JOHN BRADEFORD   portrait of John Bradford   

The complaint of Verity, made by john Bradford.  
An exhortation of matthew Rogers, unto his children.  
The complaint of Ralph Al●erton and others, being prisoners in Lolers tower, & written with their blood, how god was their comfort.  
¶ A song of Cain and Abel.  
The saying of master Houper, that he wrote the night before he suffered, upon a wall with a coal, in the new In, at Gloceter, and his saying at his death.  
ANNO DOMINI. 1559.   

❧ The complaint of Verity.  
O Heaven, O earth, to thee I call,  
To witness what I say:  
which am causeless in  
England thrall,  
and put to great decay.  
Verity of all things the light,  
I am that thus do mourn:  
Sent from God to teach them right,  
which in this world be borne.  
And that of me none might it doubt  
●heron so ever I preach:  
I have for me the word throughout,  
●s Christ's Gospel doth teach.  
This truth to England have I taught  
with travel and with pain.  
And for my hire now am I sought,  
●ruelly to be slain.  
I that from bondage did the shield,  
which was before oppressed:  
●m now by the as captive held,  
●or preaching to the best.  
From death to life I did thee bring  
that thou might live for aye:  
And now my life for well doing,  
to death thou seekest a prey.  
was there ever age so cruel.  
that thus could me reward:  
So soon to cast into exile,  
whom they did once regard.  
what unrighteousness have ye found,  
on me whom thus ye spite:  
Let them speak that would me confounded  
by reason and by write.  
I seek without unfeigned cloaks,  
to maintain that is right:  
But falsity with her painted looks,  
will not abide that sight.  
O false time of iniquity,  
O season most unjust:  
where exiled is Verity,  
and cast down to the dust.  
what though false judges do me dam  
as Susan was most chaste:  
yet by a Daniel sure I am,  
to be absolved at the last.  
The Lord send me a judge upright  
to listen to my cause:  
Then doubt I not to put to flight.  
those that now lie and gloze.  
Now whether shall I for remedy,  
seek that I may it find:  
Thou Lord direct my steps ready.  
to some that will me friend.  
The clergy say I am heresy,  
with me they fight apace:  
For fashed blinds them so wilfully,  
they have no better grace.  
Learned men which did me defend.  
do now their judgement turn:  
For livings sake they do intend,  
like wandering stars to run.  
The lawyers say they could not thrive  
since Scripture came in place:  
Their vantage is when men do strive,  
and not by truth and peace.  
The gentlemen which once me had,  
●n praise and eke in price:  
Now say for them I am to sad,  
and would have them be wise.  
The Merchant man saith he must live  
and cannot with me gain:  
But all to riches his mind doth give,  
with much danger and pain.  
Women say they must needs obey,  
their husbands when they list:  
Therefore in them I may not say,  
to have any great trust.  
The common sort unlearned be,  
to them I may not lean:  
They know not by divinity,  
my cause for to maintain.  
Thus have all persons some pretence  
from me quite to decline:  
And am put to my own defence,  
to keep myself from ruin.  
yet in this may I glory plain,  
that though with few I stand:  
I am of power and strength certain  
more than all my foes band.  
For God so hath endued my tongue,  
with wisdom and with grace:  
That I can show their doings wrong  
which dare stand face to face.  
Therefore mine enemies villainously  
put me from men's hearings:  
Lest I should most manifestly,  
tell them of their leasings.  
For this they would out of men's eyes  
Gods word to keep so high:  
That where they preach boldly lies,  
none might against them reply.  
All to maintain their pomp & pride  
their belly, sloth and ease:  
They force me in thraldom to bide,  
for that I them displease.  
Ah, England what is the trespass,  
that against god thou hast done?  
That thou wouldst love darkness alas  
more than light of the Sun.  
Ah I'll of most nobility,  
why art thou become band?  
To that proud harlot's falsity,  
the ruin of all the land.  
Woe that I must that day behold,  
which came to make the free,  
I would I had thee never told,  
●he truth in each degree  
Then were thy sin much more les  
which knowledge maketh great:  
And of the same mightst seek redress,  
to turn away the threat.  
This damnation God doth say,  
the father of all right:  
That light is come now of the day,  
yet in darkness men more delight.  
Thus do I weep which abundant tears,  
with sighs and eke with groans:  
Ah that men will not give their ears  
unto my lawful moans.  
Finis quod john Bradforde.   

¶ The instruction of a Father to his Children, which he wrote a few days before his burning.  
Give ear my Children to my words.  
Whom God hath dearly bought:  
Lay up his laws within your hearts  
and print them in your thought.  
For I your father have foreseen,  
the frail and filthy way:  
Which flesh & blood would follow feign  
even to their own decay.  
For all and every living beast,  
their crib do know full well:  
But Adam's heirs above the rest,  
are ready to rebel.  
And all the creatures of the earth,  
full well do keep their way:  
But Adam's heirs even from their birth,  
are apt to go astray.  
For earth and ashes is his strength,  
his glory and his gain:  
And into ashes at the length,  
he shall return again.  
For flesh doth flourish like a flower,  
and grow up like a grass:  
And is consumed in an hour,  
as it is come to pass.  
For I the image of your years,  
your treasure and your trust:  
Am now dying before your face,  
and shall consume to dust,  
For as you see your Father's flesh,  
consumed into clay:  
Even so shall ye my children dear,  
consume and wear away.  
The sun, the moon, & eke the stars,  
that serve the day and night:  
The earth and every earthly thing,  
shall be consumed quite.  
And all the worship that is wrought  
that hath been heard or seen:  
Shall clean consume & turn to nought  
as it had never been.  
Therefore see that ye follow me,  
your father and your friend:  
And enter into the same land,  
which never shall have end.  
I leave you here a little book,  
for you to look upon:  
That you may see, your father's face,  
when he is dead and gone.  
Who for the hope of heavenly things  
while he did here remain:  
Gave over all his golden years.  
in prison and in pain.  
where I among mine iron bands,  
enclosed in the dark:  
A few days before my death,  
did dedicate this work.  
And in example of your youth,  
to whom I wish all good:  
I preach you here a perfect troth,  
and seal it with my blood.  
To you mine heirs of earthly things  
which I do leave behind:  
That you may read & understand,  
and keep it in your mind.  
That as ye have been heirs of that  
which once shall wear a way:  
Even so ye may possess that part,  
which never shall decay.  
In following of your father's feet,  
in truth and eke in love:  
ye may be also heirs with him  
for evermore above.  
Have god always before your eyes  
withal your whole intent:  
Commit not sin in any wise,  
keeke his commandment.  
Abhor that arrant hoore of Rome  
and all her blasphemies  
And drink not of her decretales,  
nor yet of her decrees.  
give honour to your mother dear  
remember well her pain:  
And recompense her in her age,  
in like with love again.  
Be always aiding at her hand,  
and let her not decay:  
Remember well your father's fall.  
who should have been her stay.  
give of your portion to the poor,  
as riches doth arise:  
And from the needy naked soul,  
turn not away your eyes.  
For he that will not here the cry,  
of them that stand in need:  
Shall cry himself and not be hard,  
when he would hope to speed.  
If God have given you increase.  
and blessed well your store:  
Remember ye are put in trust,  
to minister the more.  
Beware of foul and filthy lust,  
let such things have no place:  
keep clean your vessels in the Lord  
that he may you embrace.  
ye are the temples of the Lord,  
●or ye are dearly bought:  
And they that do defile the same,  
shall surely come to nought.  
Possess not pride in any wise,  
guild not your house to high:  
But have always before your eyes,  
that ye be borne to die.  
Defraud him not that hired is,  
your labour to sustain:  
But give him always out of hand,  
his penny for his pain.  
And as you would an other man,  
against you should proceed:  
Do you the same to them again,  
when they do stand in need.  
And part your portion to the poor,  
in money and in meat:  
And feed the fainted feeble soul,  
with that which ye should eat.  
Farewall my true and loving wife,  
my Children and my friends:  
I hope in God to have you all,  
when all things have their ends.  
And if you do abide in God,  
as you have now begun:  
your course I warrant shallbe short,  
you have not long to run.  
God grant you so to end your days  
as he shall think it best:  
That I may have you in the heavens  
where I do hope to rest.  
¶ Finis quod matthew Rogers.   

A lamentable complaint of the afflicted, unto god our only helper.  
Arise O Lord, why sleepest thou?  
set to thy hand in time of need:  
That wicked men themselves may know  
● be but mortal men in deed.  
They do exalt themselves on high,  
●r to cast down the simple sort:  
●ostinge of their authority,  
●et none careth for josephes' hurt.  
They rob the poor and fatherless,  
●king their good by violence:  
●he faithful flock they do oppress,  
●herof we have intelligence.  
If we to them will not agree,  
●en shall we neither buy nor sell:  
●ut fast in prison for to lie,  
stocks and Irons the truth to tell.  
●hē they have caught us in their net  
●n will they not forego their prey:  
●th shameful words they do us threat  
eventing mischief every day.  
Against the truth they kick & spurn,  
& breath out threats with main & might  
All Gods elect with fire they burn,  
or else do put them to their flight.  
They spoil and waste in every place,  
the people that do fear the lord:  
Like ravening wolves void of all grace  
thus they suppress Gods holy word.  
Locusters they are withouten fail,  
rising out of the bottomless pit:  
Like stinking scorpions is their tail,  
throughout the world gods flock to bite.  
The very truth do they cast down,  
what can the righteous do withal:  
Refusing Christ the corner stone,  
& with their works build up the wall.  
Thus are we killed all the day long,  
for thy name's sake we suffer pain:  
As simple sheep butchers among,  
so under tyrants we remain.  
They feed thy flock with their decrees  
maintaining them with fire & sword:  
Thus they defend most wicked lies,  
and kill the saints of christ our Lord.  
Wilt thou now hide thy face O lord  
the time of our tribulation:  
while the enemies of thy word,  
●e set up their abomination.  
Thy promiss Lord we do believe  
at thou wilt help us in due time:  
though that tyrants do us grieve,  
death or life yet we are thine.  
For this we know assuredly,  
●e lords right hand can soon change all:  
●herfore we pray most heartily.  
●his church in general.  
Help now O lord for thy name's sake  
● all men's thoughts are vain truly:  
●is of my life my leave I take,  
osting for ever to dwell with thee.  
●is. ꝙ Raffe Allerton.   

A brief rehearsal of part of the authors trouble, entitled God is my comfort.  
IN trouble and adversity,  
we do find most assuredly  
As the perfit doth testify,  
that God is our comfort.  
We do not fear the evil days,  
nor follow not the wicked ways:  
Of Antichrist nor yet his laws,  
for God is our comfort.  
Although we have been tied in fetters  
so hath been some of our betters:  
As Peter john and such others,  
yet God was their comfort.  
Both all day and night in the stocks  
with pretty Irons and double locks:  
Abiding taunts rebukes & mocks  
yet God is our comfort.  
If we do our Butchers displease,  
then are we cast in little ease:  
And often bit with lice and fleas,  
yet God is our comfort.  
sometime we are in lowlers' tower,  
or in the coalhouse stinking flower:  
Looking when they will us devour,  
●ut God is our comfort.  
With whips & rods they do us threat  
●aiyng doubtless we shall you beat:  
If we will not the round God eat.  
●et God is our comfort.  
we may not pray if it be hard,  
●nto God that is our safeguard:  
●age him say they for a reward,  
●hough God be his comfort.  
If we sing a Godly song,  
●ut of the stocks we are not long:  
●nd then they say we live wrong:  
●ut God is our comfort.  
Let them not have their meat say they  
●nd their drink see you keep away:  
●ut bread and water each other day,  
●et God is our comfort,  
They did keep us so Gentilly,  
stocking us so tenderly:  
until the blood in our house did lie  
●et God is our comfort.  
Our Bible they have taken away  
and our books whereon we did pray,  
with other things the truth to say  
yet God is our comfort.  
Although with cords they have us bound  
with gibes and givers trick and round,  
yet in our troubles we have found,  
that God is our comfort.  
what if they burn us in the fire,  
let this be only our desire:  
To reign with God in his empire,  
for he his our comfort.  
Let all people be glad with me,  
that stands to Christ's verity:  
And take the cross up joyfully,  
for God is our comfort.  
See that no troubles turn your ha●  
nor of the flesh to fear the smart:  
So shall you surely have your part  
with Christ your whole comfort.  
Finis. quod. R. A.   

¶ The song of the poor prisoners in Lolers tower.  
CAyne wilt thou not withdraw  
thy hand.  
to cease thy froward will:  
wilt thou lift up thy fiery brand,  
and vex poor Abel still.  
Though Abel have no fleshly strength  
thy furious wrath to tame:  
yet God will preserve him at the length  
to thy rebuke and shame.  
Although his flesh thou lay full low  
thy wrath to satisfy:  
yet by the death of Lamethes bow,  
for his blood thou shalt die.  
Though Ishmael had the greater stay  
before the promise begun:  
yet God bad Abraham put away,  
the bond maid with her son.  
Though jacob fled his brother's ire  
to cause the fury cease:  
yet God gave him his whole desire,  
and brought him home in peace.  
when Israel out of Egypt fled,  
from him that held them thrall:  
The lord preserved the righteous seed,  
and drowned their enemies all.  
when that Golias in his great pride  
his high blasts out did blow:  
The lord soon laid his pomp aside  
and brought his boastings low.  
when king Saul sought David's life  
without David's offence:  
The Lord at last ended that strife,  
and Saul made recompense.  
when Acheor to a tree was bound.  
because he truth did tell:  
He was soon healed of that wound,  
by the God of Israel.  
when Holifernus in his rage.  
against God's flock did stand:  
Then soon did his pride assuage.  
even by a woman's hand.  
when A man made a gallows strong,  
for Mardocheus the jew:  
Himself was hanged thereon ere long,  
for God is just and true.  
when Susan was without refuge,  
and like to suffer pain:  
The Lord that is a righteous judge  
did pay her foes again.  
As Daniel in the Lion's den,  
was kept from woe and grief:  
So God preserveth righteous men.  
and sends them quick relief.  
when that the oven was made red hot,  
the children to destroy:  
God's angel the flame out swot,  
and walked with them in joy.  
when Peter & john in prison were,  
for preaching of God's word:  
God's angel did the door unbarre,  
as Luke doth well record.  
Thus by examples strong and sure,  
the Scripture doth witness:  
The enemy's power can not endure,  
for God doth it suppress.  
when God made all things with his word,  
he blessed it with increase:  
But soon the devil brought Cain the sword,  
& bade him break the peace.  
So from that day unto this hour,  
Cain hath the sword in hand:  
Seeking still able to devour,  
either by sea or land.  
For by the devils great envy,  
came death amongst mankind:  
And all that his dear children be,  
fulfil their father's mind.  
Dear christians be not now afraid  
to do your masters will:  
For he doth promise to be your aid,  
and your defence from ill.  
His mercy is to secure those  
that trust to him at need:  
Fear not for God will your bands lose  
as he hath promised.  
Therefore stick hard unto the word  
the which you have professed:  
And then no doubt but that the Lord  
will see your cause redressed.  
Now seeing we shall delivered be  
as Esdras doth declare:  
By death or life, what cause have we  
either to doubt or care.  
But only in our Lord jesus,  
to put our confidence:  
who in these days is unto us,  
a tower and strong defence.  
All praise be to the living God,  
which judgeth righteously:  
And in all ages fulfyls his word,  
his name to magnify.  
Finis.   

¶ The words of Master Houper at his death.  
O Lord jesus, that for whose love I leave willingly this life and desire the bitter death of the cross, with the loss of all my worldly things, then either to abide, the blasphemy, of thy most holy name, or to abbey unto men, in breaking of thy Commandments, thou seest Lord that where I might live in wealth, to worship a false god: and to honour thine enemy, I choose rather the torments of my body, and the loss of this my life, and I have counted all things but vile dust and dung, that I might win thee, which death is more dear unto me then thousands of gold and silver, such love Lord, hast thou laid up in my breast, that I hunger for thee as the dear that is wounded, desireth the soil, so send thy holy comforter to aid comfort, and strengthen this week piece of earth, which is of itself, empty of all strength, thou remember'st that I am, but vile dust and dung, and of myself able to do nothing, therefore O Lord, as thou of thine a customed love, hast bidden me to this banquet, & counted me worthy to drink of this thy cup amongst thine elect, give me strength against this thy ellyment, that as to my sight it is most yrkesom, & untolerable, so to mi mind it may at thy commandment, go as an obedient servant be sweet and pleasant, and through the strength of thy holy spirit, I may pass through the fury of this fire, into thy bosom according to thy promiss, and for this mortal life, receive an immortality, and for this corruptible receive an incorruptibilite, accept this bornt sacrifcie O heavenly Father, not for the sacrifice sake, but for thy dear sons sake my saviour, for whose testimoni I offer this my free will, offering with all my heart, with all mi strength, with all my soul, Oh heavenly father, forgive me my sins: as I forgive all the world, O sweet son of God my saviour spread thy wings over me, O God the holy ghost, comfort strengthen and establish me, and as through thy mighty power thou hast brought me hither to death, so condyth me in to everlasting bliss, O Lord into thy hands I commend my spirit, thou haste redeemed me O God of truth, Lord have mercy upon me, Christ have mercy upon me, Lord have mercy upon me. Amen.  
¶ Finis.   

¶ These are the words that Master john Houper wrote on the wall with a coal, in the new Inn in Gloceter, the night before he suffered.  
COntent thyself with patience,  
with christ to bear the cross of pain  
●ho can or will recompense,  
● thousand fold with joys again,  
●et nothing cause thy heart to fail,  
●ainch out thy boat, hoist up thy sail  
Put from the shore,  
●nd be thou sure thou shalt attain,  
●nto the port that shall remain,  
For ever more.  
●ere not death pass not for bands,  
●nly in God put thy whole trust:  
●r he will require thy blood at their hands  
● thou dost know that once die thou must,  
Only for that thy life if thou give,  
●eth is no death but amen for to live  
Do not despair.  
Of no worldly tyrant see thou dread,  
●y compace which is god's word shall the lead  
●nd the wind is fair.  
¶ Finis.   

