¶ A Sermon of repentance, made by john Bradforde.  Luke. xiii. 
Except you repent you shall all likewise perish.  Apoc. two. 
Remember whence thou art fallen, and repent thee.   

¶ To the Christian reader, john Bradforde wisheth the true knowledge and peace of jesus Christ, our alone and omnisufficiente 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 thus 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 Englishmen to drink of. The whelp God hath beaton to fray the bandog. 
1. Pe. ii●●  judgement is begun at God's house. In God's mercy to him wards he is taken away, that his eyes should not see, the miseries we shall feel: 
Heb. xi.  he was to good to tarry with us so wicked, so froward, so perverse, so obstinate, so malicious, so hypocritical, so covetous, unclean, untrue, proud, carnal. etc., a generation. I will not go about to paint us out in our colours. All the world which never saw England, by hear say seeth England. God by his plagues and vengeance I fear me will paint us out, and 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 & 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 can not, 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 flesh pots, to eat again our garlic, onions, and leeks. Sithen God's gospel came amongst us, we say now we had never plenty, 
je. x●iiij  therefore again let us go and worship the queen of heaven. 
Hie. seven.  Children begin together sticks, 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 & sermons of Amos: 
Am. seven.  the cause of all rebellion is Amos and his preaching, 
Act. xvij  It is Paul and his fellows, that makes all out of order. Summa, the Gospel is now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the outcast and curse of the realm: and so are the preachers, therefore out of the doors with them. So that I say, God can not let his Gospel tarry with us, but must needs take it away to do us some pleasure therein, for so shall we think for a time: 
Gen. nineteen.  as the Sodomitanes thought when Lot departed from them, 
Gen. vi.  as the old world thought when Noah crept into his ark: as the jero solomytances thought when the apostles went thence to Peltis. Then were they merry, them was all pastime: 
Ex. xxxij.  When Moses was absent, than went they to eating and drinking, and rose again to play. Then was all peace, all was well, nothing amiss. But alas, suddenly came the flood and drowned them, the fire and burnt them up, Titus and besieged them, God's wrath waxed hot against them. Then was weal away, mourning and woe: then was crying out, wring of hands, renting of clothes, sobbing and sighing for the miseries fallen, out of the which they could not scape. But oh you morners & criers out: ye renters of clothes, why mourn you: what is the cause of your misery? The Gospel is gone, god's word is little preached, you were not disquieted with it? Noah 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 to 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 Englishmen, 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, & so make an open gap for foreign enemies to devour us, and destroy us. The father is against the son, the brother against the brother. And lord with what conscience? Oh be thou merciful voto us, & in thine anger remember thy mercy, suffer thyself to be entreated, be reconciled unto us, nay reconcile us unto the. Oh thou god of justice, judge justly oh thou son of God which camest to destroy the works of Satan, 
● joh. iij  destroy his furoures now smoking, and almost set on fire in this real me. We have sinned, we have sinned, & therefore art thou angry. Oh be not angry for ever. give us peace, peace, peace, in the lord, Set us to war against sin, against Satan, against our carnal desires, and give us the victory this 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 of 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 than 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 spoke of, I mean repentance, were at in with us. As if he be absent, we may be certain the 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 the most of all desireth. Therefore to repentance for ourselves privately, and for the realm and church publicly everyone should labour to stir up both ourselves & others. This, to the end, that for my part I might help, I have presently put forth a sermon of repentance, which hath 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 diverse 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 my writings for other men to read, not that I would others not to profit by me: but that I knowing how short my suppellex & store as, 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 satisfienge of my promise, and profytinge 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 julie. Anno. M. D. LIII,   

¶ A sermon of repentance made by john Bradforde.  
THe life we have at this present, is the gift of God, in whom we live move, and are, Acts. xvii. and therefore is he called jehovah, Exod iii. for the which life, as we should be thankful, so we may not in any wise, use it after our own fantasy, but to th'end for the which it is given & lente 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 & more▪ near his end, that is the earth: even so our soul draweth daily more and more, near the 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, and perdition, being covetous, idle, carnal, secure, negligent, proud, etc.) I think my labour cannot be better bestowed, then with the Baptist, Christ jesus, and 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 sayeth one? Forsooth brother the string of repentance the which Christ our saviour did use first in his ministry, and as his minister at this present I will use unto you all.  
Repent, for the kingdom of heaven is at hand. Math. iiij.  
This sentence thus pronounced, and 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 pilled pleasures of this life, and foolishness of the flesh, most subtly to your utter undoing, and destruction: Behold and mark well what I say unto you: The kingdom of heaven that is another 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 and 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 aetiology or cause, saying: for the king doom 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 ministry 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 entre 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 you 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, thorough ignorance, & 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 Latinistes, 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 can not be true and hearty unto God especially, without some good hope or trust of pardon for that which is all ready done and passed, I may well in this sort define it, namely, that penance is a sorrowing or forethinking of our sins passed, an earnest purpose to amend, or turning to GOD, with a trust of pardon.  
