The Good Old Way, OR An Excellent and Profitable Treatise of REPENTANCE MADE By that precious man of God and faithful Martyr of Jesus Christ Mr. JOHN BRADFORD in the year 1553. Now published with two Prefaces, relating the life of the Author, and the excellency of the work.  Except ye repent ye shall all likewise perish. Luke 13.5. The times of this Ignorance God winked at, but now commandeth all men everywhere to Repent. Act. 17.30. 
OXFORD, Printed by LEON. LICHFIELD Printer to the university 1652.   

To all faithful Mnasons, old Disciples, and all those who desire and endeavour to walk in the good old Gospel-way of Faith and Repentance.  
Grace, Mercy, and Peace from God our Father, and from our Lord JESUS CHRIST.  
IT is a common Proverb that good Wine needs no Ivy bush, No more doth this good old Wine, this excellent Treatise of that Saint of God, Mr Bradford need any letters of commendation. Yet it will be requisite to speak something, and I hope it will be interpreted a deed of charity if I interpose as an Advocate for the truth of this Orphan Tract, whose Father was a Saint on earth, and now reigns as a glorious Saint in heaven. The work is legitimate, transcribed after an exact Copy: and it's suitable to the stile, and savours of the author's spirit. The many choice breathings in his letters, and this Treatise are all of a piece, good old gold, more precious than that of Ophir.  
Something I shall briefly speak of the Author, and then of this Tract. For the Author, what his learning was is upon Record, how solid and sinuous his disputations were with the Popish Prelates, Spanish Friars, and others that visited him in prison, and how dextrously he managed all his Disputations, with wisdom, judgement, and zeal, you may read largely in Mr Fox's Martyrology. He was a man of an acute wit, penetrating judgement, and had the approbation and advice of Martin Bucer to enter into the ministry.  
His piety was rare and eminent. As was the man, so was his communication, holy and useful. Who so reads his spiritual breathings, (I might almost call it a transcendent style) in his Epistles, must needs confess, that he was one of the holiest men that ever lived since the Apostles time. Take a taste of him in these few characters,  
1. He was a zealous, plain, profitable Preacher of God's word, He knew how to divide the word aright, and walk accordingly. He had those two rare Qualifications of a Preacher {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. He was a Boanerges a son of Thunder, to impenitent, obdurate sinners, but a Barnabas, a son of consolation to the children of God.  
2. He was of an humble self-denying spirit. I never read of any, that had a meaner opinion of himself, than he had. You shall find the subscription of his letters, Miserrimus peccator, a very hypocrite, the most hard-hearted unthankful sinner, a very painted hypocrite, John Bradford. So cheap an esteem had he of himself. This humility is an adorning grace, next to the garment of Christ's righteousness, none like to it, wherefore the Apostles phrase is emphatical 1 Pet. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: Be ye clothed with humility: Let it be your uppermost garment; Cyprian saith, Fundamentum sanctitatis est humilitas. This holy man's example is worthy of our imitation.  
3. He was much acquainted with God, and enjoyed a holy communion and familiarity with him, in Prayer & Meditation. He meditated much, and Meditation is the spiritual digestion of the soul. It's a divine ruminating upon the word read, or Preached: when we meditate seriously on the Promises, Attributs, or such choice subjects, we are up in the Mount with Moses, we soar aloft, even to heaven, being carried by the wings of holy meditation. This meditation is an uphill duty, Isaac, Moses, Paul, and other Saints of God, have found sweet consolation flowing from it: And he joined prayer to Meditation, he was frequently upon his knees, and he would not rise up, till he felt something coming in, some spiritual illapse darted upon his soul. His practice was suitable to Bernard's resolution, Nunquam Domine discedam a te sine te. He studied usually upon his knees, and prayed much in his study; and indeed he studies well who prays well. And he can take the most comfort of his study, who reaps the fruits of his pains, as returns of his prayers.  
4. He was of a melting tender heart. He wept much and mourned, that he could not bring his dull heart to love Jesus Christ more. At table as he sat at meat, he usually pulled his hat down before his eyes, and poured forth abundance of tears upon his trencher. He had a tender heart, bowels opened to the Prisoners, he had a tender care both of their bodies and souls. When he was in Prison, he visited frequently his Fellow-Prisoners, and spent much time in praying for them, exhorting of them, and contributing liberally out of his purse unto them.  
I need add no more, for what I can say is too little & beneath the author's worth, of whom the World was not worthy: He lived a Saint, and died a Martyr.  