TWO NOTABLE Sermons, Made by that worthy Martyr of Christ, Master john Bradford: the one of Repentance, and the other of the Lords Supper, now newly imprinted.  
Perused and allowed, according to the Queen's majesties Injunctions.  
Imprinted at London by Simon Stafford, dwelling on Adling hill. 1599   

To the Christian Reader, Thomas Samson wisheth the felicity of speedy and full conversion to the Lord.  
GOdly learned men do write and publish books, to profit the age in which they do live, and the posterity. This desire was in the Author of this treatise, Master john Bradford, who was the Prea●er and publisher of this Sermon of Repentance. ●nd now, to the end that we, which do live on earth ●ter him, and are the posterity, may take as much or ●ore profit by it, than they did, to and for whom in ●s life time he did both preach & publish it, the same 〈◊〉 labour is by new Imprinting published again. ●othing is added to this Sermon, or altered in it: ●ely to the Sermon of Repentance before printed, added another Sermon of the Lords supper, which ● also made, & was never printed before. And aptly ●lt thou see (good Reader) these two Sermons joy together. For in diligent perusing of the last, ●u shalt see how necessarily he draweth the do●ne of Repentance to them all, which do with due ●paration receive the holy Sacrament of Christ. ●e not know which of the Sermons I should most ●se: I wish, that by reading both, thou mayst make ● great profit. In both these Sermons, thou shalt ●e Bradford preaching Repentance with his ●e pen.  
They are counted the most profitable Teachers, which have themselves good experience by practice in themselves, of that which they do teach to others▪ such as may safely say, Brethren, be ye followers of me, & look on them which walk so, as ye have us for an example, Phil. 3.17. And surely, such a pattern was M. Bradford in his life time, of this doctrine of Repentance, which in both these Sermons he teacheth, that I which did know him familiarly, must needs give to God this praise for him, that among men I have scarcely known one, like unto him. I did know whe● and partly how it pleased God by effectual calling to turn his heart unto the true knowledge, and obedience of the most holy Gospel of Christ our Saviour. Of which God did give him such an heaven hold, and lively feeling, that as he did then know that many sins were forgiven him, so surely he declared by deeds, that he loved much. For where ● had both gifts & calling, to have employed himse● in civil and worldly affairs profitably, such 〈◊〉 his love of Christ, and zeal to the promoting ● his glorious Gospel, that he changed not only t● course of his former life, as the woman did, Luke but even his former study, as Paul did change 〈◊〉 former profession and study.  
Touching the first, after that God touched ● heart with that holy and effectual calling, he s● his Chains, Rings, Brooches, and jewels of go● which before he used to wear, and did bestow the price of this his former vanity, in the necessary relief of Christ's poor members, which he could hear of, or find lying sick, or pining in poverty. Touching ●he second, he so declared his great zeal & love to promote the glory of the Lord jesus, whose goodness ●●d saving health he had tasted, that to do the same more pithily, he changed his study; and being in the inner Temple in London, at the study of the common ●awes, he went to Cambridge, to study Divinity, where he heard D. Martin Bucer diligently, & was ●ight familiar & dear unto him. In this godly course ●e did by God's blessing so profit, that that blessed Martyr, D. Ridley, than Bishop of London, did, as ●t were, invite him & his godly companion M. Tho. Horton, to become fellows of Pembroke Hall in Cambridge: And afterwards, the said D. Ridley ●alled our Bradford to London, gave him a Prebend ●n Paul's Church, lodged him in his own house ●here, & set him on work in preaching. And besides often preaching in London, & at Paul's Cross, and sundry places in the country, and specially in Lancashire, he preached before K. Ed. the 6. in the Lent, the last year of his reign, upon the 2. Psalm; and there in one Sermon, showing the tokens of God's judgement at hand, for the contempt of the Gospel, as that certain Gentlemen, upon the Sabbath day, going in a whirry to Paris Garden, to the bearbaiting, were drowned: & that a dog was met at Ludgáte, carrying a piece of a dead child in his mouth: he with a mighty and prophetical spirit said, I summon you all, even every mother's child of you, to the judgement of God, for it is at hand; as it followed shortly after, in the death of K. Edward. In which state and labour of preaching he continued, till the cruelty of the papists cut him off, so as thou mayst read in the history of his life & death, compiled by that faithful servant of the Lord jesus, M. john Fox.  
In deed he had many pulbacks, but God still helped forward his chosen servant, in that trade of life, to the which he had called him: in which he ran forward so happily, that he did outrun me & other his companions. For it pleased God, with great speed to make him ready and ripe to martyrdom; in which through Christ he hath now gained the crown of life. But in all stops and stays he was much helped forward by a continual meditation, & practise of repentance & faith in Christ; in which he was kept by God's grace, notably exercised all the days of his life. Even in this mean time he heard a Sermon, which that notable preacher, M. Latimer, made before K. Edward the 6. in which he did earnestly speak of restitution to be made of things falsely gotten: which did so strike Bradford to the heart, for one dash of a pen which he had made, without the knowledge of his master (as full often I have heard him confess with plenty of tears) being Clerk to the Treasurer of the King's camp beyond the seas, and was to the deceiving of the King, that he could never be quiet, till by the advice of the same M. Latimer, a restitution was made. Which thing to bring to pass, he did willingly forbear & forego all the private & certain patrimony which he had in earth. Let all bribers & ●olling Officers, which get to themselves great revenues in earth, by such slippery shifts, follow this example, lest in taking a contrary course, they take a contrary way, & never come where Bradford now is.  
But besides this, our Bradford had his daily exercises and practices of repentance. His manner was to make to himself a Catalogue of all the grossest & most enorm sins, which in his life of ignorance he had committed, and to lay the same before his eyes when he went to private prayer, that by the sight & remembrance of them, he might be stirred up to offer to God ●he sacrifice of a contrite heart, seek assurance of sal●ation in Christ by faith, thank God for his calling from the ways of wickedness▪ & pray for increase of grace, to be conducted in holy life, acceptable and pleasing to God. Such a continual exercise of conscience he had in private prayer, that he did not count himself to have prayed to his contentation, unless ●n it he had felt inwardly some smiting of heart for sin, & some healing of that wound by faith, feeling ●he saving health of Christ, with some change of mind into the detestation of sin, and love of obeying the good will of God. Which things do require that inward entering into the secret parlour of our hearts, of which Christ speaketh, and is that smiting of the breast, which is noted in the Publican, Matth. 7. & is the same to the which the Psalmist exhorteth those men lose in sin, Psa. 4.5. Tremble ye and sin not: speak in yourselves, that is, Enter into an account with yourselves, When you are on your couches, that is, when ye are solitary & alone. And be quiet, or silent: that is, When ye have thus secretly, & deeply considered of your case and dealing, ye shall cease to think, speak, and do wickedly. Without such an inward exercise of prayer, our Bradford did not pray to his full contentation, as appeared by this: He used in the morning to go to the common prayer in the College where he was, & after that, he used to make some prayer with his Pupils in his chamber. But not content with this, he then repaired to his own secret prayer, & exercise in prayer by himself, as one that had not yet prayed to his own mind: for he was wont to say to his familiars, I have prayed with my Pupils, but I have not yet prayed with myself. Let those secure men mark this well, which pray without touch of breast, as the Pharisee did; & so that they have said an ordinary prayer, or hear a common course of prayer, they think they have prayed well, & as the term is, they have served God well, though they never feel sting for sin, taste of groaning, or broken heart, nor of the sweet saving health of Christ, thereby to be moved to offer the Sacrifice of thanksgiving, nor change or renewing of mind, but as they came secure in sin, & senseless, so they do departed without any change, or affecting of the heart; which is even the cradle, in which Satan rocketh the sins of this age asleep, who think they do serve God in these cursory prayers, made only of custom, when their heart is as far from God, as was the heart of the pharisee. Let us learn by Bradfords' example, to pray better, that is, with the heart, & not with the lips alone, Quia Deus non vocis, sed cordis auditor est, as Cyprian saith▪ that is, because God is the hearer of the heart, & not of the voice: that is to say, not of the voice alone, without the heart, for that is but lip labour. This conscience of sin, & exercise in prayer had Bradford, clean contrary to that cursed custom of those graceless men, which do joy to make large and long accounts of their lewdness, & do glory therein; so feeding their delights with their lives passed, as the dog returneth to smell to his cast gorge, & the horse to his dung; such as the Prophet Esay 39 saith, They declare their sins as Sodom, they hide them not, woe be to their souls. It goeth with them, as jeremy 3.3. said, Thou hast a whores forehead: thou wouldst not be ashamed. God give these men better grace; else assuredly they shall find woe, woe, to their very souls.  
Another of his exercises was this: He used to make unto himself an Ephemeris, or a journal, in which he used to write all such notable things, as either he did see or hear, each day that passed. But whatsoever he did hear or see, he did so pen it, that a man might see in that book, the signs of his smitten heart. For if he did hear or see any good in any man, by that sight he found and noted the want thereof in himself, and added a short prayer, craving mercy & grace to amend. If he did hear or see any plague, or misery, he noted it as a thing procured by his own sins, & still added, Domine, miserere mei, Lord, have mercy upon me. He used in the same book to note such evil thoughts as did rise in him; as of envying the good of other men, thoughts of unthankfulness, of not considering God in his works, of hardness & unsensibleness of heart, when he did see other moved and affected. And thus he made to himself, and of himself, a book of daily practices of repenta●.  
Besides this, they which were familiar with him, might see how he, being in their company, used to fall often into a sudden & deep meditation, in which he would sit with fixed countenance & spirit moved, yet speaking nothing a good space. And sometimes in his silent sitting, plenty of tears should trickle down his cheeks. Sometime he would sit in it, & come out ●f it with a smiling countenance. Often times have I ●tten at dinner and supper with him, in the house of ●at godly harbourer of many preachers & servants of the Lord jesus, I mean M. Elsing, when either by occasion of talk had, or of some view of God's benefits present, or some inward cogitation & thought of his own, he hath fallen into these deep cogitations, & he would tell me in the end such discourses of them, that I did perceive, that sometimes his tears trickled out of his eyes, as well for joy as for sorrow. Neither was he only such a practiser of repentance in himself, but a continual provoker of others thereunto, not only in public preaching, but also in private conference & company: for in all companies where he did come, he would freely reprove any sin & misbehaviour which appeared in any person, especially swearers, filthy talkers, & popish praters: such never departed out of his company unreproved; & this he did with such a divine grace & Christian majesty, that ever he stopped the mouths of the gainsayers: for he spoke with power; & yet so sweetly, that they might see their evil to be evil, & hurtful unto them, and understand that it was good in deed, to the which he laboured to draw them in God.  
To be short, as his life was, such was his death: His life was a practice, an example, & provocation to repentance. At his death, as the foresaid history witnesseth, when he was burned in Smithfield, and the flames of fire did fly about his ears, his last speech publicly noted & heard, was this, Repent, England. Thus was our Bradford a preacher, & an example of that repentance which he did preach. jonas preached to Ninive repentance; and all Ninive, the King, Princes, people, old and young repent. To England Bradford did preach, and yet doth preach repentance: and surely England hath now much more cause to repent, than it had when Bradford lived, and preached repentance: for all states and sorts of persons in England, are now more corrupt, than they were then.  
Let therefore now Bradfords' Sermon, his life, his death, move thee, O England, to repent all thy peril: I wish & warn, that as in Ninive, so in England, all from the highest to the lowest, do unfeignedly repent. They which are of the Court, they which are of the Church, they which are of the City, they which are of the Country, Princes, Prelates, and people: let all & every one repent & departed from that evil which he hath in hand, and turn wholly to the Lord. And I do humbly beseech thy Majesty (O glorious Lord jesus) which didst come to bless Israel, turning every one of them from their sins, to work now by thy Spirit in our hearts, the same sound repentance, which thy Holiness did preach to men, when thou saidest, Repent, for the Kingdom of God is at hand. This work in us, O gracious God our Saviour. Amen.  
And now, Reader, I leave thee to the reading and practising of that repentance, which Bradford here teacheth.  
FINIS.   

To the Christian Reader, john Bradford wisheth the true knowledge and peace of jesus Christ, our alone and sufficient Saviour.  
GReat and heavy is God's anger against us, as the most grievous plague of the death of our late King (a Prince of all that ever was sithen Christ's ascension into heaven in any Region peerless) now fallen upon us, doth prognosticate. For when God's judgement hath begun with his Child, this our dear darling, let other men think as they can, I surely cannot be persuaded otherwise, but that a grievous and bitter cup of God's vengeance is ready to be powered out for us English men to drink of. The whelp God hath beaten, to fray the bandog. judgement is begun at God's house. In God's mercy to himwards, he is taken away, that his eyes should not see the miseries which we shall feel.  

●eb. 11.  He was too good to tarry with us, so wicked, so froward, so perverse, so obstinate, so malicious, so hypocritical, so covetous, unclean, untrue, proud, and carnal a generation. I will not go about to paint us out in our colours: All the world which never saw England, by hearsay seeth England: God by his plagues and vengeance, I fear me, will paint us out, & point us out▪ We have so mocked with him and his Gospel, that we shall feel it is no boarding with him.  
Of long time we have covered our covetousness and carnality under the cloak of his Gospel; so that all men shall see us to our shame, when he shall take his Gospel away, and give it to a people that will bring forth the fruits of it: then shall we appear as we be. To let his Gospel tarry with us, he cannot; for we despise it, contemn it, are glutted with it: We disdain his Manna: it is but a vile meat, think we: We would be again in Egypt, and sit by the greasy fleshpottes, to eat again our garlic, onions, and leeks. Sithence God's Gospel came amongst us, we say now, we had never plenty; therefore again let us go and worship the Queen of heaven. Children begin to gather sticks, 
jere. 44.  the fathers kindle the fire, and the women make the cakes, to offer to the Queen of heaven, and to provoke the Lord to anger. The earth can not abide now the words and Sermons of Amos. The cause of all rebellion, is Amos and his preaching. 
Amos 7. Act. 17.  It is Paul and his fellows, that make all out of order. Summa, the Gospel is now, ●antonpripsica, and catharoa tou eobou, The outcast and curse of the Realm, and ●o are the Preachers: therefore out of the doors with them. So that I say, God cannot let his Gospel tarry with us, but must needs take it away, to do us some pleasure therein: for so shall we think for ● time: as the Sodomitanes thought, when ●ot departed from them: 
Gene. 19 Gene. 7.  as the old world thought, when Noah crept into his Ark: as ●he jerusolomitanes thought, when the Apostles went thence to Peltis. Then were ●hey merry, then was all pastime. 
Exod. 32  When Mo●es was absent, than went they to eating & drinking, and rose again to play: Then was ●ll peace, all was well, nothing amiss. But ●las, suddenly came the flood, and drowned ●hem: God's wrath waxed hot against them. Then was weal away, mourning and woe: then was crying out, wring o● hands, renting of clothes, sobbing and sighing for the miseries fallen; out of the which they could not scape. But, Oh ye● mourners & criers out, ye renters of clothes, why mourn ye? what is the cause of your misery? The Gospel is gone; God's word is little preached, you are not disquieted with it; No troubleth you not; Lot is departed; the Apostles are gone. What now is the cause of these your miseries? Will you at the length confess, it is your sins? Nay, now it is too late; God called upon you, and you would not hear him: therefore yell and cry out now; for he will not hear you. You bowed your ears from hearing of God's law: therefore your prayer is execrable.  
But to come again to us English men: I fear me (I say) for our unthankfulness sake, for our impiety and wickedness, as God hath taken away our King, so will he take away his Gospel: yea, so we would have it, than should all be well, think many. Well, if he take that away, for a time, perchance, we shall be quiet, but at length we shall feel the want to our woe, at length he will have at us, as at Sodom, at jerusalem, and other places. And now he beginneth to brew such a brewing, wherein one of us is like to destroy an other, and so make an open ●appe for foreign enemies to devour us, ●nd destroy us. The father is against the ●nne, the brother against the brother; and ●orde, with what conscience? O be thou merciful unto us, and in thine anger remember thy mercy, suffer thyself to be ●treated, be reconciled unto us, nay, recon●ile us unto thee. O thou God of justice, ●udge justly: O thou son of God, which ●amest to destroy the works of Satan, destroy his furours now smoking, and almost set on fire in this Realm. We have inned, we have sinned, and therefore art ●hou angry: O be not angry for ever. Give ●s peace, peace, peace in the Lord: set us to work against sin, against Satan, against our carnal desires, and give us the victory ●his way. This victory we obtain by faith. This faith is not without repentance, as her Gentleman Usher before her. Before her I say, in discerning true faith, from false faith, lip-faith, Englishmen'S faith: for else it springs out of true faith.  
This Usher then, Repentance, if we truly possessed, we should be certain of true faith, and so assured of the victory over death, hell, and Satan. His works then which he hath stirred up, would quail, God would restore us politic peace, right should be right, & have right: God's Gospel should tarry with us, Religion should be cherished, Superstition suppressed: and so we yet something happy, notwithstanding the great loss of our most gracious Liege sovereign Lord. All these would come to pass you see, if the Gentleman Usher I speak of, I mean, Repentance, were at Inn with us. As if he be absent, we may be certain, that Lady Faith is absent. Wherefore, we can not but be vanquished of the world, the flesh, and the devil, and so will Satan's works prosper, though not in all things to blear our eyes, yet in that thing which he most of all desireth. Therefore, to Repentance, for ourselves privately, and for the Realm and Church publicly, every one shall labour to stir up both ourselves and others. This, to the end that for my part I might help, I have presently put forth a Sermon of Repentance, which had lain by me half a year at the least, for the most part of it. For the last Summer, as I was abroad preaching in the Country, my chance was to make a Sermon of Repentance, the which was earnestly of divers desired of me, that I should give it them written, or else put it forth in Print. The which thing to grant, as I could not (for I had not written it) so I told them, that had so earnestly desired it.  
But when no nay would serve, but I must promise them to write it as I could: I consented to their request, that they should have it at my leisure. This leisure I prolonged so long, that as (I ween) I offended them: so did I please myself, as one more glad to read other men's writings, then in such sort to publish mine own, for other men to read: not that I would others not to profit by me, but that I, knowing how slender my store is, would be loath, for the enemies to have just occasion of evil speaking, and wresting that which simply is spoken.  
But when I considered this present time, to occasion men now to look upon all things, in such sort as might move them to godliness, rather than to any curious questioning: I, for the satisfying of my promise, and profiting of the simple, ignorant, and rude, have now caused this Sermon to be printed: the which I beseech God for his Christ's sake, to use as a mean, whereby of his mercy, it may please him to work in me, and many others, true hearty repentance for our sins, to the glory of his name.  
Thus far thou well in the Lord, The xii. of july. 1553.   