This definition may be divided into three parts, that penance or repentance should contain, first a sorrowing for our sinews: secondly a trust of pardon, which otherwise may be called a persuasion of God's mercy, by the merits of Christ, for the forgiveness of our sins: And thirdly apurpose to amend, or conversion to a new life: the which third or last part, cannot be called properly a part, for it is but an effect of penance, as towards the end you 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 iii foresaid parts, of sorrowing for our sin, of good hoop 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 almose deeds, and such like things: but also from that which the more learned have declared to consist of three parts, namely Contrition, Confession and Satisfaction.  
contrition they call a just & 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 with out 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 a mends 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, write, 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 considre. If a man repent not until he have a just & full sorrowing for his sins (dearly beloved) when shall he repent? for inasmuch as hell fire, and the punishment of the devils is a just punishment for sin: Inasmuch 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 so do discern from their attrition? Shall not man by this doctrine rather despair then come by repentance?  
If a man repent not until he have made confession of all his sins, in the ear of his ghostly father: if a man can not have absolution of his sins, until his sins be told by tale and number, in the priests ear, in that as david sayeth, none can understand, moche less than utter all his sins. 
Psa. nineteen  Delicta quis intelligit, 
Psalm xxxviij.  Who can understand his sins? in that David of himself complaineth (else where,) how that this sins are over flowed his head, and as a heavy burden do depress him: halasse shall not a man by this doctrine be utterly driven from repentance? Though they have gone about something to make plasters for their sores, of confession, or attrition, to assuage this gear, biding a man to hope well of his contrition, though it be not so full, as is required and of his confession, though he 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 not like salt for sore eyes? Yes undoubtedly when they have all done they can for the appeasing of consciences in these points, this is the some that we yet should hope well.  
But yet so hope that we must stand in a mammering & 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. Oh abomination, and that not only hereat, but at 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 voluntarynesse, and wilfulness (wilfulness in deed) who seeth not monstrous abomination, blasphemy, and even open fighting against God. For if Satisfaction can be done by man, than Christ died in vain for him that so satisfieth, and so reyngneth he in vain, is he a bishop and a Priest in vain.  
God's law requireth love to God with all our heart, 
Den. vi  soul, 
mat. xxij  power, 
Mar. xx  might, and strength, so that there is nothing can be done to Godward, 
Luke. x.  which is not contained in this commandment, nothing can be done over, and above this.  
Again Christ requireth that to manward we should love one another, 
joh. xiii  as he loved us. Trow that we can do any good thing to our neyghbourwarde, which is not herein comprised?  
Yea, let them tell me when they do any thing so in the love of God and their neighbour, but that they had need to cry, 
Mat. vi  Demitte nobis debita nostra.  
forgive us our sins, so far are we of, from satisfying, doth not Christ say, 
Lu. xvij.  when you have done all things that I have commanded you, say that ye be but unprofitable servants? Put no thing to my word, 
Ap. xxij.  sayeth god. yes, 
De. iiij. xii.  works of supererogation, superabhomination say they. Whatsoever things are true sayeth the apostle S. Paul. Philip. iiij. whatsoever things are honest, whatsoever things are pure, whatsoever things are convenient, whatsoever things are of honest report, if there be any virtue, if there be any praise, have you them in your mind and do them, & the god of peace shallbe with you. I ween this well looked on, will pull us from popish satisfactory works which do deface Christ's treasures and satisfaction.  
In heaven and in earth was there none found that could satisfy gods anger for our sins or get heaven for man, but only the son of God jesus Christ, the Lion of the tribe of juda, who by his blood hath wrought the work of satisfaction, and alonely is worthy all honour, glory, and praise, for he hath opened the book with the seven seals, Apoca. v.  
dearly beloved, therefore abhor this abomination, even to think that there is any other satisfaction to Godward for sin, than Christ's blood only: blasphemy it is, and that horribly to think otherwise.  
The blood of Christ purifieth (sayeth S. john) from all sin, 
Apo▪ xiii  and therefore he is called the lamb slain from the beginning of the world, because there was never sin forgiven of God, nor shallbe from the beginning unto the end of the world, but only thorough Christ's death, prate the pope & his prelate's as please them, with their pardons, purgatories, purgations, place bois, trentales, diriges, works of supererogations, superabhominations. etc.  