Now, for this work which I here present to the Reader, I am assured, that it's not spurious, but the genuine issue of this worthy Author. Herein is handled The Doctrine of Repentance, with many moving considerations thereunto. Perhaps his plain Phrase may not suit this curious age, which is too too much given to affectation of words, Sed distinguenda sunt tempora. Those times were not used to set forth or garnish their dishes as now they are, yet, the food is wholesome, plain and profitable. And if our palates cannot relish such food, I fear there's some distemper in them, and it's our duty to pray for the removal thereof, I shall not make a panegyric on the Treatise. The work will abundantly commend itself. Here's evangelical Repentance, pressed home unto the Conscience, with many cogent convincing Arguments. It was then spoken in season, and it's a Doctrine that can never be pressed our of season: These are Gospel days. The kingdom of heaven is at hand, and of all times Gospel times are peculiar times of Repentance. The Lord calls upon all ranks of men, Magistrates, Ministers, People, Repent, Repent. Various dispensations call on us to repent, some times God speaks in the Thunder of judgement, sometimes in the music of mercy: Both by mercies and judgements we are called to Repentance. The last words of this holy Martyr were Repent England: And truly the words of a dying man should be much set by, Especially of a dying Saint, who bequeathes this Legacy to England in his last breath.  
Now whoever thou art, that readest this book, and art hereby won, to think on thy ways, and turn unto God, give God the glory, and look on it as a special hand of providence, in bringing this book to thy sight. I will not detain thee longer from reading this ensuing Treatise; Read it, and read it again, with prayer and Meditation, and the Lord teach thee to profit by it. And so I commend thee to the grace of God, and bid thee heartily Farewell; entreating thy prayers for him, who in love to thy soul, hath revived this Treatise, and remains  
Thy servant for Christ's sake H. W.   

To the Reader.  
BEing over entreated to Preface something to this piece, I crave a little patience, whilst I speak a little both to the work and Workman; In the Work, there is, 1. The Matter, 2. the Frame or composure considerable, the subject matter is Repentance, and that's a thing, which will never be out of season, till sin, which never is in season, be out of men's hearts and lives. Some men (indeed) have thought (in temptation only I hope) this a work (for some at least in these days) too legal, and below their Gospel privileges, but if it be rightly stated and understood, it will be found a gospel both duty and privilege beyond the mercy of Law, and never more seasonable than in times of Grace Act. 17. 30, much pressed by the Lord of Preachers and his forerunners, by his Apostles, and their successors down to our author's time, who frequented no one doctrine or duty more. For the form and manner of handling this Theme, we refer thereunto, his method, his stile or phrase. In the first, we must allow a latitude to him, to others, according to each man's gift and genius, so long as curiosity and confusion be avoided, and the capacity of the hearer considered. Much I know is written about the Method of Preaching, and it must be granted, that nothing contributes more to the memory both of the speaker and hearer, than method doth: Howheit, the rule holds that the greatest art is to dissemble art, and that Preacher who studies himself and his people most, usually speaks most to the heart, and to edification; a Workman may fetch his stuff from another's shop, but if he will make the suit fit, he must apply himself to the party concerned, and take measure of him; I mean this, a Teacher must fetch all his materials from the word, but his application from the Auditory, and herein this good man was his craft's master.  
Nor will his Method (I am confident) be quarrelled by any true Artist, he begins with a description of the Term, of the Thing, and that done, he casts it into the parts, vindicating them from false glosses and mistakes, and restoring them to their proper sense; and the way thus cleared, he bears down all before him with strength of argument and application, wherein lies the life of this, of any Sermon.  
For his Phrase, that's suited to the times wherein he lived, and to the matter that lies before him, and whilst 'tis so, it was not needful, either to alter a term unless it were super annuated, or to add a word, unless it were to make up a gap where the copy seemed defective: It is confessed on all hands (his persecutors not gainsaying it) that the Author was (in those times) a master of speech, 
Marc. 4.33 Lumen orationis perspicuitas.  but he had learned of his Master, not to speak what he could speak, but what his hearers could hear, he knew that clearness of speech was the excellency of speech and therefore resolved with a good Orator to speak beneath himself, 
Aug. who would call a bone ossum to avoid the ambiguity in os. in Psal. 138. secundum Aug.  rather than above his Auditory, and with the nurse to speak broken words rather than obscure and doubtful, otherwise, his eloquence was confessedly great, that is, Native, Masculine, Modest, in one, Heavenly, for if you mark him, he savours and breathes nothing but Heaven, yea, he sparkles, thunders, lightens, pierces the soft, breaks only the stony heart.  