A fruitful Sermon of Repentance, made by the constant Martyr of Christ, Master john Bradford. 1553.  
THe life we have at this present, is the gift of God, in whom we live, move, and are, and therefore he is called jehova. For the which life, as we should be thankful, so we may not in any wise use it after our own fantasy, but to the end for the which it is given and lent us, that is: to the setting forth of God's praise and glory, by repentance, conversion, and obedience, to his good will and holy laws, whereunto his long suffering doth, (as it were) even draw us, if our hearts by impenitency were not hardened. And therefore our life in the scripture is called a walking, for that as the body daily draweth more and more near his end, that is the earth: even so our soul draweth daily more and more near unto death, that is, salvation, or damnation, heaven or hell.  
Of which thing, in that we are most careless, and very fools, (for we alas, are the same to day, we were yesterday, and not better or nearer to God, but rather nearer to hell, Satan, & perdition, being covetous, idle, carnal, secure, negligent, proud, etc.) I think my labour cannot be better bestowed, then with the Baptist, Christ jesus, & his Apostles, to harp on this string, which of all other is most necessary, and that in these days most specially. What string is that, saith one? Forsooth, brother, the string of Repentance, the which Christ our Saviour did use, first in his ministery, & as his Minister at this present I will use unto you all: 
Mat. 4.  Repent, for the kingdom of heaven is at hand.  
This sentence thus pronounced, & preached by our Saviour jesus Christ, as it doth command us to repent, so to the doing of the same, it showeth us a sufficient cause to stir us up thereunto, namely for that, The kingdom of heaven (which is a kingdom of all joy, peace, riches, power and pleasure) is at hand, to all such as do so, that is, as do repent: So that the meaning hereof is, as though our Saviour might thus speak presently: Sirs, for that I see you all walking the wrong way, even to Satan, and unto hell fire, by following the kingdom of Satan, which now is coloured under the vain pleasures of this life, and foolishness of the flesh most subtly, to your utter undoing & destruction: behold, and mark well what I say unto you: The kingdom of heaven, that is, an other manner of joy and felicity, honour, and riches, power and pleasure, than you now perceive, or enjoy, is even at hand, and at your backs, as if you will turn again, that is, Repent you, you shall most truly and pleasantly feel, see, and inherit. Turn again therefore, I say, that is, Repent, for this joy I speak of, even, The kingdom of Heaven is at hand.  
Here we may note, first the corruption of our nature, in that to this commandment, Repent you, he addeth a cause, For the kingdom of Heaven is at hand: For by reason of the corruption & sturdines of our nature, God unto all his commandments. commonly either addeth some promise to provoke us to obedience, or else some such sufficient cause, as cannot but tickle us up to hearty labouring for the doing of the same: as here to the commandment of doing penance, he addeth this Aetimologe or cause, saying: For the kingdom of heaven is at hand.  
Again, in that he joineth to the commandment the cause, saying: For the kingdom of heaven is at hand. We may learn that of the kingdom of heaven, none (to whom the ministery of preaching doth appertain) can be partaker, but such as repent and do penance. Therefore dearly beloved, if you regard the kingdom of heaven, in that you cannot enter therein, except you repent: I beseech you all of every estate, as you would your own weal, to repent and do penance. The which thing that ye may do, I will do my best now, to help you by God's grace.  
But first, because we cannot well tell what repentance is, through ignorance, and for lack of knowledge, and false teaching: I will (to begin with all) show you what repentance is. Repentance, or penance is no English word, but we borrow it of the Latinists, to whom penance is a forthinking in English, in Greek, a being wise afterwards, in Hebrew, a conversion or turning, the which conversion or turning, in that it cannot be true & hearty, unto God especially, without some good hope or trust of pardon, for that which is already done and passed: I may well in this sort define it, namely, that penance is a sorrowing or forthinking of our sins ●ast, an earnest purpose to amend, or turning to God with a trust of pardon.  
This definition may be divided into three parts: First, a sorrowing for our ●innes: Secondly, a trust of pardon, which otherwise may be called, a persuasion of God's mercy by the merits of Christ, for ●he forgiveness of our sins: And thirdly, a purpose to amend, or conversion to a new life. The which third or last part, can not be called properly a part, for it is but an effect of penance, as towards the end ye shall see by God's grace. But least such as seek for occasion to speak evil, should have any occasion though they tarry not out the end of this Sermon: I therefore divide penance into the three foresaid parts: of sorrowing for our sin, of good hope or trust of pardon▪ and of a new life. Thus you now see▪ what penance is: a sorrowing for sin, a purpose to amend, with a good hope or trust of pardon.  
This penance not only differeth from that which men commonly have taken to be penance, in saying and doing our enjoined Lady Psalters, seven Psalms, fastings, Pilgrimages, Alms deeds, and such like things, but all from that which the more learned have declared, to consist of three parts, namely, Contrition, Confession, and Satisfaction.  
Contrition, they call a just and a full sorrow for their sin. For this word, just and full, is one of the differences, between contrition and attrition.  
Confession, they call a numbering of all their sins in the ear of their ghostly Father: for as (say they) a judge cannot absolve without knowledge of the cause or matter, so cannot the Priest or ghostly father absolve from other sins, than those which he doth hear.  
Satisfaction, they call amends making unto God for their sins, by their undue works, Opera indebita, Works more than they need to do, as they term them▪ This is their penance which they preach, writ, and allow. But how true this gear is, how it agreeth with God's word, how it is to be allowed, taught, preached, and written, let us a little consider. If a man repent not, until he have a just and full sorrowing for his sins (dearly beloved) when shall he repent? For in as much as hell fire, and the punishment of the devils, is a just punishment for sin: In as much as in all sin, there is a contempt of God, which is all goodness, and therefore there is a desert of all illness: alas, who can bear or feel this just sorrow, this full sorrow for our sins, this their contrition, which they ●e so discern from their attrition? Shall ●ot man by this doctrine, rather despair, ●hen come by repentance? If a man repent ●ot until he have made confession of all his sins in the ear of his ghostly father: if ● man cannot have absolution of his sins until his sins be told by tale and num●er in the priests ear (in that, as David saith) none can understand, much ●esse than utter all his sins, Delicta quis intelligit? Who can understand his sins? In that David of himself complaineth else where, how that his sins are overflowed his head, and as a heavy burden do oppress him, alas, shall not a man by this doctrine, be utterly driven from repentance? Though they have gone about, something to make plaster for their sores of confession or attrition, to assuage this gear, bidding a man to hope well of his contrition, though it be not so full as is required, and of his confession, though h● have not numbered all his sins, if so be● that he do so much as in him lieth: dearly beloved, in that there is none, but that herein he is guilty (for who doth as much as he may) trow ye that this plaster is no like salt for sore eyes? Yes undoubtedly▪ when they have done all they can, for the appeasing of consciences in these points, this is the sum, that we yet should hope well, but yet so hope, that we must stand in a mammering and doubting, whether our sins be forgiven. For to believe, Remissionem peccatorum, that is: To be certain of forgiveness of sins, as our creed teacheth us, they count it a presumption. O abomination, and that not only herein▪ but in all their penance, as they paint it.  
As concerning satisfaction by their Opera indebita, Undue works, that is: by such works as they need not to do, but of their own voluntariness and wilfulness (wilfulness in deed) who seeth not monstruous abomination, blasphemy, and even open fight against God? For if satisfaction can be done by man, than Christ died in vain, for him that so satisfieth, and so reigneth he in vain, so is he a Bishop & a Priest in vain. God's Law requireth love to God with all our heart, soul, power, 
Deu. 6.2 Mat 22 Mar. 20. Lu. 10.  might and strength: to that there is nothing can be done to Godward, which is not confined in this commandment: nothing can be done, over and above this. Again, 
john. 3.  Christ requireth to manwarde, That we should love one another, as he loved us: ●nd trow we, that we can do any good ●ing to our neighbour ward, which is not ●rein comprised?  
Yea, let them tell me, when they do any ●hing so in the love of God, & their neighbour, but that they had need to cry: Remit nobis debita nostra, 
Mat. 6.  Forgive us our ●nnes. So far are we off from satisfying. ●oth not Christ say: When you have done ●ll things that I have commanded you, say, 
Lu. 17.  ●hat you be but unprofitable servants? Put nothing to my word, saith God. Yes, 
Apoc. 22 Deu. 4.1  works of Supererogation, (yea, super●bomination) say they. Whatsoever things ●re true (saith the Apostle S. Paul) whatsoever things are honest, whatsoever things ●re just, whatsoever things are pure, whatsoever things pertain to love, whatsoe●er things are of good report, if there be any virtue, or if there be any praise: have For to omit the testimonies I brought out of john and Paul, which the blind cannot but see: I pray you remember the text out of isaiah, which even now I rehearsed, being spoken to such as were then the people of God, and had been a long time, but yet were fallen into grievous sins, after their adoption into the number of God's children. It is for mine own sake (saith God) that I put away thy sins. Where is your parting of the stake now? If it be for Gods own sake, if Christ be the propitiation● then recant, except you will become Idolaters, making your works God and Christ. Say as David teacheth: Not to us Lord, not to us, but to thy name be the glory.  
And it is to be noted, that God doth cast in their teeth, even the sin of their first father, lest they should think that yet perchance, for the righteousness & goodness of their good fathers, their sins might be the sooner pardoned, and so God accept their works.  
If they had taken Satisfaction, for that which is done to the Congregation publicly, by some notable punishment, as in the Primitive Church, was used to open offenders, sparkles whereof, and some traces yet remain, when such as have sinned in adultery, go about the Church with a Taper in their shirts: Or if they had made Satisfaction for restitution to manward, of such goods as wrongfully are gotten, the which true penance cannot be without: Or if by Satisfaction, they had meant a new life, to make amends to the Congregation thereby, as by their evil life they did offend the Congregation, in which sense the Apostle seemeth to take that which he writeth in 2. Corin. 7. where the old Interpreter calleth Apologian, Satisfaction, which rather signifieth a defence or answering again. If I say, they had taken Satisfaction any of these ways, than they had done well, so that the Satisfaction to God had been left all only to Christ.  
Again, if they had made Confession, either for that which is to God privately, either for that which is to the Congregation publicly, either for that which is a free consultation with some one learned in God's book, and appointed thereunto, as first it was used, and I wish were now used amongst us, either for the which is a reconciliation of one to another, it had been some thing: yea, if they had made it for faith, because it is a true demonstration of faith: 
●om. 1.  as in Paul we may see, when he calleth Christ the Captain of our Confession, that is, of our faith (and so Confessors were called in the Primitive Church) such as manfully did witness their faith with the peril of their lives: if, I say, they had taken it thus, then had they done right well.  
And so Contrition, if they had left out their subtle distinction, between it and attrition, by this word just or full, making it a hearty sorrow for their sins, than we would never have cried out against them therefore. For we say, penance hath three parts, Contrition, if you understand it for a hearty sorrowing for sin, Confession, if you understand it for faith, of free pardon in God's mercy, by jesus Christ, and Satisfaction, if you understand it not to godward (for that only to Christ must be left alone) but to manward in restitution of goods wrongfully or fraudulently gotten, of name hindered by our slanders, and in newness of life: although, as I said before, and anon will show more plainly by God's grace, that this last is no part of penance in deed, but a plain effect or fruit of true penanes.  
I might here bring in examples of their penance, how perilous it is to be embraced: but let the example of their grand Sire judas serve, in whom we see all the parts of their penance, as they describe it, and yet notwithstanding he was damned. He was sorry enough, as the effect showed: he had their contrition fully, out of the which he confessed his fault, saying: I have betrayed innocent blood: and thereunto he made satisfaction, restoring the money he had received. But yet all was but lost, he hanged up himself, his bowels burst out, and he remaineth a child of perdition for ever. I would wish that this example of judas, in whom ye see the parts of their penance, contrition, confession, and satisfaction, would move them to penance, and to describe it a little better, making hope or trust of God's free mercy a piece thereof, or else with judas they will mar all.  
Perchance these words, contrition, confession, and satisfaction, were used as I have expounded them at the first. But in that we see so much danger and hurt by using them without expositions, either let us join to them open expositions always, or else let us not use them at all, but say as I writ, that penance is a hearty sorrow for our sins, a good hope or trust of pardon through Christ, which is not without an earnest purpose to amend, or a new life. This penance is the thing, whereto all the Scripture calleth us. This penance do I now call you all unto: this must be continually in us, and not for a Lent season, as we have thought: this must increase daily more and more in us: without this we cannot be saved.  
Search therefore your hearts all, all swearers, blasphemers, liars, flatterers, bawdy, or idle talkers, jesters, bribers, covetous persons, drunkards, gluttons, whoremongers, thieves, murderers, slanderers, idle livers, negligent in their vocation, etc. All such, and all other as lament not their sins, as hope not in God's mercy for pardon, and purpose not hearty to amend, to leave their swearing, drunkenness, whoredom, covetousness, idleness, etc. All such, I say, shall not or cannot enter into God's kingdom, but hell fire is prepared for them, weeping, and gnashing of teeth: whereunto, alas, I fear me, very many will needs go, in that very many will be as they have been, let us even to the wearing of our tongue to the stumps, preach and pray never so much to the contrary, and that even in the bowels of jesus Christ: as now I beseech you all, all, all, and every mother's child, to repent and lament your sin, to trust in God's mercy, and to amend your lives.  
Now me thinks, ye are somewhat astonished: whereby I gather, that presently you desire this Repentance, that is: this sorrow, good hope, and newness of life. The which that you may the rather attain, and get to your comforts, as I have gone about to be a mean to stir up in you (by God's grace) this desire of Repentance, so through the same grace of God, will I go about now to show you, how you may have your desire in this behalf.  
And first, concerning this part, namely, sorrow for your sins, and hearty lamenting of the same: For this, if you desire the having of it, you must beware, that you think not, that of yourselves, or of your own free will, by any means you can get it. You may easily deceive yourselves, and mock yourselves, thinking more of yourselves then is seemly. All good things, and not pieces of good things, but all good things, 
●im. 1.  saith Saint james, come from God the Father of light. If therefore penance be good (as it is good) than the parts of it be good. 
Reg. 2.  From God therefore do they come, and not of our free will. It is the Lord that mortifieth, that bringeth down, that humbleth, 
●erem. 31  saith the Scripture in sundry places: After thou hadst stricken my thigh (saith jeremy) I was ashamed. Lo, he saith, After thou hadst stricken me: & therefore prayeth he, even in the last words almost, he writeth: Turn us, O Lord, and we shall be turned. 
●am. 5.  The which thing David useth very often. Wherefore first of all, if thou wouldst have this part of penance, as for the whole, 
Act. 12. Tim. 2  because it is God's gift, so for this part go thou unto God, & make some little prayer, as thou canst, unto his mercy, for the same, in this or like sort.  
Merciful Father of our Saviour jesus Christ, because I have sinned & done wickedly, and through thy goodness have received a desire of Repentance, whereto this thy long sufferance doth draw my hard heart, I beseech thee for thy mercy's sake in Christ, to work the same Repentance in me, and by thy spirit, power, and grace so to humble, mortify, and fear my conscience for my sins to salvation, that in thy good time thou mayst comfort and quicken me again, through jesus Christ thy dearly beloved Son. Amen.  
After this sort, I say, or otherwise, as thou thinkest good, if thou wilt have this first part, Contrition, or sorrow for thy sins, do thou beg it of God through Christ. And when thou hast asked it, as I have laboured to drive thee from trusting in thyself, so now I go about to move thee from flattering of thyself, from sluggishness & negligence, to be diligent to use these means following. Unto prayer, which I would thou shouldest first use as thou canst: secondly, get thee Gods Law as a glass to to't in: for in it, and by it, cometh the true knowledge of sin, without which knowledge, there can be no sorrow. For how can a man sorrow for his sins, which knoweth not his sins? As when a man is sick, the first step to health, is to know his sickness: even so to salvation, the first step, is to know thy damnation due for thy sins.  
The Law of God therefore must be gotten and well tooted in: that is, we must look in it spiritually, & not corporally, or carnally, as the outward word or letter doth declare and utter: and so our Saviour teacheth us in Matthew, expounding the sixth and seventh commandments, not only after the outward deed, but also after the heart, making the●e the anger of the heart, a kind of murder, lusting after an other man's wife, a kind of adultery.  
And this is one of the differences between God's Law and man's law, that of this (man's law I mean) I am not contemnable, so long as I observe outwardly the same. But God's Law goeth to the roof and to the heart, condemning me for the inward motion, although outwardly I live most holily. As for example: If I kill no man, though in my heart I hate, man's law condemneth me not: but otherwise doth God's law. And why? for it seeth the fountain whence the evil doth spring. If hatred were taken out of the heart, than loftiness in looks, detraction in tongue, and murder by hand, could never ensue. If lusting were out of the heart, curiosity in countenance, wantonness in words, bawdy boldness in body would not appear.  
In that therefore this outward evil springs out of the inward corruption: seeing God's Law also is a Law of liberty, as saith saint james: and spiritual, 
jam. 2. Rom. 7.  as saith ●aint Paul: perfectly and spiritually it is to ●e understood, if we will truly come to the knowledge of our sins. For of this ●nward corruption, reason knoweth but ●ittle or nothing. I had not known (saith Paul) that lusting (which to reason, 
Rom. 7.  and ●o them which are guided only by reason, ●s thought but a trifle:) I had not known (saith he) this lusting to have been sin, ●f the Law had not said, Non concupisces, Thou shalt not lust.  
To the knowledge therefore of our sin (without which we cannot repent, or be sort for our sin,) let us secondly get us Gods Law, as a glass to toot in: and that not only literally, outwardly, or partly, but also spiritually, inwardly, & thoroughly. Let us consider the heart, and so shall we see the foul spots we are stained withal, at least inwardly, whereby we the rather may be moved to hearty sorrow and sighing. For as Saint Austin saith, it is a glass which feareth no body, but even look what a one thou art, so it painteth thee out.  
In the Law we see it is a foul spot, not to love the Lord our God, with all (I say) our heart, soul, power, might and strength, and that continually.  
In the Law it is a foul spot, not only to make to ourselves any graven Image or similitude, to bow thereto, etc. but also no● to frame ourselves wholly after the Image whereto we are made, not to bow to it, to worship it.  
In the Law we see that it is a foul spot, not only to take God's name in vain, but also not earnestly, hearty, and even continually to call upon his name only, to give thanks unto him only, to believe, to publish, and live in his holy word.  
In God's Law we see it is a foul spot to our souls, not only to be an open profaner of the Sabbath day, but also not to rest from our own words and works, that the Lord might both speak and work in us and by us, not to hear his holy word, not to communicate his Sacraments, not to give occasion to others to holiness, by our example in godly works, and reverent esteeming of the ministery of his word.  
In God's Law we see it is a foul spot to our souls, not only to be an open disobeyer of our Parents, Magistrates, Masters, and such as be in any authority over us, ●at also not to honour such even in our heart's, not to give thanks to GOD for ●em, not to pray for them, to aid, to help, ● relieve them, to bear with their infirmity, etc.  
In God's Law we see it is a foul spot in ●ur souls, not only to be a manqueller in hatred, malice, proud looks, brags, backe●iting, railing, or bodily slaughter: but also not to love our neighbours, yea, our enemies, even in our hearts, and to declare ●he same in all our gestures, words, and works.  
In God's law we see it a foul spot to our souls, not only to be a whoremonger in lusting, in our hearts, in wanton looking, in unclean and wanton talking, in actual doing unhonestly with our neighbour's wife, daughter, servant, etc. But also not to be chaste, sober, temperate in heart, looks, tongue, apparel, deeds, and to help others thereunto accordingly, etc.  
In God's Law we see it is a foul spot to our souls, not only in heart, to covet, in look or word to flatter, lie, colour, etc. in deed to take away any thing which pertaineth to an other: but also in heart, countenance, word and deed, not t● keep▪ save, and defend that which pertaineth to thy neighbour, as thou woulder thine own.  
In God's Law, we may see it a foul● spot, not only to lie or bear false witness against any man, but also not to have as great care over thy neighbour's name, as over thine own.  
Sin in God's Law, it is we may see, and a foul spot, not only to consent to evil lust, or carnal desires, but even the very natural or carnal lusts, and desires themselves, for so I may call them: nature itself, being now so corrupted, are sin, and self-love, and many such like. By reason whereof, I trow there is none that tooteth well therein, but though he be blameless to the world, and fair to the show, yet certainly, inwardly his face is foul arrayed, and so shameful, saucy, mangy, pocky and scabbed, that he cannot but be sorry at the contemplation thereof, & that so much more by how much he continueth to look in this glass accordingly.  
And thus much concerning the second mean to the stirring up of sorrow for our sin, that next unto prayer, we should ●ofe in God's law spiritually. The which ●ting, if we use with prayer, as I said, ●et us not doubt, but at the length God's ●irite will work, as now to such as believe, for to the unbelievers all is in vain, their eyes are stark blind, they can see ●othing) to such as believe (I say) I trust ●eme thing is done even already. But if neither by prayer, nor by tooting in Gods ●aw spiritually, as yet thy hard unbelieving heart feeleth no sorrow, nor lamenting for thy sin: Thirdly, look upon the ●ag tied to God's Law: for to man's law ●here is a tag tied, that is, a penalty, and that no small one, but such a one, as cannot but make us to cast our currish tails between our legs, if we believe it, for all is in vain, if we be faithless, not to believe before we feel.  
This tag is God's malediction or curse. Maledictus omnis (saith it) qui non permanet in omnibus quae scripta sunt in libro legis, ut faciat eam. Lo, accursed (saith he) is all, no exception, all, saith God, which continueth not in all things (for he that is guilty of one, is guilty of the whole, saith S. james:) in all things therefore, (saith the holy Ghost) which are written in the book of the law to do them. He saith not, to hear them, to talk of them, to dispute of them, but, to do them.  
Who is he now that doth these? Rara anis, few such Birds, yea, none at all. For all are gone out of the way, though not outwardly by word or deed, yet inwardly at the least by default, and wanting of that which is required: so that a child of one night's age is not pure, but (by reason of birth-sin) in danger of God's malediction: then much more we, which alas, have drunken in iniquity, as it were water, as job saith: But yet alas we quake not.  
Tell me now, good brother, why do you so lightly consider God's curse, that for your sins past, you are so careless, as though you had made a covenant with death and damnation, as the wicked did in Esayes' time? What is God's curse? At the Pope's curse with book, bell, and candle, O, how trembled we, which heard it, but only though the same was not directed unto us, but unto others? For this God's curse, which is incomparable, more sell and importable, and is directed to us, yea, hanging over us, all by reason of our sins: alas, how careless are we? O faithless hard hearts. O jezabels guests, rocked and laid asleep in her bed. O wicked wretches, which being come into the depth of sin, do contemn the same. O sorrowless sinners, and shameless shrinking harlots.  
Is not the anger of a King death? and is the anger of the King of all Kings, a matter to be so lightly regarded as we do regard it, which for our sins are so reckless, that we slug and sleep it out? As wax melteth away at the heat of the fire (saith David) so do the wicked perish at the face or countenance of the Lord.  
If, dearly beloved, his face be so terrible and intolerable for sinners, and the wicked: what trow we his hand is? At the face and appearing of God's anger, the earth trembleth: but we earth, earth, yea, stones, iron, flints, tremble nothing at all. If we will not tremble in hearing, woe unto us, for than shall we be crashed in pieces in feeling. If a Lion roar, the beasts quake: but we are worse than beasts, which quake nothing at the roaring of the Lion, I mean the Lord of hosts. And why? because the curse of God, hardness of heart, is already fallen upon us, or else we could not but lament and tremble for our sins: If not for the shame and foulness thereof, yet at the least, for the malediction and curse of God, which hangeth over us for our sins.  
Lord be merciful unto us for thy Christ's sake, and spare us, in thine anger remember thy mercies towards us: Amen.  
And thus much for the third thing to the moving of us to sorrow for our sins, that is, for the tag tied to God's Law, I mean, for the malediction & curse of God. But if our hearts be so hard, that through these, we yet feel not hearty sorrow for our sins: let us four set before us examples past and present, old and new, thereby the holy spirit may be effectual to work in his time this work of sorrowing for our sin.  
Look upon God's anger for sin in Adam and Eve, for eating a piece of an apple. Were not they, the dearest creatures of God, cast out of Paradise? Were not they subject to mortality, travail, labour, etc. Was not the earth accursed for their sins? Do not we all, men in labour, women in traveling with child, and all in death, mortality and misery, even in this life feel the same? And was God so angry for their sin, and he being the same God, will he say nothing to us for ours (alas) more horrible than the eating once of one piece of an apple?  
In the time of Noah and Lot, God destroyed the whole world with water, 
Gen. 6.  and the Cities of Sodom and Gomorra, 
Gen. 19  Seboim and Adamah, with fire and brimstone from heaven for their sins, namely, for their whoredoms, pride, idleness, unmercifulness to the poor, tyranny, etc. In which wrath of God, even the very babes, birds, fowls, fishes, herbs, trees, and grass perished: and think we that nothing will be spoken to us, much worse and more abominable than they? For all men may see, if they will, that the whoredoms, pride, unmercifulness, tyranny, etc. of England, far passeth in this age, any age that ever was before. Lot's wife looking back, 
Gen. 19  was turned into a salt stone: and will our looking back again, yea, our running back again to our wickedness, do us no hurt? If we were not already more than blind Béetles, we would blush. Pharaoh, his heart was hardened so, that no miracle could convert him: if ours were any thing soft, we would begin to sob.  