Esay. xliii. I am he sayeth the Lord, which put away thine offences, and that for mine own sake, and will no more remember thine iniquities: put me in remembrance (for we will reason together) & tell me what thou hast for thee, to make thee righteous. Thy first father offended sore. etc. And thus writeth S. john, 
1. joh. ij.  If any man sin we have an advocate saith he with the father, even jesus christ the righteous, and he is the propitiation or satisfaction for our sins: As in the four chapter, he sayeth, that God hath sent his Son to be a propitiation or mean, for the taking away of our sins, according to that which Paul writeth. Heb. two. where he calleth Christ, a merciful and faithful priest, to purge the people's sins, so that blind buzzards, and perverse papists they be, which yet will prate our merits or works, to satisfy for our sins in part or in whole before baptism or after. 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, & had been a long time, but yet were fallen into grievous sins after their adoption into the number of gods children, it is for my own sake saith God, that I put away thy sins. Where is your partig of the stake now? if it be for gods own sake, if Christ be the propitiation, them 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, least they should think that yet perchance, for the righteousness and goodness of their good fathers, their sins might be the sooner pardoned, and so god accept their works. If they had made 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 & 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 wrong fully is gotten, the which true penance cannot be without: Or if by satisfaction they had mente 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 ii Cor. seven. where th'old interpreter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 alonely 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 that which is a reconciliation one to another, it had been something: yea if they had made it for faith, because it is a true demonstration of faith, as in Paul we may see to the Romans the ten and to the Hebrews, 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 man fully did witness their faith, with the apparel 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 Godwardes (for that only to Christ must be left alone) but to manwarde 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 penance.  
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 was he 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 you 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 & 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 write, 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 things 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, drunkards, glottonnes, 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, as purpose not heartily to amend, to leave their swearing, drunkenness, shhoredome, covetousness, idleness, etc. all such I say shall not, nor cannot entre into Gods 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 willbe as they have been, let us even to the wearing of our tongue to the stompes, 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 you are some what astonied, 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 (by Goedes' grace) this desiae 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 (sayeth S. james cometh from God the father of light. 
jam. i.  If therefore penance be good (as it is good) than the parts of it be good. From God therefore do they come, and not of our free will. It is the Lord that mortifieth, 
i Reg. ij  that bringeth down, that humbleth saith the scripture in sundry places. After thou hadst stricken my thigh sayeth jeremy, 
Hie. xxxi  I was ashamed▪ Lo he saith, after thou hadst stricken me: and therefore prayeth he even the last words almost he writeth: Turn us lord and we shall be turned, 
Lam. v.  the which thing david doth very often. Wherefore, first of all, if thou wouldst have this part of penance, as for the whole (because it is god's gift. 
Acts. v  Act. xi. two, Timo. two. 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 and done wickedly, and thorough thy goodness have received a desire of repentance whereto this long sufferance doth draw my hard heart. I beseech thy mercy in Christ to work the same repentance in me: & by thy spirit, power, and grace, to humble, mortify, and fear my conscience for my sins to salvation, that in thy time thou mayest comfort and quicken me, thorough 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, thorough Christ. And when thou hast asked it, as I have laboured to drive the from trusting in thyself, so now I go about to move thee from flattering of thyself, from sluggishness and negligence, to be diligent to use these means following.  
Unto prayer which I would thou shouldest first use as thou canst: Secondly, get thee God's law as a glass to toot 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 thereto, 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, and not corporally or carnally as the outward word or letter doth declare and utter, and so our saviour teacheth us in the .v. of Math, expounding the vi and vii commandments, not only after the outward deed, but also after the heart, making there 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 condempnable, so long as I observe outwardly the same.  
But God's law goeth to the root, and to the heart, condemning me for the inward motion, although outwardly I live most holy. 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, loftiness in looks, detraction in tongue, & murder by hand, could never ensue. If lusting were out of the heart, curiosity in countenance wantonness in words, them bawdy boldness, in body would not appear. In that therefore this outward evil springs out of the inward corruption: saying gods law also is a law of liberty, as saith S. james: 
jam. ij.  And spiritual as saith S. Paul: 
Ro. seven.  Perfectly and spiritually, it is to be understand, if we will truly come to the knowledge of our sins. For of this inward corruption, reason knoweth but little or nothing: 
Ro. seven.  I had not known saith Paul, the lusting (which to reason, & to them which are guided only by reason, is thought but a trifle) I had not known saith he, this lusting to have been sin, if 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 sorry for our sin) let us secondly get gods law as a glass to toot in: & that not only literally, outwardly, or partly, but also spiritually, inwardly, & thoroughly: let us consider the heart & so shall we see the foul spots we are stained withal, at least inwardly, 
De tempore Barlarico 〈◊〉.  whereby we the rather may be moved to harti sorrow & sighing For as s. Austen saith it is a glass which feareth no body: but even look what a one part so it paints the out. In the law we see it is a foul spot not to love the Lord our God withal (all I say) our heart soul, power, might & strength, & 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 not 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 gods name in vain: but also not earnestli, heartily, & even continually to call upon his name only, to give thanks unto him, to believe, to publish, & to live 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 & works that the lord might both speak & wor us, & 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 & reverent esteeming of the ministery of his word.  