The blessing of God hath been signally eminent upon this land in her Preachers, I had almost said beyond all lands since the Reformation, the Lord make us sensible of it, & really thankful for it to the encouragement of all such. Amongst these, I have in my time met with four mighty men upon this very argument, now all with God, for I forbear to instance in the living, the men are, John Bradford, John Udall, Arthur Dent, Dan. Dyke, and (if I might be pardoned for for comparing dead men, which I do not practise towards the living) I should think that as Mr Bradford is before them all in time, so not behind any one of them in this way of Preaching he was of a most sweet, humble, and melting spirit, who (I know not how) will be in a man's bosom ere he be aware, and willingly win him from himself to Christ. Many years are now past since I first read this Tract, and it is not to be stranged if still I affect it, 'tis the first Printed Sermon that affected me to purpose, and I were to blame, if I should be unwilling to carve and convey it to others, which whilst I do, it is not to be expected, that I should engage either for or against every punctilio in it, he shall show little ingenuity and less Charity, who cannot look upon such a Brother dissenting in some opinion or expression, without some abatement of affection or respect. It was the frequent profession of my ever honoured Predecessor, where I see most of Christ, there will I love most, whether the party be of my opinion or of a different judgement, so he, so I, but of the Work enough; shall I speak a little of the Workman? This blessed Martyr, who beautisied his sufferings with his meekness & humility, was (Doubtless) one of a thousand, whether a better Preacher or scholar, is to me a great question, after his conversion, his whole life was a continued Sermon of Repentance, in his addresses to the university, to the city, to his Country men and kinsmen, he preached Repentance, he lived Repentance, and in his last farewell to this land, he breathed out his last thus: O England, England Repent Repent of thy sins.  
I am much ashamed, when I read his works and life penned by many, and cannot without sad reflections upon myself, consider how far our means, helps, opportunities are beyond his times, and how infinitely I, to censure none but myself, fall short of him in the practice of godliness and power of exhortation. Truly if Luther's three engredients, 1. Prayer, 2. Meditation, 3. Temptation, make up either Preacher or Christian, you may find them all in him, who was a man of prayer, of meditation, of temptations, as his works speak him, and they found him, who have made use of him, in their temptations and desertions: The man who most (in my mind) resembled him in Preaching, conference, prayer, temptation, every way, was the man whose society I sometimes enjoyed: this blessed man, now with Christ, hath often told me, that he himself (whose ability and dexterity in settling and satisfying troubled spirits was certainly great) hath been at one time, so overwhelmed with temptations, and at another, so becalmed into a flatness and listlesnes of spirit, that he hath been enforced to adopt M. Bradford's meditations, ejaculations, and expressions, & to spread them before God as his own, upon this account, because M. Bradford had in his writings (as he thought) represented his case, said more for him, and done his errand better than he could for himself. This passage I the rather publish, (because upon this occasion) I would stir up men of parts and experience to impart their experiences and sufficiencies in this kind whilst they live, as little knowing how many drooping and desponding souls their surviving works may help, when themselves sleep in the dust. It is a thing that long since I bewailed, that so little is this way done by able, Orthodox, experienced Casuists, but they who (for aught appears) know least of the mystery of godliness, and methods of Sotan, undertake the work. I do not mean such as Gerson, Parisiensis, sauáorola, &c. who speak as if they had met with something of God in their lives and consciences; but certain Jesuits and Canonists, who resolve all into a blind, and (upon the matter) an human credence, and show more wit than grace; as 'twas once said of a Rabbin in their resolves. There be not (I believe) more able men for case divinity and all practicals in the World, then in this Nation, would they apply themselves accordingly, some yet living, have given undeniable proofs of their ability in this errand, I forbear to name them, because I would decline the suspicion of flattery, I may more freely speak of our Greenham's, Dods, Perkins, Ameses, Bainese, as also of our Randall, Bolton's, balls, &c. who are now out of hearing, but not out of memory; Oh that others behind them in time, but not in abilities, would take up the work where they left, and carry it on, at least, that that brother, who owes so much to God for temptations, and can say (out of his observations) so much for God in the case of temptation and desertion, would at last perfect his Tract of Temptations so happily begun. 
Mr R. Ca. of Tentat.   
But I have made the Porch too wide, I conclude where I began, with humble (and when I say humble I say all) Mr Bradford, I have had some other works of his, but war hath Plun. dread me of many Books. This piece, a godly Brother (who is never weary of doing good) hath recovered out of the dust, and once more made public, under God, thank him (Reader) if thou be the better for it, and better thou Mayst be, if thou wilt lay down pride and prejudice, and take this up in humility, and with purpose of amendment, read it, think on it, pray for a blessing, and if thou findest little at first, read again, pray again, apply again, and I miss my aim, if thou dost not meet with more at last, then, it seemed to promise at first. I commend both it and thee to the blessing of the Great God, and having answered the importunity of my friend in saying thus much, I rest  
Thine in Christ R. H.   

A profitable Treatise of Repentance, made by that holy and Constant Martyr of Christ Mr. JOHN BRADFORD. 1553.  MAT. 4.17. 
Amend your lives for the kingdom of Heaven is at hand.  
THe life we have at this present, is the gift of God, in whom we live move and are; and therefore he is called Jehovah, for the which life, as we should be thankful, so, may we not in any wise use it after our corrupt fantasies; but to the end for 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 draweth daily more and more near its end, that is the earth: even so our soul draweth daily more and more near unto a period, 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, &c. 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, together with faith, is most necessary, and in these days most seasonable. What string is that? saith 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.  