●ua and ●aleb.  Of six hundred thousand men, all only but twain entered into the Land of promise, because they had ten times sinned against the Lord, as he himself saith: and trow we, 
●um. 14  that God will not swear in his wrath, that we shall never enter into his rest, which have sinned so many ten times, as we have toes & fingers, yea, hairs on our heads and beards (I fear me) and yet we pass not.  

Levit. 24 ●um. 15  The man that swore, and he that gathered sticks on the Sabbath day, were stoned to death: but we think our swearing is no sin, our bribing, rioting, yea, whorehunting on the Sabbath day, pleaseth God, or else we would something amend our manners.  

Reg. 5.  Helias negligence in correcting his sons, nipped his neck in two: but ours which pamper up our children like puppets, will put us to no plunge? Helias sons for disobeying their father's admonition, brought over them God's vengeance: and will our stubborness do nothing?  

●. Reg. ●1. 22.  saul's malice to David, Acabs displeasure against Naboth, brought their blood to the ground for dogs to eat, yea, their children were hanged up and slain for this gear: but we continue in malice, envy, 
4 Reg. 4. Re. 1  and murder, as though we were able to wage war with the Lord.  
David's adultery with Bethsabe, was visited on the child borne, on David's daughter, defiled by her brother, and on his children, one slaying another, his wives defiled by his own son, and himself driven out of his Realm in his old age, and otherwise also, although he most hearty repent his sin: But we are more dear unto God then David, which yet was a man after Gods own heart, or else we could not but tremble, and begin to repent.  
The rich gluttons gay paunch filling: what did it? it brought him to hell: and have we a placcard, that God will do nothing to us?  
Achans' subtle theft provoked God's anger against all Israel: and our subtlety, yea, open extortion, is so fine and politic, that God can not espy it.  
Gehezi his covetousness, brought it not the Leprosy upon him, and on all his seed? judas also hanged himself. But the covetousness of England is of another cloth & colour. Well, if it were so, the same Tallor will cut it accordingly.  
Anania and Saphira by lying, linked to them sudden death: but ours now prolongeth our life the longer, to last in eternal death.  
The false witness of the two judges against Susanna, lighted on their own pates: and so will ours do at length.  
But what go I about to avouch ancient examples, where daily experience doth teach? The Sweat the other year, the storms the Winter following, will us to weigh them in the same balances. The hanging and killing of men themselves, which are (alas) too rife in all places, require us to register them in the same rolls. At the least in Children, Infants, and such like, which yet cannot utter sin by word or deed, we see God's anger against sin, in punishing them by sickness, death, mishap or otherwise, so plainly, that we cannot but groan and grunt again, in that we have gushed out this gear more abundantly in word and deed.  
And here with me a little look on God's anger, yet so fresh, that we cannot but smell it, although we stop our noses never so much, I pray God we smell it not more fresh hereafter, I mean it forsooth (for I know you look for it) in our dear late Sovereign Lord the King's Majesty. You all know he was but a Child in years, defiled he was not with notorious offences: Defiled, quoth he? nay, rather adorned with so many good gifts, and wonderful qualities, as never Prince was from the beginning of the world. Should I speak of his wisdom, of his ripeness in judgement, of his learning, of his godly zeal, heroical heart, fatherly care for his Commons, nurcely solicitude for Religion? etc. Nay, so many things are to be spoken in commendation of God's exceeding graces in this Child: that, as Sallust writeth of Carthage, I had rather speak nothing, then too little, in that, too much is too little. This gift God gave unto us English men, before all Nations under the Sun, and that of his exceeding love towards us. But alas, and wellaway: for our unthankfulness sake, for our sins sake, for our carnality and profane living, God's anger hath touched, not only the body, but also the mind of our King, by a long sickness, and at length hath taken him away by death, death, cruel death, fearful death. O, if God's judgement be begun on him, which as he was the chiefest, so I think the holiest, and godliest in the Realm of England, (alas) what will it be on us, whose sins are overgrown so our heads, that they are climbed up into heaven? I pray yo●, my good brethren, know that God's anger for our sin towards us, cannot but be great, yea, too fell, in that we see it was so great, that our good King could not bear it. What followed to jewrie, after the death of josias? God save England, and give us repentance: my heart will not suffer me to tarry longer herein: I trow this will thrust out some tears of repentance.  
If therefore to prayer for God's fear, the tooting in God's glass, and the tag thereto will not burst open thy blockish heart, yet, I trow, the tossing to and fro of these examples, and specially of our late King, and this troublesome time, will tumble some tears out of thine heart, if thou still pray for God's spirit accordingly. For who art thou (think always with thyself) that GOD should spare thee, more than them whose examples thou hast heard? What friends hast thou? Were not of these Kings, Prophets, Apostles, learned, and come of holy stocks? I deceive myself, (think thou with thyself) if I believe that God, being the same God that he was, will spare me, whose wickedness is no less, but much more than some of theirs. He hateth sin now, as much as ever he did. The longer he spareth, the greater vengeance will fall: the deeper he draweth his Bow, the sorer will the shaft pierce.  
But if yet thy heart be so hardened, that all this gear will not move thee, surely thou art in a very evil estate, and remedy now I know none. What, said I, none? Know I none? Yes, there is one, which is suresby, as they say, to serve, if any thing will serve. You look to know what this is. Forsooth, the Passion and death of jesus Christ. You know, the cause why Christ became man, and suffered as he suffered, was the sins of his people, that he might save them from the same. Consider the greatness of the sore, I mean sin, by the greatness of the Surgeon, and the salve. Who was the Surgeon? No Angel, no Saint, no Archangel, no power, no creature in heaven nor in earth: but only he, by whom all things were made, all things are ruled also, even Gods own darling, and only beloved Son, becoming man.  
Oh what a great thing is this, that could not be done by the Angels, archangels, Potentates, Powers, or all the creatures of God, without his own Son? who yet must needs be thrust out of heaven, as a man would say, to take our nature, and become man. Hear have ye the Surgeon: great was the cure, that this mighty Lord took in hand.  
Now, what was the salve? Forsooth, dear gear, and of many compositions: I cannot recite all, but rather must leave it to your hearty considerations. Three and thirty years was he curing our sore. He sought it earnestly by fasting, watching, praying etc. The same night that he was betrayed, I read how busy he was about a plaster in the garden, when he lying flat on the ground, praying with tears, and that of blood not a few, but so many as did flow down on the ground again, crying on this sort: Father, (saith he) if it be possible, let this cup departed from me. That is, If it be possible, that else the sins of mankind can be taken away, grant that it may be so. Thou heardest Moses crying for the Idolaters: Thou heardest Lot for the Zoarites: Samuel, David, and many other for the Israelites: And dear Father, I only am thine own son, as thou hast said, in whom thou art well pleased: wilt thou not hear me? I have by the space of three and thirty years, done always thy will: I have so humbled myself, that I would become an abject amongst men, to obey thee. Therefore (dear Father) if it be possible, grant my request, save mankind, now without any further labour, salves, or plasters. But yet (saith he) not as I will, but as thou wilt.  
But Sir, what heard he? Though he sweat blood & water, in making his plaster for our sore of sin, yet it framed not. Twice he cried without comfort: yea, though to comfort him, God sent an Angel, we yet know, that this plaster was not allowed for sufficient, until hereunto, Christ jesus was betrayed, forsaken of all his Disciples, forsworn of his dearly beloved, bound like a Thief, belied on, buffeted, whipped, scourged, crowned with thorns, derided, crucified, racked, nailed, hanged up between two thieves, cursed and railed upon, mocked in misery, and had given up the ghost: then bowed down the head of Christ, that is, God the Father, which is the head of Christ: then allowed he the plaster, to be sufficient and good for the healing of our sore, which is sin. Now would God abide our breath, because the stink, that is, damnation or guiltiness, was taken away by the sweet savour of the breath of this Lamb, thus offered once for all.  
So that here, dearly beloved, we as in a glass may see, to the bruising of our blockish hard hearts, Gods great judgement and anger against sin. The Lord of lords, the King of kings, 
Gen. 6. Gen. 19  the brightness of God's glory, the Son of God, the Darling of his Father, in whom he is well pleased, hangeth between two thieves, crying for thee and me, and for us all: My God, my God, why hast thou forsaken me? Oh hard hearts that we have, which make tuttes for sin. Look on this: toot in the very heart of Christ pierced with a spear, wherein thou mayst see, and read Gods horrible anger for sin. Woe to thy hard heart that pierced it.  
And thus much for the first part of Repentance, I mean, for the means of working contrition. First, use prayer: then ●ooke on God's Law: thirdly, see his curse: 
Gen. 19  four, set examples of his anger before thee: and last of all, set before thee the death of Christ.  
From this and prayer cease not, till thou feel some hearty sorrow for thy sin. The which when thou feelest, then labour for the other part, that is, faith, on this sort.  
As first, in Contrition I willed thee not to trust to thy free will, for the attaining of it: so do I will thee in this. Faith is so far from the reach of man's free will, that to reason it is plain foolishness. Therefore, thou must first go to God, whose gift it is: thou must, I say, get thee to the Father of mercy, whose work it is, that as he hath brought thee down by Contrition, and humbled thee, so he would give thee faith, raise thee up, and exalt thee.  
On this manner therefore, with the Apostles, and the poor man in the Gospel, that cried: Lord increase our faith: Lord help my unbelief, pray thou and say: O merciful God and dear Father of our Lord & Saviour jesus Christ, in whom as thou art well pleased, so hast thou commanded us to hear him, for as much as he often biddeth us to ask of thee, 
2. Tim. 2  and thereto promiseth that thou wilt hear us, and grant us that which in his name we shall ask of thee: lo, gracious Father, I am bold to beg of thy mercy, through thy Son jesus Christ, one sparkle of true faith, and certain persuasion of thy goodness & love towards me in Christ, wherethrough I being assured of the pardon of all my sins, by the mercies of Christ thy son, may be thankful to thee, love thee, and serve thee in holiness and righteousness all the days of my life.  
On this sort I say, or otherwise as God shall move thee, pray thou first of all, and look for thy request at God's hand, without any doubting, though forthwith thou feelest not the same: for oftentimes we have things of GOD given us, long before we feel them as we would do. Now unto this prayer, use thou these means following.  
After prayer for faith, which I would should be first, secondly, because the same springeth out of the hearing, not of Masses, Matins, Cannons, Counsels, Doctors, Decrees, but out of the hearing of God's ●oord, get thee Gods word, but not that ●art which serveth, specially to Contrition, that is the Law: but the other part, which serveth specially to consolation and certain persuasion of God's love towards thee, that is, the Gospel or publication of God's mercy in Christ, I mean the free promises.  
But here thou must know, that there are two kinds of promises: one, which is properly of the Law: another, which is properly of the Gospel. In the promises of the Law, we may indeed behold God's mercy, but so, that it hangeth upon the condition of our worthiness, as, if thou love the Lord with all thy heart, etc. thou shalt find mercy. This kind of promises, though it declare unto us God's love, which promiseth where he needeth not: yet unto him that feeleth not Christ, which is the end of the Law, they are so far from comforting, that utterly with the Law they bring man to great despair: so greatly we are corrupt, for none so loveth God as he ought to do. From these therefore get thee to the other promises of the Gospel, in which we may see such plenty and frank liberality of God's goodness, that we can not but be much comforted, though we have very deeply sinned. For these promises of the Gospel do not hang on the condition of our worthiness, as the promises of the Law do: but they depend and hang on God's truth, that as God is true, so they cannot but be performed to all them which lay hold on them by faith, I had almost said, which cast them not away by unbelief.  
Mark in them therefore two things, namely, that as well they are free promises, without any condition of our worthiness: as also, that they are universal, offered to all, all (I say) which are not so stubborn, as to keep still their hands, whereby they should receive this alms in their bosoms, by unbelief. As concerning Infants and children, you know I now speak not, but concerning such as be of years of discretion. And now you look that I should give you a taste of these promises, which are both free and universal, except none but such as except themselves. Well, you shall have one or two for a say.  
In the 3. of john, saith our Saviour: So God the Father loved the world, that he would give his darling, his own only Son, that all that believe in him should ●ot perish, but have everlasting life. Lo, ●r, he saith not, that some might have life: ●ut all, saith he. And what all? All that love ●im with all their hearts? all that have lived a ●odly life? Nay, all that believe in him. Although thou hast lived a most wicked & horrible life: if now thou believe in him, thou ●halt be saved. Is not this sweet gear?  
Again saith Christ: Come unto me, all ●ee that labour and are laden, and I will refresh you. Let us a little look on this letter: Come unto me. Who should come? Lords, Priests, Holy men, Monks, Friars? Yea, cobblers, Tinkers, whores, thieves, murderers also, if they lament their sins. Come unto me (saith he) all ye that labour ●nd are laden, that is, which are afraid of ●our sins. And what wilt thou do, Lord? And I will refresh you (saith he.)  
O, what a thing is this: And I will refresh you? Wots you who spoke this? He ●hat never told lie: He is the truth, there ●as never guile found in his mouth: and ●ow will he be untrue to thee, good brother, ●hich art sorry for thy grievous sins? No ●rsooth: heaven and earth shall pass and pe●ish, but his word shall never fail.  
Saint Paul saith, God would have all men saved: Lo, he excepteth none. And to Titus: The grace of God bringeth salvation to all men. As from Adam all have received sin to damnation: so by Christ all have grace offered to salvation, if they reject not the same. I speak not now of Infants, I say: nor I need not to enter into the matter of Predestination. In preaching of repentance, I would gather where I could with Christ.  
As surely as I live, (saith God) I will not the death of a sinner. Art thou a sinner? Yea. Lo, God sweareth, he will not thy death. How canst thou now perish? Consider with thyself what profit thou shouldest have to believe this to be true to others, if not, to thyself also: Satan doth so. Rather consider with Peter, that the promise of salvation pertaineth not only to them which are nigh, that is, to such as are fallen a little: but also to all, to whom the Lord hath called, be they never so far off.  
Lo, now by me the Lord calleth thee, thou man, thou woman, that art very far off. The promise therefore pertaineth to thee: needs must thou be saved, except thou with Satan say, God is false: And yet if thou do so, God is faithful, and can not deny himself: as thou shalt feel by his plagues in hell, for so dishonouring God, to think that he is not true. Will he be found false now? The matter hangeth not on thy worthiness, but it hangeth on God's truth. Clap hold on it, and I warrant thee, Christ is the propitiation for our sins, yea, for the sins of the whole world: believe this, man: I know thou believest it: say therefore in thy heart still, Domine audage mihi fidem: Lord increase my faith: Lord help my unbelief. Blessed are they which see not (by reason) this gear, but yet believe. Hope, man, past all hope, as Abraham did.  
And thus much for a taste of these promises, which are every where, not only in the new Testament, but also in the old. Read the last end of Leviticus 26. The Prophet Esay 30. Where he saith: God tarrieth looking for thee, to show thee mercy. Also the 40. and so forth to the 60. Read also the 2. Reg. 24. Psa. 33. joel. 2. etc.  
Howbeit, if this gear will not serve, i● yet thou feelest no faith, no certain persuasion of God's love: then unto prayer and diligent considering of the free and universal promises of the Gospel: Thirdly, set before thee those benefits which God hath to forgiven thee, and presently giveth thee. Consider how he hath made thee a man or a woman, which might have made thee a Toad, or a Dog. And why did he this? Verily, because he loved thee. And trowest thou, that if he loved thee when thou wast not, to make thee such a one, as he most graciously hath made thee: will he not now love thee, being his handy work? Doth he hate any thing that he made? Is there unableness with him? Doth he love for a day, and so farewell? No forsooth, he loveth to the end, his mercy endureth for ever. Say therefore with job: Operi manuum tuarum, porridge dexteram, that is: To the work of thy hands, put thy helping hand.  
Again, hath he not made thee a Christian man or woman, where if he would, he might have made thee a Turk or Paynim? This thou knowest he did of love. And dost thou think his love is lessened, if thou lament thy sin? Is his hand shortened for helping thee? Can a woman forget the child of her womb? And though she should do it, yet will not I forget thee, saith the Lord. He hath given thee limbs, to see, hear, go, etc. He hath given thee wit, reason, discretion, etc. He hath long spared thee, and borne with thee, when thou never purposedst to repent: and now thou repenting, will he not give thee mercy? Wherefore doth he grant thee to live at this present, to hear him to speak this, and me to speak this: but of love to us all? Oh, therefore let us pray him, that he would add to this, that we might believe these love tokens, that he loveth us, and indeed he will do it. Lord, open our eyes, in thy gifts, to see thy gracious goodness. Amen.  
But to tarry in this I will not. Let every man consider God's benefits, past and present, public and private, spiritual and corporal, to the confirming of his faith, concerning the promises of the Gospel, for the pardon of his sins.  
I will now go about to show you a fourth mean to confirm your faith in this gear, even by examples. Of these there are in the Scriptures very many, as also daily experience doth diversly teach the same, if we were diligent to observe things accordingly: wherefore I will be more brief herein, having respect to time, which stealeth fast away.  
Adam in Paradise transgressed grievously, as the painful punishment, which we all as yet do feel, proveth, if nothing else. Though by reason of his sin, he displeased God sore, and ran away from God, (for he would have hid himself, yea, he would have made GOD the causer of his sin, in that he gave him such a mate, so far was he from ask mercy) yet all this notwithstanding, God turned his fierce wrath, neither upon him nor Eve, which also required not mercy, but upon the Serpent Satan: promising unto them a seed, jesus Christ, by whom they at the length should be delivered. In token whereof, though they were cast out of Paradise for their nurture, to serve in sorrow, which would not serve in joy, yet he made them apparel to cover their bodies: a visible Sacrament, and token of his invisible love and grace, concerning their souls. If God was so merciful to Adam, which so sore broke his commandment, and rather blamed God, then asked mercy: trowest thou, O man, that he will not be merciful to thee, which blamest thyself, and desirest pardon?  
To Cain he offered mercy, if he would have asked it. What hast thou done, saith God? The voice of thy brother's blood, crieth unto me out of the earth. O merciful Lord (should Cain have said) I confess it: But alas, he did not so, and therefore said God: Now, that is, In that thou desirest not mercy: Now, I say, be thou accursed etc. Lo, to the Reprobate he offered mercy, and will he deny it thee, which art his Child?  
Noah, did he not sin and was drunk? Good Lot also, both in Sodom dissembled a little with the Angels, prolonging the time: and out of Sodom, he fell very foul: as did judas, and the patriarchs against joseph, but yet I ween they found mercy. Moses, Myriam, Aaron, though they stumbled a little, yet received they mercy: yea, the people in the wilderness often sinned and displeased God, so that he was purposed to have destroyed them. Let me alone (saith he to Moses) that I may destroy them. But Moses did not let him alone, for he prayed still for them, and therefore God spared them. If the people were spared through Moses prayer, they not praying with him, but rather worshipping their golden Calf, eating, drinking, and making ●olly good cheer: why shouldest thou doubt whether God will be merciful to thee? having, as in deed thou hast, one much better than Moses to pray for thee, and with thee, even jesus Christ who sitteth on the right hand of his Father, and prayeth for us, being no less faithful in his Father's house, the Church, than Moses was in the Synagogue. David that good King had a foul foil, when he committed whoredom with his faithful servants wife, Bethsabe: whereunto he added also a mischievous murder, causing her husband, his most faithful Soldier Vrie to be slain, with an honest company of his most valiant men of war, and that with the sword of the uncircumcised.  