In God's law we see it 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: but also not to honour such, even in our hearts, not to give thanks to God for them, not to pray for them to aid, to help, or relieve them, to bear with their infirmities. etc. In God's law we see it a foul spot in our souls not only to be a manqueller in hatred, malice, proud looks, brags, backbiting, railing, or bodily slaughter: but also no to love our neighbours, yea our enemies, even in our hearts, and to declare the same in all our gesture 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 or wanton talking, in actual doing unhonestly with out neighbours wife, daughter, servant. etc. but also not to be chaste, sober, temperate in heart, looks, tongue, apparel, deeds, and to help others there unto accordingly. etc. In God's law we see it is a soul 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 another: but also in heart countenance, word & deed, not to keep, save, and defend that which pertaineth to thy neighbour as thou wouldst 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 neighbours name, as over thine own. Sin in gods law it is (we may see) & a foul spot not only to consent to evil, lust, or carnal desires, but even the very natural or carnal lusts & desires themselves, for so I may call them natural itself, being now so corrupted as self love, & many such like, by reason whereof, I trow there is none▪ that toteth well herein, but though he be blameless to the world & fair to the show, yet certainly inwardly, his face is foul arrayed & so shameful saucy mangy, pocked & 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 tote in god's law spiritually: that which toting if we use with prayer (as I said) let us not doubt, but at the length, god's spirit will work, as now to such as believe, (for to the unbelievers all is in vain: Their eyes are stark blind they can see nothing) to such as believe (I say) I trust something is done even already. But if neither by prayer nor by tooting in God's law spiritually, as yet thy hard unbelieving heart feeleth no sorrow nor lamenting for thy sin: Thirdly look upon the tag tied to god's law, for as to man's laws, there is a tag tied, that is a penalty. So is there to God's law a tag tied, that is a penalty: and that no small one, but such a great great 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 Gods malediction or curse, 
Gal. iij.  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 acception, all saith God which continueth not, in all things (for he that is guilty of one is guilty of the whole layeth S. james) In all things therefore, (sayeth the holy ghost) which are written in the book of the law to do them: he sayeth not to hear them, to talk of them, to dispute of them, but to do them.  
Who is he now that doth these? Rara avis, 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 & wanting of that which is required: so that a child of one nights age is not pure, but (by reason of birth sin) in danger of God's malediction. Much more than we which halas have drunken in iniquity as it were water, 
job. xv.  as job sayeth: but yet halas we quake not. Tell me now good brother why do you so lightly consider Gods 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, & candle, oh how trembled we, which hard it but only, though the same was not directed unto us, but unto others, but to this Gods curse, which is incomparably, more fell, & importable, & is directed, yea hanging over us all, by reason of our sins, halas how careless are we? Oh faithless hard hearts. 
Apoc. iij.  Oh jezabels gests, rocked and laid a sleep in her bed, Oh wicked wretches, which being come into the deep of sin do contemn the same, Oh sorowles sinners & 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 & 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, & the wicked: What trow we his hand is? At the face or appearing of god's anger, the earth trembleth: but we earth, earth, yea stones, iron, flints, tremble no thing at all? if we will not tremble in hearing, woe unto us for then shall we be crashed a pieces in feeling: if a lion roar the beasts quake, but we are worse them 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, Chreno. iij, is already fallen upon us, or else we could not but lament & 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 mercy 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 and curse of God.  
But if our hearts be so hard that thorough these we yet feel not hearty sorrow for our sins: Let us fourthly set before us examples past, and present, old & new: that 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, traveil labour. & c? 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, & 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, halas much more horrible than the eating once of one piece of an apple?  
In the time of Noah and Lot, 
Gen. vi.  God destroyed the whole world with water, 
Gen. nineteen  & the cities of Sodoma and Gomorra, Seboim & 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 willbe spoken to us, much worse & more abominable than they? For all men may see if they will the the whoredons, pride, unmercifulness, tyranny. etc., of England far passeth in this age, any age that ever was before. 
Gen. nineteen  Lot's wife looking back was turned into a salt stone, & will our looking back again, yea our running back again to our wickedness do us not hurt? if we were not already more blind than bettels 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.  
Of six hundredth thousand men, 
Iosu● & Caleb.  alonely but twain entered into the land of promise, because they had ten times sinned against the Lord, as he himself sayeth. Num, 14. And trow we 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 hears of our heads & beards I fear me, & yet we pass not.  
