but as one that getteth not the garland? to labour, but in vain? So strive therefore that you may ●e crowned. What a persuasion were this I beseech you to think, that therefore the Lord cleansed us, that we should bewary yourselves: washed us, that we should defile ourselves: purged us that like dogs we should ret●rn to our vomit: took away our sins, that we should sin still: forgave our offences, that we should still offeed him: and destroyed & crucified sin in us, that we should live in sin still? Alas, should the graces of God make us more ungracious? his kindness, more unkind? his love more d ●sloi d? were this to walk worthy of the Lord? Brethrens, deceive not yourselves: the same death of Christ, that forgiveth your sins, destroyeth also your sins. For Christ by his own death, & once offering up himself upon the Altar of his cross, hath destroyed the body as well as the soul: the being aswell as the guiltiness: the power as well as the merit of sin: be died as well to sin, as for sin: to destroy the old man, as well as to make thee a new man: as well to make thee live purely, as in thy life to be purified. And therefore if thou art partaker of the death of Chrst, thou must both attain the forgiveness of thy sin, which is one fruit, and part thereof: and also the mortification and abolishing of the body of thy sin, which is the other part and fruit thereof. As therefore this is true, that there is no condemnation to them that are in Christ: so this also is as true, that no man is in Christ, but he that walketh not af●er the flesh, but af●er the spirit: and again, if any ma● be in Christ he is a new creature. In vain therefore dost thou persuade thyself to be partaker of the forgiveness of thy sin, if also thou dost not deny sin, with the power thereof. For assure thyself that the sam● spirit that washeth thee sactifieth thee also: that cleanseth thee reneweth thee, that taketh away thy sin, destroyeth sin in thee. And learn this, that thy faith that apprehendeth the forgiveness of sins, worketh always by love, which is the keeping of the commandments of the Lord, & the fulfilling of the law. If faith therefore purify thy heart from sin, thou wilt seize to sin. For the heart being clean, the hands will not be unclean: a good tree will not bring forth evil fruit: a sweet fountain, sour water: a good man, an evil life: a man cleansed from sin, a life stained & corrupted with sin. I add hereunto that there is no forgiveness of sin, where there is not a true repentance for sin: & therefore the Lord lieth always his turning from his wrath, to our turning from our sins: and telleth us plainly, that except we do repent, we shall all perish. So that except thou leave sin, thou art left in thy sin: except thou fo● go sin, God w●ll not forgive sin: except thou forsake thine offences, thou forsakest God's mercy. How canst thou look that the lord should forbear his punishments, when thou wilt not forbear thy sin? & how dost thou look, that the Lord should repent him of his wrath, when thou wilt not repent thee of thine offences? Moreover know this, if thou mean not to surcease to sin, that the promises of grace, & benefits of Christ appertains not unto thee. For as there are 2. parts of the word of God, I mean the law & the Gospel: so there are 2. kinds of men, to whom these 2. parts especially appertain. The law belongeth to them that are contemners of the law, & to the disobedient, to the wicked, & sinners, to the ungodly & profane, to the killers of their father, & of their mother, to manslayers, te whoremongers, to buggers, to thiefs & liars, to perjured persons, & if there be any thing else that be contrary unto wholesome doctrine. But the Gospel with the promises of grave appertaineth unto them that are heavy laden, that mourn, & are oppressed with their sins, which being truly humbled, are by the law as by a schoolmaster brought unto, & so into Christ: in whom whosoever is, he is not under the law but under grace. If therefore thou he not in some regard of the number of this latter sort, assure thyself, that the promise● of mercy appertain not unto thee. An● therefore, if thou being an obstinate person, appropriate them unto thyself, tho● art but an Ammonite, that encroachest upon the possession of Israel: and Esau, tha● by source usurpest the inheritance of jacob: an Achab, that oppressest Naboth with his vineyard: a thief, that takest the goods of other men: a dog, that eatest up the children's bread. The curse of the law together with the threatenings thereof, ar● those things that are proper unto thee First therefore cleanse thy hands thou hypocrite, & thy heart thou double minded man, & then come & talk with the Lord, an● then though thy sins be as the scarlet, the Lord will make them as the snow, though they be as the purple, the Lord will make them as the wool, then shalt thou find comfort in the comforts of the Lord, & be comforted in deed. It lieth therefore in thee, that both that which thou readest may b● comfortable, & that, that which I have written may be profitable. The framing of thyself to the obedience of faith, together with the right use of these, & other the comforts of the Lord, may both stop the mouths o● those that inveigh against overmuch comfort, as that which will lay open, as they say, a gap to all sin & Epicurism: & also cause me not to repent myself of my labour, when I shall see thee bettered, & the weak comforted: thee cast down, & the humble lifted up: thee to be full of obedience, & the mourners full of comfort: when God shall be glorified, & man shall have cause to glory in the living Lord. For these causes, good brother, have I entered into this action, & contrived & compiled this discourse concerning the forgiveness of thy sins. A matter (though plentiful, & full of comfort: insomuch, that it might in either regard have excited many to have handled the same) yet either with such brevity, or with so light a hand passed over, as that I feared not, lest I should, as they say, wash a tile, sow of another man's seed, if I wrote any thing thereof. I therefore, (although I acknowledge myself to be then most unfit of many or rather any other to wade in a matter of so great importance, yet not at the least experienced perchance of all other) have undertaken this, whether labour or loss, & have committed to the press, that which I have writte● here, not preventing any man hereby, that meant to undertake the managing of the matter: for I have left a sufficient, & large field, for any other th● is better able to exercise himself having only dilated at large, & that but rudel● in this discourse, but those few & principal reasons, that I delivered before i● one of my sermons upon the Colossians, from which, by reason of the length, I have severed this discourse into a several book▪ as that which exceedeth the length of a sermon: but rather giving an example, by mine example to others of greater gifts to wade in this argument, as that whic● requireth, by reason of the depth of sathan and the weakness of many, the care of ● saithful, the pain of a diligent, the gift of a learned, & the feelings of an experienced man, until the performance whereof, accept of this my labour of love, using the same as to the glo●y of God, so t● thine own comfort: that this whi●h is written for thy comfort be not unto thy condemnation, either through the contempt or abuse thereof. Now the God of all glory sanctify thy heart throughout, an● make thee to abound in all full and sound feelings of the manifold benefits, & graces of God, in jesus Christ our Saviour and Redeemer.  
john Freeman.   

The first Chapter. Wherein it is declared, that there is lively hope of comfort left unto all them that mourn under the burden of their sins.  
As there is no estate, either in body or soul, more dangerous, or more miserable, than that which is desperate. so there is no speech, either more lamentable or less true, than that which cometh therefrom: which (in effect) is, either the same that came from Cain, that crieth out, that his sins are greater than can be forgiven, or that which came from jeremy, inferred as it were upon the former, that concludeth, that there is no hope left for him in the lord. Wherein, albeit they speak according to the sight of their sins, that seem to be monstrous, and therefore unpardonable: or according to the feeling of the wrath of God, which seemeth unremovable, & therefore intolerable: yet not according to the very truth itself. For it is not to be denied, but that the blood of Christ, which is that price wherewith they were redeemed from their sins, far excelleth the value of all sin whatsoever in the sight of God: & that the holy ghost, which is that sanctifying spirit, that washeth us from all our sins, being God, & therefore of infinite power, is able to cleanse us, and wipe away, as all tears from our eyes, so all sins from our soul: & to make those offences, that are as the scarlet (that is, the most bloody, as the scarlet is mostred) to be like unto the snow: and them that are as the purple, to be like unto the wool. For the Lord is rich in mercy to all them that call upon him faithfully, and abundant in kindness. And therefore as the Prophet David concludeth: there is mercy with him that he may be feared: and with the Lord there is plenteous redemption. It followeth therefore, that howsoever it appeareth not unto that soul: yet there is hope of comfort left unto him, & so to all them that come unto the father, by jesus Christ our Lord. For even God the Father is called by the spirit, the God of all comfort, and the Father of all mercy & consolation: and jesus Christ is that fountain of gardens (as the spouse calleth him) in whom all fullness, yea, even 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 fountain of the gardens of the comforts of the Lord, unto God the father, the father of all comfort and consolation, how is it possible that we should want either comfort or spiritual consolation? Ask them that have been heretofore as thyself afflicted, & therefore, for the present, as thyself persuaded: ask them I say, whether (though they spoke according to their present feeling,) yet, whether they spoke 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 joy shall come in the morning: that they are all blessed that now weep, for they rejoice: that they are blessed that mourn, for they shall be comforted: that a broken & contrite heart, is a sacrifice sweet smelling unto God the Father, and acceptable in jesus 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 despair, is that godly sorrow, which is a notable grace of God, and a singular virtue (created in thee by the spirit) consisting between two extremes, despair on the one side, and senselessness on the other side: and also, that even this thine (as it seemeth) servile fear, is that spirit of bondage to fear, 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 fear of God, which is, as the holy Ghost beareth witness, the very fountain and offspring of wisdom. And that therefore this sorrow, and fear, are but those foundations or ground works, upon the which, the spirit of God (whose workmanship now thou art in jesus Christ) will build the other graces of God, even sanctification (that is, righteousness & true holiness, the fruit whereof, as the Apostle james telleth us, is sown in peace) & spiritual comfort, with the fullness of God and of the holy Ghost, which being once felt after thy sorrow, will make thee sing a Psalm of thanksgiving unto the Lord and make thee to rejoice with joy unspeakable. For the end of godly sorrow, is joy in the spirit, & comfort in the holy ghost. After Peter's tears ensued the fullness of the holy Ghost. David that in one place complaineth, that his sins are continually before his face, and gone over his head, as a burden too heavy for him to bear: in another Psalm addresseth himself to sing of the mercy and justice of the Lord: and to extol his long patience, & loving kindness. The jews, that by the preaching of Peter were pricked in conscience, were afterward by the same Peter, baptized to the remission of their sins The jailor that had drawn out his sword to kill himself withal, was after comforted by Paul, and rejoiced, that he with his whole household believed in God. And to conclude, what one man hath there ever been, that rightly sorrowed for his sins, that hath not found his sorrow to be turned into joy, and his mourning into comfort? Comfort thyself therefore with their comforts, and so make thyself partaker of their comforts. Knowing this, that the Lord, that hath given thee wine to glad thy heart, oil to make thee have a cheerful countenance, sweet flowers to delight thy senses, music to refresh thy mind, generally to speak 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 whereof may be a good step to the attaining of that spiritual comfort, that thou desirest and thirstest after. For to a sick man, it is even health itself to know that his disease is curable, & that there is remedy enough for the same. But as it is not enough to know that there is a salve for his sore, except he know the confection, and the same be applied: so in this disease of the soul, I mean despair, it is not sufficient to know that there is a remedy, except the same be applied accordingly. The one which is to apply the remedy, I commit to the work of the grace of God, and to thine own 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 only; which myself know to have been profitable unto others, that have been, as thou art, afflicted.   

The 2. Chapter. In the first part whereof are set down the express pomises of God, concerning the free forgiveness of sins: and in the later is declared: first, that the same promises of mer●y are delivered unto us in the word of God, then that they are bound by his oath: thirdly that they are also bound by his Indenture of covenants: and lastly, that they are confirmed by two visible signs & tokens, in stead of wonders: to wit, Baptism, and the Supper of the Lord.  

The first Section.  
FIrst therefore I will (that thou mayest not rely upon the uncertainty of man, but the unchangeable truth of God) set thee down those express promises of God concerning the free forgiveness of thy sins, that the Scriptures most evidently, & plentifully for the most part, in every one of the Prophets, afford. As namely in the 18. of Ezekiel, where the Lord expressly promiseth, that if the wicked will return from his sins that he hath committed, and keep all his statutes, and do the thing that is lawful and right: that he shall surely live, and shall not die: and that all his transgressions that he hath committed, shall not be mentioned unto him: but in his righteousness that he hath done, he shall live. And again in his 33 Chapter, the Lord by the mouth of the same Prophet promiseth, that if the wicked turn from his sin, none of his sins that he hath committed, shall evermore be mentioned unto him. And this is that also which is promised by the Lord (by the mouth of his Prophet jeremy in his 33 chap.) to all them that repent, who promiseth, that he will cleanse them from all their iniquities, whereby they sinned against him, yea, that he will pardon all their iniquities, whereby they have sinned against him, and whereby they have 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 himself speaking after the same manner, and saying: I, even I am he, that putteth away thine iniquity, for mine own sake, and will not remember thy sins any more. And again in his 44. chapter he saith: I have put away thy transgressions like a cloud, and thy sins as a mist: turn unto me, for I have redeemed thee Infinite are those promises of the Lord that are lively, and in every one of the Prophets (even as many as have written from Moses, & from thence forward) and that oftentimes expressed. All which it shall be needless to repeat. These few, in stead of all the rest, may suffice to show unto thee, that the Lord hath passed his promise, to pass by thy sins, and to forgive thine offences & trasgressions. The consideration whereof, may be a strong and infallible comfort unto thy conscience. Knowing that the Lord, that hath promised, is able, by reason of his power (to whom it only appertaineth to forgive sins) & is willing, by reason of his promise to perform it. For we are not to set the Lord before our eyes, ae those vain men of the world, that promise more than they are able to accomplish. or as those deceitful men, which being in the balance, are lighter than vanity itself, who make a face, but have no heart, make an offer, but have no purpose to perform that which they promise. For who hath ever put his trust in the Lord, and went away confounded? Who hath ever relied upon the Lord, and the Lord lied upon him? Who hath ever depended upon him, & did not by experience find, that it is better to trust in the Lord, than to put any confidence in man? yea, that it is better to trust in the Lord, than to put any confidence in Princes? With whom did the Lord ever make a covenant, & broke it? To whom did the Lord ever make a promise, and fulfilled it not? Call to mind all the promises of God made in former times, & in the ages that are past; and see if ever he failed in any one jot of his promises. He promised to give unto Abraham a son, and by him a seed, that should be multiplied as the stars, & as the sand by the sea shore. How hard a matter was this, and in reason impossible to be performed? For if we consider either the body of Abraham, it was dead, he being almost an hundred years old: or the deadness of Sara's womb, with whom it ceased to be after the manner of women, we shall see the accomplishing hereof to be in the judgement and opinion of flesh and blood, impossible. And therefore howsoever Abraham being strong in faith, staggered not through unbelief at the promises of God, but laughed for joy: yet Sa●a laughed them to scorn, as things not to be hoped for: and thereby might through her unbelief, have deprived herself of the blessing of God: yet the Lord would rather work miracles, & alter the course of nature, than he would not accomplish that promised seed, that he promised unto Abraham. Insomuch, that neither Abraham's dead body, nor Sara's dead womb, no nor Sara's dead faith, (for so in this regard I may call it) could make the promise of God of none effect. Again, he promised unto the same Abraham, to give unto his seed after him the land of Canaan for their possession. Now do but consider with thyself how many lets there might have seemed, to have hindered this that was promised. Abraham himself had no possession therein at all (as Stephen mentioneth) no not the breadth of a foot: his seed consisted only in one Isaac. Those that should be borne of him, must be in bondage four hundred years to a strange nation, and there they must be evilly entreated The Egyptians were more in number than they were, and therefore able by violence to keep them in bondage still. Pharaoes' heart was hardened, so that he would not let them go. The red sea might have stopped their passage: the long and barren wilderness might have consumed them, and been their grave: the fiery Serpents might have devoured them: the Amalakites might have overcome them in battle: hunger and thirst might have pined them away: their rebellion against Moses, their murmuring against Aaron, their idolatry against God, their whoredom with the daughters of Moab, might have razed them out of the face of the earth. The towns of the land of Canaan were mighty, and walled up to the heavens. The people thereof were of the sons of Ana●k, even giants, and of a tall stature. The people of the jews were weak, unarmed, not exercised in the wars, and that which is more, full of unbelief, and of a hard heart. All these might have moved the Lord to have broken his promise, if any thing possible could procure him thereunto: but none of all these, neither the hardness of Pharaoes' heart, nor the power of the Egyptians, nor the depth of the sea, nor the barrenness of the wilderness, nor the sting of the Serpents, nor the force of the Amalakites, nor the strength of the Cities, nor the might of the Giants, no nor the sins of the seed of Abraham, could make the Lord to change his promise, or alter that which he had spoken with his lips. Moreover the Lord promised to send his son into the world, made of a woman, of the seed of Abraham, and of the stock of David, and by him to redeem mankind. Now, how many things might have moved the Lord to have broked his promise? God himself must make himself void and empty, as the Apostle speaketh: he must take upon him the shape of a servant, and be made the creature: he must be a man that should have good experience of infirmities, & be counted so vile, that all his people should hide their faces from him: he must be subject to cold, heat, hunger, thirst, nakedness, and poverty: he must be tempted by Satan, despised of men, tormented of God: he must be whipped and scorned, yea, he must be hanged upon the cross, and die a most shameful death: he must be made sin, & the curse of God for us: he much descend into hell, and have the portion of the reprobate and damned soul, for to redeem us. All these might have moved the father to have pitied, and so to have spared his only son: especially, they might have moved God not so to have abased himself, but to have continued in his own glory and blessedness. But most especially might that prayer, that Christ the son of God made to his father in the garden, where he entreated him in the bitterness of his soul, to remove if it were possible, that cup away from him, that is, that he might not endure those torments, and suffer that death, together with the contempt and infidelity of the jews, have caused the father, either for his sons request, or the people's desert, to have repent him, and so to have changed his promise with his purpose. But neither the regard of Gods own glory, in his son, nor the abasing, nor the abusing, nor the misery, nor the torments, nor the curse, nor the death, no nor the damnation (as it were) I mean the portion of the damned, allotted unto his son, nor yet his entreaty, nor man's infidelity could bring that to pass. What should I stand in repeating of the promise of God made to Noah, which was no more to destroy the world with water: although no doubt the sins since the flood, have overpassed all that ever went before? The promise made to David, which was, that he would give him the kingdom of Israel, which he brought to pass: notwithstanding the might, the malice, & the rage of Saul. The promise that he made to the jews concerning their return out of the captivity of Babylon: which when they saw effected, they were, as it wete one that dreamt, and their mouth was filled with laughter. What shall I need to repeat every one? when it is manifest that never a one ever failed or came to nought. Let these suffice to assure thee, that, that Lord whose promises have been ever, even as himself, immutable, and unchangeable, notwithstanding all lets and hindrances: will not now begin with thee, either by reason of the monstrousness, or multitude, or manner of thy sins, or weakness of thy faith, to break his promises, and to retain thy sins, which he promised to forgive. I do not deny, but that thy sins might be monstrous, and many, yea, and malicious also: and therefore they might seem to be great reasons to stay the accomplishment of these forenamed promises: but if thou compare them with those mountains which the Lord overpassed, and those lets, which yet could not let the performance of his promises, they will be little or none at all. Why should that God that never was found to have broken his promise, be, by thee accounted a truce-breaker? And how canst thou think, that, that God that will revenge with flaming fire, and eternal reprobation, from the face of his glory, & brightness of his presence, all deceitfulness in man, suffer the same to remain, and dwell in his own person.  
Add hereunto, that these promises of mercy are delivered unto thee in the word of God: the truth whereof is such, as that, as Christ testifieth, heaven and earth shall pass, but not one jot nor title of his word. And for this cause hath the spirit given unto the word most glorious titles, calling it sometime the immortal seed of God, because it never dieth: sometimes incorruptible, because it never fadeth: sometimes the guiles milk, because it never deceiveth: sometime the word of truth: because it never lieth. Sometime he compareth it to silver, that hath been tried seven times in the furnace, that is without all dross; sometime to gold and precious stones, built upon the foundation jesus Christ, which when the fire cometh, that shall try every man's work, shall abide, and shall not perish. Sometimes he compareth it with the continuance and firmness of the heavens, and the earth, and preferreth it before all things whatsoever in the eternity, truth, and constancy thereof. And therefore doth not the Prophet David speak in vain, or untruly of the word of God, when he frameth, as it were a whole Book, I mean the hundredth and nineteen Psalm for the most part in the extolling and magnifiing of the word of God, whe●e he is not afraid to say, and that according to the feeling of the spirit, the same spirit bearing him record, that the word of God is true, yea, that it is the truth itself. For this cause is Esay bold to preach that which the Lord commandeth him to publish concerning the truth of this his way, saying, all flesh is grass, and all the beauty thereof, as the flower of the field: the grass withereth, & the flower fadeth away, but the word of God endureth for ever. And no marvel, for it cometh not from the changeable brain of mortal and corruptible man, but from the spirit of truth & life, which is not the author of lies, but the Father of light and of eternity. So that now these promises being contained and made part of the word of God, are also immortal, incorruptible, guiles, true, yea the truth itself; firmer than the heavens, and the earth, more pure than fined gold, and unchangeable, as the holy Ghost i●, who is the author thereof. Either therefore thou must embrace and believe them, or else thou must account that to be immortal that perisheth; that which is guiles, to be deceitful; that which is more sure than the heavens, & the earth to be movable; that which is truth itself, to be a lie. Thou must deny the word of God to be the word of God: and in flat and express terms, tell the Lord and the holy Ghost, that he lieth. For God himself expressly, and his spirit avoucheth unto thee the forgiveness of thy sin, in his own words. If therefore thou gainsayst, either secretly in thy heart, or openly in thy mouth, thou givest god the lie: for thou deniest his words to be true. And therefore is it that john in his first Epistle telleth us, that he that receiveth not the witness and testimony of the Lord, hath made God a liar. And now do but think what villainy thou offerest unto God, & what blasphemy it is to his person, to account god to be a liar: & do but think with thyself, whether it be more likely, that either thou or God should lie. Consider with thyself that thou mayest err, lie, and be deceived, for that is proper unto man. But give unto God his glory, & believe in him, as thou protestest that thou dost even in the entrance of the Creed, or else thou shalt be worse than the devils: for the devils believe & tremble, as the Apostle james beareth witness. Let therefore God be true, and every man a her: and therefore assure thyself, that this is a lie in thee, to say in thy heart, that the Lord will no● forgive thee thy sins, and thine offence. For the Lord who lieth not, wit● whom there is no change, nor shadow change, hath promised, and said, that b● will forgive thy sins and thy transgressions. And this Lord (as the Prophet David telleth thee) will not also that which he hath spoken with his lips neither will he lie against his truth.  
I would willingly know of thee, whether thou believest that which tho● sayest that thou dost believe, if tho● dost not believe it, and yet sayest th●● thou dost believe it, thou provest th● self to be a liar; and than what question is it, but that thou mayest lie, whe● thou sayest in thy heart, that thy sins ar● greater than that they can be forgiven but if thou acknowledge thyself to believe that indeed, which thou sayest thou dost believe: how cast thou say thy Creed, wherein thou makest a confession of thy faith, professest that thou believest the holy Catholic Church, and the forgiveness of thy sins, except withal thou ful●y believe and be persuaded that thy sins are forgiven: either therefore thou must deny thy faith, and show thyself to be a Christian, or thou must on the one side acknowledge thyself, and God himself to be a liar: or else on the other side, thou must assure and fully persuade thyself, that thy sins are forgiven thee, by jesus Christ our Lord.  
I doubt not, but that thou easily believest the threatenings of God: and that, that is true, which Christ sayeth, that except thou repent, thou shalt be damned. And that also which Paul testifieth, who saith, that no adulterer, no idolater, no thief, no murderer, nor such like, shall enter into the kingdom of God, or jesus Christ. If thou believest the threatenings, why believest thou not the promises? are they not written all in one word? by one spirit? by one God? did not the same God, that said, except thou repent, thou shalt be damned: and again, that no adulterer, idolater, thief, nor murderer, shall enter into the Kingdom of God, or Christ, say also, that at what time soever a sinner repenteth him of his sin from the bottom of his heart, that the Lord will blot our all his offences out of his remembrance? or what is the Lord true, when he treatneth, ar● a liar when he promiseth? dost tho● count him just in the one, and false 〈◊〉 the other? will he, thinkest thou execute his judgements, & will he not performs his promises? are not his promises pa●● of his word, as well as his threatning● And then why dost thou believe o●● part of the word more than the other 〈◊〉 are they not all alike the word of God is not the one the word of god, as muc● as the other? If one part be true, than a● is true: if one be false, the● all is false▪ If thou believe one part, believe als● the other: if thou believe not the one● believe not the other: but both in hi● time & place: if thou believe not his promises, despair not for his threatenings   