In this his sin, though a great while he lay asleep, (as many do now a days, God give them good waking) thinking that by the Sacrifices he offered, all was well, God was content: yet at length, when the Prophet by a Parable, had opened the poke, and brought him in remembrance of his own sin, in such sort, that he gave judgement against himself: then quaked he, his Sacrifices had no more taken away his sins, than our Sir john's Trentals, and wagging of his fingers over the heads of such as lie asleep in their sins (out of the which when they are awaked, they will well see, that it is neither Mass nor Matins, blessing nor cursing will serve,) than I say, he cried out, saying: Peccavi, Domine: I have sinned, saith he, against my Lord and good God, which hath done so much for me. I caused indeed Vrie to be killed, I have sinned, I have sinned. What shall I do? I have sinned, and am worthy of eternal damnation. But what saith God by his Prophet: Dominus (saith he) transtuli● peccatum tuum, non morieris: The Lord hath taken away thy sins, thou shalt not die. Oh good God, he said, but, Peccavi, I have sinned: but yet from his heart, and not from the lips only, as Pharaoh and Saul did, and incontinently he heareth: Thou shalt not die, the Lord hath taken away thy sins: Or rather hath laid them upon an other, yea, translated them upon the back of his son jesus Christ, who bore them, and not only them, but thine and mine also, if that we will now cry but from our hearts, Peccavimus: We have sinned, good Lord, we have done wickedly, enter not into judgement with us, but be merciful unto us after thy great mercy, and according to the multitude of thy compassions, do away our iniquities, etc. For indeed, God is not the God of David only: Idem Deus omnium, He is the God of all: So that, Quicunque invocaverit nomen Domini, saluus erit. He or she, whosoever they be that call upon the name of the Lord, shall be saved. In confirmation whereof, this History is written, as are also the other which I have recited, & many more which I might recite. As of Manasles the wicked king, which flew isaiah the Prophet, and wrought very much wickedness: yet the Lord showed mercy upon him being in prison, as his Prayer doth teach us. Nabuchodonozor, though for a time he bore God's anger, yet at the length he found mercy. The City of Ninive also found favour with God, as did many other, which I will omit for times sake, and will bring forth one or two out of the new Testament, that we may see God to be the same God in the new Testament, that he was in the old.  
I might tell you of many, if I should speak of the Lunatic, such as were possessed with Devils, Lame, Blind, Dumb, Deaf, Lepers, etc. But time will not suffer me: one or two therefore shall serve. Marry Magdalen had seven devils, but yet they were cast out of her: and of all others, she was the first that Christ appeared unto, after his resurrection. Thomas would not believe Christ's resurrection, though many told him, which had seen and felt him: by reason whereof, a man might have thought that his sins would have cast him away. Except I should see and feel (saith he) I will not believe. Ah wilful Thomas: I will not, saith he. But Christ appeared unto him, and would not lose him, as he will not do thee, good brother, if that with Thomas thou wilt keep company with the Disciples, as Thomas did. Peter's fall was ugly, he accursed himself, if ever he knew Christ, and that for fear of a Girl, and this not once, but even three divers times, and that in the hearing of Christ his Master: but yet the third time Christ looked back, & cast on him his eye of grace, so that he went out and wept bitterly. And after Christ's resurrection, not only did the Angels will the woman to tell Peter, that Christ was risen, but Christ himself appeared unto him severally: such a good Lord is he.  
The Thief hanging on the Cross, said but this: Lord, when thou comest into thy Kingdom, remember me: And what answer had he? This day (saith Christ) shalt thou be with me in Paradise. What a comfort is this, in that he is now the same Christ to thee and me, and to us all, if we will run unto him? for he is the same Christ to day and to morrow, until he come to judgement. Then indeed, he will be inexorable: but now is he more ready to give, than thou to ask. If thou cry, he heareth thee, yea before thou cry.  
Cry therefore, be bold, man, he is not partial. 
●ai. 31. ●et. 7.  Call, saith he, and I will hear thee: Ask and thou shalt have: Seek, and thou shalt find: though not at the first, yet at the length. If he tarry a while, it is but to try thee. 
●b. 10.  Nam veniens veniet, & non tardabit: He is coming, and will not be long.  
Thus have you four means, which you must use to the attaining of faith, or certain persuasion of God's mercy towards you, which is the second part of penance, namely, prayer, the free and universal promises of God's graces, the recordation of the benefits of God, past and present, the examples of God's mercy. Which although they might suffice, yet will I put one more to them, which all only of itself, is full sufficient: I mean, the death of the Son of God, jesus Christ: which if thou set before the eyes of thy mind, it will confirm thy placcard: for it is the great Seal of England, as they say, yea, of all the world, for the confirmation of all patents and perpetuities of the everlasting life, whereunto we are all called.  
If I thought these, which I have before recited, were not sufficient to confirm your faith, of God's love towards such as do repent, I would tarry longer herein. But because I have been both long, and also I trust, you have some exercise of conscience in this daily (or else you are too blame) I will but touch & go. Consider with yourselves what we are, misers, wretches & enemies to God. Consider what God is, even he, which hath all power, majesty, might, glory, riches, etc. perfectly of himself, & needeth nothing, but hath all things. Consider what Christ is: concerning his Godhead, coequal with his Father, even he by whom all things were made, are ruled and governed: concerning his manhood, the only Darling of his Father, in whom is all his joy. Now Sir, what a love is this? that this God which needeth nothing, would give wholly his own self to thee his enemy, wreaking his wrath upon himself, in this his Son: as a man may say, to spare thee, to save thee, to win thee, to buy thee, to have thee, to enjoy thee for ever. Because thy sin hath separated thee from him, to the end thou mightest come eftsoons into his company again, and therein remain: he himself became, as a man would say, a sinner, or rather sin itself, even a malediction or curse: that we sinners, we accursed by our sin, might by his oblation or offering for our sins, by his curse, be delivered from sin, and from malediction. For by sin, he destroyed sin, killing Death, Satan, and Sin, by their own weapons, and that for thee and me (man) if we cast it not away by unbelief. Oh wonderful love of God. Who ever heard of such a love? the Father of Heaven for us his enemies, to give his own dear Son, jesus Christ, and that not only to be our Brother, to dwell among us, but also, to the death of the Cross for us? Oh wonderful love of Christ to us all, that was content and willing to work this feat for us. Was there any love like to this love?  
God in deed hath commended his charity and love to us herein, that when we were very enemies unto him, he would give his own Son for us. That we being men, might become, as you would say, Gods, God would become man. That we being mortal, might become immortal, the immortal God would become mortal man. That we earthly wretches might be Citizens of Heaven, the Lord of Heaven would become, as a man would say, earthly. That we being accursed, might be blessed, God would be accursed. That we, by our father Adam, being brought out of Paradise, into the puddle of all pain, might be redeemed, and brought into Paradise again, God would be our Father, and an Adam thereunto. That we having nothing, might have all things, God having all things, would have no thing. That we being vassals, and slaves to all, even to Satan the Fiend. might be Lords of all, and of Satan: the Lord of all would become a vassal, and a slave to us all, and in danger of Satan. Oh love incomprehensible. Who can otherwise think now, but if the gracious good Lord disdained not to give his own Son, his own hearts joy, for us his very enemies, before we thought to beg any such thing at his hands, yea, before we were? who, I say, can think otherwise, but that with him, he will give us all good things? If when we hated him, and fled away from him, he sent his Son to seek us: who can think otherwise, then that now we loving him, and lamenting, because we love him no more, but that he will for ever love us? He that giveth the more to his enemies, will not he give the less, trow you, to his friends? God hath given his own Son, than which thing nothing is greater, to us his enemies: and we now being become his friends, will he deny us faith, and pardon of our sins? which though they be great, yet in comparison they are nothing at all. Christ jesus would give his own self for us, when we willed it not: and will he now deny us faith, if we will it? This will is his earnest, that he hath given us truly to look indeed, for the thing willed. And look thou for it in deed: for as he hath given thee to will, so will he give thee to do.  
jesus Christ gave his life for our evils, and by his death he delivered us. O then, in that he liveth now, and can not die, will he forsake us? His heart blood was not too dear for us, when we asked it not: what can then be now too dear for us, ask it? Is he a changeling? Is he mutable as man is? Can he repent him of his gifts? Did he not foresee our falls? Paid not he therefore the price? Because he saw we should fall sore, therefore would he suffer sore. Yea, if his suffering had not been enough, he would yet once more come again. God the Father, I am sure, if the death of his Son incarnate, would not serve, would himself and the holy Ghost also become incarnate and die for us.  
This death of Christ therefore look on, as the very pledge of God's love towards thee, whosoever thou art, how deep soever thou hast sinned. See, God's hands are nailed, they cannot strike thee: his feet also, he cannot run from thee: his arms are wide open to embrace thee: his head hangs down to kiss thee, his very heart is open, so that therein see, toot, look, spy, peep, and thou shalt see nothing therein, but love, love, love, love to thee: hide thee therefore, lay thy head there with the Evangelist.  
This is the cleft of the Rock wherein Helias stood. This is the pillow of down for all aching heads.  
Anoint thy head with this oil: let this ointment enbaulme thy head, and wash thy face.  
Tarry thou here, and cock sure thou art, I warrant thee. Say with Paul, What can separate me from the love of God? Can death, can poverty, sickness, hunger or any misery, persuade thee now, that God loveth thee not? Nay, nothing can separate thee from the love wherewith God hath loved thee in Christ jesus: whom he loveth, he loveth to the end. So that now where abundance of sin hath been in thee, the more is the abundance of grace. But to what end? Forsooth, that as sin hath reigned to death, as thou seest, to the kill of God's Son: so now Grace must reign to Life, to the honouring of God's Son, who is now alive, and can not die any more.  
So that they which by faith feel this, cannot any more die to God, but to sin, whereto they are dead and buried with Christ.  
As Christ therefore liveth, so do they, and that to God, to righteousness and holiness. The life which they live, is In fide Filii Dei: In the faith of the Son of God. Whereby you see, that now I am slipped into that, which I made the third part of penance, namely, newness of life, which I could not so have done, if that it were a part of itself indeed, as it is an effect or fruit of the second part, that is, of faith, or trust in God's mercy. For he that believeth, that is, is certainly persuaded, sin to be such a thing, that it is the cause of all misery, and of itself so greatly angereth God, that in heaven nor in earth, nothing could appease his wrath, save alonely the death and precious bloodshedding of the Son of GOD, in whom is all the delight and pleasure of the Father: he, I say, that is persuaded thus of sin, the same cannot but in heart abhor and quake, to do or say, yea, to think any thing willingly, which Gods Law teacheth him to be sin.  
Again, he that believeth, that is, is certainly persuaded, God's love to be so much towards him, that where through sin he was lost, and made a firebrand of hell, the eternal father of mercy, which is the omni-sufficient God, & needeth nothing to us, or of any thing that we can do, to deliver us out of hell, and to bring us into heaven, did send even his own most dear Son out of his bosom, out of heaven into hell, as a man would say, to bring us, as I said, from thence into his own bosom and mercy, we being his very enemies: he, I say, that is thus persuaded of God's love towards him, and of the price of his redemption, by the dear blood of the Lamb immaculate, jesus Christ, the same man cannot but love God again, and of love do that, and hearty desire to do better, the which might please God.  
Trow you, that such a one, knowing this gear by faith, will willingly welter and wallow in his wilful lusts, pleasures and fantasies? Will such a one, as knoweth by faith, Christ jesus to have given his blood to wash him from his sins, play the Sow, to welter in his puddle of filthy sin and vice again? Nay, rather than he will be defiled again by wilful sinning, he will wash often the feet of his affections, watching over the vice still sticking in him, which as a spring, continually sendeth out poison enough, to drown and defile him, if the sweet water of Christ's passion in God's sight, did not wash it, and his blood satisfy the rigour of God's justice, due for the same.  
This blood of Christ shed for our sins, is so dear in the sight of him that believeth, that he will abhor in his heart, to stamp it, and tread it under his feet. He knoweth now by his belief, that it is too much, that hitherto he hath set too little by it, and is ashamed thereof. Therefore, for the residue of his life, he purposeth to take better heed to himself, then before he did. Because he seeth by his faith, the grievousness of GOD'S anger, the foulness of sin, the greatness of God's mercy, and of Christ's love towards him, he will now be héedie to pray to GOD to give him his grace accordingly, that as with his eyes, tongue, hands, feet, etc. he hath displeased God, doing his own will: even so now with the same eyes, tongue, ears, hands, feet, etc. he may displease his own self, and do Gods will: Willingly will he not do that which might renew the death of the Son of God. He knoweth he hath too much sin, unwillingly in him, so that thereto he will not add willing offences.  
This willing and witting offending and sinning, whosoever doth flatter himself therein, doth evidently demonstrate and show, that he never yet indeed tasted of Christ truly. He was never truly persuaded, or believed, how foul a thing sin is, how grievous a thing God's anger is, how joyful and precious a thing, God's mercy in Christ is, how exceeding broad, wide, high and deep, Christ's love is: Perchance he can write, prate, talk, and preach of this gear: but yet he in part by faith, never felt this gear.  
For if he did once feel this gear indeed, then would he be so far from continuing in sin, willingly and wittingly, that wholly and hearty he would give over himself to that which is contrary, I mean, anew to life, renewing his youth, even as the Eagle doth.  
For as we, being in the servitude of sin, demonstrate our service, by giving over our members to the obeying of sin, from iniquity to iniquity: even so, we being made free from sin, by faith in jesus Christ, and endued with God's spirit, a spirit of liberty, must needs demonstrate this freedom and liberty, by giving over our members to the obedience of the spirit: by the which we are lead and guided from virtue to virtue, and all kind of holiness. As the unbelievers declare their unbelief, by the working of the evil spirit in them, outwardly the fruits of the flesh: even so the believers declare their faith, by the working of God's good spirit in them outwardly the fruits of the spirit. For as the Devil is not dead in those which are his, but worketh still to their damnation: so is not God dead in them which be his, but worketh still to their salvation. The which working is not the cause of the one or the other being in any, but only a demonstration, a sign, a fruit of the same: As the Apple is not the cause of the Apple tree, but a fruit of it.  
Thus than you see briefly, that newness of life, is not in deed a part of penance, but a fruit of it, a demonstration of the justifying faith, a sign of God's good spirit possessing the heart of the penitent: as the old life is a fruit of impenitency, a demonstration of a lip-faith, or unbelief, a sign of Satan's spirit, possessing the heart of the impenitent, which all those be, that be not penitent.  
For mean I know none: He that is not penitent, the same is impenitent: he that is not governed by God's spirit, the same is governed by Satan's spirit. For all that be Christians, are governed with the spirit of Christ, which spirit hath his fruits. All other that be not Christ's, are the Devils. He that gathereth not with Christ, scattereth abroad.  
Therefore, dearly beloved, I beseech you to consider this gear, and deceive not yourselves. If you be not Christ's, then pertain you to the Devil: of which thing the fruits of the flesh doth assure you, as whoredom, adultery, uncleanness, wantonness, Idolatry, witchcraft, envy, strife, contention, wrath, sedition, murder, drunkenness, gluttony, blasphemy, slothfulness, idleness, bawdy talking, slandering, etc. If these Apples grow out of the Apple trees of your hearts, surely, surely, the Devil is at Inn with you, you are his birds: whom when he hath well fed, he will broach you and eat you, chaw you and champ you, world without end, in eternal woe and misery. But I am otherwise persuaded of you all. I trust you be all Christ jesus his people and children, yea, brethren, and by faith.  
As ye see your sins in God's Law, and tremble, sigh, sorrow and sob for the same: even so you see his great mercies in his Gospel and free promises, and therefore are glad, merry and joyful, for that you are accepted into God's favour, have your sins pardoned, and are endued with the good spirit of God, even the seal and sign Manuel of your election in Christ before the beginning of the world.  
The which spirit, for that he is the spirit of life, given to you, to work in you, with you, and by you here in this life, satisfaction and holiness, whereunto you are called, that ye might be holy, even as your heavenly Father is holy: I beseech you all by admonition and warning of you, that you would stir up the gifts of God, given to you generally and particularly, to the edifying of his Church: that is, I pray you, that you would not molest the good spirit of God, by rebelling against it, when it provoketh and calleth you to go on forwards, that the which is holy, might yet be more holy, he which is righteous, might be more righteous, as the evil spirit moveth and stirreth up the filthy to be yet more filthy, the covetous, to be more covetous, the wicked, to be more wicked.  
Declare you now your repentance, by works of repentance. Bring forth fruits, and worthy fruits.  
Let your sorrowing for your evils, demonstrate itself, departing from the evils you have used.  
Let your certainty of pardon of your sins through Christ, and your joy in him be demonstrated, by pursuing of the good things which Gods word teacheth you. You are now in Christ jesus, God's workmanship, to do good works which God hath prepared for you to walk in.  
For the grace of God that bringeth salvation unto all men, hath appeared, and teacheth us, that we should deny ungodliness and worldly lusts, and that we should live soberly, righteously, and godly in this present world, looking for that blessed hope and glorious appearing of the mighty God, and of our Saviour jesus Christ, which gave himself for us, to redeem us from all unrighteousness, and to purge us a peculiar people unto himself, fervently given unto good works.  
Again, Titus 3. For we ourselves also were in times past unwise, disobedient, deceived, serving lusts, and divers pleasures, living in maliciousness and envy, full of hate, and hating one another. But after that the kindness and love of God our Saviour to manward appeared, not by the deeds of righteousness which we wrought, but of his mercy he saved us by the fountain of the new birth, and with the renewing of the holy Ghost, which he shed on us abundantly through jesus Christ our saviour, that we once justified by his grace, should be heirs of eternal life through hope. This is a true saying. But I will make an end, for I am too tedious.  
dearly beloved, repent your sins, that is, be sorry for that which is past, believe in God's mercy for pardon, how deeply soever you have sinned, and both purpose and earnestly peruse a new life, bringing forth worthy and true fruits of repentance. As you have given over your members from sin to sin, to serve the Devil, your tongues to swear, to lie, to flatter, to scold, to jest, to scoff, to bawdy talk, to vain jangling, to boasting, etc. Your hands to picking, groping, idleness, fight, etc. Your feet to skipping, going to evil, to dancing, etc. Your ears to hear fables, lies, vanities, and evil things, etc. So now, give over your members to godliness, your tongues to speak, your ears to hear, your eyes to see, your mouths to taste, your hands to work, your feet to go about such things as may make to God's glory, sobriety of life, and love to your brethren, and that daily more and more, diligently: for in a stay to stand you cannot, either better or worse you are to day, than you were yesterday. But better I trust you be, and will be, if you mark well my Theme, that is, Repent you. The which thing that you would do, as before I have humbly besought you: even so now yet once more I do again beseech you, and that for the mercies of God in Christ jesus our Lord: Repent you, repent you, for the kingdom of heaven (that is, a kingdom full of all riches, pleasures, mirth, beauty, sweetness, and eternal felicity) is at hand. The eye hath not seen the like, the ear hath not heard the like, the heart of man cannot conceive the treasures and pleasures of this kingdom, which now is at hand to such as repent, that is, to such as are sorry for their sins, believe God's mercy through Christ, and earnestly purpose to lead a new life. The God of mercy, through Christ his Son, grant us his holy spirit, and work in our hearts this sorrow, faith, and new life, which through his grace I have spoken of, both now and for ever. Amen.   