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 vain 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, 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: and if you will turn again, that is repent ye, you shall most truly and pleasantly feel, see and inherit. Turn again therefore I say; that is Repent, for this joy I speak of, the kingdom of heaven is at hand.  
1. Here we may note, first the corruption of our natures, 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 sturdiness 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 stir us up to hearty labouring for the doing of the same: as here, to the commandment of acting repentance, he addeth this Aetiologe or cause, For the kingdom of heaven is at hand.  
2. Again, in that he joineth the commandment as a reason, 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 amend. 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 desire your own peace of conscience to repent and amend. The which thing that ye may do, I will endeavour 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 withal) show what Repentance is. Repentance, is no English word, but we borrow it of the Latinists, 
1. Resipiscentia.  to whom it is an after thinking in English: in Greek, a being wise afterwards: in Hebrew, 
2. 〈 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  a conversion or turning; the which conversion or turning, cannot be true and hearty, 
3. 〈 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  (unto God especially) without some good hope or trust of pardon, for that which is already done and past, is therefore (after hearty sorrow) an earnest purpose to amend, and to turn to God with a trust of pardon.  
This definition may be divided into three parts.  

1. First a sorrowing for our sins.  
2. 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,  
3. And thirdly, a purpose to amend, or a conversion to a new life. The which third or last part, cannot be called so properly a part, as an effect of that repentance we now speak of, as towards the end ye shall see by God's grace. But yet lest such as seek for occasion to speak evil, should have any occasion, if they tarry not out the end of this sermon: I therefore divide repentance into the three foresaid parts. 

1. Of sorrowing for our sin.  
2. Of good hope or trust of pardon.  
3. Of a new life.     
Thus you may see what the thing 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 take to be penance, in saying and going over our enjoined Ladies Psalters, seven penitential psalms, superstitious Fastings, Pilgrimages, almsdeeds, 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, 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, Write, and allow: But how true this stuff is, how it agreeth with God's word, how it is to be allowed, taught, Preached 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 do so discern from their attrition? shall not man by this doctrine rather despair, then come to 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 cannot have absolution of his sins, until his sins be told by tale and number in the priest's ear, in that (as David saith) none can understand, much less than utter all his sins: Delicta quis intelligit? Who can understand his sins? In that David complaineth of himself elsewhere, how that his sins have overflowed his head, and as a heavy burden do oppress him; alas shall not a man by this doctrines be utterly driven from repentance? Though they have gone about, something to make a plaster for their sores of confession or attrition, to assuage this stuff; bidding 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?) think ye, that this plaster is not like salt to sore eyes? Yes undoubtedly, alas 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 therein, 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 willingness: (Wilfulness in deed) who seeth not monstrous abomination, blasphemy, and even, open fighting against God? For if satisfaction can be done by man; then Christ died in vain, for him that so satisfieth, and so reigneth he in vain; so is he a Bishop and a Priest in vain. 
Deut. 6.2. Mat. 22.  God's law requireth love to God with all our heart, soul, power, might and strength: so that there is nothing can be done to godward, 
Mark 20. Luke 10.  which is not contained in this commandment: nothing can be done, over and above this. 
Ioh. 3.  Again, Christ requireth to man-ward, that we should love one another as he loved us. And think you, beloved, that we can do any thing to our Neighbourward, 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: remit nobis debita nostra, 
Mat. 6.  forgive us our sins. So far are we off from satisfying. Doth not Christ say: 
Luke 17.  When you have done all things that I have commanded you, say: that ye be but unprofitable servants? Put nothing to my word, saith God, Yes, 
Apoc. 22. Deut. 4.1.  works of supererogation, (yea, superabomination) say they. Whatsoever things are true (saith the Apostle Saint Paul) Whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of good report, if there be any virtue, 
Phil. 4.  if there be any praise: have you them in your mind, and do them, and the God of peace, shall be with you. Beloved this lesson well regarded would 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 God's anger for our sins, or open 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 he only is worthy all honour and glory, and praise; for he hath opened the book with the seven seals, and done all.  
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 horrible, to think otherwise. The blood of Christ purifieth (saith St John) from all sin. And therefore he is called the lamb slain from the beginning of the World, because, there was never sin forgiven of God, nor shall be from the beginning until the end of the World, but only through Christ's death: Prate the Pope and his Prelates as please them, with their Pardons, Purgatory, Purgations, trentals, Diriges, works of supererogation, superabomination, &c.  