The second Section.  
I add further, that the Lord considering our weakness, and how hardly w● are brought to believe the stableness o● his promise, and this grace of God in Christ bestowed upon us; contenteth not himself thus barely to have promised, but goeth farther, & bindeth himself with an oath, to the performance, as of his promises in genera l, so of the forgiveness of sins, which is one special thereof, as plainly appeareth in the 22. Chapter of Genesis, where the Lo●d to show unto Abraham, and unto the heirs of the promise, the stableness of his counsel as the spirit beareth witness, swore by himself, (than whom there is none greater to swear by) that because Abraham had not spared his only son, therefore the Lord would not spare his only son: or rather as there it followeth, that he would gi●e him a seed, wherein all the nations of the Earth should be blessed, where we see that the Lord sweareth, not only to send into the world his son: but to give the blessing unto all nations, in, and with him. Now by the blessing he meaneth not only after this life eternal life, and salvation: but even in this life the forgiveness of our sins, according as David describeth this blessing, saying, blessed is the man whose iniquities are forgiven, and whose sins are covered. Blessed is he to whom the Lord imputeth no sin. So that it is manifest, that the blessing that the lord swore to give unto all nations, in one especial regard, concerneth the forgiveness of our sins: and that therefore the Lord hath sworn to forgive us our sins, in and through jesus Christ our Lord. But yet that we might more reverence the truth of this his promise, he sweareth the second time to accomplish them. And that in the 54 chapter of the prophesy of Esay, where the Lord speaketh after this manner, saying. This thing is unto me as the waters of Noah. For as I have sworn that the waters shall no more cover the whole earth: so have I sworn, that I will not be angry with thee, nor rebuke thee: though these hills should fall down, and these Mountains be moved, yet my kindness shall not departed from thee, nor my league be removed. In which words, as the Lord bindeth himself by outward sacraments: so by an absolute oath, to the continuance of his love to his-ward: and also to the accomplishing and fulfilling of the league of his peace, which is that league, or covenant before mentioned, made with Abraham, or rather that which is expressed in the 31. of jerem e: one special clause, or article whereof, as in the same place appeareth, that the Lord will forgive our iniquities, and think never any more of our offences: so that hereby it appeareth evidently, that the Lord hath sworn by himself, that God hath sworn by God, and that not once, but twice, even again and again, to perform his promise made unto us concerning the free forgiveness of all our sins and our offences. This therefore is that oath of the Lord, which when thou art brought to doubt of the forgiveness of thy sins, thou shouldest set before thine eyes, still having rerourse thereunto, to strengthen thy faith in the promises of God. And that after the example of the Prophets, Apostles, and holy men of God; as Za●harie in the first of Luke, who remembreth (to assure himself of the mercy of God showed to his fathers, his deliverance from the hands of all his spiritual enemies, as sin, hell, and the devil, and the remission of sins afterward mentioned) the oath which he swa●e to our forefather Abraham, which was that he would grant unto us, that we being delivered o●t of the hands of our enemies, should serve him without fear, in righteousness and true holiness all the days of our li●e. And also as the Apostle to the Hebrews and 6. chapter, who to persuade them to be followers of them that through faith & patience inherited the promises: alleged that oath, with the which the Lord bound himself to Abraham, and the heirs of the promises, to perform, & fulfil his promises, that thus thou having the same oath that they had to confirm thy faith, shouldest (as they) have strong consolation: having thy refuge to lay hold upon that hope of mercy that is set before thee, and so tarrying patiently, enjoy the promises of mercy: which therefore with a full persuasion of faith thou mais● look for, because the Lord hath tied himself with an oath to accomplish the same. For an oath, as the forementioned Apostle testifieth, is with the Lord an immutable thing, that is, such a thing as cannot be changed. The heavens as the Prophet David saith, shall wax old, and as a garment will the Lord change them. The Sun shall lose her light, and the Moon shall be turned into blood, before the great and fearful day of the Lord. The Hills shall remove, the foundations of the earth shall shake. The earth itself shall perish with the works that are therein: but the promises of the lord established by his oath, are immortal, and cannot be changed. Until therefore thou see the earth consumed, and the elements melt with fervent heat; nay, though, & when, thou seest these things dissolved, yet know, that the oath of the Lord is exceeding constant, & that there is no end, nor change thereof. For it is immutable. Nay, as the same Apostle farther in the same place addeth, it is such a thing as it is impossible, that the Lord should lie therein. So that that Lord, to whom all things else are possible, who can by his word, at one instant, create all things, make things that are seen, of those things that do not appear: give life unto the dead: and again with a word consume all things whatsoever. That God, I say, to whom all things else are possible, even to him this one thing is impossible: which is to lie against his oath. And therefore if it shall come into thy mind, that it may be that the Lord will not do as he promiseth, know for a certainty that it may not, no, nor cannot be, that the Lord should break his promise, or his oath. It is in possible for him, he cannot do it. It is such a thing as is immutable, wherein it is impossible that the Lord should lie The oath therefore of the Lord should bring an end to thy fear, and to thy doubting. Especially, considering, that an oath for confirmation, is among men an end of all controversy. For even in the suspicion of the wives honesty, an oath must clear the woman, and satisfy the husband's jealousy. In the matter of contract or hire, if the party that borrowed his neighbours beast, swore that it perished not through his default, the lender ought, (and that by the law of God) to give credit unto him, and to rest satisfied. How much more then, not man but the Lord, having sworn to forgi e thy sins, oughtest thou to rest satisfied. So that now even in reason, in conscience, in equity, and in law, the forgiveness of thy sins ought to be a matter out of all doubt, and controversy. If thou receivest the witness of men, the witness of God is greater. And yet even with men, if they have not cast of all (I say not fear of God, but) humanity, there is such a religion of an oath, as that rather than they will forswear themselves they will sustain any inconvenience. Examples whereof we may have plenty, not only from daily experience: but even out of the testimony of the word of truth. H●rod swore to give to that dancing damsel, even whatsoever she asked yea, though it were the one half of hi● kingdom: she demanded the head of john Baptist. The scripture testifieth, that albeit He●od feared the people, and so a civil insurrection, that might have cost him his life, & kingdom also: yet for his oaths sake he sent his executioners (I will not now dispute how lawfully) to cut off his head.  
jephtha a judge of Israel (if he returned with victory) vowed, to sacrifice unto the Lord, the first living thing that he met withal, after his return. The Lord so disposed of the matter, that his own daughter was the fi●st, that offered herself unto him. Neither the regard of nature, nor of the life of his own daughter, nor of his sin against God, (although perchance he knew not that he sinned therein) no nor any thing else, could make him to break his (though, but unaduised) vow. But what shall I speak of these men, with whom a show of religion might seem thus to have prevailed! when it is manifest, that there have been amongst the heathen, many such, especially one Marcus Attilius regulus, that would for their oaths sake, return again from their own friends & country, where they might have rested i● peace and safety, into their enemy's hands: notwithstanding that they knew that there were most exquisite and picked torments the●e provided for them? how many have we known with us, who being constrained by their oath, have laid open their own shame, and secre●ie, to their greatest and uttermost peril? If such be the reverence of an oath taken but by God, what think we will be the reward thereof, when it is taken of God? If man whose heart is above all things most deceitful, will not be moved to break his oath; do we think, that the Lord, who is the righteous judge of the whole earth can be moved to forswear himself? The Lord will not suffer that man that sweareth to his neighbour, and disappointeth him, to dwell within his tabernacle, nor to rest upon his holy hill: and then is it likely that he will suffer the sin itself, for the which he reproveth the man, to have place in his own person? God forbidden, that we should so conceive of the Lord, accounting him to be less constant, than inconstant man. If it were possible that such an imagination should creep into our heads, as that we should think that the Lord would lie: yet far be it from us, that we should think that the Lord would forswear himself. Even this one word therefore, which is, that the Lord hath sworn to forgive us our sins; should strike into our hearts such a full assurance thereof, as that we should rest in peace, be fully satisfied and resolved therein: no longer wavering as the unconstant & doubtful minded man: but rather rejoice, be comforted, & glory in the Lord, even as myself have known many of the elect of god to have done: who, although before they were horribly afraid, and disquieted in their own souls: yet so soon as they heard this once, that God hath sworn to forgive their sins, have been exceedingly comforted, and refreshed therewith, & have presently shaken & cast off all fear, together with their doubting: so that they neither feared nor doubted any longer.   

The third Section.  
But yet further, if we measuring the Lord by our own foot, shall not give credit, either to his word, or to his oath, but shall, for better assurance, require writings, and as we say, evidences thereof: behod herein the love of God also, who hath by his Indenture of covenants, bound himself to forgive our sins, & all our offences. The covenants (for the more assurance) you may see drawn as it were by the Lords own hand, in the 31 chapter of the prophesy of jeremy, & set down very authentically, as in the very and right form of an Indenture of covenants, in this manner following. This is the covenant that I will make with the house of Israel after those days, saith the Lord, I will put my la●●es in the r inward parts, & wr●te it in their ha●ts, & I will be their God & they shall be my people. And they shall teach no more e●e●y 〈◊〉 neighbour, saying; Know the Lo●d● for they shall all know me from the least of them, unto the greatest of the sa th' the ●or● fo● I will forgive their iniquities, & will remember their sins no mo●e. This is the Indenture of the covenant of the Lord, drawn even by the singer of the Lord, the holy Ghost. Wherein, in the very entrance thereof, thou mayest see. First, the very style of an Indenture, contained in these words: Th●s is the covenant, & so forth. Secondly, the parties themselves mentioned, between whom this covenant is made: the Lord of the one side, & the house of Israel, that is, the elect, & household of God, which is the Church Catholic, on the other side contained in these word●: That I will make with the house of Israel. Thirdly, the time, the date, & as it were the term of those covenants, when they should enter & begin; and that was especially at the time of the death of Christ, comprised in these words; after those days. Fourthly, the articles and covenants themselves are set down, and specified: and they are three principally. The first is, that he will instruct them inwardly in their souls by his spirit: which should write his laws in their hearts. The second is, that he would be their God & they should be his people. The third is, that he would forgive their iniquity, and remember their offences no more. So that here we see the express Indenture of the Lord: by the which he hath covenanted, & granted to forgive us our sins, and our transgressions. And because that in Indentures it is not enough to have but one, which is as the first draft: but a pair, that they may be given interchangeably therefore the Lord hath by the hand of the Apostle to the Hebrues, in the eight chapter, draw● the counterpane of the former, word for word, as it is in the former, after this manner; which I will also set down, that thou mayest conser them together, saying: This ●s the covenant that I w●ll ma●e with the house of Israel after those days, saith the Lord. I will put my laws in their inward parts, & write thē●n the r hearts. And I will be their God: & they shall be my people. And they shall not teach every man his neighbour, saying; Know the Lord: for all shall know me from the least to the greatest of them For I will be merciful unto their unrighteousness, & I will remember their sins and their iniquities no more. In which words thou seest the very counterpane of the former Indenture of the Lords covenants almost word for word So that now thou hast a pair of these Indentures of covenants, to warrant thee forgiunes of thy sins. And lest thou shouldst lose, or lay up that Indenture that is with thee at thy heels, and so should not have it to show when need requireth, behold the kindness of God to thee ward: who hath taken the pain to copy out the sum of the covenants, in the 10. to the Hebrues; in these words following. This is the covenant that I will make unto them after those days, saith the Lord. I will put my laws in their hearts & in the r minds will I write them. And their si●s and iniquities will I remember no more. So that thou seest how faithfully the Lord, (as one that meant not to deal deceitfully with thee) hath dealt in this behalf. What can he do more? Thou wilt not take his word nor his oath, he hath entered into covenants, & bound himself by his Indenture, to perform his covenants. And this Indenture he hath caused to be made interchangeably, and so a pair of them to be drawn: one for the principal, on the behalf of the Lord; the other for ever to remain with thee. And that which is more, he hath given withal a copy thereof, if thou shouldest forget where to find the Indenture itself. And lest thou shouldst take some exception against the hand, or the scrivener that wrote the same; the Lord, as before I said, drew the covenants, & Indenture itself, with his own hand and finger, which is the holy Ghost, who is with the father and the son, God, blessed for evermore As plainly appeareth by the witness of the holy Ghost himself, who saith, that no Scripture came of any private motion, b●t holy men wrote, as they were moved, and guided by the holy Ghost. ●nd therefore Christ, Peter, and Paul, with all the rest of the Apostles, when they spoke of the writings of the Prophets, and their witness, called it the witness and writings of the holy Ghost. So that these Indentures were drawn and written by the holy Ghost, which is the hand and finger of God. So that thou hast the covenants of God drawn also with the Lords own hand, for thy better and full assurance. And lest that this Indenture should want any thing of his full virtue power, and strength; the Lord hath added his Sacraments: which are fitly by Paul, in the fourth to the Roman (speaking of circumcision, which was a Sacrament to Abraham, and the same that Baptism is in the particular, or that the Supper of the Lord is in the general, unto us) called the seals of the covenant of God. So that the Lord having added his Sacraments to his covenants, hath therein added his seal to his Indentures. For his Sacraments a●e his seals. The matter whereof consisteth not as do the seals of kings and princes of the earth either of yellow, or green or red wax; but of the red blood, of the Imaculat and unspotted Lamb, the Son of God, jesus Christ; which is visibly exhibited in the Sacrament of the Supper of the Lord. For which cause the Lord himself, and the Apostle Paul in the 11. of the first to the Corin. calleth the cup in the Lord's supper the blo●d of the new covenant: for that this new covenant before set down, is ratified, established, confirmed, & therewith sealed as it were with a seal. Wherein also lest thou shouldst take some exception against this seal as if it were either counter●ait or by stealth added and affi●ed thereunto thou art to understand, first that it is the Lords broad seal. For even as in the king's broad seal, there is imprinted, engraven, and so represented the person of his majesty: so in this Sacrament of the Lords supper, which is his seal, is imprinted, in graven, and so represented the ve●y body and blood, and so the very and lively person of the son of God, jesus Christ, the bread representing his body, & the wine representing his blood: & that in such a lively manner & form, as that Christ himself calleth the bread his body, and the wine his blood itself. So that the person of the King is not so liue●y represented in his broad seal, as the person of the Son of God is represented in his broad seal. Secondly, thou art to know, that therein also is his seal of arms engraven. For therein is showed forth the arms of Christ nailed to the cross (which is the cognisance of a true Christian) his body broken, and his blood shed, for the remission of thy sins. And this is in such a lively manner, by the breaking of the bread, which is his body, and the shedding of the wine, which is his blood showed forth unto the eyes of our body; as that we there behold visibly as in a mirror, Christ crucified before our eyes: his body broken, and his blood shed, for the forgiveness of our sins. So that our eyes may there see the work of our redemption fulfilled, & so with all his seal of arms, his arms being spread upon the cross, and his body wounded for our transgressions. So that even as the broad seal of England hath on the one side the person of the Prince, and on the other side the arms of the land engraven: so hath this seal of God (fixed to his Indenture of covenants) the person of the Lord on the one side, & his arms on the other side, lively, and evidently imprinted Thirdly, thou must consider, that this is his seal, which is usually affixed in such cases, and to such writings. For it hath been always the use of the Lord, to seal these and such like covenants of spiritual graces, by the shedding of blood. As may appear in the 15 of Genesis, where the Lord confirming and sealing his covenant of the land of Canaan (which represented that heavenly jerusalem unto them▪ which he promised unto Ab●aham, and his seed; caused him to sl●y a calf, a goat, and a ram, of three years of age, and to cut them a sunder, according to the use of those nations. So the Lord in the 17 of Genesis being to enter into a new covenant with Abraham, concerning the child of promise, sealed the same with circumcision, which was a Sacrament of blood. But most lively of all this appeareth in the 24 of Exodus, where the Lord being to establish his fi●st, which is that old covenant with the jews, in the hand of Moses, the Mediator of the old Covenant, caused divers beasts to be sacrificed, and their bloods to be taken in two vessels, according to the two persons: that is, God, and the jews with whom the Covenant was to be made: and the blood to be sprinkled upon the pillars, erected for that purpose, the one representing the Lord, the other, the people, which being accordingly performed by Moses, he added saying; This is the blood of that covenant, which the Lord hath made with you. That is to say, this blood is that blood, by the which the Lord sealeth unto you the covenant, that before he covenanted with you. Thus as the Lord sealed his old covenants with the blood of bullocks, goats, and rams, which were but types of Christ, the body of all the shadows: So he sealed, according to his usual manner, this his Indenture of the new covenant in like manner, with blood: and that with the blood of his only begotten son. And the reason why the Lord after this manner sealed his covenants, was this; for that unto those people, a will, or a testament, and a covenant, were all of one nature. And therefore the Apostle to the Hebrues, & the spirit of God in divers places beside, comprehendeth them both under one name or word, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which signifieth either a will or testament, & also a covenant. Now we know that a testament or will, and so a covenant is never ratified until the death of the testator: that is the man that made the will: but he being once dead, the will cannot be altered, but must stand unchangeably. For a man that is dead, cannot alter his will or covenant. The Lord therefore being immortal, and therefore could not die: that he might by the same unchangeable manner, ratify and confirm his promises, caused certain beasts, which represented his body as types and figures of himself, to be slain for him, and in his stead: until that Christ himself, who was above all things, God blessed for evermore, should in his own person by his own death, and the shedding of his most precious blood, establish and confirm this his own good will and testament, that is, this new covenant afore mentioned. And thereby seal sins, and purge iniquity, & so bring in everlasting peace: as the Angel speaketh to Daniel, in his ninth Chapter. Christ therefore by his death and bloodshedding, hath established this new covenant of the forgiveness of our sins, in such sort, as that it cannot be changed. For the man being dead, as the Apostle showeth to the Hebrews, the will is not to be altered. God therefore that he might assure us, that he would not alter this his good will & covenant of grace, laid down his own life: and so by his death, which was by the shedding of his blood, he hath so sealed this his covenant, as that it cannot be broken, nor disannulled. And as hereby, he hath invincibly confirmed his covenants: so hath he herein, used no other seal to seal them withal, than that which hath been always usual in the like cases. For as all his former covenants (especially the old covenant) were confirmed by blood: so likewise is this his Indenture sealed, and so ratified by the blood of jesus Christ, which is therefore, as before I said, very fitly called the blood of the new covenant, for that thereby this covenant is ratified, sealed & unchangeably confirmed. Thus than thou hast the Lords Indenture, written with his own hand, and sealed with his own blood: which is that broad seal, and that seal of Arms, that is usually affixed unto such covenants & escripts. And herein, lest thou shouldest think that this seal were a counterfeit, or added by stealth; thou art to know, that the institution of this seal, or Sacrament, came not from man, but from God himself, who the same night that he was betrayed, ordained the same, & commanded it to be joined, and added unto the word of grace, and the preaching of the forgiveness of sins, as infinite proofs might be alleged, if it were a matter of any doubt. The truth therefore and the lawfulness of the seal, is a matter out of all doubt and controversy. What is there else then, that thou requirest for the confirmation of this his, or rather thine evidence? Desirest thou witness? Behold the testimony of all the Prophets and Apostles, who were the penmen and writers hereof: who therefore ought to stand for double witnesses. Behold the witness of the Father, the Son, and the holy Ghost; the witness of all the faithful of God, who with one mouth, as afterward in part shall appear, do confess the same. But what shalt thou need to be careful hereof, when thou mayest be assured, that the lord, if thou show him his own writings and scriptures, will never deny his own hand. Having therefore this Indenture & writing of the Lords own hand follow herein the example of that godly king Ezekiah: who, when he had received letters from Zenacherib, that were blasphemous against God, entered into the temple of God, unfolded them, and laid them open before God, to move the Lord, the rather thereby to bow down his ears, and to hear his requests, that he powered out before him. So thou having received, not from man, but from God himself, writing & evidences, not of wrath, but of his free mercy and the forgiveness of thy sins; enter into thy chamber, take these evidences & covenants of the Lord with thee, unfold them spread them, lay them open, and read them before the face of God. And withal, after the example of Ezechiah, pour forth thy prayers & supplications before the Lord: and say unto him, as followeth.  
OH most merciful God, the father oh all comfort and consolation: thou that art that strong God, that forgivest offences, and passest by iniquity in the remnant of thy possession: thou that preparest the heart of the poor, & then openest thine ear, to hearken thereunto. Incline, O Lord, thine ear, & hear: open, O Lord, thine eyes, and see: behold O Lord, the word of thine own lips, & the writings of thine own hand. Of a truth Lord, I have sinned, and done exceeding wickedly in thy sight. I acknowledge it, & confess it before the throne of thy grace, But thou, O Lord, according to the riches of thy mercy and loving kindness, hast promised to forgive mine offences. Yea, the more to show the stableness of thy counsel, thou hast tied thyself by an oath thereunto. And that which is more, thou hast covenanted and indented with me, by thi● thy covenant, to pass by mine iniquities, & to remember my sins no more. And now Lord, regard, I beseech thee, thy gracious and free mercy; the oath of thy holiness; and behold the words of thine own mouth, the works, and the covenants of thine own hands, sealed with thine own most precious blood, & confirmed by thy death upon the cross, wherein thou hast promised to forgive all my sins, and my transgressions. Be it unto me thy servant, I beseech thee, according to thy free promise, and according to thy gracious covenant. Oh let me feel, I pray thee, the accomplishing hereof in my own soul. And as thou hast written this covenant in thy word with thine own finger, and sealed the same with thy blood: So gracious Father, vouchsafe to write it in my heart by thy spirit, and to seal it unto my conscience, by the powerful applying of the same thy blood thereunto: that it may wash me from all my sins and my transgressions, and so create in me, that peace of God that passeth all understanding. Gracious God, thy free offer maketh me freely to offer these my requests unto thy name, and with a full confidence of hope to have access unto the throne of thy grace; knowing that thou, O Lord, that hast promised, art able, & wilt, according to this thy scripture, & the writing of thine own hands, perform it. This course if thou shalt take, it is not to be doubted, but that, as thy heart shall find faith, so thy soul shall receive comfort, in, and from the living Lord: feeling according to his covenant of the Lord, thyself to be washed, cleansed and justified, in the name of jesus Christ, and by the spirit of our God.   