another Sermon, made also by the said master john Bradford, upon the Lord's Supper.  
THere are two Sacraments in Christ's Church: 
Two Sacraments in Christ's Church.  the one of imitation, that is, wherewith we be enrolled, as it were, in the household and family of God, which Sacrament, we call Baptism: the other, wherewith we be conserved, fed, kept and nourished, to continue in the same family, which is called the Lords Supper, or the body and blood of our Saviour jesus Christ, broken for our sins, and shed for our transgressions.  
Of the former Sacrament, that is, of Baptism, to speak now I am not purposed, because occasion and time serve not so thereto. Of the second therefore, 
Baptism is in place of Circumcision. Christian men's children ought to be baptised.  will I speak something by God's grace, if that first you remember this, that Baptism in Christ's Church, now, sithence Christ's death, is come in place of Circumcision, which was in the same Church afore Christ's coming. Whereby we may see, that Christian Parents seem to be no less bound to offer their Infants & Babes to be baptised, that they may be taken and accounted of us, as members of Christ's mystical body, whereunto they are received and sealed: 
Gal. 4.  then were the hebrews their children to be taken as pertaining to the covenant and league with God, wherewith they were enrolled, alonely the circumstance of the eight day, not necessary to be observed, being now abrogated.  
But to come again, of the Lords Supper, I am purposed presently to speak, through the help of God, because we are assembled in Christ (I hope) to celebrate the same.  
Now, that the things which I shall speak, may be better observed, and carried away of you, I will tell you how, and in what sort I will speak of it. Three things would I have marked, as the principals and scopes, whereto I will refer all that I shall at this time speak thereof. They be these: Who, what, and wherefore. That is, (to make it more plain) Who did institute this thing which we are about to celebrate, this is the first.  
The second is, What the thing is, which is instituted.  
And the last is, Wherefore, and to what end it was instituted: whereby we shall be taught how to use it.  
For the first, Who did institute this Sacrament and Supper. You all do know, 
Who did institute this Sacrament.  that things are more esteemed sometime for the dignity and authority of the person, sometime for the wisdom of the person, sometime for the power and magnificence of the person, and sometime for the tender love and kindness of the person. If need were, I could by examples set forth every one of these, but I hope it is not necessary. Now then, how can the thing which we be about to celebrate, but be esteemed of every one highly, in that the Author of it doth want no dignity, no authority, no wisdom, no power, no magnificence, no holiness, no tender love and kindness? but hath all dignity, authority, wisdom, power, magnificence, holiness, tender love, mercy, glory, and all that can be wished absolutely.  
He is GOD eternal, coequal, and substantial, with the Father, and with the holy Ghost, the Image of the substance of GOD, the wisdom of the Father, the brightness of his glory, by whom all things were made, are ruled and governed. He is the King of all Kings, and the Lord of all Lords. He is the Messiah of the world, our most dear and loving brother, Saviour, Mediator, Advocate, Intercessor, Husband, Priest. So that the thing which cometh from him, cannot but be esteemed, loved, and embraced, if dignity, authority, wisdom, power, glory, goodness, and mercy like us. Yea, if any thing that can be wished, like us, then cannot this which our Lord did institute, but like us, and that so much the more, by how much it is one of the last things which he did institute & command. God open our eyes, to see these things accordingly: so shall we come with more reverence to this Table of the Lord: which thing he grant for his mercy's sake. Amen.  
And thus much for the first, who did institute this Sacrament.  
Now to the second, What the Sacrament is. 
What the Sacrament ●s.  If we shall ask our eyes, our nose, our mouth, our taste, our hands, and the reason of man: they will all make a consonant answer, that it is bread and wine. And verily, herein they speak the truth and lie not, as by many things may be proved, although the papists prate their pleasure to the contrary.  
And here, my dearly beloved, I think I shall not be either tedious or unprofitable unto you, if that I tarry a little in showing this verity, that the substance of bread and wine remain in the Sacrament, after the words of consecration (as they call them) be spoken. Whereby we may learn how shameless beasts they be, 
Upon transubstantiation, all popery almost i● builded.  which would enforce men to believe Transubstantiation, which is an error, whereupon in a manner dependeth all Popery. For it is the stay of their Priesthood, which is neither after the order of Aaron, nor after the order of Melchisedech: but after the order of Baal, which thing is something seen by their number. For the false Prophets and Priests of Baal were always many more in number, when the wicked were in authority, than the true Priests and Prophets of the Lord, as the holy Histories of the Bible do teach. Read the third of the Kings, the 18. Chap.  
That in the Supper of the Lord, 
The Sacrament of the popish Mass not the Sacrament of Christ's body.  or in the Sacrament of Christ's body (which the Papists call the Sacrament of the Altar) as though that were Christ's Sacrament, which thing they can never prove: For it being perverted, and used to a contrary end, as of sacrificing propitiatorily, for the sins of the quick and of the dead, of Idolatry, by adoring or worshipping it by godly honour, etc. is no more Christ's Sacrament, but an horrible profanation of it, and therefore as Christ called God's Temple, which was called an house of prayer, for the abusing and profaning of it by the Priests, a den of thieves: so this which the Papists call the Sacrament of the Altar, full truly may we call an abominable Idol: And therefore I would all men should know that the Sacrament of the Altar, as the Papists now do abuse it, omitting certain substantial points of the Lords institution, and putting in the stead thereof their own dregs & dreams, is not the Sacrament of Christ's body, nor the Lord's Supper: whereof when we speak reverently, as our duty is we would not that men should think we speak it of the popish Mass: (that I say) in the Supper of the Lord, or in the Sacrament of Christ's body, there remaineth the substance of bread and Wine, as our senses and reasons do teach, these many things also do teach the same.  
First, 
The firs● reason against Transubstantiation.  the holy Ghost doth plainly tell us, by calling it often bread, after the words of Consecration, as 1. Corinthians 10. Is not the bread which we break, a partaking of the body of Christ, saith Paul?  
Lo, plainly he saith: The bread which we break, Not only calling it bread, but adding thereto breaking, which cannot be attributed, either to Christ's body, whereof no bone was broken, either to any accident, but must needs be of a substance, which substance if it be not Christ's body, cannot be but bread.  
As in the 11. Chapter, four times he plainly calleth it: He that eateth of this bread: He that receiveth this bread, etc. And in the Acts of the Apostles we read, how that (in speaking of the Communion) They met together to break bread, etc. So that it is plain, that the substance of Bread and Wine do remain in the Supper, after the words of Consecration: As also may appear plainly by Christ's own words, which calleth that which he gave them in the cup, Wine, or the fruit of the Vine, as both Matthew & Mark do write. Whereby we see that there is no Transubstantiation of the Wine: and therefore may we also see, that there is no Transubstantiation of the bread.  

An answer to the Papists ca●ill for ●he foresaid reason. Mat. 26 Exod. 7.  As for the Papists cavilling, how that it hath the name of bread, because it was bread: as Simon the Leper, was called still Leprous, though he was healed: or as Moses Rod, being turned into a Serpent, was called a Rod still, it proveth nothing. For there was in the one a plain sight, and the senses certified that Simon was no Leper: and in the other plain mention, that the Rod was turned into a Serpent. But concerning the Sacrament, neither the senses see any other thing than bread, neither is there any mention made of turning. And therefore their cavil is plainly seen to be but a cavil, 
The second reason against Transubstantiation.  and of no force. But to come again, to bring more reasons against Transubstantiation.  
Secondly, that the substance of bread remaineth still, the very text doth teach. For the Evangelists, and the Apostle Saint Paul do witness, 
Mat. 26 Mar. 14 Luke 22 1. Cor. 11  that Christ gave that to his disciples, and called it his body which he took, on which he gave thanks, and which he broke: but he took bread, gave thanks on bread, and broke bread, Ergo, he gave bread, and called bread his body, as he called the Cup, the new Testament.  
So that it followeth by this, that there is no Transubstantiation. And this reason I myself have promised in writing, to prove by the authority of the Fathers, namely, Ireneus. Tertullian, Origine, Cyprian, Epiphanius, Hieronimus, Augustinus, Theodorete, ciril, Bede, if so be I may have the use of my books.  
Thirdly, that in the Sacrament, there is no Transubstantiation of the bread, 
The third reason against Transubstantiation 1. Cor. 1●  by this reason I do prove: Like as by our saviour Christ, the Spirit of truth spoke of the bread, This is my body: So saith the same spirit of truth, of the same bread, That we many, are one body, and one bread, etc.  
So that as it appeareth, the Sacrament not to be in the Church, by Transubstantiation, even so is it not Christ's natural body, by Transubstantiation.  