I am he (saith the Lord) which putteth away thine offences, 
Isai 45.  and that for my own sake, and will no more remember thine iniquities. Put me in remembrance (for we will reason together) and tell me what thou hast for thee, to make thee righteous. Thy first father offended sore, &c. And thus writeth St John, If any man sin, we have an advocate (saith he) with the Father, 
1 Joh. 2.  even Jefus Christ the righteous, and he is the propitiation, or sat is faction for our sins.  
As in the fourth chapter he saith; that God hath sent his son to be a propitiation, or satisfaction for our sins: According to that which Paul writeth, where he calleth Christ a merciful and faithful Priest, to purge the people's sins. So that blind Bussards and perverse Papists they be, which yet will prate, that our merits or works do 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 Esay, 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 God's 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 and 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, shadows whereof, and some poor Traces yet remain, when such as have sinned in Adultery, go about the Church with a Taper in their shirts; Or if they had taken satisfaction for restitution to Man ward, of such goods as wrongfully are gotten, the which true repentance cannot be without: or if by satisfaction, they had meant a new life, to make (as it were) 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 Cor. 7. where the old interpreter calleth Apologian, satisfaction, which rather signifies 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 taken confession, either for that which is to God privately, either for that which is to the Congregation publiqucly, either for that which is a free consultation with some one learned in God's book, and called thereunto as first it was used and I wish were now used among us, either for that which is a reconciliation of one to another, it had been something; yea, if they had taken it for faith, because it is a true demonstration of Faith. 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, than had they done rightwell.  
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, repentance hath three parts; Contrition, if you understand it for a hearty sorrow 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 God-wards (for that only to Christ must be left alone) but to man-ward in restitution of goods wrongfully or fraudulently gotten, of name hindered by our slanders, and in newness of life: although (as I said before) none will show more plainly by God's grace that this last is not so much a part indeed, as a plain effect or fruit of true repentance.  
I might here bring in examples of their penance, how perilous it is to be embraced: but let the example of their grandsire 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 remained 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 repentance, 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, coufession, 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 write, that repentance 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 repentance is the thing, whereto all the Scripture calleth us. This repentance 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, blaspheamers, liars, flatterers, lewd, or idle talkers, jesters, bribers, covetous persons, drunkards, gluttons, whoremongers, thieves, murderers, slanderers, idle livers, negligent in their vocations, &c. All such, and all other as lament not their sins, as hope not in God's mercy for pardon, and purpose not heartily to amend, to leave their swearing, drunkenness, whoredom, covetousness, idleness, &c. 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 the 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 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 our 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 you 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, saith St James, come from God the Father of light. If therefore repentance 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, that bringeth down, that humbleth, saith the Scripture in sundry places: After thou hadst stricken me (saith Jeremy) I was ashamed, lo he saith After thou hadst stricken me: and therefore prayeth he, even in the last words almost, he writeth, turn us O Lord, and we shall be turned, The which thing David used very often.  
Wherefore first of all, if thou wouldest have this part of repentance, as for the whole, because it is God's gift; so for this part go thou unto God, and male 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; yet, 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 the spirit, Power, and Grace, so to humble, mortify, and fear my conscience for my fins, 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 fins, 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, 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 look 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 fins, which knoweth not his fins? 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 many sins.  
The law of God therefore must be gotten, and carefully looked in; we must look in it spiritually, and not 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 there the anger of the heart, a kind of murder; lusting after another 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 condemnable, 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 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 root from 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, loathsome boldness in body would not appear.  
In that therefore this outward evil springs out of the inward corruption. 
James 2.  seeing God's Law also is a law of liberty, as saith St James, and spiritual as saith St Paul, 
Rom. 7.  perfectly and spiritually it is to be understood, if we will truly come to the knowledge of our sins. For of this inward corruption, reason knoweth little or nothing. I had not known (saith Paul) that lusting (which to reason, and to them which are guided only by reason, is thought but a triste) 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 us God's law as a glass to look in: and not only literally, outwardly, or partly; but also spiritually, inwardly and throughly. Let us consider the heart, and so shall we see the foul spots we are stained withal, at lest inwardly, whereby we the rather may be moved to hearty sorrow and sighing. For as St Augustine saith, it is a glass which feareth nobody, 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 soul spot, not only to make to ourselves any graven image or similitude, to bow thereto, &c. but also, not to frame ourselves wholly after the word and image whereto we are made.  
In the Law we see that it is soul spot, not only to take God's name in vain, but also not earnestly, heartily, 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, & reverent esteeming of the Ministry of his Word.  
In God's Law, we see it a foul spot to our souls, not only to be an open disobayer 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, &c.  
In God's Law, we see it is a foul spot in our souls, not only to be a man-queller in hatred, malice, proud looks, brags, backbiting, railing, or bodily slaughter: but also not to love our neighbours; yea, or enemies, even in our hearts, and to declare the 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, &c. But also not to be chaste, sober, temperate in heart, looks, tongue, apparel, deeds, and to help others thereunto accordingly, &c.  
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, &c. in deed to take away any thing which pertaineth to another: but also, in heart, countenance, word and deed, not to keep, save and defend, that which pertaineth to thy neighbour, as thou wouldest thine own.  