The man that swore, Leu. 24 and he that gathered sticks on the Saboth day, Num. 13. were stoned to death: but we think our swearing is no sin, our bibbing, rioting, yea, whore hunting on the Saboth day, pleaseth god or else we would some thing amend our manners.  
Helias negligence in correcting his sons, 
i. reg. iij.  nipped his neck in two: But ours which pamper up our children like puppets, will put us to no plounge?  
Helias sons for disobeying their father's monition brought over them God's vengeance, and will our stubbornness do nothing?  
Saul his malice to David, 
iij. Reg xxi. xxij.  Ahab'S displeasure against Naboth, brought their blood to the ground for dogs to eat, 
4. kin. 21  yea their children were hanged up & slain for this gear, 
4. kin. 10  but we continue in malice, envy, & murder, as though we were able to wage war with the Lord.  
David's adultery with Bethsabe was visited on the child borne, 
2. kin. 11 xii. xiii. xvi. xv  on David's daughter, defiled by her brother, and on his children one slaying another, on his wives defiled by his own son, on himself driven out of his realm in his old age, and otherwise also, although he most heartily repent his sin: but we are more dear unto god than David, which yet was a man after gods own heart, or else we could not but tremble, and begin to repent.  
The rich glottonnes gay paunch filling, 
Lu. xvi.  what did it? it brought him to hell, and have we a plackarde that God will do no thing to us.  
Achams subtle theft provoked God's anger against all Israel: 
josu. seven  and our subtlety, yea open extortion is so fine and politic, that God cannot espy it.  
Giezi his covetousness brought it not the leprosy upon him, 
iiii. re. v  and on all his seed. 
Act. i.  judas also hanged himself: But the covetousness of England is of an other cloothe and coulloure. well, if it were so, the same tailor will cut it accordyngelye.  
Anania and Saphira by lying, 
Act. v.  linked to them sudden death: but ours now prolongeth our life the longer, to last in eternal death.  
The false witnesses of the two judges against Susanna, 
Da. xiii  light 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 way 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 can not 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 grount again, in that we a little more have gushed out this gear gorgeousely in word and deed.  
And here with me a little look on gods 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 kings majesty. You all know he was but a child in years: defiled he was not with notorious offences. Defiled ꝙ he? nay rather adorned with so many good 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, norcely solicitude for religion? etc. nay so many things are to be spoken in commendation of gods exceeding graces in this child, that as Sallust writeth of Chartage I had rather speak nothing then to little, in that to much is to little. This gift God gave unto us English men, before all nations under the son, 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, death. etc.  
Oh if God's judgement be begun on him, which as he was the chiefest, so I think the holiest, & godliest in the realm of England, 
Psalm. xxxvij.  alas what will it be on us, whose sins are overgrown so our heads, that they are climbed up into heaven.  
I pray you my good brethren know that god's anger for our sins towards us cannot but be great, yea to fell, in that we see it was so great, that our goodking could not bear it. What followed to jewry 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 gods fear, the tooting in gods 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 they, whose examples thou hast hard? what friends hast thou? were not of these, Kings, Prophets, Apostles, Learned, and comen of holy stocks? I deceive myself, think thou with thyself, if I believe 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 soorer 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 know I none. What said I none? know I none? yes, yet there is one which is suresbye 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 become man, and suffered as he suffered, was the sins of his people thot he might save them from the same. Consider the greatness of the sore. I mean sin, by the greatness of the Surgeon, and of 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, potestates, 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? Here 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 & thirty years was he curing our sore: he sought it earnestly, by fasting, watching, praying. etc.  
The same night he was betrayed, 
mat. xx●.  I read how busy he was about a plaster in the garden, 
Lu. xxij.  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 ruppe depart from me, that is, if it be possible else mankyndes sins can be taken away, grant that it may be so. Thou hardest Moses crying for the idolaters: Thou hardest 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 hard he? though he sweat blood and 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 than bowed down the head of Christ, that is GOD the father, which is the head of Christ, i. Corinth. xi. 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, they king of kings, 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, 
Psalm. twenty-three.  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 mayest 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, them look on GOD'S law, thirdly, see his curse, fourthly, set examples of his anger: 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, than 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 thattaining of it, so do I will thee in this. Faith is so far from the reach of man's free will: that to reasonne 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,  
john the sixth, that as he hath brought the down by contrition, and humbled thee, so he would give the faith, raise thee up, Collossians. two, 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 and saviour jesus Christ, in whom as thou art well pleased, so hast thou commanded us to hear him, forasmuch as he often biddeth us, to ask of thee, and there to 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 thorough thy Son jesus Christ, one sparkle of true faith and certain persuasion of thy goodness, and love towards me in Christ, where through 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 often times 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 word: Get the gods word, but not that part which serveth specially to contrition, that is the law, but the other part which serveth specially to consolation, and certain persuasion of gods 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 is two kinds of promises one which are properly of the law, another which are properly of the Gospel.  