The Fourth Section.  
But yet further, if with Gedeon we shall desire a token: or with Ezekiah, a sign to confirm our faith? Behold, the Lord fitteth not in a Rainbow in the clouds, as he did to Noah: he maketh not the sun to go ten degrees backward, as he did for Ezekiah: he maketh not the fleece to be wet in the dry flower, nor dry in the wet dew, as he did for Gedeon: but he giveth thee, being but one man, even two signs: nay, more than signs, even two Sacraments: the one of Baptism, the other of the Lords supper: both of them being visible signs, to confirm unto thee, the invisible grace of the free mercy of god in jesus Christ: And therefore did the Lord himself in the seventeenth of Genesis, when he first instituted the Sacrament of Circumcision, call it a sign, saying unto Abraham, that it should be a sign of the covenant that was between himself, and them: that is, that it should be that sign, that the Lord would give unto him to assure and to approve unto him the fulfilling and accomplishing of his covenant. Whereupon the Apostle Paul in the fourth to the Romans, speaking of the same Sacrament, calleth it in like manner a sign: saying, that Abraham received the sign of Circumcision, that it might seal the righteousness of faith, which was in his uncircumcision. That is, that he received circumcision, which was an outward and an evident sign, to confirm unto him his free justification by faith. Thus as one of the jewish Sacraments is called a sign: so likewise was the other, which was the Paschall lamb, or Passeover: as plainly appeareth in the twelfth of Exodus: where it is said of the blood of the Paschall lamb, (which represented the blood of jesus Christ, the unspotted & undefiled lamb) that it should be unto them for a sign upon their houses, that the Lord, when he destroyed the Egyptians, their, and his enemies would pass over them, so that they should live in peace and rest, when their enemies were consumed. So that hereby it plainly appeareth, that both the jewish Sacraments, were not only seals of the covenants, but also given for signs and tokens unto them: which should be continually before their eyes, to confirm unto them the graces of God, in jesus Christ. Whereupon it followeth, that as their Sacraments, were unto them: so are our Sacraments, that is, the Supper of the Lord, & Baptism, given for signs unto us, to confirm, as all other the graces of God: so our free forgiveness and pardon for all our offences. For the same is Baptism unto us, that Circumcision was unto them: as plainly appeareth in the second to the Colonians, the eleventh & twelfth verses. And the same is the Supper of the Lord unto us, that was the Paschall lamb unto them, as infinite places, and the general consent of all men approveth. The visible sign only, according to the time, being altered into another, which is far more significant, and more lively to signify: and so to confirm unto us this inward grace of God, of which now we speak. And therefore is a Sacrament very fitly, according to this their use, defined by Augustine, to be a visible sign of an invisible grace. As therefore the sign of the Rainbow i● the clouds, confirmeth unto us, that promise of God, which he made with Noah that is, that he would destroy no more the whole earth with waters: as the return of the Sun ten degrees backward, was a sign unto Ezekias, that 〈◊〉 should be recovered out of that disease As the fleece of Gedeon being wet in th● dry, and dry in the wet, was unto him a sign, that he should overcome hi● enemies: so is the water in Baptism, wherewith we were washed, a sign and token unto us, that we should be washed from all our sins, and our offences. So likewise is the breaking of the bread, & the pouring out of the wine, in the supper of the Lord, another as evident a sign, that by the death of jesus Christ, & by the shedding of his blood, we are purged from all our sins. According to the saying of john in his first epistle, who saith, that the blood of Christ purgeth us from all our offences. And again in the Revelation, Christ saith, he hath washed us by his blood from all our offences. And again in the the 5. to the Ephesians, the Apostle Paul speaking of Baptism saith, that Christ sanctified the Church, and purged it, by the lavacre of water in the word. So that now, when thou seest other, or remember'st that thyself was washed with water in Baptism: And again, when thou seest the body of Christ to be broken in the Supper of the lord, and his blood to be powered out, and given unto thee: thou art to consider with thyself that these are two signs & tokens, which are showed & given to thee of the Lord, fully to assure and persuade thy conscience that thy sins are forgiven thee: and that thou art washed, that thou art sanctified, and that thou art justified, by the blood of jesus Christ, and by the spirit of our God. So that now, dost thou seek with the Scribes and pharisees a sign? Behold, the Lord hath given unto thee, not one, but two tokens, in stead of other miracles and wonders: even two visible signs of this invisible grace, even Sacraments to confirm thy faith, and yet doubtest thou? The incredulous jews said unto Christ, show us a sign, and we will believe thee. See the Lord showeth thee two, & yet wilt thou not believe him? One rainbow was enough for Noah, one fleece for Gedeon: the s●nne once to go back for Ezek ah: and will it not suffice thee, to have not once, b●t often, one sign given; nay, to have not one, but two signs, to confirm; nay, to perform unto thee, the things that are promised; For the other were but signs confirming: but these are more, even signs confirming and conferring, (signa confirmantia, & conferentia) For that which is signified, is given, conferred, & so joined together with the sign itself. And therefore the Lord, to teach this sound unto us, calleth the outward sign, by the very name of the thing itself that is signified: ca●ling circumcision, the covenant: the Paschall lamb, the Passeover: the water in Baptism, the fountain of regeneration: the bread in the Supper of the Lord, the body of Christ: and the wine, the very blood of Christ: to teach us, that these signs are not as the rainbow is, or the going backward of the sun, or the fleece of Gedeon, which were bare signs that served only to confirm us: but that they are more: even such, as always have the things themselves that are promised, and signified, annexed, knit, and joined unto them, in regard of the Lord. And therefore, as verily, yea, and even then, when the water washeth thy body in Baptism: & even as veri●y, yea, and even then, when the bread is broken, & the wine poured out in the supper of the Lord, and given unto thee: even so verily, yea and even then, if thou be rightly prepared, doth the spirit of God wash thee, by the blood of jesus Christ, from all thy sins and thine offences. For these signs are not only significant, but effectual also: they do not only confirm, but give that which they should confirm thee in. I mean not, that the Sacrament ex opere operato, that is, by the very bare work thereof, giveth this grace: but that the Lord giveth with & by these signs, his forepromised graces: even the forgiveness of thy sins. And so as he giveth the sign to confirm thy faith: so the thing signified to comfort thy conscience, although perchance thou presently feel not the power thereof. So that sith the Lord is so gracious, as by two continual visible signs, which he will have often showed unto thee, even as it were wonders, more precious, and of greater power and force, than any signs or tokens, in heaven above, or in the earth beneath, sith the Lord I say, is so gracious, as by two such signs to confirm unto thee, the forgiveness of thy sins: nay, to give thee forgiveness of thy sins: with what reason canst thou doubt thereof? For he giveth it unto thee verily, and indeed, if thou wilt receive it, together with the sign itself: and then why doubtest thou whether thou shalt have it, when already thou hast it? What could the Lord do more, or thou require more than this? Thou desirest forgiveness of thy sins, and assurance thereof: the Lord promiseth, nay sweareth, nay indenteth to give it. He showeth and giveth thee two signs, to assure thee thereof: and that which is more, with the signs he offereth the thing itself. And this is the first reason, taken from the promises of God, confirmed by so many undoubted means.    

The 3. Chapter. Wherein the forgiveness of sins is proved by the consideration of God's mercy, which is one part of his essence, substance, and nature.  

The first Section.  
THe second reason, to prove unto us the forgiveness of our sins, is taken from the consideration of the essence, and the substance, even the natures of the Lord, which are part of the essence, the substance, and the being of God, yea, God himself. For whatsoever is in God, is God: and in him there is no accident, nor quality, but whatsoever is in him, is of his essence, and his substance. And therefore his nature, as his mercy, patience, justice, and such like, are of his essence, and are even very God. His mercy therefore is very God, and God is mercy itself. He therefore that denieth mercy unto God, (which is to forgive our sins) denieth God to be God, denieth one special nature, which the spirit of God ascribeth unto God, & that very often in the Scriptures, and the written word of God. As namely in the second of joel, whe●e the Prophet speaketh thus of the Lord, saying: The Lord your God is gracious & merciful, slow to anger, & of great kindness, & such a one as repenteth him of the evil. And again in the 34. of Exodus, the lord himself proclaimeth his name before Moses, & all the children of Israel, saying, & crying: The Lord, the Lord, strong, merciful, and gracious, slow to anger, & abundant in goodness, & truth, reserving mercy for thousands, forgiving iniquity, sin, & transgression, & so forth, as there followeth more at large: & again in the 103. Psalms, the Prophet David saith that the Lord is full of compassion and mer●ie, slow to anger, & of great kindness. Many and manifest are those proofs, that prove the Lord to be by name & nature merciful. Now we know that the nature & work of mercy, is to respect, to pity, and to help our misery. For even as the eye hath colours, the tongue tastes, the ear sounds, the nose the savours, for his object to be busied in, to respect, and work upon: so the mercy of God, hath man's misery, & sin, the principal cause thereof, as his object, to work upon, to cure, and to remedy: insomuch, as if there were no misery, there could be no use of God's mercy. And therefore the Lord shut up all under unbelief, as Paul teacheth in his epistle to the Romans, that he might have mercy upon all: and so by that means made away for his mercy, which else could not so evidently have manifested itself unto our understanding: Herein therefore appeared the depth of the riches, both of the wisdom and knowledge of God (so much admired of Paul in the same place) in that he would rather have man fall, than his mercy fail: he would rather have man cease to be righteous, than himself cease to be merciful: he would rather have man cease to show obedience, than himself cease to show mercy: he would that man should sin, that he might appear to be a gracious God, in the forgiving of his sin. True it is, that there appeared a notable evidence of the mercy of God in framing this beautiful world, out of that deformed Chaos, and rude earth in the beginning, in making the Sun to rule the day, and the Moon to govern the night, as the Prophet at large describeth in the 136 Psalm. But the Lord not contented therewith, as a sufficient manifestation of his mercy, thought it not enough to create, except he did recreate man; to give life, except he redeemed life; to give life to them that were not, except he gave life to them that were dead; to make man righteous of nothing, except he made him righteous of a sinner; to give him righteousness, except he did also forgive him his unrighteousness, his disobedience, and sin committed against his glorious majesty. So that it being the property of mercy, to respect misery, and God being rich in mercy, even the God of all mercy, & the father of all comfort and consolation, whose mercy reacheth unto the heavens, and his faithfulness unto the clouds; we may no less truly, then boldly infer, that as it is natural for the fire to give heat, or the sun to give light: so is it natural for God to forgive thy sins, and thy offences. And as the fire giveth thee heat, and is not moved, as the sun giveth thee light, and is not vexed, and troubled therewith, sith it is his nature so to do: so the Lord forgiveth thee thy sins, and is not (as Satan would persuade thy conscience) either troubled, or vexed, or grieved, or unwilling 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 forgive our sins, and that with out any trouble or molestation to himself, because his heart driveth him thereunto, as the Prophet speaketh. Thou comest to the fire for heat, and it is not painful for the same to give it: thou comest to the sun for light, and it is no offence for it to afford it: thou comest to God for mercy for thy sin, and it is not troublous for the Lord to yield it. No, he taketh a singular delight in forgiving thy sins: as Micah in his last chapter plainly showeth. Where he saith; Who is so strong a God as thou art? forgiving sin, & passing by ●niquity, in the remnant of thy possession which keepeth not his anger for ever, because he is delighted with mercy. And the Prophet David in his 147, psal. telleth us painly, that the Lord delighteth in them that fear him, and come to him for mercy. So that the spirit speaketh evidently, that the Lord delighteth both in them that sue to him for mercy, and also in showing of mercy, and therefore in forgiving our offences. And no marvel; for first his mercy being one part of himself, he must needs delight in the use thereof. For a● man desireth & delighteth in the use of the parts of his body, of his tongue to speak, his eyes to see, his ears to hear, his hand● to feel, his feet to walk withal insomuch, that the contrary thereunto is painful: as for to have his tongue tied his eyes closed, his ears stopped, his hand● manacled, his feet chained, or fettered: so is it a delight for the Lord to use the parts of himself, as of his justice to the judgement of the obstinate: so of his mercy, to the forgiveness of the sin of the humble, and the mourners: and the contrary thereunto, which is to be debarred of the exercise and use of his mercy, is rather troublesome and painful unto the Lord, than is the forgiveness of our sins. For the forgiveness of sins is the use, and exercise of God's mercy, which is one part of God himself, yea God himself. For as this is true, God is love: so this also i● true God is ●ercie: and therefore God must needs delight in his being, even in his being mercy, & 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 forgiveness of our sins. Secondly & lastly, the forgiveness of our sins, turneth to the praise of the glory of his grace. For the Saints that taste and try the mercy of the Lord, sing praise in the memorial & remembrance thereof, as David willeth them: yea, and having felt the mercy of God, in the forgiveness of their offences with David they acknowledge to the praise of the glory of God, that the Lord is very kind and merciful also, and that in God compassion doth plentifully flow. And with the elect of God, they fall down before the throne of his grace, & give honour, and glory, and power, and praise unto God, that hath redeemed them from this wicked world, & their offences, and made them kings and priests unto the Lord, a holy nation, and a royal priesthood. And as Scholars accept pardon from their Tutors, servants from their masters, sons from their parents, subjects from their princes, with all humble thanks: so the elect, accept with all thanks unto the Lord, the cup of their salvation, the pardon for their sins bowing the knees of their souls unto the God of all mercy, and the father of all comfort, falling down upon their faces; & giving thanks to him that liveth for ever and ever, that washeth them by his blood from all their sins and transgressions. And therefore sith it turneth unto the advancing of the glory of God, unto the magnifying of his mercy, and is also of the essence and nature of God to forgive our sins: we may be assured, that as the Lord hath a singular delight therein, so a special readiness thereunto. For even men (we see by experience) willingly do those things, wherein they are delighted. We may therefore hereto conclude, that as the fire cannot choose but burn; sith it is his nature: so God cannot choose but forgive us our offences, sith it is natural unto him. He is merciful, for he is mercy itself, and that especially unto miserable sinners: for where there is no misery, there can be no mercy.   

The second Section.  
The mercy of the Lord stretcheth itself even to the beasts of the field. Thou Lord, saith the prophet David in his 30 Psalm, doth save both man and beast. And again in his 147 Psalm the Lord, saith the Psalmist, is good to all, & his mercies are over all his works. Doth the Lord show mercy to the beasts of the field? and will he not extend the same to man, created according to his own image? is he gracious unto senseless creatures? and will he not be gracious unto reasonable creatures? Doth his mercy stretch itself to the base works of his hands? and shall it thinkest thou be shut up from thee, the most excellent workmanship of all other whatsoever creatures upon the earth?  
Thou hast had experience of the manifold mercies of God towards thy body. He gave thee life when thou wert not, he brought thee up unto man's estate, when yet thou wert but weak: thou wert sick, and he healed thee; weak, and he strengthened thee; hungry, and he fed thee; thirsty, and he satisfied thee; naked, & he clothed thee; sorrowful, and he comforted therein misery, and he relieved thee: he is the God of thy body, and therefore good unto thy body: so is he the father of spirits, and God of all mercy, and therefore will be favourable unto thy spirit, I mean unto thy soul, as well as unto thy body. For the father of all mercy, is the father of spirits, as well as he is the God of thy body. And therefore thou mayest look for the same favour in healing the infirmities, even the sins of thy soul, that thou foundest in curing the sickness and weakness of thy body.  
The Lord is merciful even towards his enemies, even to the froward and ungodly man, he maketh his rain to fall upon the good, and the bad, his sun to shine upon the just and the unjust. He giveth food even unto the godless and unrighteous man, even to him that stubbornly opposeth himself against his majesty. If the Lord be so merciful to his enemies, how merciful will he be to his friends? If to the reprobates, what mercy will he show to his elect? If to his slaves, what to his sons? If to the vessels of wrath, what to the vessels of mercy? If to the froward, what to the meek? If to the obstinate, what mercy will he show 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 sins Blessed are they that mourn, for they shall be comforted Mat. 7. Blessed are they that weep, for they shall laugh and rejoice. Luke 6. And again, to whom shall I look saith the Lord, Es. 66. even to him that is poor, that is broken in spirit, and that trembleth at my words: and for the most part, all other the promises of God are made to the sick, to the sinners, to the lost, and to them that are heavy laden. Thou therefore that mournest, that tremblest, and art grieved with thy sins, mayest after a more especial manner, assure thyself of God's mercy, to relieve thy misery, even the misery of thy soul, and thy sin.  
Thou thyself showest mercy, even unto thy brother: thy servant offendeth thee, and thou pardonest him: thy son dishonoureth thee, and thou for bearest him: thy neighbour despiseth thee, and thou forgivest him: yea, thy dog, and thy beast resisteth thee, yea displeaseth thee, and yet thou passest by it: is there more mercy in thee to thy neighbour, than is in thy God to thee? Art thou more kind to thy servant, nay, to thy dog, than God is unto thee? Canst, and dost thou forgive thy brother that offendeth thee a●d will not God forgive thee offending his Majesty? Is there more mercy in man, than in God? Nay, is not this mercy in man, an image of the mercy of God, according to the which we were framed. So that thou mayest behold the mercy of God towards thee, in the use of thy mercy towards thy brother. Doth not Christ plainly teach us, that if we forgive men that trespass against us, our heavenly Father will and shall forgive us our trespasses, as we forgive them that trespass against us? If therefore thou being grieved for thy sins, desirest to be assured that they are forgiven, rejoice when thou seest any man offend thee. Knowing, that thereby the Lord hath offered unto thee an outward sign, and an assured argument, to prove the forgiveness of thy sins unto thy own soul, and conscience. For if thou forgivest thy brother, thy God also will forgive thee. For the Lord will contend and strive with thee in the forgiveness of sins: as whether thou shalt forgive more offences to thy brother, or thy God unto thee, and the Lord will overcome and go before thee herein. For as he is infinite: so his mercy is endless. And as in a line, one poi●t is continued to another: so in the mercies of God the end of one, is the beginning of a new mercy from the Lord. It is therefore a very profitable way to feel the mercy of the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even to provoke the Lord to mercy towards ourselves, by showing mercy towards our brethren. For if we shall contend with the Lord in showing mercy, namely, whether we shall show more mercy to our brethren, or our God to us, we shall be sure to be overcome, and the Lord will get the victory. And herein it is both glorious and profitable, and also comfortable for us to be overcome of the Lord: for his victory is our triumph.  
The wicked, and those that are lulled asleep in the depth of their own sins, can confess and acknowledge the truth of the mercy of the Lord, and can say, though in the flattery of their own souls, that God is merciful, that God is merciful. Can the Scorners to whom the mercy of the Lord doth not appertain, acknowledge the mercy of God, and the forgiveness of their sins? And canst not thou, to whom all the promises of mercy do belong apply the same unto thyself, and acknowledge with thy mouth and believe with thy heart, that thy sins are forgiven? Why shouldest not thou do that fruitfully, which those men do unprofitably? Why not thou do that truly, which they do falsely? Why not thou do that comfortably, which they do but flatteringly? Imitate the Bee, that sucketh honey out of that flower, out of the which the Spider draweth poison. This is the first reason, that is taken from the mercy of God, which is natural unto him.    