In God's Law, we may see it a foul spot, not only to lie and bear false witness against any man; but also, not to have as great a 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 carnal lusts and desires themselves, are sin, as self love, and many such like. By reason whereof I think there is none that looketh 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, filthy, pocky, and scabbed, that he cannot but be sorry at the contemplation thereof, and 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 look in God's law spiritually. The which looking, 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 diligent looking into God's law spiritually, as yet thy hard, unbelieving heart feeleth sorrow, nor lamenting for thy sin. Thirdly, look upon the tag tied to God's Law: for to his Law there is a tag tied, that is, a penalty, and that no small one, but such an one, as cannot but make us 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 quoe 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 St 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 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, 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 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 if you had made a covenant with death and damnation, as the wicked did in Esais' time? what is God's curse? At the Pope's curse, with book, bell, and candle; O! how trembled we which heard it, although the same was not directed to us; yea, hanging over us, all by reason of our sinnfs: alas, how careless are we? O faithless hard hearts! o Jesabel's 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 harlots.  
Is not the anger of a King death? and is the anger of the King of all Kings, a matter so lightly to be 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 think 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 then shall we be crushed 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 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 them.  
Lord be merciful unto us for thy" Christ's fake, and spare us in thine anger," remember thy mercy towards us Amen.  
And (thus much for the third thing for 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 through these we yet feel no hearty sorrow for our sins: Let us fourthly 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, or some such fruit. Were not they the dearest creatures of God, cast out of Paradise? Were not they subject to mortality, travail, labour, &c. Was not the earth accursed for their sins? Do not we all, men in labour, women in travailing 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, 
Gen. 6. Gen. 19  God destroyed the whole world with Water; and the cities of Sodom with Gomorrah, Seboim and Adama, with fire and brimstone from heaven for their sins namely for their whoredoms, pride, idleness, unmercifulness to the poor, tyranny, &c. 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, &c. of England, 
Gen. 19  far passeth in this age, any age that ever was before, Lot's wife looking back was turned into a salt stone: and will our looking back again, yea our turning back again, to our wickedness, do us no hurt. If we were not already more than blind Beetles, 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. 
Josua & Caleb.   
Of six hundred thousand men only two entered into the Land of promise, because they had ten times sinned against the Lord, as he himself saith; 
Num. 14.  and think 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 and fingers; yea, hairs on our heads and beards (I fear me) and yet we pass not.  
The man that swore, 
Lev. 24a Num. 13.  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.  
Eli's negligence in correcting his sons, 
1 K. 5.  nipped his neck in two: but ours which pamper up our Children like puppets, will they put us to no plunge? Eli's sons for disobeying their father's admonition, brought over them God's vengeance: and will our stubbornness do nothing.  
Saul's malice to David, 
3 Reg. 21.22.  Acabs displeasure against Naboth, brought their blood to the ground for dogs to eat; yea, their Children were hanged up and slain for this cause: 
4 Reg. 21. 4 Reg. 10.  but we continue in malice, envy and murder, as though we were able to wage war withthe Lord.  
David's adultery with Bathsheba 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 heartily repented his sin: But methinks we are more dear unto God than David, which yet was a man after God's own heart, or else we could not but tremble, and begin to repent.  
The rich glutton who insatiatly delighted in gluttony; what did it avail him? it brought his soul to hell, and have we any pre-eminence that God will do nothing to us.  
Achan's subtle theft provoked God's anger against all Israel: and our subtlety: yea, open extortion, is so fine and politic, that we think God cannot 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 and colour: Well, if it were so, the same tailor will cut it accordingly.  
Ananias and Saphyra, by Lying, 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, lighted on their own heads, 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, Men hanging and killing themselves, which are (alas) too rife in all places, require us to register them in the same rolls. At the least, 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 again, in that we have poured out these sins in word or deed more abundantly.  
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, said I, 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, Nurse-like solicitude for Religion? &c.  
Nay, so many things are to be spoken of God's exceeding graces in this Child, that, as Sallust writeth of Carthage; I had rather speak nothing, than too little, in that too much is too little  
This gift God gave unto us Englishmen, before all Nations under the sun, and that of their exceeding love towards us. But alas, alas; for our unthankfulness sake, for our sin 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 have overgrown so our heads, that they are climbed up to heaven? I pray you (my good brethren know, that God's anger towards us for our sins cannot but be great: yea, too fell, in that we see it was so great, that our good King could not bear it. What befell Jewry, after the death of Josias? Lord save England, and give us repentance: my heart will not suffer me to tarry longer herein: I hope this will cause some repentance.  
If therefore the prayer for God's fear, the looking in God's glass, and the tag thereto will not burst open the blockish heart, yet hope I, that the repetition of these examples; especially of our late King, and this troublesome time, will move some tears out of thine heart, if thou wilt 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 his shaft pierce.  
But if yet thy heart be so hardened, that all this will not move thee; then surely art thou in a very evil estate, and remedy now I know none. What, say 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 chirurgeon, and the salve. Who was the chirurgeon? no Angel, no saint, no archangel, no power, no creature in heaven nor earth: but only he, by whom all things were made, all things are ruled also; even God's 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 of necessity must come down from heaven, to take our nature, and become man. Here have ye the chirurgeon: great was the cure, that this mighty Lord took in hand.  