In the promises of the law, we may in deed behold God's mercy, but so that it hangeth over 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 confortinge, 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 the 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 can not, 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, nameli, 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, excepting none but such, as except themselves? Well you shall have one or two for a say.  
In the third of john sayeth 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 not perish, but have everlasting life. Lo sir, he sayeth not that some might have life: but all saith he, And what all? all that love him with all their hearts? all that have lived a godly life? nay, all that believe in him, all though thou hast lived a most wicked and horrible life, if now thou believe in him, thou shalt be saved. Is not this sweet gear?  
Again saith Christ. Mat. xi come unto me all you that labour, and are laden, and I will refresh you. Let us a little look on this letter: come unto me. Who should come Lord? Priests, Holy men, Monks, Freres? Yea cobblers, tinkers, whores, thieves, murderers also, if they lament their sins. Come unto me saith he, all ye that labour and are laden, that is, which are afraid for your sins: And what wilt thou do Lord? and I will refresh you saith he.  
Oh what a thing is this: and I will refresh you: wot you who spoke this? he that never told lie, 
●. Pet. two.  he is the truth, there was never guile found in his mouth: and now will he be untru to the good brother, which art sorry for thy grievous sins? no forsooth? Heaven and earth shall pass and perish, 
Mat. 24.  but his word shall never fail.  
Saint Paul saith, i. Tim. ij God would have all men saved: lo he excepteth none. And to Titus. ij, 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 preathinge 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. 
Ezec. 3.  Art thou a sinner? yea. Lo god sweareth he will not thy death, how canst thou now perish? Consider with thyself what profit shouldest thou 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, 
Actun. ij  that is, to such as are fallen a little: but also to all whom the LORD hath called, be they never so far of. Lo now by me the Lord calleth thee thou man, thou woman, that art very far of. The promise therefore pertaineth to thee, needs must thou be saved, except thou with Satan say, GOD is false: 
ij. tim. ij.  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 dishonoringe 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 of our sins, yea for the sins of the whole world Believe this man, I know thou believest it: 
Lu. xvij.  say therefore in thy heart still, 
Mar. ix.  Domine adauge mihi fidem, lord increase my faith Lord help my unbelief. 
john. xx  Blessed are they which see not (by reason this gear) but yet believe. Hope man past all hope, as Abraham did Roma. iiij.  
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 Leviticum. xxvi. The Prophet Esay from the xl Chapt. in the xxx saith he, God tarrieth looking for thee, to show the mercy, read the two Regum. xxiv. Psalm. xxxiij. joel. ij. etc.  
Howbeit, if this gear will not serve, if 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 the a man, or a woman, which might have made the a toad, a dog And why did he this? verily because he loved thee: & trow est thou that if he loved thee, when thou wast not, to make the such a one, as he most graciously hath made thee, will he not trowest thou 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 far well? 
joh. xiii  no forsooth, he loveth to th'end, 
Psa. 87  his mercy endureth for ever. Say therefore with job, Operimanuum tuarum porrige dexteram to the work of thy hand, put thy helping hand.  
Again hath he not made the 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 lessoned 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 the sayeth 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, & now thou repenting, will he not give thee mercy? wherefore doth he give the to live at this present? to hear me 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 in deed 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: every man let him consider God's benefits, paste, 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 to show you a fourth mean to confirm your faith of 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, 
Gen. iii.  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 asking merry yet all this not withstanding, 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 & grace, concerning their souls.  
If God was so merciful to Adam, which so sore broke his commandment, and rather blamed God, then asked mercy, troweste thou oh man, that he will not be merciful to thee, which blamest thyself and desirest pardon.  
To cain he offered mercy, 
Gen. iiij  if he would have asked it: What hast thou done sayeth God? the voice of thy brother's blood crieth unto me, out of the earth: Oh merciful Lord (should cain have said) I confess it. But halas 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 not he sin and was drunk: 
Gent. ix  God Lot also both in Sodom dissembled a little with the Angels, 
Gen. nineteen  prolonging the time, & out of Sodom he fell very foul: 
Gene. 38 xxxvij.  as did judas, and the patriarchs, against joseph, but yet I ween they found mercy.  