The 4. Chapter. Wherein the forgiveness of sins is proved by the consideration of God's iusti●e (which is another nature essential unto him) by three special ways First, by reason that the Lord both promised to forgive our sins, in regard whereof, it standeth with hi●●ustice to perform the same. Secondly, for that he hath already punished jesus Christ for our offences, and therefore cannot in iusti●e punish them in us also. And lastly, because he hath already punished our persons in Christ, & so cannot justly punish us again.  
THe second kind of reason, is taken from the justice of God, which is another nature essential to the Lord. From which also, as well as from his mercy, there ariseth a necessary reason to persuade unto us the forgiveness of our sins, and that many ways.  

The first Section.  
First, for that the Lord hath promised to forgive our sins, as before hath been sufficiently proved: in regard whereof it standeth with his justice to perform the same. And that also in such a necessity, as that either he must forgive us our offences, according to his word, or else we must account him unfaithful in the breach of his promises, or else, which were horrible to think or judge 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 thought (which were monstrous) to be unjust, in lying against his truth. For injustice doth not consist only in works, but in words also, and it appertaineth unto a just man to deal not only uprightly, but truly also. This justice therefore of the Lord, either must flatly be denied, which were to deny God to be God, or else the remission of our sins must of necessity be both enforced, and inferred. And therefore john in his first Epistle, and first Chapter, urgeth this especial reason, saying; If we confess out sins, God is faithful, and just, to forgive our sins, and to purge us from all iniquity. And David in his 103 Psalm, in effect useth the same reason, to persuade the forgiveness of our sins, saying; The mercy of the Lord endureth from age to age: towards them that fear him, and his justice (or as some translate it, his righteousness) towards children's children. And again in his 116. Psalm, the Prophet gathereth the sa●ing health of the Lord, not only from his mercy, but also from his justice: and therefore he joineth them both together, to approve the same, saying; The Lord is gracious & just, our God I say is merciful, the Lord that saveth the simple, when I am brought low, showeth his salvation unto me. Many other are those places that urge the same reason, to confirm unto us the forgiveness of our sins, and therefore in this first respect we may boldly and truly prove unto ourselves, the remission of our sins from the justice of God: for it is a just thing with the Lord, according to his promises, to forgive us our offences.   

The second Section.  
Secondly, the Lord hath already punished jesus Christ for our offences, & therefore cannot in justice punish them in us also. For as Esay testifieth in his 73 chapter, he was punished for our sins, he was broken for our iniquity: we all erred as a sheep, every one of us turned to his own way, and the Lord made the punishment of us all to fall upon him. What could be spoken more plainly for the proof hereof, than this which the Prophet he●e by the spirit of God delivereth unto us? For we offended, & Christ was punished; the servant displeased his Lord, & the father beat his son for it: dealing herein with us, as he did with David. David committed adultery, and the child that was borne in adultery, died for it. David caused his subjects to be numbered, and the people in great multitudes were slain therefore. Or rather as Tutors unto Prince's children, deal with their pupils, if they commit a fault, their servants are beaten: but herein is the difference: there the servant is beaten for the son, but here the son for the servant: the natural son for the unnatural child: the only begotten, for the adopted son: the gracious son, for the son by grace: the beloved, for his enemies. So Christ was punished, and we are pardoned: Christ was charged with, and we discharged from our sins. For the Lord took him for the offendor, and punished him as the offendor. It standeth not therefore with God's justice, to punish those our sins in ourselves, that he already charged upon his son, and our Saviour jesus Christ. But the equity of this shall the better appear, if we shall consider, that our sins are called and are indeed those debts which we ought unto the Lord. For the payment whereof, Christ entered into bonds, with this condition therein ●ndorsed, that if we in any part failed, he of his own substance would satisfy the whole. Now such was our beggary, that we were not able to satisfy the same, & such was the wisdom of God, that he would not seek by rigour of law to recover the debt of us poor men, the best & richest of us, being but beggarly mates, and therefore in no likelihood able to make payment thereof to his Majesty, albeit he troubled & su●d us never so long. The lord therefore seeing that it was but lost labour, that was spent upon us, commenced his action in great wisdom against Christ, being fully as rich in glory, in graces & righteousness as himself, & therefore every way able to satisfy the whole; who accordingly of his own substance, even of the substance of his body and blood paid unto God the Father, whatsoever in justice either he could demand, or we ought. We ought to die, he satisfied the same: we ought to have born the heavy wrath and displeasure of the father, he satisfied the same: we ought to have been cast into hell, and he satisfied also the same, as we believe in our Creed: and generally whatsoever we ought, he fully contented and paid unto the Lord, insomuch, that the father himself acknowledged, and confessed in thunder from heaven, that in him he was well pleased, even fully satisfied and contented. So that even by the confession of the Father himself, (solemnly made from the heavens by his own mouth, in the hearing of many witnesses, who have left the same for a matter of record, for ourselves, our heirs, and all posterity) it plainly appeareth, that by Christ, he himself is fully satisfied, contented, paid, and pleased: and we therefore, and thereby, are fully and freely acquitted and discharged, from the beginning of the world, unto the end thereof, from all whatsoever debt of sin we ought unto the Lord. And that even in the justice of the Lord, who cannot demand that as debt of us, which Christ hath so fully satisfied for us: especially, having for ever this general quittance, written by the Lords own finger, to show for our full discharge. So that even by law, we have a discharge from law, and from all our offences, and sins, which were those debts, for the payment whereof we were bound unto the Lord. So that the Lord cannot enter into judgement with us, nor by the rigour of the law, claim any debt at our hands. For with what justice can the Lord demand any debt at our hands, when Christ our surety, who stood bound for us, hath by the Lords own confession, satisfied whatsoever he could demand, and hath canceled the hand writing that was against us? So that how, or by what means would the Lord recover any debt from us? can be sue his band against us? why he hath none, for it is canceled. Or be it that he hath; why, yet we have both the Lords own confession recorded, and also sufficient witnesses, yea, a general quittance in these words mentioned, and fully set down, written by the Lords own hand, for our full discharge. The Lord hath quite claimed all interest in our debts and therefore can claim no interest in them against us The law of nations, the law of nature, the law of our land, and the law of God clear us of all: even of all our debts, of all our sins, of all our transgressions, and offences whatsoever. Thus than it appeareth even by the justice of god, that our sins are clean blotted out, and forgiven. And this is the second reason therefrom, that argueth the same.   

The third Section.  
Lastly, the Lord hath already punished not only our sins, but for, and with them, our own persons in Christ. For Christ did not bear only the punishment for our sins, but our sins themselves also. According as Esay beareth witness in his 53 Chapter, where, he speaking of Christ, saith, that he bore our infirmities, and carried our griefs. And again in the same place: My just servant, saith he, shall justify many, whose sins he hath taken upon himself. And again, he carrying the sins of many, made intercession for sinners. For he is that true Goat mentioned in the 16 of Leviticus, upon whom the sins of all the people of God were put, verily and indeed: which therefore he carried with himself, into the desert into the hewn place, even into the grave, or rather unto the cross: whe●e he fastened them, abolished, and crucified them, together with himself, and so crucified our old man, and abolished the very body of sin. For he is the body, the goat was but the shadow: he therefore had our sins put upon him, and bo●e them with himself, verily and indeed: even as the Goat, who was but a type, or figure of Christ, bore them but ceremonially, & in a shadow. And therefore the Apostle Peter in his first Epistle & second chapter, giving, as it should seem, the true sense hereof, is not afraid to say, that Christ himself bo●e our sins in his own body, upon the tree. Whereby (as the Apostle Paul saith, in his second Epistle to the Corinthians, and the fift chap.) the Lord made Christ that knew no sin, to be sin for us: that he might be made the righteousness of God in him. So that hereby it plainly appeareth, that our sins, and therefore, and thereby, our sinful person itself also, were verily and indeed, put upon Christ. Whereby it came to pass, that he notwithstanding, being still, and even then, the righteousness of God unto us: the unspotted and undefiled lamb of God, in whose mouth there was no guile, and in whose heart no sin:) that he, I say, appeared before God, in our person, whose sins he bore: and that as the monstrousness of sin itself, which therefore was punished, and condemned in him. And so sin was condemned in the flesh, as the Apostle speaketh. For he that putteth upon him other men's practices, putteth withal upon himself other men's persons: and he that taketh upon him other actions, taketh withal upon him another person. As plainly appeareth, both by our common & usual phrase of speech, who use to say, that he that hath left his old sin, and taken upon him a new life, that he is another manner of person, yea, and that he is not the same man: and also by the phrase and use of the Scriptures, which call the putting off of our sins, the putting off of the old man, and the putting upon us of righteousness and true holiness, the putting on of the new man: (as Col. 3. vers. 10.) the hid man of the heart: (as 1. Pet. 3, vers. 4.) yea jesus Christ himself, as in the 13 to the Romans, and last verse. And therefore is it said of Saul, in the first book of Samuel, the tenth chapter, & the sixth verse, that the spirit of God should rush upon him: so that he should prophesy, and be turned into another man. So that hereby it plainly appeareth, that the putting on of other actions, and practices, maketh us to put on, and that verily, and indeed, in our own sensible feeling, other persons. Christ therefore putting upon him other actions, I mean sins; (not of his own, for he never did sin, but of ours:) put therewith upon him another person: and this person was our person, as those sins were our sins, that he took upon him. For these our sinful actions being put upon him verily and indeed: our sinful persons also were put upon him verily and indeed. So that our persons by this means were upon Christ: and so we in our persons, were in & with Christ upon the cross. Insomuch, that it may be truly said, that I, thou, the whole world, Solomon, David, Peter, and Paul himself, as he saith of himself (Gal. 2. ver. 20.) were (even in our own persons) crucified with Christ. For Christ, as one saith, was made that adulterous David, that idolatrous Solomon, & that Apostata Peter. As Paul saith, he was made sin: that is, our old man, as Paul in another place calleth sin, and so our old man: and we thereby the old men were crucified with Christ. For this our old man being put upon Christ; we the old men, or rather out person, (I speak not after the flesh, for we know no man after the flesh, as Paul saith) was also put upon him. As therefore he that putteth upon him new garments, is thereby, as we say, made anew, and another man: as he that putteth upon him the office of a prince putteth on the person of a prince: as he that putteth on other practices, putteth on another shape as it were: as jacob putting upon him the garments of Esau, appeared so to his father, & was taken for Esau: and as we putting upon us the righteousness of Christ, at the day of the lord, shall put on withal the person of Christ himself: (for though it be but the quality & an accident of Christ, that we shall put on: yet it shall seem to us, to be even the very person of Christ, his flesh, body, & bone, that we shall stand in before God) so Christ putting on our sins upon himself as a garment, put withal our persons upon him, and so appeared in our very persons, as if it had been we ourselves before God: and so was taken by his father for us, & punished for us: and so we in him were punished as verily therefore, as thou in the revelation of the glory of the sons of God, shalt appear in the righteousness of Christ; the same as a white garment, being f●ll of glory, put upon thee, thou thereby being in the person of Christ, and so shalt even then appear as Christ, righteous before God and shalt be sa●ed, & live thereby. So verery did jesus Christ in the day of his sorrow, and the anguish of his heart, in the day of his cross, and of his infirmity, appear before God, not only in the person of Daui●, of Peter, of Solomon, and such like, but also in thy puerson & in the person of the whole world, as john calleth the world, and died, and was slain, and punished in the same. So that hereby it appeareth, that thou in thine own person (for as the Apostles speaketh, as before we said, 2. Cor 7. we know no man after the flesh) hast already been punished for thy sins, and that thou aswell as Paul, hast been crucified with Christ. So that already in thine own person, thou hast suffered temporal, and eternal, earthly and hellish punishments. Thou for thy whoredoms thefts, murders, false witness, disobedience to thy parents, evil lusts, and desires, for thy blasphemy, for thy idolatry, for the profanation of the Sabbath, for the contempt of God, and whatsoever sin else, hast already in Christ been brought to open shame in the world, hast been evil spoken of, rebuked, and reviled, hast been made an open gaping and gazing stock to men, and Angels, thou hast been brought before rulers and judges, thou hast been accused, whipped, scorned, condemned, and hanged, yea, upon the tree of the cross. Thou hast been in an agony, and sweat water and blood, thou hast felt the wrath of God, and hell fire, thou hast been forsaken of God, and cried out therefore. My God, my God, why hast thou forsaken me? thou hast descended, even gone down into hell, and had the portion of the reprobate, and damned soul, thou hast feet whatsoever punishment God in justice could lay upon thee. And therefore the Lord cannot in judgement, and justice, exact again the same rigour of the law upon thee for thy sins. So that even by the justice of God, which doth not punish (I say not with two kinds of punishments) but not twice for one sin, thou art for ever fully freed and discharged from all sins whatsoever, whether in word, in work, or in thought, whether of knowledge, or of ignorance, of weakness, or of wilfulness, thou hast already been punished for them in thine own person, and therefore canst not in God, justice again be condemned for them, in the day of judgement: in that day I say, when the wrath of God shall be revealed from heaven upon all unrighteousness & disobedience of man. Thy punishment therefore and thy pain is already past, and therefore fear it not: there remaineth for thee no more recompense of sin, nor fearful looking for of vengeance to come, but altogether mercy, and glory, and grace, and life, and righteousness, in, and by, & through, & with jesus Christ our Lord: to whom therefore be all glory, and praise, and power, & majesty, & might, and dominion, for ever and ever, Amen,  
These reasons are taken from God the Father, being considered in his promises, and in the natures of his mercy and justice. Hereunto I might add divers 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 given unto God the Father, as that he is our father, our husband, our prince, our friend, and such like; all which notwithstanding I will let pass, & come to other more apparent reasons, because it is my purpose to make, not a book, but a sermon.    

The 5 Chapter. Wherein the forgiveness of sins is proved, by a reason taken f●om the second person in the trinit, to wit, the wo●d Incarnate, even jesus Christ, being considered, as he is the vine, & we the branches.  
THE next kind of reasoning for the confirmation hereof, i● taken from the second person in the Trinity: I mean the word Incarnate, even jesus Christ, who is above all things, God blessed for evermore: who being in like manner as the father was diversely considered, affordeth unto us divers reasons for the proof hereof. Fi●st therefore we will consider him as the vine, whereof we are branches, as the stock whereof we are gtaftes, as the root whereof we are boughs, as the body whereof we are members, as the second Adam, whereof we are new born. For we are baptized into ●hrist, and thereby by are borne of the fi●st Adam, and of the second Adam, the sons of men, and the sons of God, of the seed of man, which is mortal, and of the immortal seed of God, which abideth in us, and maketh us to cry Abba father. So that at one time we have regeneration, and generation, we are borne, and new born, we are born of the children of man, who fadeth and withereth a● the flower, and we are borne again the sons of the eternal and everliving God. we are begotten of the first Adam, who is from the earth, earthly, and of the second Adam, who is the Lord from heaven, heavenly. And as this is true, that as we have borne the Image of the earthly, so we shall bear the image of the heavenly: So this also is true, that as we are partakers of the earthly sap, and sin, so are we also partakers of the heavenly seed, and righteousness And as that which is borne of unclean seed, no man can make clean: so that which is borne of clean seed, must needs be cleansed from all corruption. And as man that is conceived in sin, and borne in iniquity, must needs be full of iniquity, and a sinner: so man that is new borne of water, and the holy Ghost, must needs be washed, and purged from all his sins. For even as the wild Olive branch, being grafted into the natural Olive tree, being made partaker of the fatness, and nourishment thereof, is purged, and purified from his wild and bitter taste and sap: so we being grafted into Christ the true vine, are made partakers of the heavenly nature, & so purged from the guiltiness of all our sins and offences. And this reason is notably urged by Paul in the fift to the Romans, 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, even jesus Christ, hath abounded unto many. Neither is that which entered by one sinning, like unto the gift: for the judgement came by one unto condemnation, but the gift of many offences, unto justification. For if by the sin of one man, death reigned by one, much more they which receive the abundance of the grace and gift of righteousness, shall reign in life, by one, even by jesus Christ. As therefore by one sin, sin came over all men unto condemnation: so by one righteousness, righteousness came upon all, to the righteousness 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 showeth unto us, how that Christ was as able to wash us, as Adam to defile us, Christ as able to purge us, as Adam to corrupt us, Christ as able to take away death, and sin, as Adam was to bring both, even death, & sin. If therefore this be granted, which before hath been proved, namely, that we were borne of Ch●ist, as we were of Adam: it must also needs be inferred, that by Christ we are purged, and pardoned of all those sins, which we drew with, and from the sin of Adam. So that thus we see how we may prove unto ourselves the forgiveness of our sins, by considering of Christ as the second Adam, into whom we are grafted and baptized, as the Apostle speaketh.   