Now, what was the salve? certainly of an unestimable value, and of many compositions: I cannot recite all, but rather must leave it to your hearty considerations, Thirty three years was he curing our sore: he sought it earnestly, by fasting, watching, praying, &c. 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 depart from me. That is, if it be possible, that else the sins of man kind 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 thirty three 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 farther 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 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 know that yet 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, crucified, racked, nailed, hanged up be, 'tween two thieves, cursed and railed upon, mocked in misery, and had given up the ghost; then bowed down the head of Christ, than God the Father which is the head of Christ; allowed 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, damnation, 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, God's great judgement and anger against sin. The Lord of Lords, the 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, crying for thee and me, and for us all; My God, my God, why hast thou forsaken me.  
Oh hard hearts that we have, who delight in sin. Look on this, see the very heart of Christ pierced with a fpeare, wherein thou Mayst see, and read God's 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 look on God's Law: thirdly, see his curse: fourthly, set examples of his anger before thee: and last of all, set before thee the precious death of our Lord and Saviour Jesus 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, in 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 freewill, 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.  
In 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 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. for as much as he often biddeth us to ask of thee, and thereto promiseth that thou will 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 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 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 mass, matins, Canons, counsels, Doctors, Decrees, but out of the hearing of God's word, get God's 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 persuasions 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 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 withal thy heart, &c. thou shalt find mercy. This kind of promise 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 cannot 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 universally offered to 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 under the Gospel. 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 3d of John saith our Saviour! So God the Father loved the World, that he would give his darling, his one only son, that all that believe in him should not perish but have everlasting life. lo, Sir, he saith 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 good life? Nay all that believe in him. Although thou hast lived a most wicked and horrible life, if now thou believe in him, thou shalt be saved, Is not this sweet grace?  
Again, saith Christ: Come unto me all ye that labour and are laden, and I will refresh you. Let us a little look on this letter, Come unto me, Who shall 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 and are laden; that is, which are afraid and weary of your sins. And what wilt thou do, Lord? And I shall 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: He is the truth, there was never guile found in his mouth: and now will he be untrue to thee (good brother) which art sorry for thy grievous sins? No forsooth, heaven and earth shall pass, and perish, 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 need I 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, or to such as are fall'n a little: but also to all, to whom the Lord hath called, be they never so far off.  
Lo, nowby 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 if thou do so, God is faithful and cannot 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, of Jew and Gentiles; believe this, Man; I know thou believest it: say therefore in thy heart still, Domine adauge mihi fidem, Lord increase my faith: Lord help my unbelief. Blessed are they which see not (by reason) this but yet believe: Beloved, we must hope above hope, as Abraham did.  
And thus much for a taste of the promises, which are everywhere, not only in the new Testament, but also in the Old. Read the last end of Leviticus 26. The Prophet Isaiah 30. Where he saith, God tarryeth looking for thee to show thee mercy. also the 40, and so forth to the 60. Read also 2 Kings 24. Ps. 33. Joel 2. &c.  
Howbeit if all this will not serve, and if yet thou feelest no faith, no certain persuasion of God's love; then prepare thyself unto Prayer, and diligent considering of the free and universal promises of the Gospel. Thirdly set before thee those blessings which heretofore, and at this present, God hath given 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 thinkest thou, if he loved thee when thou wast not, to make thee such a one, as he most graciously hath; and 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, beloved, God loveth to the end, his mercy endureth for ever. Say therefore with Job. Operi manum tuarum, porridge dextram, 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 Pagan? This thou know'st 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, yet will not I forget thee, saith the Lord. He hath given thee limbs, he hath given thee wit, reason, discretion, &c. to See, hear, go, &c. He hath long spared thee, and borne with thee, when thou never purposedest 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, even by examples. Of these there are in the Scriptures very many; as also daily experience doth diversely 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 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 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 nakedness; a visible document, 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; Thinkest 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, Cryeth unto me out of the earth. O merciful Lord (should Cain have said) I confess it; But a 'las he did not so, and therefore, said God; Now, that is, in that thou desirest not mercy; Now, I say, be thou accursed &c. 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 Let also, both in Sodom dissembled a little with the Angels, prolonging the time; and out of Sodom he fell very foul; as did Judah 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, & making jolly good cheer: Beloved, why shouldest thou doubt whether God will be merciful to thee? having as indeed thou hast, one much better than Moses to pray for thee & 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, Bethsheba; whereunto he added also a mischievous murder, causing her husband, his most faithful soldier Uriah to be slain, with an honest company of his most valiant men of war, and that with the sword of the uncircumcised.  