Moses, 
Num. xi  Myriam, Aaron, though they tumbled a little, yet received they mercy: yea the people in the wilderness often sinned & displeased God so that he was purposed to have destroyed them: 
Exod. 32  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 jolly 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, 
Ro. viii  even jesus Christ who sitteth on the right hand of his father and prayeth for us, 
Hebr. iij.  being no less faithful in his father's house the church then moses was in the synagogue. 
two. Re. ●i.  David the good King, had a foul foil, when he committed whoredom, with his faithful servants wife Bethsabe, where unto he added also a mischievous murder, causing her husband his most faithful soldier Vrye to be slain with an honest company of his most valiant men of war, and that with the sword of the uncircumcisised. In this his sin though a great while he lay a sleep (as many do now a days, god give them win waking) thinking that by his 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, them 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, it is neither mass, nor matins, blessing, nor crossing will serve? then (I say) he cried out saying, peccavi domino, I have sinned sayeth he against my Lord, and good god which hath done so much for me, I caused in deed Vrye 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) transtulit 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 & Saul did, and incontinentelye 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, 
Rom. x.  Idem deus omnium, he is the God of all: So that Quicunque invocaverit nomen domini salus erit He or she whosoever they be that call upon the name of the lord, shallbe saved: In confirmation whereof, this history is written, as are also the other, I have recited, and many more which I might recite.  
As of Manasses the wicked king, which slew Esay the prophet, and wrought very much wickedness, yet the Lord showed mercy upon him, being in preson, as his prayer doth teach us. Nabugodonozar, 
Dan. iij  though for a time he bore gods anger, yet at the length he found mercy. The city of Ninive also found favour with God, 
jona. iij.  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, the same God in the new testament he was in th'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 suffice me, one or two therefore shall serve. Marry Magdalene 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. 
joh. xx.  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 & feel (sayeth he) I will not believe. Ah wilful Thomas: I will not sayeth 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. 
joh. xx.  Peter his fall was ugly, he accursed himself if ever he knew Christ, 
mat xxvi  and that for fear of a girl, 
Lu. xxiii  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, and 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 women 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 thus: 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. 
Lu. twenty-three  What a comfort is this, in that he is now the same Christ, to thee, and me, and us all, if we will run unto him: 
Heb. xiii  For he is the same Christ to day & to morrow, until he come to judgement. Then in deed, he willbe in exorable, but now is he more ready to give than thou to ask, if thou cries he heareth thee, yea before thou cry. Cry therefore, be bold man, 
Esa. thirty  he is not partial, call saith he, and I will hear thee. Ask, and thou shalt have, seek and thou shalt find, 
Mat. seven  though not at the first, yet at the length, if he tarry a while, it is but to try thee. Nam veniens veniet, et non tardabit. 
Heb. x.  He is coming and will not be long.  
Thus have you. iiii. means, which you must use to that tayning of faith, or certain persuasion of god's mercy towards you, which is the second part of penance: namely, prayer, the fire & universal promises of God's grace, the recordation of the benefits of god past and present, the examples of gods mercy, which although they might suffice, yet will I put one more to them, which alonely 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 plackarde, 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 gods love towards such as do repent. I would tarry longer herein: But because both I have been long, and also I trust you have some exercise of conscience in this daily (or else you are to blame) I will but touch and go. Consider with your selves, what we are, misers, wretches, and enemies to God: Consider what God is, even he which hath all power, majesty, might glory, riches, etc. perfectly of himself, and 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 & 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 had separated the from him, to the end thou mightst 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 a curse: that we sinners, we accursed by his sin, that by his oblation or offering for our sins, by his curse, might be delivered from sin, from malediction. For by sin, he destroyed sin, killing death, sathan, and sin, by their own weapons, and that for thee & me (man) if we cast it not away by unbelief. Oh wonderful love of God? who ever hard 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 wondered 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, 
Rom▪ v.  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 sitizens 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 there unto: That we having nothing, might have all things, God having all things, would have nothing. That we being vessels and slaves to all, even to sathan the fend, 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, tofore we thought to beg any such thing at his hands, ye tofore 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, than 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, 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, 
Phil. ij.  truly to look in deed, 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 delivered us: Oh, then in that he liveth now, and cannot die, will he forsake us? His heart blood was not to dear for us, when we asked it not: what can then be now to dear for us, asking 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 fail sore, therefore would he suffer sore. Yea if his sufferings 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, root, 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. john. xiii. 
iij. ●e, nineteen   
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 separateme from the love of god? 