The 6. Chapter. Wherein the forgiveness of sins is proved, by considering jesus Christ, as he is our advocate, and intercessor, and the mediator of the new Testament.  
1. SEcondly, this is proved unto us, by setting Christ before us, as that mediator of the new Testament, a● the Apostle calleth him: as that high Priest, which was signified by Aaron in the law of Moses, who entering once into the holy place by his own blood, maketh intercession for the sins of the whole people: and as our Advocate, as john in his first Epistle calleth him, who liveth for ever, to make intercession, & pray unto the Father for all, that come unto the Father by him. So that we are to consider of Christ, as our mediator, who, when the Father is ready to whip us, steppeth in between the Lord, and the sinner, and keepeth us, as the mother doth her child, from the fathers rod. Yea, as our advocate, our days man, who is ready to make our defence, for our offence against God: & by pleading our weakne●, ●our infirmities, our childhood, and young years, to reconcile us to God, and move his father to pardon us. Yea, as the bishop of our souls, and that faithful high priest, which ceaseth not day nor night, to pour out his prayers, with all watchfulness, and fervency, even as he did upon the earth, as the holy Ghost beareth witness for us, unto God the Father. And this he doth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) continually: because we continually sinning, might continually be pardoned. For if he ceased to make intercession for us, there would be an intermission of remission of sins. But when he never ceaseth to importune, & entreat the father for us: we are fully assured, that all our sins are for ever washed away. For the Father cannot, by reason of his merit, and will not, by reason of his mercy, deny any thing unto his requests. Father (saith Christ) I know thou hearest me in all things: and thereby we know, that he heareth him, in the continual intercession that he maketh for the sons of men. And this so much the rather may we assure ourselves of: for that the son is more dear unto the father than the servant; the mediator of the new Testament, which is Christ, than the mediator of the old, which was Moses. And Moses, as we know, stood in the gap, and stopped the wrath of the Lord, fell before the Lord on his face, and fasted forty days, and forty nights, for the sins of the people of Israel, & obtained pardon for the same: much more than jesus Christ, who for ever, and not forty days only, ceaseth not to make request, shall obtain pardon at the hands of the Father (himself being the Son) for all the true Israelites, even Israel which is of God, as Paul speaketh. What shall I speak of Ezekiah? who when the people sinned in eating the Passeover, being not before sanctified, and hallowed, prayed unto the Lord, and the Lord healed the people. What shall I speak of josuah? of Elias? of David? and other the men of God? at whose intercession the Lord wrought wonders in heaven above, and in the earth beneath. Do not every one of these prove unto us, that the son of God making intercession for us, unto the forgiveness of our sins, shall assuredly obtain the same at the hands of his father? And this is yet further assured unto us, by considering on the one side the father's gentleness and kindness, who is not a churlish & currish God rough, and full of displeasure, but one in whom there is no anger, as the Father himself protesteth in Esay, who is therefore the slowest to conceive a wrath, and readiest to forgive, as David singeth in his 103. Psalm: and on the other side, the son, who by reason it is his office to pray for us, will not be negligent therein: who, because he hath been tempted in all things like unto us, sin only excepted, will be a faithful and a merciful high Priest, in those things that are to be done with God, concerning his people, who, by reason of the love he beareth to us ward, in that he gave his life for us, will be careful and mindful of us: who, by reason of the opportunity of the place, in that he is in the heavens: at the father's hand, even at his right hand: of the time, in that he liveth for ever: of his grace and favour, in that he is the son of his love: of his merit, in that he hath deserved it: shall be heard in all whatsoever he shall crave at the Father's hands, in our behalf.  
For here meet together, the sons readiness, the father's willingness; the sons carefulness, the father's cheerfulness; the son's importunity, the father's facility; the sons merit, the father's mercy; the son's mindfulness, the father's gentleness; the sons disposition, the father's inclination; the sons practice, the Father's purpose; the sons grace, the father's graciousness; the favour of the son, the favour of the father; they favouring the one the other and they both savouring us: the one ready to crave, the other as ready to give: the one present in representi g our prayers, the other presently presenting him with his requests: the one watchful in ask, the other striving to bestow: the son being glorious for ask: the father being glorified for bestowing: the father willing to gratify the son in all things, and the son ready to crave all things from the father: the one being not unwilling to grant, the other not unready to ask, whatsoever we ask, no though it be even his holy spirit, much less if it be the forgive-of our sins.  
2 I add hereunto, that the blood 〈◊〉 Christ crieth unto God the Father, and speaketh unto the Lord for mercy, for them that are sanctified therewith. For the sprinkling of the blood of Christ speaketh far better things, than the blood of Abel, as the Apostle testifieth to the Hebrues. For the blood of Abel spoke unto the Lord for justice, but the blood of Christ speaketh unto the father for mercy. The one cried for wrath, the other for peace: the one for vengeance upon his brother, for shedding of innocent blood: the other for pardon, either for shedding innocent blood, or murder, or theft, or whoredom, or usury, or blasphemy, or for any other whatsoever sin. If therefore the blood of Abel cried so loud in the ears of the Lord, that it moved him to execute vengeance upon Cain: much more the blood of jesus, which still crieth in the ears of the Lord, will move him to mercy, even to pardon our sins, and our offences. For the cry of the blood of the son of God, which crieth unto god for better things, shall not have worse entertainment than the blood of Abel had.  
3 I add further, that even the spirit as the Apostle speaketh in the eight to the Romans) helpeth also our infirmity, and maketh intercession for us with groans unspeakable. So the spirit also of God entreateth for us, God entreateth God, the spirit of God entreateth God the father for us: and how then can God deny any thing to God, God the Father to his spirit, which even with unspeakeble groans, crieth within us unto his majesty, for pardon for our offences?  
4 I add yet further, that the Saints of God, I say not which are in the heavens (for as the Prophet saith, Abraham knoweth us not, and jacob remembreth us not) but the Saints of God which are on earth, pray also for the forgiveness of thy sins. For Christ hath taught them to say. Forgive us our trespasses, as we forgive them that trespass against us: willing them thereby, to make mention of thee also, as well as all other the elect of God in their prayers. And therefore he teacheth them to say, forgive us, and not forgive me only, but forgive my brother also, yea, even thee, and all other, that are as thou art afflicted, and pressed down with the sight of thy sins. So that the elect, the holy, and the beloved of God, pour forth their prayers for thee, & that not one of them a●one, although perchance some one more especially, but all of them entreat the Lord for thy sin, even for the pardon thereof. Now thou knowest, that the prayer of the faithful availeth much, as Saint james telleth thee: it caused the Sun to stand still: it stopped the heavens, it brought down plenty of rain and is able also to bring down plenty of grace, of pardon and of mercy for thy sins: to open the heavens, and to stay the wrath of God against thee, deserved by the same.  
5 Add lastly hereunto thine own prayers, which thou continuest (with the widow in the Gospel, un o the unrighteous judge, & with the woman of Canaan unto the righteous Christ) with all fervency in the spirit, and importunities so that thy continuance in prayer, strengtheneth thee against all length, thy importunity, against all strength in temptation: the one against all delays the other against all de●●ies: and assure thyself, that thou shalt find the Lo●d as gracious unto thee fo● thy importunity, as the widow sound the unrighteous judge, and as merciful, as the woman of Canaan found the righteous Christ. For how can the Lord deny so many, so continual so importunate, so gracious, and so earnest suitors in thy behalf; some of them having so well deserved, that the father should gratify them herein? His son entreateth for thee, the blood of his son entreateth for thee, his spirit entreateth for thee, his spouse, which is his Church, and all his dee●e and beloved servants entreat for thee, thou thyself humblest thyself before God also for thy sins, and how thinkest thou can God say nay to a●l these suitors in thy behalf? Imagine that thy servant had offended thee, and thy son ready to die, if thou deniest him, did entreat thee, thy wife entreated thee, thy servant entreated thee, and the offendor himself entreated thee, how hardly couldst thou deny their requests? The v●righteous judge could not deny the importunity of one poor widow: and therefore the righteous God, who is the judge of all flesh, cannot deny not one but many petitioners, craving pardon at his hands for thy transgressions. Thus therefore thou mayest see, how by the intercession of Christ, thou mayst assure thyself of the forgiveness of thy sin. And this is the second reason, taken from the consideration of Christ, that proveth the same unto us, which is also the same reason that john in his first Epistle and first chapter useth, saying: If any man sin, we have an Advocate with the Father, even jesus Christ the righteous.   

The 7 Chapter. Wherein the forgiunes of sins is proved, by considering jesus Christ, as he is our king and spiritual prince.  
THirdly, this is proved unto us, by condering of Christ, not only as the Priest, but as the Princ of his church: not only as our Advocate, but as our King: not only as our mediator, but as our judge: for he beareth both those offices. As he beareth the office of the mediator, he entreateth for us: as he beareth the office of a judge, we entreat him: as he beareth office of the mediator, we pray in his name: as he beareth the office of the king, we pray unto his name: as he is a Priest, he prayeth for us: as he is a prince we pray unto him: as he is our advocate, he int●eateth the father to forgive us: as he is our king, and governor, he himself with the father forgiveth us. For as himself testifieth of himself, all power is given unto him, both in heaven, and in earth, and the father judgeth no man, but hath committed a●l judgement unto the son: that all men should honour the son, even as they honour the Father. Yea, the son of man, as he testifieth to the jews, in the healing of the man sick of the palsy, hath power also to forgive sins. And thi● as he saith, he would that they should know, and therefore also that we should acknowledge and believe. For that the knowledge hereof is especially profitable, and comfortable to the soul, that is burdened with the sight of his sins. For what and be more for our comfort, than to know, that our Prince is our Priest: our advocate i● our king our judge is our Saviour: and that he that entreateth for ●he forgiveness of our si●●, can of hi● self forgive us our sins? To speak in a word, what can be more comfortable, than to know, and to believe, that jesus Christ, hath absolute power in himself to forgive us our offences? For when the soul once knoweth that, it hopeth easily to obtain the same, and that for certain especial good reasons.  
1 First for that it knoweth, that jesus Christ to purchase the forgiveness of our sins did lay down his own life, and therefore having now purchased the same for us he will bestow it upon us. For having pu●chased the same so dearly, he will not let it perish unprofitably: which yet notwithstanding it should do, if it were not given unto us. For Christ gave his life unto death, that he might give us the forgiveness of our sins: for, as for himself, he had no need of the forgiveness of sins because he had no sin. It was therefore for the forgiveness of our sins, that he paid the ransom of his blood. If therefore he having purchased the same for us, should not (himself having no use thereof,) bestow it upon us: in vain should he have died, in vain should he have p●●chased the same with his own blood, in vain should he have suffered the shame of the cross, and so the cross of Christ should be made vain, if the forgiveness of our sins should not be by Christ given to us, for the use thereof is in us, as the end thereof was for us. Now we know that Christ would not lay down his life in vain, and tehrefore, that he will readily and cheerfully forgive us our sins: And this so much the rather we do believe, for that he gave his life, that he might give it unto us, and therefore much more having it in his own power to give freely, he will most willingly give it unto us The father that to purchase an inheritance to bestow upon his son, will endanger his life, would much more willingly, if it lay in his hands, & his bands, to give the same freely, freely bestow it upon him. The friend no doubt that to save the life of his friend, and to purchase his pardon at the hands of the king, would give his life unto death, would much more willingly bestow his pardon upon him, if he might do the ●ame with the safety of his own life; if ●e had power in himself to forgive, and ●o pardon his offence. So that Lord, that to pardon, and to procure the forgiveness of our sins at the hands of his father, laid down his own life (much more having power in his own hands to forgive us,) will give unto us the forgiveness of our sins. Being therefore justified by his blood, much more being now justified, shall we be saved from wrath by him. For if when we were his enemies, we were reconciled to God by the death of his son: much more being reconciled, shall we be saved by his life. As Paul reasoneth in the fift to the Romans. And therefore this first reason may persuade us, that Christ that hath power in his hands to forgive us our sins, will easily be moved to pardon them.  
2 Secondly, this is farther persuaded unto us, by the consideration of his practice and behaviour, being here upon the earth, which always was most full of mercy, of kindness, of gentleness, and of meekness, who ever came unto him for sight, and went away blind: for hearing, and went away deaf: for speech, and went away dumb: for legs, and went away lame: for health, and went away sick: for comfort, and went away sorrowful: for the forgiveness of hi● sins, and went away a sinner: who ever came to the Lord, and went away confounded, and ashamed.  
The sick of the Palsy unto him but for health of the body, and he gave him also unsought for, the health of soul; saying unto him, son thy sins are forgiven thee. The woman that was brought unto him for judgement, being taken in adultery, found mercy at his hand, in stead of judgement, and life in stead of death. Woman, quoth he, where are thine accusers, hath no man condemned thee? neither do I, go thy ways and sin no more. The jews that crucified him, and put him, being the Lord of life, unto death, believing and being baptized into his name for the remission of their sins, were received to mercy: yea, hanging upon the cross, he prayed for his persecutors, saying: Father, lay not this sin unto their charge, for they know not what they do. His disciples would, as Elias, have commanded fire to come down from heaven, and consumed his enemies, but he reproved them, saying. Ye know not of what spirit you are. Such a one is Christ still, he hath changed his place, but not his nature: his mercy is rather increased, with his honour: and his meekness, with his glory. The heavens make him not more churlish, which were rather hellish than heavenly: but more kind, and loving, to all that faithfully call upon him. For we must not think the God of all glory, to be like unto corrupt, & profane man, whom honour puffeth up, and maketh so much the more proud, and scornful, by how much the more glorious he is: but we must rather take him & measure him, by the farthest distance therefrom: even by the clean contrary thereunto For therefore is the manner of Christ his life with men described, that we may know how he liveth with God. That we knowing his meekness on the earth, might look for his mercy from the heavens. And this i● the second consideration that may induce us thereunto.  
3 Lastly, this his mercy, and readiness to forgive us, may the rather appear unto us, by the promises of mercy made unto all those that come unto him. As namely, the●e where he saith, come unto me all ye that are heavy loaden, and I will ease you. And again, standing in the temple, in the great day of the feast, he cried a loud saying; If any man thirst, let him come to me, and I will satisfy him. And again to the woman of Samaria, if thou knowest who it were that saith unto thee, give me water, thou worldest have asked of him, and he would have given unto thee, waters of the well of life, of which, whosoever drinketh, shall never hunger, nor thirst more. So that by these promises of Christ both to give, and to forgive; to give graces, and to forgive our sins; we are most fully resolved in this point. Knowing that, that Christ, that is able, is also willing: that hath power, hath also promised: that hath full authority of himself, hath also full will as himself, to forgive us our offences. So that Christ having full power of himself to forgive our sins; and we being assured of his willingness thereunto, both by his promise, his practice, and the blood of his cross, we may be fully hereby persuaded of the forgiveness of our sins. Oh, if a thief had such assurance of his judge, or a traitor of his king, how would it che●●e his dying soul? we have this strong assurance of our judge, of Christ our Lord and King, and why do we not cheer in the knowledge hereof? Oh, let no fear of death or sin fear us, so long as the Lord of life, and righteousness, is our King, and governeth us, it is the Lord that justifieth, and who shall condemn us? it is Christ that died, yea, which is risen from the dead, yea, which sitteth at the right hand of God the Father, who also entreateth for us. Who shall separate us from the love of Christ? shall oppression, or nakedness, or danger, or sword? no, we are more than Conquerors by him which hath loved us; as the Apostle teacheth us in the eight to the Romans. This then is the third consideration of Christ, that confirmeth unto us the forgiveness of our sins.   

The 8. Chapter. Wherein the forgiveness of sins is proved by considering Christ, as he is our Physician, that with his own blood cureth and healeth all our infirmities both corporal and spiritual.  
FOurthly, the forgiveness of our sins is argued, by considering Christ as a sacrifice for sin, sweet smelling, holy and acceptable unto God as a peace-offering. Yea, a sin offering; yea as that immaculate, and Paschall lamb, by whose blood, we for ever attain the forgiveness of our sins: and that in a double respect. First, for that Christ is that good Physician, who not by the roots of China, or the trees of America, by Para●elsus his minerals, or Gallen his simples, but by his own most precious blood, helpeth all our infirmities. For the blood of Christ is that purgation, that cleanseth and purgeth away even from the very soul, and not from the body only, (which were but small thing in respect of this,) all the corruption, infection, and filth thereof. For as S. john saith, the blood of Christ purgeth us from all our sins: that therefore is the only purger of the soul, which worketh according to the Does, or gift of Christ, the physician of the soul, strongly upon the corruptions thereof: and bringeth them, and expelleth them all quite and clean out of the same. Oh if Gall or Hyppo●rates, or Paracelsus, or other doctors of physic, had been consulted with: if they had been sent for to practise upon the same: if they had ministered either pills, or potions, or confections, or boles, or electuaries, if they had ministered Rhubarb, or Cassia, or Tamarnidi, or the Greek pill, or any such like, perchance they would have purged the body: only the blood of Christ, is that strange and strong purgation, that worketh upon the very soul, and purgeth the same, even as Rhubarb or any such like, purgeth the body from the filth thereof: yea the blood of Christ is that water that washeth away the matter of our festered wounds, and cooleth all the heat that flasheth in our soul, being bred by the fiery darts of the devil. For as john testifieth in his Revelation, Christ hath washed us by his blood, it is that oil that healeth all our wounds. For as Esay saith, by his stripes are we healed: it is that treacle or Cordial, more precious than the confection of pearls, which maketh a man sound, when he is ready to swoon for weakness. It is that Antidorum, or preservative more sovereign than the unicorns horn, that defendeth the soul from the poison of the old serpent. It is that restorative, that even then, when we are ready to lose our life, e●en the life of the soul, which is faith and to die in d●spaire, being taken into our soul, r●●●●ueth, cheereth and quickeneth it, and so maketh us to live, when we die. For as Christ testifieth, he that eateth his flesh, and drinketh his blood, hath eternal life abiding in him: so that though he die, yet shall he live. It is that wine, that cheereth the soul; and that meat that strengtheneth the same, being exceeding weak. To speak in a word, it cureth all the diseases of the soul; it cureth the pocks of the ●oule, that cometh by adultery: the gout of the soul, that cometh by ease: the surfeiting of the soul that cometh by gluttony and drunkenness: the dead palsy, that cometh of the coldness in profession: the consumption of the soul, that cometh by decaying in religion, I mean by Apostasy the burning ague of the soul, that cometh by overmuch choler & anger: the leprosy of the soul, which is sin. And that which all other physic cannot do unto the body, this doth unto the soul. For it cureth them that are love sick, even sick for the love of women, gold, silver, promotion & of themselves: yea, it taketh away old, inveterat, & confirmed diseases: though they have been continued ten, twenty, forty, fourscore, a hundred years: yea, our whole life: yea, it healeth natural infirmities, and those which were brought into the world, even original sin, which we had from our father's 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 jesus Christ, and yet this maketh us see: we were born deaf, so that our ears, a● the ears of the Adder, were stopped against the word, and this openeth them: we were dumb, that we could not speak to the glory of God, and this giveth us speech: we were born lame, so that we could not walk in the ways of the lord, & this maketh us whole: for the blood of Christ is as able to cure the lame legs of the soul, as the name of Christ in the Apostles spirit, was able to cure him that was a cripple borne, & lay begging at the beautiful gate of the temple: the blood of Christ is as able to cure all the diseases whatsoever of the soul, as the word of Christ was to cure all the infirmities of the body, whatsoever. And yet I know not how, we account not of this medicine: either because it seemeth base unto us, because we know not the strength and virtue thereof: or else because we need it not. For as whole men care not for physic, & them that are sound, account not of purgations, but cast them in the fire, or at their heels: so they that are lusty in soul, that think themselves sound as the Pharisie, that are not wounded at the heart, as the jews in the second of the Acts, contemn the blood of Christ, & make no reckoning thereof. But when they are once wounded with the feeling of their sins, than they take it to the heart, that before they set at their heels: and never doth man know the profit of this blood, until he have been sick in mind. All other medicines of the body will not help some one disease thereof: but this being but one, helpeth all infirmities of the soul. And if it were not for this remedy, surely we had been dead long before thi● time: for we could never have lived half so long. But now having this, it is a present remedy: whereas otherwise every light word, and every little fall, would have killed body and soul: but such is the force of the blood of Christ, that having the same ready, the strongest poison of the serpent cannot overcome us, the hottest fiery dart burn us, nor the greatest wound kill us: we are presently whole, so soon as we apply it. Oh if a man had such a medicine for the body, as would preserve him from the plague in all infections, from the pocks after all adulteries, from the gout after all ease, from danger after all surfeits, from death in all sicknesses, and after all wounds: that would cure old and confirmed diseases, & those also which were natural: of what price, and that justly, would he value the same? But the death of Ies●s ●hrist, and the shedding of his blood, doth (as before was showed) bring present remedy for all diseases of the soul: which are the sins thereof: (for the same is sin to the soul, that is sickness to the body) what account then ought we to make of this death, which death overcame death: which overcame hell, and sin itself? So that we may say, away death, thou art overcome by death: away death, thou art overcome by life: his weakness is overcome by his strength: our infirmity by his power: our sin by his righteousness: his death brought our life: he was weak, to strengthen us: he base, that we glorious: he sick, that we sound: he a banished man, that we Citizens: he flesh, that we spiritual: he shed his blood, that we might be healed. We may therefore conclude, that no sin can hurt us, sith the death of Christ and his blood, is a present remedy against all. And thus in this first respect, the blood of Christ being the physic for the soul, argueth the forgiveness of our sins, in that it proveth the c●ring of our infirmities.   

The 9 Chapter. Wherein the forgiunes of sins is proved, by considering Christ as he is our redeemer, who hath with his own body purchased of his father the pardon of our sins, and with hi● own blood ransomed us, & paid the price of the redemption of our sins.  
IN the second respect, the blood of Christ proveth the forgiveness of our sins, for that it is not only the Physic of the soul, which purgeth the same from all corruptions, that is, the sins thereof: but also that price, by the which, Christ purchased of his father, the pardon for our sins. For as the Apostle teacheth us (in this present verse) we have redemption by his blood, the forgiveness of our sins. And Peter in his Epistle telleth, that we were redeemed from our vain conversation, not with corruptible things, as gold, and silver, but with the most precious blood of the son of God. Whereby the Apostle teacheth us, that as the pardon of our sins from the hands of God, is far more excellent than the Pope's pardon (which may, whether it be for murder or theft, or whoredom, or any such like be purchased for gold, or silver, or wool, or such like trash:) so it is to be purchased with a price far more precious, even with the blood of the son of God, which only was able to purchase our pardon for us. And therefore if the same had been wanting, alas what had there been left in us, able to have procured the same? A man would fast water, and bread, all the days of his life: yea, he would travel to Rome, to jerusalem, and farther, bore footed, and bare legged: yea, he would whip himself with cords, wreathed with iron: yea, lance himself with penneknives, ●s the Priests of Baal: he would give abundance of gold and silver: he would keep open house, give great dole: relieve many poor, by many trental of masses build Abbeys, Monasteries, Churches, Schools, and Colleges, as the Papists do, for the Pardon of their sins: yea, he would (as they) lay open their shame to the priests ears, in auricular confession, if that would purchase him pardon for his sin: yea he would with the jews, come into the courts of the Lords house, and offer many Bullocks, Rams, and Goats: he would shed rivers of blood, & pour out streams of oil unto the Lord: yea he would (as Micheas saith) give the fruit of his womb, for the sin of his soul: and as the Idolato●s did, make his sons to go through fire, and offer them to devils, if all this would pr●cure unto him pardon for his sin. Yea, what would not a wounded conscience give, to be disburdened of the weight of his sin, and to purchase unto himself 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 soul, or the sin thereof, with any thing in himself. He must therefore set that alone for ever, and look for the pardon of his offences, by the blood of jesus christ; which is that only price, by the which it might be procured, which being accordingly offered unto God the Father, and that upon the altar of the cross; he hath with the value and price thereof, purchased that, which all, both heaven and earth could not otherwise have procured: even the forgiveness of our sins. And thereby hath left unto us an assurance, for the attaining of the pardon of our offences. For far●e be it from us, that we should account the Lord either a cozener, who would deceive us, or a● oppressor, or an extortioner, that would by violence keep from us any su●h thing, as we had right unto by the way of purchase. Having therefore right unto the pardon of our sins, because Christ hath purchased the same with his blood: we are assured, that our sins must and sh●ll be for ever forgiven, and blotted out That Lord, that giveth more than we deserve, will not keep from us that which is our due: a●d he that giveth all things freely, will not debar us of that, which is purchased for us so dearly, as with the blood of jesus Christ.   