The fourth reason ●gainst transubstantiation.  Fourthly, I prove that there is no Transubstantiation by Luke and Paul's words, spoken over the Cup. For no less are they effectual to Transsubstantiate the Cup: then their words spoken of the bread, are operatorious and mighty to Transsubstantiate the bread. For as they say of the bread, This is my body, so say they of the Cup, This Cup is the new Testament: Which thing is absurd to be spoken or thought, either of the Cup, or of the thing in the Cup by Transubstantiation. Yea, rather in saying these words, This Cup is the new Testament: we are taught by their coupling this word, Cup, to the demonstrative, This, how we should in these words, This is my body, know that this word, This, doth there demonstrate bread.  

The fift reason.  Fiftly, that the substance of bread remaineth in the Sacrament, as the reasons before brought forth do prove, so doth the definition of a Sacrament. For the Fathers do affirm it, 
Ireneus. Augustinus. Chrisostomus.  to consist of an earthly thing, and of an heavenly thing, of the word, and of the element, of sensible things, and of things which be perceived by the mind. But Transubstantiation taketh clean away the earthly thing, the element, the sensible thing, and so maketh it no Sacrament. And therefore the definition of a Sacrament full well teathe, that bread which is the earthly thing, the sensible thing, and the element remaineth still, as saint Augustine saith: The word cometh to the element, (he saith not, taketh away the element,) and so it is made a Sacrament.  
Sixtly, the nature, 
The sixth reason against Transubstantiation. Cyprian in Sermone de Chrismat. Augustinus a Bonifacium.  and property of a Sacrament, teacheth this also which I have affirmed. For as Cyprian writeth, that Sacraments bear the names of the things which they signify: so doth saint Augustine teach, that if Sacraments have not some signification with the things where of they be Sacraments, then are they no Sacraments.  
Now, in the lords supper this similitude is first in nourishing, that as bread nourisheth the body: so Christ's body broken, feedeth the soul, Secondly, in bringing together many into one, that as in the Sacrament, many grains of Corn are made one bread: many Grapes are made one liquor and Wine: so the multitude which worthily receive the Sacrament, are made one body with Christ and his Church. Last of all, in one unlikely likeliness or similitude, that as bread eaten, turneth into our nature: so we rightly, eating the Sacrament by faith, turn into the nature of Christ.  
So that it is plain to them that will see, that to take the substance of bread away, is clean against the nature and property of a Sacrament.  
I will speak nothing how that this their doctrine of Transubstantiation, beside the manifold absurdities it hath in it, (which to rehearse I omit) it utterly overthroweth the use of the Sacrament, and is clean contrary to the end wherefore it was instituted, & so is no longer a Sacrament, but an Idol, and is the cause of much Idolatry, converting the people's hearts from an heavenly conversation, to an earthly, and turning the Communion, into a private action, and a matter of gazing and piping, of adoring and worshipping the work of men's hands, for the living God, which dwelleth not in Temples made with men's hands, much less, lieth he in Pixes and Chests, whose true worship is in spirit and verity, which God grant us all to render unto him continually. Amen.  
The Sacrament of Baptism doth also teach us, 
The seventh reason against transubstantiation.  that as the substance of the water remaineth there: so in the Lord's Supper, remaineth the substance of bread after consecration. For as by Baptism we are engrafted into Christ, so by the Supper we are fed with Christ. These two Sacraments, the Apostle gladly coupleth together, 1. Cor. 10. and 1. Cor. 12. We are baptised into one body (saith he) and have drunk all of one spirit: meaning it by the Cup, as chrysostom and other great learned men do well interpret it. As therefore in Baptism is given unto us the holy Ghost, and pardon of our sins, which yet lie not lurking in the water: so in the Lord's Supper, is given unto us the Communion of Christ's body and blood, that is, grace, forgiveness of sins, innocency, life, immortality, without any Transubstantiation, or including of the same in the bread. By Baptism, 
Gal. 3.  the old man is put off, and the new man put on, yea, Christ is put on, but without Transubstantiating the water. And even so it is in the Lord's Supper. We by faith spiritually in our souls do feed on Christ's body broken, do eat his flesh and drink his blood: do dwell in him, and he in us, but without Transubstantiation.  

An answer to the Papists cavil for the foresaid reason.  As for the cavil they make, that we are baptised into one body, meaning thereby the mystical body, & not the natural body of Christ, whereby they would enforce that we are fed with the natural body of Christ, but we are not engraffed into it, but into the mystical body, and so put away the reason aforesaid. As for this cavil, I say, we may soon avoid it, if so be that we will consider how that Christ, which is the head of the mystical body, is not separate from the body, and therefore to be engraffed to the mystical body, is to be engraffed into the natural body of Christ, to be a member of his flesh, and bones of his bones: as Pope Leo full well doth witness, in saying, that Corpus regenerati fit caro crucifixi: The body (saith he) of the regenerate, is made the flesh of Christ crucified. And hereto I could add some reasons for the excellency of Baptism. I tro●e it be more to be gotten, then to be nourished. As for the excellent miracle of the patefaction of the Trinity, and the descending of the holy Ghost in Baptism in ●visible form, the like whereto was not seen in the lords Supper: I will omit to speak of ●urther, then that I would you should know how it were no mastery, to set forth the excellency of this Sacrament, as well as of the Supper.  
It is a plain sign of Antichrist, 
The eight reason.  to deny the substance of bread and wine to be in the lords Supper after consecration: For in so doing and granting Transubstantiation, the property of the human nature of Christ is denied. For it is not of the human nature, but of the divine nature, to be in many places at once As Didymus, De spiritu sancto, doth prove thereby the divinity of the holy Ghost.  
Now grant Transubstantiation, and then Christ's natural body must needs be in many places, which is nothing else but to confound the two natures in Christ, or to deny Christ's human nature, which is the self same that Saint john saith, to deny Christ to be come in the flesh. And this who so doth, by the testimony of Saint john, is an Antichrist in his so doing, whatsoever otherwise he do prate. Read Saint Augustine in his Epistle to Dardanus, and his 50. and 30. Treatise upon Saint john, and easily you shall see how that Christ's body must needs be in one place. Oportet in uno loco esse: But his truth is in all places.  

The ninth reason.  If there be no substance of bread in the Sacrament, but Transubstantiation, than Christ's body is received of the ungodly, and eaten with their teeth, which is not only against S. Augustine (calling this speech, Except you eat the flesh of the son of man, etc. A figurative speech:) but also against the plain Scriptures, which affirm them to dwell in Christ, and Christ in them, and they to have everlasting life that eat him, which the wicked have not, although they eat the Sacrament. He that eateth of this bread, (saith Christ) shall live for evermore. Therefore they eat not Christ's body, but (as Paul saith) they eat in judgement and damnation, which I trow be an other manner of thing then Christ's body.  
And this doth saint Augustine affirm, saying: None do eat Christ's body, which is not in the body of Christ, that is, (as he expoundeth it) in whom Christ dwelleth not, & he in Christ. Which thing the wicked do not, because they want faith and the holy Spirit, which be the means whereby Christ is received.  
To the things which I have brought héerefoorth, to improve Transubstantiation, I could bring in the Fathers to confirm the same, which succeeded continually many hundredth years after Christ. Also I could show that Transubstantiation is but a new doctrine, not established, before Satan (which was tied for a thousand years) was let lose. Also I could show, that ever hitherto, since it was established, in all times it hath been resisted and spoken against. Yea, before this doctrine, the Church was nothing so endowed with goods, lands, and possessions, as it hath been since. It hath brought no small gain, no small honour, no small ease to the Clergy: and therefore no marvel though they strive and fight for it.  
It is their Maozim, it is their Helena. GOD destroy it with the breath of his mouth, as shortly he will for his name's sake. Amen.  
If time would serve, I could and would here tell you of the absurdities which come by this doctrine: but for times sake I must omit it. Only for God's sake see this, that this their doctrine of Transubstantiation is an untruth, already I have proved, and forget not, that it is the whole stay of all Popery, and the pillar of their Priesthood: whereby Christ's Priesthood, Sacrifice, ministery, & Truth is letted, yea, perverted, and utterly overthrown.  
GOD our Father, in the blood of his Son Christ, open the eyes and minds of all our Magistrates, all other that bear the name of Christ, to see to it in time, to GOD'S glory, and their own salvation. Amen.  
Now to return to the second matter, what the Sacrament is, you see that to the senses and reason of man, it is bread and wine: Which is most true, as by the scriptures, and otherwise I have already proved: and therefore away with Transubstantiation.  
But here, lest we should make it no Sacrament, for a Sacrament consisteth of two things: and lest a man should by this gather, that we make it none other thing but bare bread, and a naked sign, and so rail at their pleasure on us, saying, How can a man be guilty of the body and blood of Christ, by unworthy receiving of it, if it be but bare bread, & so forth? For this purpose I will now speak a little more héereabout, by GOD'S grace, to stop their mouths, and to stir up your good hearts, more to the worthy estimation and perception of this holy mystery.  
When a loving friend giveth to thee a thing, or sendeth to thee a token (as for an example, a napkin, or such like) I think thou dost not as thou shouldest do, if that with the thing thou considerest not the mind of thy friend that sendeth or giveth the thing, and according thereunto esteemest and receivest it.  
And so of this bread think I, that if thou do not rather consider the mind of thy lover Christ, than the thing which thou seest: yea, if thou do not altogether consider Christ's mind, thou dealest unhonestly, and strumpetlike with him. For it is the property of strumpets, to consider the things given and sent them, rather than the love and mind of the giver & sender: whereas the true lovers do not consider in any point, the things given or sent, but the mind of the party.  
So we, if we be true lovers of Christ, must not consider barely the outward thing which we see, and our senses perceive, but rather altogether we must and should see & consider the mind of Christ, and hereafter and accordingly to it to esteem the Sacrament.  
But how shall we know the mind of Christ? Forsooth, as a man's mind is best known by his word: so by Christ's word shall we know his mind.  
Now his words be manifest, and most plain: This (saith he) is my body: therefore accordingly should we esteem, take, and receive it. If he had spoken nothing, or if he had spoken doubtfully, then might we have been in some doubt. But in that he speaketh so plainly, saying, This is my body: who can, may, or dare be so bold as to doubt of it? He is the truth and can not lie, he is omnipotent and can do all things: therefore it is his body. This I believe, this I confess, and pray you all hearty to beware of these and such like words, that it is but a sign or a figure of his body: Except ye will discern betwixt signs which signify only, and signs which also do represent, confirm and seal up (or as a man may say) give with their signification. As for an example: An ivy bush, is a sign of Wine to be sold: the budding of Aaron's Rod, did signify Aaron's Priesthood, allowed of the Lord: the reservation of Moses Rod, did signify the rebellion of the children of Israel: the stones taken out of jordane, gedeon's fleece of wool, etc. Such as these, be signs significative, and show no gift. But in the other signs, which some call exhibitive, is there not only a signification of the thing, but also a declaration of a gift, yea, in a certain manner, a giving also: As Baptism signifieth not only the cleansing of the conscience from sin, by the merits of Christ's blood, but also is a very cleansing from sin. And therefore it was said to Paul, that he should arise and wash away his sins, and not that he should arise and take only a sign of washing away his sins. In the Lord's Supper, the bread is called a partaking of the Lords body, and not only a bare sign of the Lords body.  
This I speak not, as though the elements of these Sacraments (were Transsubstantiate) which I have already impugned either, as though Christ's body were in bread or wine, either were tied to the elements, otherwise then Sacramentally, and spiritually, either that the bread and wine may not, and must not be called Sacramental, and external signs: but that they might be discerned from significative and bare signs only, and be taken for signs exhibitive, and representive. By this means a Christian conscience will call and esteem the bread of the Lord, as the body of Christ. For it will never esteem the Sacraments of Christ after their exterior appearance, but after the words of Christ.  
Whereof it cometh, that the Fathers, as chrysostom and others do speak with so full a mouth, when they speak of the Sacrament: for their respect was to Christ's words. If the Schoolmen which followed, had the same spirit which they had, then would they never have consented to Transubstantiation. For with great admiration some of the Fathers do say, that the bread is changed or turned into the body of Christ, and the wine into his blood: meaning it of a mutation or change, not corporal, but spiritual, figurative, Sacramental, or mystical. For now it is no common bread, nor common wine, being ordained to serve for the food of the soul. The Schoolmen have understood it, as the Papists now preach of a substantial changing, as though it were no great miracle, that common bread should now be assumed into that dignity, that it should be called Christ's body, and serve for a celestial food, and be made a Sacrament of his body and blood.  
As before therefore I have spoken, 
Christ's presence i● the S●pper.  I would wish that this Sacrament should be esteemed & called of us Christian men, after Christ's words, namely, Christ's body, and the wine Christ's blood, rather than otherwise. Not that I mean any other presence of Christ's body, than a presence of grace, a preserver to Faith, a presence spiritually, and not corporally, really, naturally, and carnally, as the Papists do mean. For in such sort Christ's body is only in heaven, on the right hand of God the Father almighty, whither our faith in the use of the Sacrament, ascendeth and receiveth whole Christ accordingly.  

●n ob●ction.  Yea, but one will say, that to call the Sacrament on that sort, is to give an occasion of Idolatry to the people, which will take the Sacrament which they see, simply for Christ's body, as by experience we are well taught: and therefore it were better to call it bread, and so less harm should be, especially in this age.  

An answer.  To this objection I answer, that indeed great Idolatry is committed to, and about this Sacrament, and therefore men ought, as much as they can, to avoid from occasioning or confirming it.  
But in as much as the holy Ghost is wiser than man, and had foresight of the evils that might be, and yet notwithstanding, doth call it Christ's body: I think we should do evil, if we should take upon us to reform his speech.  
If Ministers did their duties in Catechizing and Preaching, then doubtless, to call the Sacrament Christ's body, and to esteem it accordingly, could not give occasion to Idolatry, and confirm it.  
Therefore woe unto them that preach not.  
There be two evils about the Sacraments, which to avoid, the holy Ghost hath taught us For least we should with the Papists, think Christ's body present in, or with the bread really, naturally, and corporally to be received with our bodily mouth (where there is no other presence of Christ's body then spiritual, and to the faith) in many places he keepeth still the name of bread, as in the Epistle to the Corinthians, the tenth and eleventh Chapters. And lest we should make too light of it, making it but a bare sign, and no better than common bread, the holy Ghost calleth it Christ's body, whose speech I wish we would follow, and that not only as well to avoid the evil which is now a days most to be feared, concerning the Sacrament, I mean, of contemning it, as also for that no faithful man cometh to the Sacrament to receive bread simply, but rather, yea, altogether to communicate with Christ's body and blood. For else to eat and drink (as Paul saith) they have houses of their own.  
The contempt of the Sacrament, in the days of King Edward, hath caused these plagues upon us presently, the Lord be merciful unto us. Amen. And thus much for the objection, of calling the Sacrament by the name of Christ's body.  