Ro. viii  can death, can poverty, sickness, hunger, or any misery persuade the now, that God loveth the not? Nay nothing can separate the from the love where with god hath loved the in christ jesus: whom he loveth, he loveth to the end. john xiii 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 se est, to the killing of God's son, so now grace must reign to life to the honouring of gods son, who is now alive, and cannot 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 fily 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 in deed, as it is an effect, a freewyt, 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 angreth God, that in heaven nor in earth nothing could appease his wrath save alonely the death & precious 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 teachet him to be sin. Again he that believeth, that is, is certainly persuaded Gods love to be so much towards him, that where through sin he was lost, and made a fire brand of hell: the eternal Father of mercy, which is the omnisufficient God, & needeth nothing of us, or of any thing that we can do: to deliver us out of hell, & 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 & mercy, we being his very enemies: He I say that is thus persuaded of gods love towards him, & of the price of his redemption, by the dear blood of the lamb immaculate jesus Christ: the same man cannot but love god again, & of love do that, & heartily desire to do better that which might please God. Trow you that such a one knowing this gear by faith will willingly walter & wallow in his woeful lusts, pleasure & fantisties. 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 walter in his puddle of filthy sin & vice again? Nay rather than he willbe 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 & defile him, did not the sweet water of Christ's passion in gods sight 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 to 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 to much that hitherto he hath set to little by it, & is ashamed thereof. Therefore the residue of his life he purposeth to take better heed to himself then tofore he did. For 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 heady, to pray 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 wil Willingly will he now do that which might renew the death of the son of God: He knoweth he hath to much sin unwillingly in him, so that there to 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 in deed 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, now 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 heart by faith, never felt this gear. For did he once feel this gear in deed, them would he be so far from continuing in sin willingly & wittingly, that wholly & heartily, he would give over himself to that which is contrari, I mean to a new life, renewing his youth, even as the Eagle doth. Psalm. ●iii.  
For as we being in the servitude of sin demonstrate our service by giving over our membres to the obeying of sin from iniquity to iniquity: even so we being made free from sin by faith in jesus Christ & endued with god's spirit, a spirit of liberty two Cor. iij▪ must needs demonstrate this freedom & liberty by giving over our membres to thobedience of the spirit by the which we are led & guided from virtue to virtue, & all kind of holiness. As thunbelevers declare their unbelief by the working of the evil spirit in them. Eph, ij▪ outwardly the fruits of the flesh. Gal. v.  
Even so the believers declare their faith by the working of gods 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 tother 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 iustyfying faith, a sign of gods 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, that same is impenitent, he that is not governed by God's spirit, the same is governed by Satan's spirit. For all that be Christ's are governed with the spirit of Christ, Rom. viii, which spirit hath her fruits, Gala. v. 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, murders, drunkenness, gluttony, blasphemy slothfulness, idleness, bawdy talking, slandering. etc. If these apples grow out of the apple trees of your hearts, surely, surely the devylis at Inn with you: you are his birds, whom, when he hath well fed you, 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's jesus his people and children, yea brethren by faith.  
As ye see your sins in God's law and tremble sigh, sorrow, & sob for the smae, 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, 
ij. Cor. i.  & are endued with the good spirit of God, even the seal & 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, & by you here in this life, 
i. thes. iiij  sanctification and holiness where unto you are called, 
i Petr. i  that ye might be holy even as your heavenly father is holy: I beseech you all by admonition & warning of you that you would stir up the gifts of God given to you generally & particulerli to the edifying of his Church, 
ij. Tim. i  that is I pray you that you would not molest the good spirit of God by rebelling against it, 
Eph. iiij  when it provoketh and calleth you to go on forwards, that he which is holy, 
Apo. xxij  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, by 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 gods workmanship to do good works, 
Ephes. ij  which God hath prepared for you to walk in For the grace of God that bringeth 
Titus. ij  salvation unto all men hath appeared, & teacheth us that we should deny ungodliness, and worldly lusts, and that we should live sobrelye, righteously and godly in this present world, looking for that blessed hope, & 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. Titus. ij.  
Again Titus iij, for we ourselves also were in times past unwise, disobedient, deceived, in danger to lusts, and to divers manners of voluptuousness, living in maliciousness and envy, full of hate, 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 thorough 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 to 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, & both purpose and earnestly pursue 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 iangeling, to boasting. etc. Your hands to picking, groping, idleness, fight, etc., your feet to skipping, going to evil, to dancing &c. your ears to hear fables, lies, vanities, & evil things. etc. So now give over your membres to godliness, your tongue 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, & love to your brethren, & that daily more & 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 & will be if you mark well my theme, that is Repent you, the which thing that would do, as before I have humbly be sought you: even so now yet once more I do again beseech you, & that for the tender 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, & eternal felicity is at hand. The eye hath not seen the like, 
i Cor. ij. esa▪ lxiiij  the ear hath not heard the like, the heart of man cannot conceive the treasures & pleasures of this kingdom, which now is at hand, to such as repent, that is to such as are sorry for their sins, believe gods mercy through christ, & earnestly purpose to lead a new life: the god of mercy through Christ his son, grant us his holy spirit & work in our hearts this sorrow, faith, & new life which through his grace I have spoken of, both now & for ever. AMEN.   

¶ Imprinted at London in Paul's Church yard, at the sign of the Rose, By john Wight.