The 10 Chapter. Wherein are touched two reasons taken from the spirit of God (the holy Ghost, being the third person in the Trinity.) The first as the spirit is considered, to work repentance & contrition in us, & so washeth us from our sin. The other as the spirit breedeth and worketh peace in our conscience, wherewith the forgiveness of our sins is sealed.  
Unto those reasons taken from the Father and the Son: I might add two other principal reasons taken from the spirit of God.  
1 The first whereof is this: namely, that one and the self same spirit, that is, called by Paul (Rom. 8.) the spirit of bondage to fear, and also that worketh godly sorrow in v● unto repentance, mentioned (2. Cor. cap 7.) is also that sanctifying spirit of God, which washeth and cleanseth us from all our sinne●: and therefore it is compared to fire and water: because as fire it purgeth, as water it cleanseth us from all our s●nnes: and therefore is it that the Apostle saith (Cor. 6.) that ye are washed, that ye are cleansed, that ye are sanctified, in the name of jesus Christ, and by the spirit of our God. So that they that sorrow rightly for their sins, and are possessed with the spirit of bondage to fear, even to fear hell, God's wrath, the devil, and their own estate, may be assured, that the same spirit that worketh the sorrow, washeth the soul: that breedeth the fear, bringeth the favour of God: that defileth their cheeks with tears, cleanseth their souls from sin also: for one spirit worketh all, and in all the elect of God. So that while we lay open our sins, we lay them upon Christ, who beareth them, and taketh them away. While we hide not our sins, the lord hideth them. He that sorroweth rightly for them, looseth all sorrow for them: and he that rightly seethe them, looseth the sight of them for evermore.  
2 The second reason, is taken from the peace of conscience, which the spirit working in us, doth seal the forgiveness of our sins, as the Apostle plainly showeth in the fift to the Romans, where he saith, being justified by faith, we are at peace with God. So that if ever since we sinned, we felt the peace of conscience, it was the work of the spirit that sealed our justification, that is, the full forgiveness of our sins. And therefore having once felt the same, we need not doubt, whether our sins be forgiven us, yea, or no. But as I have briefly omitted the other reason: so I will defer this unto a more proper place. And so concluding those reason; that arise from God considered in his persons; I will come unto other reasons taken from man, being considered in his sins.   

The 11. Chapter. Wherein is contained the first argument or reason, which to prove the forgiveness of sins, is taken from the creature (the reasons being before taken from the crea●o●) and that f●om man, considered in himself, with his estate being naturally in lined to sin.  
THe first whereof, is taken from the consideration of the natural inclination of man unto sin. For as David saith of himself, In sin was I conceived, and in iniquity did my mother bring me forth. And job demandeth, saying: Who can make that clean, that is borne of unclean seed? And Paul plainly teacheth us, that by the sin of one man, sin reigned over all: and that in Adam all sinned. So that as we drew from Adam our being, so our sinning: as our flesh and bone, so our corruption: as our nature, so our sin naturally. And as there is in the seed of our parents, whereof we are born, a natural inclination, by the blessing of God to grow: so there is in the same also a natural inclination, by the sin of Adam, unto sin. And as the crabbed stock, sendeth forth his sour juice into his branches, which therefore naturally b●ing forth crabs, for fruits: so Adam being that sinful stock whereof we are the natural branches, sendeth forth his sin into us: who therefore naturally bring forth fruit unto sin, in great plenty. So that look how natural it is for man to grow, to eat, to laugh, to reason, or to speak: so natural also is it for him to sin. Therefore is it that sin reigneth over all, in such sort, as that there was never heard of any such man, (besides Christ, who was not begotten after the manner of men) as was void of sin. For if we say we have no sin, we deceive ourselves, and there is no truth in us. Paul confesseth concerning himself, that the evil which he would not do, he doth. Daniel confessed in his prayer unto the Lord, his own sins, and the sins of the people. Noah, his drunkenness: jobs cursing: David's adultery: salomon's idolatry: Peter's apostasy: and Moses infidelity: are by the word, manifested unto the whole world. And briefly, what man is he that may not learn to pray, as Christ hath taught him, saying: Forgive us our trespasses, as we forgive them that trespass against us. True it is, that many there be, who have prayed with Paul, to have the Messenger of Satan clean removed: yea, and have strived to attain unto the power of the death, and resurrection of jesus Christ, and unto the resurrection of the dead: that even in this life, they might be freed fully from sin. But never could either Paul, as himself confesseth, or any other therefore, attain thereunto. And no marvel: for nature may well be corrected, but never by any labour clean rooted out. And therefore as the Cat of the mountain cannot change her spots, nor the Ethyopian his skin, sith nature hath made them such: so neither can man clean put away his sin, sith nature hath made him a sinner. Which thing howsoever, it cannot excuse the obstinate, yet it may comfort the weak: knowing that the Lord will be more easily moved to pardon those our sins, which nature will we, nill we, enforceth us to do. For when we sin, we do but our nature. And therefore in reason, we the rather are to be pardoned. For even with reason, this is a good, and therefore a common reason, why me should spare our brute beasts, behaving themselves more brutishly: alas, say we, let them alone, they do but their nature. And why should it not seem unto reason, as good reason, why the Lord (in regard of whom, man is not so much, as a brute beast is unto a man) should spare, & not for merit, but for pity pardon man, who when he sinneth, doth nothing else but his nature: for his own nature driveth him unto sin. This reason therefore seemed so good unto the holy Ghost, and so comfortable unto David, that he especially useth the same in his 103. psalm, to show, that as a father pitieth his own children, so the Lord (as mercy respecteth misery, so pity respecteth frailty) pitieth them that fear him. For, saith he, the Lord knoweth our making, he remembreth that we are but dust, and that the days of mortal man, are but as the grass, and that he flourisheth, but even as the flower of the field, when the wind bloweth upon it, it is no longer, neither is the place thereof known any more. This therefore is the first reason, taken from the consideration of ourselves, to whom being begotten in sin, it is natural to sin.   

The 12. Chapter. Wherein is contained the second reason, taken from man, to prove the forgiveness of sins, by the consideration of our infancy, we never being but new borne babes, so long as we live.  
THe second reason is taken from the consideration of our infancy, which so long continueth as we live in this present world. For in regard both of God, & also of that perfect aged man in jesus Christ, we are no more, nor better than new borne babes. And therefore doth the Apostle Peter in his first Epistle & second chapter, call us babes, saying: as new-born babes desire the spiritual and guiltless milk of the word. So likewise doth john in his first Epistle, & last chapter, call us, saying: Babes keep yourselves from Idols. And for this cause doth the Lord appoint unto his Church in this present life, Kings and Queens, to be nursing fathers, & nursing mothers: and feedeth it as it were with pap, even with the sincere milk of the word. And in all other actions dealeth so with us, as parents with their young infants. And no marvel: for in every action of this present life, we show ourselves to be more than babes. Our weak knees, our babish reason, our childish imagination, our dallying with God our Father, our unseasonable cries, our unseasonable requests, our father's rod, the blaspheming of his name, the defiling of ourselves, our beds, and our garments, and the often falls which we catch, as children that are unweaned, and cannot go alone, do more than convince the same. Ad hereunto, how late it is since that we were new borne, and (as babes) begotten by the immortal seed of the word: and this doctrine will shine as clear as the sun, at the noon day. For what though we have been regenerate an hundred years since: is it in regard either of God, with whom a thousand years are but as one day: or in regard of immortality, and that long aged life, that we, that are borne of the immortal seed of God, shall be partakers of: is it, I say, in regard thereof, any more than yesterday? So that it appeareth hereby, that the strongest Christian, and the perfectest man in God, is scarce a child of one days age. And therefore are they sitly called by Peter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even now, not only new borne babes: as it were in their blood. The full persuasion whereof, may breed in us a lively hope of the mercy and favour of God to us ward. Knowing that our parents, after the flesh, could even then, when we played the wantoness, defiled our beds, and our garments, miscalled our parents, yea disquieted them with our cries in the night season, be contented not only to pardon us, but also to laugh at us, considering that as yet we were but in our infancy. How much more than think we, will the Lord our heavenly father, even when we live wanton, walk weakly, speak foolishly, think childishly, even when we defile ourselves with blood, our beds with sin, or our souls with blasphemy, and evil speaking, or with any other such like sin, be ready (be it not spoken to the maintenance of any of these sins) to forgive us? considering our childhood, our young and tender, and therefore indiscreet years: wherein albeit we work foolishly, or speak unseemly, yet we do according to our understanding, and speak, as they say of children, as well as their wit serveth them. Indeed, if after this present life, when we shall come to the measure of the age of Christ, full grown, even to a perfect man: if then I say, we should (as we are assured we shall not (commit any of these sins, and slip into any of these falls, then there were no such hope left unto us, by reason of our confirmed age: but now to sin, is agreeable to our years: and to pardon sin, is agreeable to God's wisdom, who knoweth how childish we are. And these are those reasons taken from ourselves, to prove the same. Now let us consider those reasons, that are taken from sin itself.   

The 13. Chapter. Wherein is contained the first reason, taken from sin itself, which is drawn from the name of sin, being called our debt.  
THe first reason for the proof hereof taken from sin itself, is drawn from that name, that the spirit of the Lord our GOD giveth, as in other places, so especially in the sixth of Matthew unto sin, where it is called our debt, that we own unto the Lord. For there the Lord teacheth us to pray after this manner, saying. Forgive us our debts, as we forgive our debtor. For so the grek word? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do signify. Where it is manifest that by comparing this place of Matthew with the 11 of Luke, & the 4. verse, that by debts he meaneth sins. For that which Matthew calleth our debts, Luke calleth our sins, saying. Forgive us our sins, as we forgive every one that is indebted unto us. So that hereby it is evident, that our sins are those debts of ours, which we own unto the Lord. Which being so, there ariseth unto us a notable persuasion of the readiness of the Lord, thereby to pardon and forgive them. For what do we think, that the Lord careth for such debts, that he will exact them at our hands by the rigour of the law? That he will sue us, arrest us, implead us, or imprison us for the same? Why is sin, which is our debt, so dear, so precious, and of such account with the Lord, as that he will strain us, and so constrain us to pay the same unto his majesty? Surely, if a man ought us a box on the ear, We would scant strain him for such a debt. For we had rather lose it, than law for it: such is our debt of sin, which we own unto the Lord. For sin is as it were a box, given to the Lord in his face, striking immediately against the glory of his majesty; and then will the Lord, think we, drive us by order of law to pay the same. Why, is the Lord so poor, and beggarly, that he were undone, if we did not make payment of this one debt unto him? Hath he such need of sin, that he knew not what shift to make if he had not this debt of our sin out of our hands? Why, would it so greatly hinder the Lord, to forbear it, or to forgive it? No, no, it would turn exceedingly to the advancing of the riches of the glory of his grace, to forgive the same unto us, as before we proved. And therefore sith to forgive us our debts (as our Saviour Christ calleth our sins) is no means to diminish, but rather to increase the riches of the glory of the grace of God: sith the treasury of his mercy is thereby more & more amplified, and enlarged: sith it turneth to the Lords advantage: sith he getteth, while he giveth, and forgiveth: we may be fully assured, that the Lord, who is (if I may so speak) covetous of his own glory, will easily and readily forgive us our offences. And this is the first reason, taken from the name of sin.   

The 14 Chapter. Wherein is contained the second reason taken f●om sin itself to prove forgiunes of sins; which ariseth from the effect of sin, serving to set forth the abundance of the grace of god, & to magnify his power.  
THe second reason taken from sin, ariseth from that effect, which sin worketh, as we say, per accidens: that is, not from his own and proper effect, but from the work of the Lord thereby. For it serveth to the setting forth of the abundance of the grace of God: and to the magnifying of the power of the Lord. As plainly appeareth both by the testimony of Paul: who saith, that where sin aboundeth, there grace aboundeth also: and also by the answer of the Lord made unto Paul, who said unto him (praying, as himself testifieth three times that the messenger of Satan, the prick of the flesh, might be removed away from him) my grace is sufficient for thee. For by thy weakness is my power made perfect: or, as some translate it, made strong. This answer of the Lord unto Paul, I take to be spoken unto all men, and so especially unto myself. For of a truth Lord, thy power is made strong indeed by my weakness. For now I being (endued, though with some good gifts) overcome by Satan, do know the power of the spirit that dwelled in thee, to be perfect, and powerful, that never could be overcome by Satan's assault. Thus is thy power made perfect by my weakness, by comparison. Again, O Lord when I am overcome, I feel the power of thy death, to overcome Satan, hell, and condemnation: and of a weak man to strengthen me so, that thy power is made strong by thy victory. For the power of Satan, and of my sins, cannot overcome the power of thy death which is Satan's death, and of power against him. Again my God, I being weak, do sometimes covercome, when before I was overcome: by whose power was this but by thy power? which is so much the greater, by how much I am the weaker. For Satan is wonderful strong, and I wonderful weak. How then could I overcome him being wonderful strong, except thy strength were wonderful in me, being wonderful weak? Oh Christ be strong in me, for I am weak. Thy power O Christ, is the greater, & thy grace so much the more abundant, by how much my sins are the greater, that thou pardonest. To pardon small sins, is great grace: but to pardon many sins, and those monstrous also, magnifieth the abundance of thy grace to me ward: and not only unto me, but it commendeth the excellency thereof, to all that taste thereof. Lord, I speak not these things to make them a cloak for my sin, but a comfort to my soul: nothing doubtting but that I doing that, which it is thy will I should do, and that for the glory of thy grace, and the perfecting of thy power, shall easily obtian pardon for the same: yea, though it be sin that I do. Thus have I by mine own practice, showed the force of this reason, that thou mayest read it, know it, feel it, and practise it at one time. To this reason, I might add one other from that name of sin, where it is called our infirmity, or disease, and our frenzy, and madness, as the Philosopher calleth it. Which might therefore seem the rather to be pardoned, because it was done in our madness. But I will omit this reason, and come to the consideration of other reasons, taken, not as these, from every man in himself, being considered with his sins: but from others, even men and devils.   

The 15 Chapter. Wherein is contained the first reason, taken from man, as he is considered in others; which is drawn from the examples of other men, by which the eternity of the forgiveness of sins, is further assured unto us.  
ANd first we will consider the examples of other men, by the which assurance of the forgiveness of our sins, is yet further assured unto us. For what on sin have we committed, which other the Saints of God have not either before or after their calling committed? and yet, as the spirit testifieth, received pardon for the same. Hast thou committed adultery? why so had the woman that was brought unto Christ in the eight of john: so had the woman of Samaria in the fourth of john: for Christ said unto her, thou hast had five husbands, and him whom now thou hast, is not thy hu band. So had David with Berseba, and yet the Prophet said unto him, the Lord hath taken away thy sin, that thou shalt not die therefore. Hast thou been possessed with the devil? so was Mary Magdalene who had seven devils cast out of her. Hast thou disinherited the Lord? so did Moses at the waters of strife. Hast thou as it were despaired? so almost did jeremy, who said in the third of his Lamentations, that he was a cast away, and there was no hope for him in God So did David in his 77. Psalms, saying; Will the Lord cast me off for ever? should he be no more entreated? should his loving kindness fail for ever? & his promise from one generation to another, come utterly to an end? Hast thou murdered and slain thy brother? so did David murder Urias. So did the jews put to death, and slay the Lord of life, as Peter chargeth them in the second of the Acts, and yet they were by the same Apostle baptized to the forgiveness of their sins. Hast thou stolen and rob thy brother? So did the thief that was crucified with Christ, to whom notwithstanding Christ said, This day shalt thou be with me in Paradise. Hast thou been an oppressor, an extortioner, and an usurer? So was Zacheus, who notwithstanding repenting, and making restitution, heard that comfortable saying of Christ unto him, happy art thou Zacheus, this day is health come unto thine house Hast thou contended and fallen out with thy brother? So did Paul and Barnabas: betwixt whom the contention was so hot, that they departed a sunder, one taking Luke and the other john. But hast thou (being but one man) committed all these sins? Hast thou been an Idolater? defiled the Temple of God? beaten down his truth? erected Idolatry? hast thou been a witch, a conjuror, a soothsayer? hast thou shed abundance of innocent blood, so that the streets flow therewith? hast than committed more abominations, than the Canaanites, or the Emorites, whom for their filthiness the Lord cut out of the land of the living? hast thou offered thy sons and daughters, and sacrificed them to devils in fire? All these things did Manasses, as it appeareth in the 21. chapter of the second book of the Kings: and yet he returned unto the Lord, and found favour and mercy for all his sins: as it appeareth in the 33. chapter of the second book of the Chronicles. Are thy sins greater than the sins of Manasses? or is the mercy, and the arm of the Lord shortened? is the Lord a respecter of persons? did he forgive Manasses repenting him of his sin? and will he not forgive thee, returning unto himself, and calling upon his name? is not the Lord rich in mercy unto all them that call upon him faithfully? whether they be jews, or Gentiles, Greeks', or Barbarians, there is no difference in the Lord. Are these things left unto us in the word, either to follow, or to comfort us withal? Doth not Paul teach us, that whatsoever is written, is written for our learning, that through the patience, and comfort of the Scriptures, we might have hope? even be comforted, while we hope, that the same Lord, that hath been thus merciful unto others, will as well be merciful unto us also: that he will make our sins, that are in like manner as red as scarlet, as white as snow: and that are like unto the purple, to be as the wool: as himself hath promised by the mouth of his Prophet Esay. This is the first reason, which is taken from other men.   