Another objection of Christ's presence in the Sacrament.  What (saith one?) to call the Sacrament Christ's body, and to make none other presence then by grace, or spiritually to faith, which is of things hoped for, and of things which to the bodily senses do not appear, is to make no presence at all, or to make him none otherwise present, than he is in his word when it is preached: and therefore what need we to receive the Sacrament, in as much as by this doctrine, a man may receive him daily in the field, as well and as much as in the Church, in the celebration and use of the Sacrament?  
To this objection, I first answer, that in deed, neither the Scripture nor Christian Faith will give us leave to make any carnal, real, natural corporal, or any such gross presence of Christ's natural body in the Sacrament.  
For it is in Heaven, and the Heavens must have it (as sayeth Pete●) till Christ's coming to judgement, except we would deny the humanity of Christ, and the verity of man's nature in him. The presence therefore which we believe and confess, is such a presence, as reason knoweth not, and the world cannot learn, nor any that looketh in this matter with other eyes, or heareth with other ears, than with the ears and eyes of the Spirit, and of Faith.  
Which Faith, though it be of things hoped for, and so of things absent to the corporal senses, yet this absence, is not an absence in deed, but to reason, and the old man, the nature of Faith being a possession of things hoped for. Therefore, to grant a presence to Faith, is not to make no presence at all, but to such as know not Faith. And this the Fathers taught, affirming Christ to be present by grace, and therefore not only a signification, but also an exhibition and giving of the Grace of Christ's body, that is, of life, and of the seed of immortality, as Cyprian writeth. We eat life, and drink life, saith Saint Augustine. We feel a presence of the Lord by Grace, or in Grace, saith chrysostom. We receive the celestial food, that cometh from above, 
Athana●us. Hyla●ius.  saith Athanasius. We receive the property of the natural conjunction, and knitting together, saith hilarius. We receive the nature of the flesh, the blessing that giveth life in bread and Wine, 
Cyrillus.  saith Cyrillus. And elsewhere he saith, that with the bread and Wine, we eat the virtue of Christ's proper flesh, life, grace, & the property of the body of the only begotten son of God, which thing he himself expoundeth to be life. 
Basilius.  Basilius saith, that we by the Sacrament receive the mystical Advent of Christ, grace, and the very virtue of his very nature. 
Ambro●ius. Epiphanius. Hieronimus. Chrisostomus.  Ambrose saith, that we receive the Sacrament of the true body. Epiphanius saith, we receive the body or grace. And Jerome saith, that we receive spiritual flesh, which he calleth other flesh, then that which was crucified. chrysostom saith, that we receive influence of grace, and the grace of the holy Ghost. Saint Augustine saith, 
Augustinus.  that we receive grace and verity, the invisible grace and holiness of the members of Christ's body. All the which sayings of the Fathers, do confirm this our faith and doctrine of the Sacrament, we granting in all things herein unto them, and they in like manner unto us. And therefore the lying lips, which both belie the Doctors, as though they granted a carnal and real presence of Christ's body, naturally and corporally after the Papists declaration and meaning: and which belie us also, as though we denied all presence of Christ, and so made it but a bare sign.  
These lying lips the Lord will destroy, if they repent not, and with us believe, and teach the truth, that the Sacrament is the food of the Soul a matter of faith, & therefore spiritually and by faith, to be talked of and understanded: which faith they want, & therefore they err so grossly, in that they would have such a presence of Christ, as is contrary to all the Scriptures, and to our Christian Religion: whereby cometh no such commodity to the receiver, as by the Spiritual presence which we teach, and according to GOD'S word do affirm.  
For we teach these benefits to be had by the worthy receiving the Sacrament, namely, that we abide in Christ, and Christ in us. Again, that we attain by it a celestial life, or a life with GOD: moreover, that by Faith and in Spirit, we receive not only Christ's body and blood, but also whole Christ, GOD and man. Besides these, we grant, that by the worthy receiving of this Sacrament, we receive remission of our sins, and confirmation of the new Testament. Last of all, by worthy receiving, we get an increase of incorporation with Christ, and amongst ourselves which be his members: than which things, what more can be desired? Alas, that men consider nothing at all, how that the coupling of Christ's body and blood to the Sacrament, is a spiritual thing, and therefore there needs no such carnal presence as the Papists imagine. Who will deny a man's Wife, to be with her Husband, one body and one flesh, although he be at London, and she at York? But the Papists are carnal men, guided by carnal reason only, or else would they know how that the holy Ghost, because of our infirmity, useth metaphorically the words of abiding, dwelling, eating and drinking of Christ, that the unspeakable conjunction of Christ with us, might something be known. GOD open their eyes to see it. And thus much for this.  
Now to that part of the objection, which saith, that we teach Christ to be none otherwise present in the Sacrament, then in his word: I would that the objectors would well consider, what a presence of Christ is in his word. I remember that saint Augustine writeth, how that Christ's body is received sometime visible, and sometime invisible  
The visible receipt, he calleth that which is by the Sacrament: the invisible receipt he calleth that which by the exercise of our faith, with ourselves, we receive. And saint Herome, in the third book upon Ecclesiastes affirmeth that we are fed with the body of Christ, and we drink his blood, not only in mystery, but also in knowledge of holy Scripture. Wherein he plainly showeth, that the same meat is offered in the words of the Scriptures, which is offered in the Sacrament, so that no less is Christ's body and blood offered by the Scriptures, then by the Sacraments. Upon the 147. Psalm, he writeth also, that though these words: He that eateth my flesh, and drinketh my blood: may be understood in mystery, yet he saith, it is more true to take Christ's body and his blood, for the word of the Scriptures, and the doctrine of God. Yea, upon the same Psalm he sayeth plainly, that Christ's flesh and blood is powered into our ears, by hearing the word, and therefore great is the peril, if we yield to other cogitations whilst we hear it. And therefore, I trow, Saint Augustine saith, that it is no less peril to hear GOD'S word negligently, then so to use the Sacrament. But here of may no man gather, that therefore it needeth not to receive the Sacrament, or to affirm that a man may as much by himself, meditating the word in the field, receive Christ's body, as in the Church, in the right use of the Sacrament. For Christ ordaineth nothing in vain, or superstitiously, he ordaineth nothing whereof we have not need: Although his authority is such, that without any questioning, his ordinances are to be obeyed.  
Again, though in the field a man may receive Christ's body by faith, in the meditation of the word, yet deny I that a man doth ordinarily receive Christ's body, by the only meditation of Christ's death, or hearing of his word, with so much sight, and by such sensible assurance (whereof GOD knoweth our infirmity hath no small need) as by the receipt of the Sacrament, not that Christ is not so much present in his word preached, as he is in, or with his Sacrament: but because there are in the perception of the Sacrament, more windows open for Christ to enter into us, then by his word preached or heard. For there, I mean in the word, he hath an entrance into our hearts, but only by the ears, through the voice and sound of the words: but here in the Sacrament, he hath an entrance by all our senses, by our eyes, by our nose, by our taste, and by our handling also.  
And therefore the Sacrament full well may be called, séeable, sensible, tasteable, and touchable words. As therefore, when many windows be opened in an house, the more light may come in then when ●here is but one opened: even so, by the perception of the Sacraments, a Christian man's conscience hath more help to receive Christ, then simply by the word preached, heard, or meditated.  
And therefore me thinketh, the Apostle full well calleth the Sacraments, obsignations, or sealings of God's promise. Read Rom. the 4. of Circumcision. And thus much for the answer to the objection aforesaid.  
Now to return from whence we came, namely, to the consideration of the second thing, what the Sacrament is: I have told you, that it is not simply bread and wine, but rather Christ's body, so called of Christ, and so to be called and esteemed of us▪ But here let us mark what body, and what blood Christ called it.  

christs ●esence the ●pper.  The Papists still babble: This is my body, This is my blood. But what body it is, what blood it is, they show not.  
Look therefore my dearly beloved, on Chr●sts own words, and you shall see, that Christ calleth it his body broken, and his blood shed. Mark, I say, that Christ calleth it his body which is broken, his blood which is shed presently, and not which was broken, or shall be broken, which was shed, or shall be shed, as the Greek Texts do plainly show: thereby teaching us, that as God would have the passover called, not which was the passover, or which shall be the passover, but plainly the passover, to the end that in the use of it, the passing over of the striking Angel, should be set before their eyes as present: so in the celebration of the Lords Supper, the very Passion of Christ should be as present, beholden with the eyes of faith.  
For which end, Christ our Saviour did specially institute this Supper, saying: Do ye this in remembrance of me: or as Paul saith: Show you the Lords death till he come.  
The Supper of the Lord then, is not simply Christ's body and blood, but Christ's body broken, and his blood shed. Wherefore broken? Wherefore shed? Forsooth, that teacheth Christ himself, saying: Broken for you, Shed for your sins, and for the sins of many. Here now then we have occasion in the use of the Sacrament, to call to mind the greatness and grievousness of sin, which could not be taken away by any other means, then by the shedding of the most precious blood, and breaking of the most pure body, of the only begotten son of GOD, jesus Christ, by whom all things were made, all things are ruled and governed, etc.  
Who considering this gear, shall not be touched to repent? Who in receipt of this Sacrament, thinking that Christ saith to him: Take, eat, this is my body, which is broken for thee: This is my blood which is shed for thy sins: Can but tremble at the grievousness of his sins, for the which such a price was paid? If there were no plague at all else, to admonish man of sin, how grievous a thing it is in God's sight, surely that one were enough. But alas, how are our hearts bewitched through Satan's subtleties, and the custom of sin, that we make sin, a thing of nothing? God open our eyes in time, and give us repentance, which we see this Sacrament doth, as it were, enforce us unto, in the reverence and true use of the same.  
Again, in hearing that this which we take and eat, is Christ's body broken for our sins, and his blood shed for our iniquities, we are occasioned to call to mind the infinite greatness of God's mercy and truth, and of Christ's love towards us. For what a mercy is this, that God would for man, being lost through his wilful sins, be content, yea, desirous to give his own only Son, The Image of his substance, the brightness of his glory, being in his own bosom, to be made man for us, that we men by him, might be, as it were, made Gods? What a mercy is this, that GOD the Father should so tender us, that he would make this his Son, being equal with him in divinity, a mortal man for us, that we might be made immortal by him? What a kindness is this, that the almighty Lord should send to us his enemies, his dear darling to be made poor, that we by him might be made rich? What bowels of compassion was this, that the omnipotent Creator of Heaven and earth, would deliver his own only beloved Son for us creatures, to be not only flesh of our flesh, and bone of our bones, that we might by him through the holy Ghost, be made one with him, and so with the Father, by communicating the merits of his flesh, that is, righteousness, holiness, innocency, and immortality: but also to be a slain Sacrifice for our sins, to satisfy his justice, to convert or turn death into life, our sin into righteousness, hell into Heaven, misery into felicity for us? What a mercy is this, that GOD will raise up this his son Christ, not only to justify and regenerate us? but also in his person, to demonstrate unto us our state, which we shall have: for in his coming we shall be like unto him.  
Oh wonderful mercy of God, which would assume this his Christ, even in human body, into the heavens, to take and keep there possession for us, to lead our captivity captive, to appear before him always praying for us, to make the throne of justice a throne of mercy, the seat of glory a seat of grace, so that with boldness we may come and appear before God, to ask and find grace, in time convenient. Again, what a verity and constant truth in God, is this, that he would, according to his promise made first to Adam, and so to Abraham, and others in his time, accomplish it, by sending his son so graciously? Who would doubt hereafter, of any thing that he hath promised?  
And as for Christ's love, oh, whose heart can be able to think of it any thing as it deserveth? He being God, would become man: he being rich, would become poor: he being Lord of all the world, became a servant to us all: he being immortal, would become mortal, miserable, and taste of all God's curses, yea, even of hell itself for us. His blood was nothing too dear, his life he nothing considered, to bring us from death to life.  
But this his love needeth more hearty weighing, than many words speaking: and therefore I omit and leave it to your considerations. So that in the receiving of this Supper, as I would, you would tremble at God's wrath for sin: so would I have you to couple to that terror and fear, true faith, by which ye might be assuredly persuaded of God's mercy towards you, and Christ's love, though all things else preached the contrary.  
Do every of you surely think, when you hear these words, Take, eat, this is my body, broken for your sins: Drink, this is my blood shed for your sins: That God the eternal Father embracing you, Christ calleth and cleppeth you most lovingly, making himself one with you, and you one with him, and one with another amongst yourselves.  
You ought no less to be certain now that God loveth you, pardoneth your sins, and that Christ is all yours, then if you did hear an Angel out of heaven speaking so unto you. And therefore rejoice and be glad, and make this Supper Eutharichiam, a thanksgiving, as the Fathers named it. Be no less certain, that Christ and you now are all one, than you are certain, the bread and wine is one with your nature and substance, after you have eaten and drunk it. Howbeit, in this it differeth, that you by faith are, as it were, changed into Christ, and not Christ into you, as the bread is: for by faith he dwelleth in us, and we in him. God give us faith in the use of this Sacrament, to receive Christ, as he giveth us hands to receive the element, symbol, and visible Sacrament. God grant us not to prepare our teeth and belly (as Saint Augustine saith) but rather of his mercy, he prepare and give us true and lively faith, to use this and all other his ordinances to his glory and our comforts. He sweep the houses of our hearts, and make them clean, that they may be a worthy harborough and lodging for the Lord. Amen.  
Now let us come and look on the third and last thing, namely, 
Wherefore the Sacrament was instituted.  wherefore the Lord did institute this Sacrament. Our nature is very oblivious of GOD, and of all his benefits. And again, it is very full of dubitation and doubting of GOD'S love, and of his kindness. Therefore to the end these two things might be something reform and helped in us, the Lord hath instituted this Sacrament: I mean, that we might have in memory the principal benefit of all benefits, that is, Christ's death, and that we might be on all parts assured of Communion with Christ, of all kindness, the greatest that ever God did give unto man. The former to be the end, wherefore Christ did institute this Sacrament, he himself doth teach us, saying: Do ye this in remembrance of me. The latter, the Apostle doth no less set forth, in saying: The bread which we break, is it not the partaking, or Communion of the body of Christ? Is not the Cup of blessing, which we bless, the partaking or Communion of the blood of Christ? So that it appeareth, the end wherefore this Sacrament was instituted, was and is, for the reformation and help of our oblivion, of that which we should never forget, and of our dubitation of that whereof we ought to be most certain.  
Concerning the former, namely, of the memory of Christ's death, what commodity it bringeth with it, I will purpesely for times sake omit. Only a little will I speak of the commodities coming unto us, by the partaking and Communion we have with Christ. First, it teacheth us, that no man can communicate with Christ, but the same must needs communicate with God's grace & favour, where through sins are forgiven. Therefore, this commodity cometh herethrough, namely, that we should be certain of the remission and pardon of our sins. The which thing we may also perceive by the Cup, in that it is called the Cup of the new Testament: to which Testament is properly attributed on God behalf, oblivion or remission of our sins. First, I say, therefore, the Supper is instituted to this end, that he which worthily receiveth, should be certain of the remission and pardon of his sins and iniquities, how many and great soever they be. How great a benefit this is, only they know, which have felt the burden of sin, which of all heavy things, is the most heavy. Again, no man can communicate with Christ's body and blood, but the same must communicate with his spirit, for Christ's body is no dead carcase. Now he that communicateth with Christ's Spirit, communicateth as with holiness, righteousness, innocency, and immortality, and with all the merits of Christ's body: so doth he with GOD and all his glory, and with the Church, and all the good that ever it or any member of it had, 
* Note, though I apply this thus: yet I would not that any man should think, that Communionem sanctorum, in the Creed, is not set forth there for the better explication of that which precedeth it, namely, what the holy Catholic Church is.  hath, or shall have: This is, The Communion of Saints, which we believe in our Creed, which hath waiting on it, Remission of sins, Resurrection of the flesh, and life everlasting.  
To the end that we should be most assured and certain of all these, Christ our Saviour did institute this his Supper, and therefore would have us to use it. So that there is no man, I trow, which seeth not great cause of giving thanks to God, for this holy Sacrament of the Lord, whereby if we worthily receive it, we ought to be certain, that all our sins whatsoever they be, are pardoned clearly: that we are regenerate and borne again into a lively hope, into an inheritance, immortal, undefiled, and which can never whither away: that we are in the fellowship of GOD the Father, the Son, and the holy Ghost: that we are Gods Temples, at one with God, & God at one with us: that we are members of Christ's Church, and fellows with the Saints in all felicity: that we are certain of immortality, in soul and body, and so of eternal life: than which thing, what can be more demanded? Christ is ours, and we are Christ's, he dwelleth in us, and we in him. Oh happy eyes that see these things, and most happy hearts that feel them. My dear brethren, let us pray unto the Lord, to open our eyes to see these wonderful things, to give us faith to feel them. Surely we ought no less to be assured of them, now in the worthy receiving of this Sacrament: then we are assured of the exterior symbols and Sacraments. If an Angel from Heaven should come and tell you these things, than would you rejoice and be glad. And my dear hearts in the Lord, I, even now, though most unworthy, am sent of the Lord to tell you no less, but that you worthily receiving this Sacrament, shall receive remission of all your sins, or rather certainty that they are remitted, and that you are even now God's darlings, Temples, and fellow inheritors of all the good that ever he hath. Wherefore see that you give thanks unto the Lord for this his great goodness, and praise his Name for ever.  

●n objection ●f unworthy ●ecei●ing.  Oh, saith one, I could be glad in very deed, and give thanks from my very heart, if that I did worthily receive this Sacrament. But (alas) I am a very grievous sinner, and I feel in myself very little repentance and faith, and therefore I am afraid that I am unworthy.  

The answer.  To the answering of this objection, I think it necessary to speak some thing of the worthy receiving of this Sacrament, in as great brevity & plainness as I can. The Apostle willeth all men to prove and examine themselves, before they eat of the bread, and drink of the Cup: for they that eat and drink unworthily, eat and drink damnation.  
Therefore this probation and examination is necessary. If men will try their gold and silver, whether they be copper or no: is it not more necessary, that men should try their consciences? Now, how this should be, the Papists teach amiss, in sending us to their auricular Confession, which is impossible. The true probation, and trial of a Christian conscience, consisteth altogether in Faith and repentance. Faith hath respect to the doctrine and Articles of our Belief: repentance hath respect to manners and conversation. Concerning the former, I mean of Faith, we may see the Apostle teacheth us. 2. Corinthians 11. Concerning the latter for our conversation, those sins which are commonly called mortal, or deadly, are to be removed. These sins are discerned from other sins, by the Apostle, Rom. 6. in saying: Let not sin reign and bear a swinge in you in your mortal bodies. For truly, than we sin deadly, when we give over to sin, and let it have the bridle at his liberty, when we strive not against it, but allow it, and consent to it. Howbeit, if we strive against it, if it displease us, then truly, though sin be in us (for we ought to obey GOD without all resistance, or unwillingness) yet our sins be not of those sins, which separate us from God, but for Christ's sake shall not be imputed unto us believing.  
Therefore, my dearly beloved, if that your sins do now displease you, if you purpose unfeignedly to be enemies to sin in yourselves and in others, as you may, during your whole life, if you hope in Christ for pardon, if you believe according to the holy Scriptures and Articles of the Christian Faith, set forth in your Creed: if I say, you now trust in GOD'S mercy through Christ's merits, if you repent, and earnestly purpose before God to amend your life, and to give over yourselves to serve the Lord in holiness and righteousness all the days of your life, although before this present, you have most grievously sinned; I publish unto you, that you are worthy guests for this Table, you shall be welcome to Christ, your sins shall be pardoned, you shall be endued with his spirit, and so with Communion with him and the Father, and the whole Church of God, Christ will dwell in you, and you shall dwell in him for evermore.  
Wherefore, behave yourselves accordingly, with joyfulness and thanksgiving. Do you now appear before the Lord: make clean your houses, & open the doors of your hearts by repentance & faith, that the Lord of Hosts, the King of glory, may enter in: and for ever hereafter beware of all such things, as might displease the eyes of his Majesty. Fly from sin, as from a Toad, come away from Popery, and all Antichristian Religion, be diligent in your vocations, be diligent and earnest in prayer, hearken to the voice of God in his word with reverence, live worthy your profession. Let your light in your life so shine, that men may see your good works, and glorify your Father which is in heaven. As you have been darkness, and followed the works of darkness, so now hence forth be light in the Lord, and have society with the works of light. Now hath God renewed his covenant with you, in God's sight now are you as clean, and healed from all your sores of sins. Go your ways, sin no more, lest a worse thing happen unto you. See that your houses being new swept, be furnished with godliness and virtue, and beware of idleness, lest the Devil come with seven spirits worse than himself, and so take his lodging, and then your latter end will be worse than the first.  
God our Father, for the tender mercy and merits of his son, be merciful unto us, forgive us all our sins, and give us his holy spirit, to purge, cleanse, and sanctify us, that we may be holy in his sight through Christ, and that we now may be made ready, and worthy to receive this holy Sacrament, with the fruits of the same, to the full rejoicing & strengthening of our hearts in the Lord. To whom be all honour and glory, world without end. Amen.  
To God be all praise for ever.