In this sin though a great while he lay asleep (as many do now adays, 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, opened the offence, and brought David in remembrance of his own sin, and 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 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 Uriah 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 this Prophet: Dominus transtulit peccatum tuum, non morieris; The Lord hath taken away thy sins, thou shalt not die. O good God, he said, but Peccavi, I have sinned: but yet from his heart, and not from his lips only, as pharauh and Saul did, and incontinently he heareth; Thou shalt not die, the Lord hath taken away thy sins: Or rather, hath laid them upon the back of his son Jesus Christ, who bare 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, &c. For indeed, God is not the God of David only: Idem Deus omnium, He is the God of all: so that, Quicunque invocaver it nomen Domini, salvus 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, 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 prison, as his prayer doth teach us. Nabuchadnezzar though for a time he bare God's anger, yet at the length he found much mercy,  
The City of Niniveh also found favour with God, as did many other, which for brevity I will omit, 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, &c. but time will not suffer me, therefore, one or two shall serve. Mary 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, neither will he thee, beloved, if 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 Maiden, and lied not once, but three several 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 Woman to tell Peter, that Christ was risen, but Christ himself appeared unto him; such a good Lord is he.  
The thief hanging on the cross, said thus; Lord when thou comest into thy kingdom, remember me; And what answer had he? This day (saith Christ) thou shalt 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 we to ask. If thou cry, he heareth thee even before thou cry.  
Cry therefore, behold, man, 
Isai 31. Mat. 7.  he is not partial. Call, saith he, and I will he are 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. Nam veniens veniet, & non tardabit; 
Heb. 10.  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 repentance; 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 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 assurance; 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 to blame) I will but touch and go, consider with yourselves what we are, misers, wretches, and enemies to God. Consider what God is, even he which hath all power, majesty, might, glory, riches, &c. 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; he, I say, by whom all things 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 suffering 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 hís own dearly beloved 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 deed for us. Was there any love like to this love?  
God indeed 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 nothing. 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 he not give the less to his friends? God hath given his own Son, than which nothing is greater; even 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 to the price given, 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 indeed: 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 cannot 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, asking it? Is he a changeling? Is he mutable as a 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 may say, 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 look; nay even see, and thou shalt see nothing therein, but love, love, love, love to thee: hide thee there, lay thy head there with the Evangelist.  
This is the cleft of the Rock, wherein Elias stood. This is for all aching heads a pillow of down.  
Anoint thy head with this oil, let this ointment embalm thy head, and wash thy face.  
Tarry thou on this firm rock, and I'll warrant thee. Say with Paul, What can separate me from the love of God? can death, can poverty, can 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? Certainly, that as sin hath reigned to death, as thou seest, to the killing of God's son; so now Grace must reign to life, to the honouring of God's 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 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 repentance: namely, newness of life, which I could not so have done, if that it were a part of itself indeed, 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 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 only 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 his sin; the same cannot but in heart abhor and quake to do or say; yea, to think any thing willingly, which God's 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, and needeth nothing in 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 heartily desire to do better, the which might please God.  
Think you, that such a one knowing these things by Faith, will willingly insist 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 nuzle in his puddle of filthy sin and vice again? Nay, rather than he will be defiled again by his 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 heedy to pray unto God to give him his grace accordingly; that as with his eyes, and tongue, hands and feet, &c. he hath displeased God, doing his own will: even so now with the same eyes, tongue, &c. he may displease his own self, and do God's 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 & 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 talk and Preach of Faith, but yet truly in heart he never felt it effectually, for if he did once feel this ravishing consolation indeed, then would he be so far from continuing in sin, willingly and wittingly, that wholly and heartily he would give over himself to that which is contrary, I mean to a new 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, in the outward fruits of the flesh: even so the believers declare their faith, by the working of God's 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 the fruit of it.  
Thus than you see briefly that newness of life, is not indeed a part of repentance, 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 lipfaith, 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 its fruits. All other that be not Christ's, are the devils. He that gathereth not with Christ scattereth abroad.  
Therefore my dearly beloved, I beseech you to consider this, and deceive not yourselves. If you be not Christ's, then pertain you to the devil; of which things 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, vain talking, slandering &c. If such like fruit as these grow out of the 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 his children; yea, and his brethren by faith.  
As you see your sins in God's Law, and tremble, and 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 Jesus, even before the beginning of the World.  
The which spirit, for that he is the Spirit of life, is given to you, to work in you, with you, and by you, here in this life sanctification and holiness, whereunto you are called, that so 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 forward, that he 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 God's 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, & godlily, 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 man-ward, 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 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 beastly talk, to vain jangling, to boasting, &c. Your hands to picking, griping, idleness, fighting, &c. Your feet to skipping, going to evil, to dancing, &c. Your ears to hear Fables, lies, vanities, and evil things, &c. 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 this way 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 my Theme; that is; repent you. The which thing that you would, 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 Jesus Christ our Lord: Repent you, repent you, for the kingdom of heaven (that is a kingdom full of 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 is now 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.  
FINIS.