The 16. Chapter. Wherein is contained the second reason, taken from man, being considered in others: whi●h is drawn f●om the testimony of others: as of the Ministers of the word of God, of the Prophets, of Christ himself, of the Apostles, and all other holy men of God, who as faithful witnesses announce and confirm the forgiveness of sins.  
THe second reason, is taken from the testimony of others, who affirm, and so confirm this unto us. And herein we will first consider the testimony of the faithful Ministers of the Gospel of God, to whom thou being afflicted, oughtest to repair for comfort. And that, both by the express commandment of the Lord himself, who by the mouth of his Prophet Malachy, saith that the Priests lips shall contain knowledge, and the people shall inquire the law at his mouth. And also by the example of the jews, in the second of the Acts: who being wounded in conscience, came to Peter, and the rest of the Apostles, saying; Men and brethren, what shall we do? For the Ministers are the Physicians & Surgeons of the soul, to heal the same, as well as they are the Lords warriors, and so by the force of his spiritual weapons, of power to cast down every high hold, every strong thought, and every name that is exalted against the name of God and jesus Christ. And therefore, as by the armour of God on the left hand, they can wound thy conscience: so by the armour of God on the right hand, they can wound the spiritual enemy. As by the law, they can kill thee; so by the Gospel they can quicken thee: as by the one they cast thee down: so by the other they can lift thee up. For they are the dispensers of the manifold graces of God, and the Lords stewards, to give to every one his portion in due time. judgement, to whom judgement appertaineth, and mercy unto thee, unto whom mercy belongeth. So that if thou repair to them for comfort, and ●f they shall give thee comfort, thou mayst be comforted indeed. If they shall give thee thy portion, in the forgiveness of sins, they give unto thee, as unto the Lord's servant, that thy portion therein which is due unto thee. If they shall say unto thee, that thy sins are forgiven thee, it is all one, as if the Lord himself had said so much unto thee. For they are the Lords servants, not only as other men, to do their masters will, but his message also: not only to serve him in doing, but with going also: not only to come when they are called, but to run when they are sent. For they are as it were the Lords footmen, which are sent by him to do his message, and to signify his mind unto thee. And therefore is it that the Apostle asketh in the tenth to the Romans, how they shall hear without a Preacher, and how they shall preach except they be sent? So that when the Minister cometh unto thee, to comfort thee, & to assure thee of the forgiveness of thy sins, thou must know for a certainty, that he is sent unto thee by the Lord, to do this his message unto thee, & to tell thee, even from the Lords own mouth, that thy sins are forgiven thee. And this thou mayest and must assure thyself of, whether he come unto thee, either voluntary without thy procurement (as Nathan did unto David, who said unto him (hearing the confession of his sin) and the Lord hath taken away thy sin, that thou shalt not die for it: and as Christ came voluntarily unto the jews, without their sending for him, the spirit of God having anointed him, and sent him to preach the glad tidings of the Gospel, even unto so many as were a far off:) or whether he come unto thee, being sent for by thee, as Peter was by Cornelius, who although he came unto Cornelius, being sent for by him, yet both was Peter by the vision which he saw, warned by God himself to go: & also Cornelius commanded to send for him, by an Angel: but thou by the spirit. And therefore when the Minister cometh unto thee to tell thee that thy sins are forgiven thee, assure thyself as the truth is in Christ jesus, that whether he come by thy procurement, or without thy procurement, he was sent to thee by the Lord, to signify so much of his gracious pleasure unto thee. For every faithful Minister is the servant of the Lord, sent from the Lord himself to do his message: yea, he is the Ambassador of the Lord. For as Paul showeth, 2. Cor. 7.20. we are Christ● ambassadors for you. As therefore the ambassador representeth the person of the Lord his king that sent him: so doth the Minister of the gospel being the Lord's ambassador, represent the person of the Lord, & his Prince Christ jesus: and so ought to be taken, even as an earthly ambassador is, with the kings & princes of the world. As therefore this is true, which Paul in the forementioned place saith, namely, that we come as Ambassadors in the name of Christ, as though God himself entreated you by us, so we entreat you in the name of Christ to be reconciled unto God: So likewise this is true, namely, that we come as Ambassadors in the name of Christ, as though God himself spoke unto you: so we say unto you in the name of Christ, that your sins are forgiven you. And therefore when thou seest the ambassador of the Lord, which is his Minister, come unto thee, and tell thee, that thy sins are forgiven thee, think with thyself, that the Lord as it were by his own mouth, hath now told thee, that he hath pardoned thine offences. Yea the Ministers of the lord are the Angels of the Lord, and so are called in the third of Malachy, and the first verse: in the second and third of the Revelation, & in divers other places. For there john Baptist, the forerunner of Christ, is called the Angel of God: & again, the Minister of Ephesus, of Philadelphia, of Smyrna, of Pargama, is called the Angel of the Church of Ephesus, Philadelphia, Smyrna, Pargama, ●nd so forth: to teach us, that so we should account of the Ministers of the Gospel, as of the Angels of God: and of their message in the name of Christ, as if an Angel of glory from heaven, should have told us the same. Now if an Angel should have spoken to thee, as he did unto Manoah, or unto Mary the mother of Christ, at his conception, or unto Mary Magdalen at his grave, or the Disciples at his ascension, or unto john in the Revelation, or as unto Christ in his agony, thou wouldst I hope be satisfied and comforted therewith. And why then art thou not aswell certified by the testimony of the Ministers, which are in like manner (as thou knowest) aswell the Angels of god, as they: although indeed herein they differ: the one is an heavenly, the other an earthly: the one a more glorious, the other a more base Angel: yet they are both the Angels of the Lord, both the one, and the other. And therefore thou oughtest in this message of God, to give as much credit to the one, as to the other: as much unto Esay, as unto Gabriel: unto Paul, as unto Michael: if we may truly call him an Angel: as much unto Moses, and the Prophets, as to a man rising from the dead: as much unto the earthly Angels, as unto the angels of heaven For thou oughtest not to respect so much the messenger, as the Master: the servant, as the Lord: the Ambassador, as the Prince: the beauty as the officer of the Messenger: except thou wilt be an accepter of persons. But if thou wilt needs respect the person, regard the person of God, which is common to the Ministers, with the Angels of glory. For aswell doth the Minister of god, as the angels of God, bear and represent the person of God. Thou must not think the grace to be less gracious sith the messenger is not so graced: nor the treasure to be of less value, be●●se it is brought unto thee, by or in an ca●●hē vessel. For the word of the Lord, is the same in the mouth of a man & of a throne: in the earthly, & in the heavenly Angel. Notwithstanding it is more for thy profit, to have this message done unto thee by a man, than by an Angel of glory. And that, both because such is th● excellency of the glory of an Angel o● light, that thou canst not endure th● brightness of his presence: and also, because thou neither canst be so familiar with him, as thou desirest and shouldest be, to deliver thine estate: nor yet canst at all times, when thou desirest, being o● the earth, have conference and recourse unto the Angels, being in heaven. The Lord therefore ascending up on high, gave among other gifts, this gift also of great value, unto his Church, and unto thyself, even Pastors, & Doctors: th●● is, the Ministers of the Gospel of God 〈◊〉 even the earthly Angels, that should b● continually and familiarly conversant, 〈◊〉 dwelling with earthly men: that might after a more familiar, & less fearful manner, declare unto than the secret counsel and hidden mysteries of God. Give therefore credit unto the Lords ministers, an● glory unto God, that hath given in hi● great love this blessing, and grace unto thee, that thou shouldest continually have abiding with thee, his Prophets, & his Angels, at whose mouth thou mai● be certified of the forgiveness of thy ●●ns. Yea, the Lord hath not given on●y this name unto his ministers, to continued unto thee the forgiveness of thy sins: but he hath further given unto them power, & authority (us ministers of the word) to forgive thee thine offences. For is those keys of the kingdom of God, that the Lord gave in Peter, unto the Church, saying: Whose sins ye remit, they are remitted: whose sins ye retain, they are retained: whatsoever ye bind in earth, shall be bound in heaven: whatsoever ye lose on earth, shall be loosed in heaven. So that if the Ministers of the Gospel of God, shall in the spirit of God, and power of Christ, forgive thee thy sins: if they shall say vn●o thee, as Nathan did unto David, The ●ord hath taken away thy sin: or as Christ unto the sick of the palsy, Son by sins are forgiven thee: assure thy ●elfe, that insomuch, as they have loosed ●hee from thy sins on earth, the Lord ●ath loosed thee from thy sins in hea●en: insomuch, as they have remitted and forgiven thy sins, they are re●●●●ed and forgiven indeed. And ta●● heed ●hat thou do not as the most part of t●● world doth that deprive themselves o● this comfort, and other the like, by the contempt, and base account of the Ministers of the grace of God: believe th● Lord, and his Prophets saith jehosophat and thou shalt prosper. Despise not this gift which God hath given thee: for it is one of the principal gifts mentioned by Paul in the fourth of the Ephesians, that Christ when he took his farewell from the earth, gave thereunto. I speak not these things to maintain the Pope's auricular confession, or usurped authority: but the lawful power, given by God to his ministers: and therefore herein must meet together, (I mean in the forgiveness of thy sin by the minister) his discretion, thy contrition: his faithfulness, thy faith: his wisdom, thy repentance: hi● calling, and thy calling: his calling must be lawful, thy calling must be true: he must be faithful, thou must be penitent: he must be faithful, thou must be faithf●ll: he faithful in his office, thou in thy conversion unto the Lord. And then if these things be joined 〈◊〉 ●ether in thee, and in him, thou mai● 〈◊〉 assured, that the Lord in heaven ●●th forgiven thy sins: as his ministers on the earth have pardoned them: ●nd that God hath loosed thee in hea●en, that art loosed in the earth from ●hy sins. Thus from the testimony, & vitnes of the ministers of the kingdom of God, thou mayst approve unto thine own conscience, the forgiveness of thy ●ins. And this shall be the more strongly confirmed unto thy soul, if thou shalt hereunto add the testimony of Moses, David, Solomon, Esay, jeremy, Ezekiel, Da●iel, and all the rest of the Prophets: the testimony of Christ, Peter, Paul, james, john, Matthew, Mark, Luke, and all the other Apostles, Evangelists, & holy men of God: who as it were out of the dead, being dead, speak unto thee, avouching and confirming with one voice, one mouth & one spirit, that thy sins are forgiven, and all in offences clean blotted out: so that being compassed about with such a cloud of witnesses, and those such as are greater than all exception, we ought to rest peaceably in the forgiveness of our sins, which these so many and so faithful witnesses, confirm unto us. These are the testimonies of men, wstich confirm unto as the forgiveness of our sins.   

The 17 Chapter. Wherein is contained the third reason, taken from others, which is derived from the Devil, he testifying, and in his own language confirming unto us the forgiveness of our sins.  
THe third reason, being taken from others, is taken from the testimony of the devil: who very sufficiently in his natural language, if we rightly understand the same, confirmeth unto us the forgiveness of our sins. And therefore for the better understanding of his speech, and language, I will set thee down but two precepts & rules, as it were characters, by the which thou shalt easily understand the darkest and hardest words in the devils tongue: and so shalt in short space become a good languager. The first rule shall show thee when he speaketh: the second what he speaketh. Concerning the first, know for a certain, that whensoever thou receivest any answer in thy conscience, contrary to that which is promised, or spoken in the word, contrary to the forgiveness of thy sin, to the receiving of the spirit of adoption, to the increase of the graces of the holy Ghost, to the attaining of the inheritance of the Saints in light, or the possession of eternal life, or any such like, that then the devil tempteth thee: and speaketh that word, and maketh that answer in thy soul. For this persuasion, and this answer, and this word, that the Lord will not forgive thy sin, or give thee his spirit, or eternal life, & salvation, cometh not from God. For the word of God saith the clean contrary. 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 soul. Learn therefore this for a true and an infallible precept, that whensoever thou receivest an answer in thyself, contrary to that which the Lord hath promised, that then the devil speaketh: & this thou must know to be true, although the persuasion come from thine own concupiscence, & corrupt nature. For the Apostle calleth the prick of the flesh, which is the motion, and work of original sin, the messenger of Satan (2. Cor. 12.) This then is the first precept, by which thou mayest know when he speaketh.  
The second rule, which must make thee understand his words, must make thee first understand his nature, which is to lie. For it is natural for the devil to lie. For he is naturally a liar: as appeareth both by the testimony of Christ in the eight of john, whe●e he saith, the devil was a murderer from the beginning, and abode not in the truth. There is no truth in him, as oftentimes as he speaketh a lie, he speaketh of his own, because he is a liar, and the father of a lie: and also, by the practice of the devil himself, who both lied to our mother Eve, saying: that if she did eat of the tree of the knowledge of good and evil, that she should be like unto the gods, in the knowledge of good and evil, and that they should not die: and also was a lying spirit in the mouth of the Prophets of Achab, and so deceived Achab, and his Prophets. Out of this knowledge of the devils lying nature, thou shalt presently pick the meaning of his speeches, and words. For this rule is generally true, that a liar speaketh clean contrary unto the truth: and the clean contrary of that which the devil speaketh, is true. For in a liar, the clean contrary part must be taken for the truth. If therefore it ever hath been said unto thee in thy soul, that thou shouldest not be saved, or that thy sins should not be pardoned, it hath been as it were the message of the Lord unto thy soul, to signify unto thee, thy election, and justification: that thou shouldest be saved, and that thy sins were forgiven. And look how often this hath been urged unto thy soul: so often hath it been told unto thee by the Lord, although by the message of the devil, if thou hadst rightly understood his language. And therefore, when thou, fearing the forgiveness of thy sins, receivest an answer in thy soul, that in vain thou prayest, & that thou shalt not be pardoned, because thy sins are greater, as thou art persuaded then that they can be forgiven: so often cheer thyself, and thank God for his loving mercy, and message, that hath told thee, and certified thy conscience, though by the message of Satan, that thy sins are forgiven thee. For always that which is clean contrary unto the speech of a liar, is the truth. And therefore when Satan saith, that they are not forgiven: the clean contrary is true: and that is, that they are forgiven. If we have once learned this lesson well, and shall put the same in practice in our souls, and consciences: we shall find as much comfort in this reason, (I know what I speak) as in any other reason whatsoever. For her by the mouth of the devil is stopped for ever, and he goeth away raging, not knowing what else to say. For if he did flatter us with the forgiveness of our sins, we would not receive his testimony: as Paul would not receive the testimony of the soothsayer, or Christ of the devil, that confessed him to be the son of the living God: but we would believe that to be true, because the Lord in his word said it. Again, if he did terrify the conscience, & deny the forgiveness of our sins, we would believe it then most strongly, knowing that, in that a liar did deny it, the truth itself did affirm it. Thus every way Satan should be taken in a Dilemma: what argument soever he used, it would be turned upon his own head: and we should be more wise, than the devil was subtle: we should have better skill in the truth of Logic, or reason, than he in Sophistry. If he did flatter us, we would cheer upon it: if he did fear us we would cheer also upon it: if he did persuade the forgiveness of our si●s, we should be comforted: if he did dissuade the forgiveness of our sins, we should be comforted also, and thus every way we should be strengthened, cheated, and comforted.   

The 18 Chapter. Wherein is contained the last reason, taken from others, to prove the forgiveness of sins, which is drawn from the evil and dangerous counsel of Satan.  
THe last reason that we will at this time consider, is taken from that devilish and dangerous counsel, which Satan giveth to the soul: which being troubled with the weight of sin, desireth the forgiveness thereof. For it is the fashion of Satan, when thou hast sinned, to persuade thee to kill thyself, to hang thyself, to drown thyself, or at the least to cast off all confidence in hope, all use of faith, and fully to despair of the mercy of God. Then the which what counsel can be more devilish for Satan to give? or more dangerous for thee to follow? For despair is a sin of the first table, against the first commandment, and against the highest God And therefore without question, it is the highest and greatest sin of all other (that great sin only, which is the sin against the holy Ghost, excepted.) It is therefore a worse, and a greater sin to despair, than it is to worship Idols, to profane the Saboth, to blaspheme the name of the Lord, to dishonour thy parents, to kill thy father, or thy brother to deflower thy neighbours daughter, or wife, to rob thy neighbour, to bear false witness, and to forswear thyself, or then it is to commit any other such like sin. And no doubt, but that Cain sinned more grievously, in despairing of God's mercy, then in the murdering of his brother Abel: and judas sinned not so much in betraying, as in distrusting Christ; his treason was not so grievous as his despair ●●s. And the fore if according unto the counsel of the devil, thou shouldest add despair to thy other sins: to thy whoredom, thy murder, thy blasphemy, or thy robbery, thou shouldest draw sin after sin as it were with cart-ropes: add drunkenness unto thirst, and so heaping up of thy sins, shouldest fulfil the measure of thine iniquity, and purchase to thyself swift damnation Beware therefore how thou follow this counsel of the devil who, as in all other speeches he showeth himself most znfaithfull: so in this his persuasion to dtspaire, most, I know not whether I shall call him dangerous, or doltish. For to persuade to despair after sin, to commit one sin after another, the greater after the lesser: is as much, as if an unfaithful physician should prescribe a ma● after he hath taken cold, to take rats have to drive it away: or after he had caught the murr, to drink cicuta, or the juice of hemlock, to drive it away: which being far colder than the former cold, would bring sudden and speedy death: even such is the physic, which that good physician of the soul, I mean the devil giveth thee. For when thou hast committed a great sin against God, he would have thee commit a greater: to drive away the fear of death, he prescribeth the speedy death of body and soul: to drive away the fear of hell fi●e, he would have thee presently to run to hell, and to the devil: even as if a man that feared the water, should presently drown himself: or if a man feared the fire he should presently go burn himself: and so presently feel, that which he feared because he would sear no longer. Then the which what can be more foolish, or contrary unto reason? And yet so foolish thou art, as that thou art ready to execute his counsel, & to think it the best course for thee to follow: yea although thou canst hate other sins, and cry out against the loathsomeness thereof yet thou canst be ready to give place to despair, which is the greatest sin, and to like that well enough to nourish it, & to think that thou mightest do well to despair, and to cast off all hope of god's mercy. Is it not a strange thing, that thou shouldst loath whoredom, theft, murder, and such like sins: yea, and if thou wert but moved to them, he grieved thereat, and yet like of despair, a sin far greater than all the rest? yea, and that thou being but moved thereunto, shouldest give place unto it immediately? If therefore other sins be loathsome unto thee, for the monstrousness thereof: let despair, which is the most monstrous sin of all other, be most loathsome unto thee. If thou fearest and fliest other sins: fear, and fly especially despair: which is a sin far greater than they all. And if thou having committed adultery, murder, or theft, or any such like, art by Satan tempted to despair, answer him, and say thus unto him: Satan, thou hast tempted me to commit this sin, thou hast tempted me to lie, to dissemble, to commit adultery, and such like: herein I have yielded to thee. Is it not enough, nay, is it not too much, that I have thus far yielded unto thee, except I should now add despair unto the rest of my sins? If it were now in my hand to undo that sin which I have committed, I would never surely by the power of the lord, yield so much unto thee as I have done. And therefore far be it from me, that I should again at thy procurement sin more grievously, in falling to despair, of the grace and mercy of God. Indeed if despair were any means to ease me of my sins, than perchance I might easily be brought thereinto: but sith it is a means to increase my sins, the burden and grief of my soul, and the punishment of my sin: sith it is a means to bring a certain destruction, to a destruction that was but fea●ed: certain, to an incertain condemnation: death of body and soul to the death of faith: eternal, to temporal grief: the pains of hell, to the pangs of conscience: hell fi●e, to thy fiery darts that stick in my soul, I were bewitched, and worse than mad, if I would yield thereunto. Thus thou must learn to stop Satan's mouth, and to stay thine own faith, that it fall not into despair: of which I would have thee to be most jealous, fearful, and suspicious, knowing the danger, and unrecoverable evil thereof. If thou have rob God of his glory, in dishonouring of him: yet give glory unto him in believing of him: so shalt thou get as much glory to his name, by believing him: as thou didst rob him of, by disobeying him: and purchase as great, nay, a fair more excellent righteousness by faith, than thou didst lose by sin. For as Paul testifieth in the fourth to the Romans, to him that worketh not, but believeth in him, that justifieth the wicked, his faith is imputed, & accounted to him for righteousness. And this righteousness of faith, is, as in another place the Apostle testifieth, the righteousness of God: which is far more excellent than the righteousness of man. And this righteousness perchance thou wouldst never have sought for, if thou hadst not seen thyself naked, and destitute of all righteousness in thyself: and covered so over with the shame of thine own nakedness, & filthiness, that thou wert glad to run unto Christ, for his righteousness to cover thee: and buy of him eye-salve, and white garments, that thy nakedness might not be seen. If therefore thou hast lost righteousness, yet keep faith: if thou have lost the breastplate of righteousness, yet keep the shield of faith, whereby thou mayest quench all the fiery darts of the devil. If thou have lost the armour of light, the cloth of my soul, yet defend and keep faith, which is the life of the soul; for the just shall live by faith. Say unto thy soul with David. Why art thou so vexed oh my soul, and why art thou so disquieted within me? O my soul, trust in the Lord, and wait upon him, for he will heal thee. Thou seest my soul, what comfort the Lord hath left unto thee in his word, & what lively hope of pardon; he hath promised to forgive thy sins, & hath sealed the same unto thee by his word, his oath, his covenant, and by outward signs that mine eyes have seen: his mercy, his justice, his son, his spirit, confirm the same unto me: mine own nature, my young years in the Lord, and my sin itself: the testimony of the ministers of the Lord, his servants, Ambassadors, and his Angels: God, and man: myself, and others: Angels, and devils: sin, and righteousness: wine, and water: heaven, and earth: yea, all things affirm the same unto thee my soul. Behold therefore, and trust in the Lord, and he shall satisfy 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 saving health. The Lord will not lie, that hath spoken it.   

The 19 Chapter. Wherein is largely and particularly declared, how Satan effectually to work an infidelity in us, and to make us mistrust and misdoubt, nay despair of the forgiveness of our sins, fetcheth reasons out of every particular reason that we do, as we to persuade, so he to dissuade the forgiveness of sins.  
I Stand the longer in proving of this one thing, because there is no one thing more hardly persuaded unto the soul, than this is, and that by reason of the subtlety of Satan, who hath two general means to make us doubt hereof. The one is, by blinding the eyes of our understanding in such a sort, as that the light of the glorious Gospel of God cannot shine unto us. For he is that God of the world, that worketh effectually in the hearts of many men: (yea of the best men sometimes) and thereby so dapraveth and crooketh the right shape of their understanding: as that the truth of the general promises of God, the force of reason, neither any thing else for the present time, can make them to concern and believe the mercy of God, & the forgiveness of their sins: because they are so covered over with darkness, and as it were a thick cloud of mist. The other is, by using our own corrupt nature, and infidelity, which when we have said, and done what we can do will still stick in us, & doubt hereof, and therefore will be ready to say, Well, for all this, I doubt whether the Lord will forgive me, yea, or no, & be so good as his word. This our corruption Satan useth to corrupt us withal: this our infidelity, to make us infidels and this our doubting, to make us despair of the forgiveness of our sins. And that he may work the same more effectually in us, he fetcheth reasons out of every particular reason that we do, as we to persuade, so he to dissuade the forgiveness of our sins. And first, as touching the promises of God, which is our principal and first reason, he will labour to make us distrust them: either by putting into us a fear, or else an evil suspicion of the lord: as to think nay to say in our hearts, I but what if the lord will not be so good as his word: who is stronger than the Lord, to compel him to it? or what law shall we have against him? he is above all law; and therefore we can neither strain him nor constrain him to fulfil fi●l his promise: we cannot sue him upon an assumpsit. But be it that we cou●d; he would find some one cause or other, he would find some demur, or pick some quarrel against us, and so would easily find a staff to bear a dog as the proverb is. And herein he setteth the Lord before us, as it were a tyrant, who albeit he promise ne●er so much, & perform never a deal, yet no ●an is able by reason of his force, to enforce him thereunto. And by this counter buff, he so buffeteth us, that we are really to stagge● at the promises of God. But if this will not serve, he will run with us to the second reason, which is taken from the mercy of God. And he will grant it, yea, and say it is true: God is me cif●ll indeed: he gave thee this and that blessing and benefit: thou wert sick, and he healed thee: poor, & he enriched thee: base, and he honoured thee: miserable, and he relieved thee: yea he gave thee of his spirit, the joys of the holy Ghost, the peace of conscience: he lifted the light of his countenance upon thee, and revealed unto thee himself, & his son jesus Christ. These benefits (will he say) as thou knowest, should have moved thee unto repentance: but thou, according to the hardness of thine own heart, that cannot repent, hast sinned against the Lord: and so heaped and hoardward up wrath against the day of wrath, & the revelation of the just judgement of God. Indeed (will he say) if thou hadst never received these graces from God, then had there been left unto thee some more hope: but now, after thou hast received all these graces, to fall away, to quench the spirit, and grieve the holy Ghost, whereby thou wert sealed unto the day of redemption: is such a sin as cannot be pardoned. And to this purpose he will allege the saying of the Apostle to the Hebrews, in the sixth Chapter, where he saith, that it is impossible that they which have been once enlightened, and have tasted the heavenly gift, and been partaker of the holy Ghost, and have 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 means, and testimony of the spirit of God, he exceedingly terrifieth the conscience: and will never suffer it to have peace, until it shall please the Lord, to give thereunto the right use, & sense of this place: wherewith Satan being repulsed, assaulteth them afresh, reasoning from the former mercy of God, to the forgiveness of their sins, after this manner: saying, thou hadst sinned before in the like manner, and in the same matter, and that not once or twice, but oftentimes, and the Lord pardoned thee: and now dost thou think that he will pardon thee again? Why art thou not ashamed to come again unto the Lord, and crave pardon for this sin? With what face (will he say) canst thou look upon 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, than it had been more tolerable: but now, after the fift, or sixth time, or more, again to trouble the Lord with thy requests, it is neither for thy honesty, nor for the Lords ease, to be troubled so often, about one matter: and by this means he maketh us sometime for shame to ru● From the Lord, and with Ad●m, being ashamed to hide ourselves in the woods f●om the presence of the Lord, and not to dare to crave pardon again for our sins, until we have learned the nature of the Lords mercy, & with the prodigal son, setting all sha●e aside, to return to our father, and to confess, that we have sinned against heaven, and against our God, & that we are not worthy to be called hi● sons: and also, that shame and confusion belongeth to us: but mercy & forgiveness unto the Lord, If he see that this reason will not serve the turn; he will turn over the leaf with us, and come to the third reason, which is taken from the justice of God▪ And from thence he will reason after this manner, saying: Thou knowest that the Lord is a just God, a revenger of all disobedience offered unto his Majesty, and such a one, as in the midst of his mercy thinketh on justice, and therefore he will not, no, nor cannot be appeared, until he hath eased himself of hi● enemies, and avenged himself of thy sins. And the rather to persuade this, he will tell us, that it is a fearful thing, to fall into the hands of the living Lord: and that no adulterer, fornicator, covetous person, murderer, or such like, shall enter into the kingdom of God, or jesus Christ, but shall have his portion in that lake that burneth with fire & brimstone, which is the second death: as the spirit testifieth. And the more deeply to persuade this unto the conscience: he will set before us the son of God's love, jesus Christ, and tell us, that the Lord spared no not his own son, who had put our sins upon him: and how then shall he spare us? yea, he will set before our eyes the wrath of God poured upon Cain, for his murder; upon the Beniaminites, for their adultery; upon Corah, Dathan, and Abiram, for their rebellion; who went down quick into hell: and upon the Sodomites, whom the Lord destroyed with fire and brimstone, from heaven, for their sin: yea, he will set before our eyes the threatenings of God, who hath threatened death, and damnation, to all that shall transgress his laws: and those curses contained in the law of God, denounced against the wicked. And as they which are in security shall hear from Satan, nothing else but mercy, mercy: so they that are afflicted, shall find nothing from Satan, but justice, justice, wrath, vengeance, and displeasure. And by this means, it is incredible what fear and trembling he breedeth in the hearts of the mourners: and by that means, how hardly they are brought that hear nothing, see nothing, feel nothing, but God's justice, to embrace, and believe his mercy. And by this reason, he continually terrifieth the conscience, until it know, that both the wrath of God was appeased in Christ jesus, who in our person, and for our sin, was punished, and so the justice of God was executed, in, and upon him: and also, that as the law, with the threatenings thereof, appertaineth unto the obstinate: so the promises, with the grace of God, & not the law, appertain unto them that are truly humbled, and in jesus Christ. For they that are in Christ, saith the Apostle, are not under the law, but under grace. Now if Satan see, that none of these reasons from the Father, will serve his turn, he will run with us unto Christ, and will tell us, that there was never any such man as Christ was: or if there were, that he was but a deceiver, a juggler, a false Christ, sent into the ●orld to seduce the wicked, and them that are appointed to reprobation: as shall more at large appear in another place. But if this will not serve the turn; he will persuade us that Christ came to be a judge, to condemn the world, and to leave them without excuse; as he did Martin Luther: and so will he set him frowning upon us, as a judge, that is displeased with us. Or if this will not serve; he will tell us, that Christ came not to die for us, but for Peter, Paul, David, and such like: but as for us, he knew us not, we were not then: and therefore he could not then die for us. But yet, if this will not suffice, he will even chide with the soul, and ask him whether he will make Christ a bawd for his sins. And this especially he urgeth, while we seeing our own nakedness, do seek and sue for the righteousness of Christ to put upon us, as a white garment to cover us: so as our nakedness, & the filthiness of our sins be not seen. For than he will still urge this one thing, saying: Oh thou wouldst have Christ to be a cover, a cloak, yea, a bawd for thy sin: but all in vain, will he say. And for the proof hereof, he will strait allege the saying of the Lord in the 70. psalm, which is to be applied to the obstinate, and such as hate discipline, and cast the words of God behind their back, as there plainly appeareth: where he saith. As soon● as thou seest a thief, thou consentest unto him, and thy portion is with the adulterers. Thou openest thy mouth to evil, and with thy tongue thou framest deceit. Thou sitting, speakest against thy brother, & slaunderest thy mother's son. While thou didst these things, because I made myself as it were deaf: thou thinkest me to be such a one as thyself is: but I will reprove thee, and set before thine eyes thy sins in order as they were done. And hereby he exceedingly troubleth the conscience, and filleth it with fear, and despair, until such time as we feel ourselves verily and indeed, to be covered over with the righteousness of the son of God, jesus Christ, who is made unto us of God the Father, wisdom, holiness, righteousness, and redemption. If this reason will not prevail against us, he will reason as well as we, from the holy Ghost: and will tell us, that the fear that is bred in our conscience for our sins, is not the work of the spirit of God, to frame us unto repentance, and to breed in us a godly sorrow, to amendment of life: but rather, that it is a servile fear, such as james saith, is in the devils; who fear, & tremble: yea, a doubting such as is in the infidels: of whom the same james speaketh, saying; Let not the man that doubteth, think he shall receiu● any thing: yea, that it is a foretaste of the displeasure of God, and of the fearful estate of the reprobat. And as touching the peace of conscience, albeit we have abundantly felt the same, yet he will persuade us, that it was not the peace of conscience, but rather an illusion of the devil, sent unto him by the Lord to deceive him, and so to destroy him by a false flattering of himself. And for the better persuasion hereof, he will tell us, that the devil can change himself into the image of an Angel of light, and by that means so deceive us, as that we cannot, as he will say, discern the work of the spirit, from the illusion of the devil. To whom if we shall answer, that albeit he can change himself into th● image of an Angel of light: yet not into the like working of the spirit of God: for that he cannot create, either joy, or peace of conscience. or the spirit of adoption in us. For these are proper works of the spirit: yea, even in them that have a temporary faith, and fall away again unto perdition, his mouth is stopped, & he will leave this reason, and come unto our natural inclination to sin, & from thence he will reason after this manner, saying: Thou knowest that the Lord will forgive the sins only of the penitent and them that do repent: that leave their sins, and never commit them again: for that (will he say) is true repentance. But thou ceasest not to sin: for as thou wert conceived in sin, so thou continuest in sin: and then continuing in thy sin, how dost thou repent thee of thy sin? and then, thou not repenting thee of thy sin, how canst thou look that thy sin should be pardoned? And thus by a false persuasion, that repentance consisteth in a clean abolishing of sin, and not in the amendment of life, as the truth is that it doth: he deceiveth the conscience, and persuadeth it, that therefore their sins are not pardoned, because they are not for ever abandoned. And unto this persuasion, he addeth divers other reasons taken from sin itself: and first, from the greatness thereof, which he amplifieth and increaseth very artificially, showing himself herein a Grammarian, that can frame of the positive, which is the lowest, the superlative, which is the highest degree: a Rhethoritian, that hath a notable facility & grace in Hyperbole: a Logician, that can reason from the lesser, to the greater: as also, if occasion served, from the greater, to the lesser: an Arithmetitian, that hath skill in multiplying: a physician, that can make the lowest cord, accord, and sound equally w●th the highest: a Geometritian, who, as he can describe the whole world, in a little paper: so infect much paper with the description of a little country: and to speak in a word, a right devil, that make a mountain of a mole hill. For these are the arts, or rather deceits of Satan: whereby he can notably increase the greatness of our sin. If it be but in consent, he will persuade us, that it is all one, as if it were done. And to this purpose, he will allege the saying of Christ, in the fift of Matthew, where he saith that the that looketh on a woman to lust after her in his heart, hath committed adultery with her already. If it be committed after grace received, & of knowledge: he will persuade us that it is the sin against the holy Ghost, which shall never be pardoned in this world, nor in the world to come. If it were committed before our calling, & gross also, he will tell us that our sins are greater, then that they can be pardoned: as he persuaded Cain that his were. And for the better persuasion hereof, he addeth the testimony of the law, which confirmeth, as he pretendeth, that which he himself affirmeth. As for example: if a man have with Solomon committed idolatry, or with David adultery, or with Peter apostasy: here the law saith, that adulterers, idolaters, fornicators, & such like, the lord will judge: Satan saith so: the conscience knoweth so. The law saith, no idolater, nor fornicator, nor unclean person, shall enter into the kingdom of God, or Christ: the devil saith so: the conscience saith so. The law saith, the Lord hateth such: the devil saith, the Lord hateth such: and the consciece feareth, that the Lord hateth such: and it knoweth itself to be such. So that Satan affirming, the law confirming, the conscience consenting sin is made out of measure sinful, by the law, and the art of Satan. and so it seemeth to be so great, & immeasurable, as that it exceedeth the greatness of the mercy of God, & the value of the blood of jesus Christ. And yet further, the more to increase the greatness of our sin: he willeth us to weigh the weight thereof, which we feel sensibly to lie very heavy on our souls, after we have committed the same. And therefore is it, that David counteth him happy, that is lighted of his sin: and Christ willeth them that are heavy laden to come unto him, & he will ease them. Now Satan by ●●e heavy weight of our sin, persuadeth the h●inous work in sinning: and concludeth, that because our fin is intolerable, it is immeasurable: & therefore, that as it presseth us unto the earth, so it will into hell: as it casteth us upon our face, so it will cast us from the face & presence of the Lord. Unto this weight of sin, he addeth the monstrousness that is in the same. For as righteousness is a most glorious virtue: so is sin a most ugly, deformed, and monstrous thing; and so as it is, Satan maketh it appear to the soul. For howsoever before when Satan enticeth us to sin, we are blinded, that we cannot behold the monstrousness thereof, because he covereth it over with a pleasant and delightful cloak; yet after that the fact is committed, he openeth our eyes: to that the flithines and monstrousness thereof appeareth at large unto the soul. Out of which, as Satan reasoneth, that therefore, sith sin is a monster, it is monstrous: sith it is monstrous in shape, it is monstrous in show, & measure. So the soul easily is resolved thereof: and that so much the rather, because it is an eye witness of that which Satan saith. And yet the more to increase the horror and greatness of our sins: he addeth the multitude thereof: which are more in number, than either the hairs of our head, or the stars of the sky, or the sands of the sea shore, which are innumerable: & that therefore, albeit our sins were not mighty, as we would believe: yet in so much as they are so many, he will easily infer, that they are exceeding great. For that which wanted in the greatness, is recompensed in the multitude: and that which wanted in the weight, is repaired with the number: whereby our sins have been so exceedingly multiplied: as that what with the greatness, and what with the multitude, our measure of iniquity is fulfilled, our vial full, and the treasury and hoard of our sins, filled to the top: & that therefore the wrath of God must needs immediately smoke against us. And thus, partly by the law, partly by the weight, partly by the monstrousness, 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 he emptieth the heart of hope: and maketh us ready to think indeed with Cain, that our sins are greater than that they can be forgiven. Thus, as Satan reasoneth from sin in the first place, from the greatness thereof, to dissuade the forgiveness thereof: so in the second place he reasoneth from the presence thereof, which by the force & work of Satan, even after the forgiveness thereof, and the peace of conscience, and the righteousness of Christ given unto the soul, is put in the memory, and represented unto the soul: and that in such a lively shape, idea, and form, as they are, and were in their own nature. And this made David complain in his 51. psalm, that his sins were continually, before his eyes: 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 happy, whose sins were covered (Psal. 32) namely, that they were no longer present before the eye of his conscience, as well as the eyes of the lord And this is that, that maketh the godly, at the hour of their death, or the day of their trial, to doubt, to fear, and to tremble, because they see their sins still before their face & fresh in their conscience: which of itself were enough to make them doubt of the forgiveness of their sins. How much more? when Satan shall reason from thence, and persuade them, that therefore their sins are not done away: sith they are still as fresh in their conscience, 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 therein. And whereas before they were covered, he will tell us, that that was but with forgetfulness or with security, or hardness of heart, or pleasure, or some other fancies, that crept into the soul, in stead thereof. But now when these things were gone, he might see, as Satan will say, that the guiltiness of his sin, still guilded over his conscience: and the deformity, and filthiness thereof, was but stubbered over with untempered mortar: and not washed clean out, by the blood of jesus Christ, and the spirit of our God. And by this means, how he troubleth, feareth, casteth down the soul, and beateth down faith, no man knoweth, but he that feeleth: & he that feeleth it, knoweth the strength of Satan, & of this reason, against the forgiveness of our sin. And yet further, because he would leave no stone, as the Proverb is, unremoved: he reasoneth from the name, as before he did from the nature of sin. And he telleth us, that our sins are our debts, which we must make payment of: for the Lord will not, as Satan will tell us, be any loser by us. And here, when he hath told us. that we are not able to satisfy the debt: he will tell v● withal, that he is the Lords attorney to arrest us, his man of law to wage the law against us. his jailer to take us into hell, which is his prison And herein indeed he will begin to execute his office, to lay the law to us, to sue us, to implead us, & will bring the matter to an execution, or a Nisi prius. For if we have not before a quittance to show, sealed, and written with his own finger, against this debt: he will make us glad, to keep our houses, yea, our beds, or else to run away (if we can) to hide us: or else to fly to some man to secure us: or else to some privileged place: even to Christ, the sanctuary & place of refuge, for them that fly, & dare not show their faces, for the debt of sin, that they own to their Lord. To whom, if they shall fly, Satan will labour to outrun them, & will be there at the leastwise in show, before them: & then, when they would step unto Christ, Satan would step up between them, & Christ: and taking upon him the frowning person of Christ, as he is man: he will make the conscience believe, that it is Christ that frowneth upon him: & so if it be possible, he will make them to fly from Christ, and drive them to David or Solomon, or Manasses, by their examples to comfort themselves: where also he will be sure to meet with them: and tell them, that as for David, Solomon, Manasses, and such like, they were the elect vessels of God: but as for themselves, they were no such, they were vessels of wrath, and appointed by the Lord unto reprobation: and therefore, although no sin could separate David from the Lord, yet some one, should for ever cast them off from the love of the Lord: as one sin did the devils; as one offence did Saul; and as one murder did Cain; and that therefore it is in vain to trust by their examples to be pardoned. Now, if being dashed by this persuasion, we shall leave David, Solomon, and the rest, & determie to have recourse unto the Ministers of the Gospel, either he will labour to hinder us, that we shall not manifest our estate to them; & that, either for fear, or for shame; that thus our grief being not imparted, might not be impaired; & being not parted with others, might not departed from ourselves: but grow, as confirmed diseases, to become incurable; or else if he cannot by the providence of God hinder this purpose and practise in us; he will labour, either on the one side, to drive us, as he hath driven many to the popish reconcilers: to the priests of Baal: and to Balam for counsel: and so to seek case from the devil, & from Antichrist: from crosses, from crucifixes, from holy water, from Campions bones from relics of Saints, from our own works, from the pope's absolution, or from his pardon, and not from Christ: and so bring us in a worse case, than we were before: or else on the other side he will breed in us such a dislike of the ministers of the gospel, for their contempt, for their poverty, for their infirmities, or for some other such like cause, that he will make us thereby out of conceit with them. And therewithal persuade us, 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 therewithal, he will not stick to say to the conscience: I, go to, flatter thyself: but thou shalt find in the end my words to be true: and that even as I told thee also: when thou shalt see, that thou criedst peace, peace, when sudden destruction was at hand. And as for absolution of the minister: he will either demand what authority he hath to forgive sins; or else he will cry out, that that is flat popery, and so where as he hindereth some from the truth, by a fear of popery: he draweth some other from the truth, unto popery: knowing, that his scope is to hinder us from the true comfort of the Lord. And this, so that it be done, he careth not whether it be by a face of popery: or by force, unto popery; so that we be damned, whether it be by thy delusion or by despair, he is satisfied: but despair in this case, is the most usual, and also the most perilous estate, to the which, that he might fully draw us: he in our prayers, in our sights, and groans, unto the Lord, will take upon him the person of the Lord, and will even answer within, as if it were the spirit of God that spoke unto us, and tell us, that in vain we pray, in vain we seek, in vain we call upon the Lord, for he will never bear us, nor forgive us, nor never receive us again unto favour. And this he will so constantly, and with such a fear, avouch unto the soul: as that, if we do not rely upon the Lord in his word, we shall be most grievously afflicted, and cast down: which if Satan once perceive, and tee that we give ground unto him: he will follow us at the heels, and not give us an inch respite: but will still lie upon us, so as we shall scarce find a breathing time. And so giving us no rest, he will persuade us to despair, to destroy ourselves, and that it were better for us to be out of our lives, them to live in such garboils, such fears, such fightings, and such trouble, and thereupon he will not stick to persuade us to destroy ourselves to kill ourselves, to break our necks, to hang ourselves, to drown ourselves, or to cut our own throats: as judas, Achitophel, and many other with us, most lamentably have done, being destitute of comfort, & deceived by these and such like persuasions of the devil. Whom, that we might the better resist, I have considered these reasons out of the word and committed them to writing, that a● Christian, that is to war and fight with Satan, might not be unfurnished nor unprovided of spiritual armour: especially of the word of the spirit, which is the word of God: a most forcible weapon to repulse & drive back the devil withal: with the which, if we assault him, as wise warriors, we shall be more than conquerors, by him that hath loved us, and given himself for us: and these comforts unto us in his sacred word. Which that we may rightly profit by: let us read them with deliberation, and meditation. And withal let us learn this one point against Satan: that is, out of the same reason that he gathereth matter of fear, and despair; out of the same, let us seek and suck comfort. If he taketh his reason from the merccie of God, or from his justice: if from his promises, or from Christ: if from our nature, and sin itself: if from the answers in our soul, or from despair itself: out of the very same let us reason against him. And we shall be better able to answer, than he to reply: or at the least, better able to reply, than he to answer. If he shall say that we can do nothing but sin: let us answer, it is natural. If he shall say, that our sins are monstrous: let us say, that they are our debts. If he shall say, that God is just: let us answer, that therefore he must forgive our offences, If he shall tell us, that it was answered us within, that in vain we prayed: let us answer, that it was a liar that so answered us: and so forth in the rest. And thus by this means we shall cut the devils throat with his own sword: and (as a be) suck honey out of that flower, out of the which he (as the spider) sucketh poison.  
FINIS.   

The Contents of the Chapters contained in this Book.  

Chap. 1 Wherein it is declared, that there is lively hope of comfort left unto all them that mourn under the burden of their sins. Fol. 1  
Chap. 2 In the first part whereof are set down the express promises of God, concerning the free forgiveness of sins: & in the latter is declared: first, that the same promises of mercy are delivered unto us in the word of God: then that they are bound by his oath: thirdly, that they are also bound by his Indenture of covenants: & lastly that they are confirmed by two visible signs and tokens in stead of wonders. to wit, Baptism, and the Supper of the lord Fol. 7  
Chap. 3 Wherein the forgiveness of sins is proved by the consideration of God's mercy, which is one part of his essence, substance, and nature. Fol. 55  
Chap. 4 Wherein the forgiunes of sins is proved by the consideration of god's justice (which is another nature essential unto him) by three especial ways. First, by reason that the Lord hath promised to forgive our sins, in regard whereof it standeth with his justice to perform the same. Secondly for that he hath alreaddy punished jesus Christ for our offences, and therefore cannot in justice punish them in us also. And lastly, because he hath already punished our persons in Christ, and so cannot justly punish us again. Fol. 69  
Chap. 5 Wherein the forgiveness of sins is proved, by a reason taken from the se●ond person in the Trinity, to wit, the wo●d Incarnate, even jesus Christ, being considered, as he is the vine, and the branches. Fol. 85  
Chap. 6 Wherein the forgiveness of sins is proved, by considering jesus Christ, as he is our advocate and intercessor, and the mediator of the new Testament. Folly 89  
Chap. 7 Wherein the forgiveness of sins is proved, by considering jesus Christ; as he is our king and spiritual prince. Fol. 98  
Chap. 8 Wherein the forgiveness of sins is proved by considering Christ, as he is our Physician, that with his blood cureth & healeth all our infirmities, both corporal and spiritual. Fol. 107  
Chap. 9 Wherein the forgiveness of sins is proved, by considering christ as he is our redeemer, who hath with his own body purchased of his Father the pardon for our sins, and with his own blood ransomed us, and paid the price of theredemption of our sins. Fol. 114  
Chap. 10 Wherein are touched two reason taken from the spirit of God (the holy Ghost, being the third person in the Trinity.) The first as the spirit is considered, to work repentance & contrition in us, and so washeth us from our sin. The other, as the spirit breedeth & worketh peace in our conscience, wherewith the forgiveness of our sins is sealed. Fol. 118  
Chap. 11 Where●n is contained the first argument, or reason, which to prove the forgiveness of sins, is taken from the creature (the reasons being before taken from the creator) and that from man, considered in himself, with his estate being naturally inclined to sin. Fol. 120  
Chap. 12 Wherein is contained the second reason, taken from man, to prove the forgiveness of sins, by the consideration of our infancy, we never being but new borne babes, so long as we live. Fol. 125  
Chap. 13 Wherein is contained the first reason, taken from sin itself, which is drawn from the name of sin, being called our debt. Fol. 128  
Chap. 14 Wherein is contained the second reason, taken from sin itself, to prove forgiveness of sins: which ariseth from the effect of sin, serving to setforth the abundance of the grace of God, and to magnify his power. Fol. 131  
Chap. 15 Wherein is contained the first reason, taken from man, as he is considered in others; which is drawn from the examples of other men, by which the eternity of the forgiveness of sins, is further assured unto us. Fol. 134  
Chap. 16 Wherein is contained the second reason, taken from man, being considered in others; which is drawn from the testimony of others: as of the Ministers of the word of God, of the Prophets, of Christ himself, of the Apostles, and all other holy men of God, who as faithful witnesses announce, confirm the furgivenesse   〈…〉