¶ Two notable Sermons. Made by that worthy Martyr of Christ Master john Bradford, the one of Repentance, and the other of the lords supper never before imprinted.  
¶ Perused and allowed according to the queens majesties Injunction.  
1574  
¶ Imprinted at London by john Awdely, and john Wight,   

¶ TO THE CHRIstian Reader Tho. Samson wisheth the felicity of speedy and full conversion to the Lord  
GOdly learned men do write and publish books to profit the age in which they do live, and the posterity. This desire was in the Author of this treatise Master john Bradford, who was the Preacher and publisher of this Sermon of repentance. And now, to the end that we which do live in earth after him, and are the posterity, may take as much or more profit by it then they did, to and for whom in his life time he did both preach and publish it, the same his labour is by new emprinting published again. Nothing is added to toys Sermon, or altered in it: only to the sermon of repentance before printed, is added an other Sermon of the Lords supper, which he also made, and was never printed before. And aptly shalt thou see, good Reader, these two Sermons joined together. For in diligent perusing of the last, thou shalt see how necessarily he draweth the doctrine of repentance to them all, which do with due preparation receive the holy Sacrament of Christ. I do not know which of the Sermons I should most praise. I wish that by reading both, thou mayest make thy great profit. In both these Sermons thou shalt read Bradford preaching repentance with his own pen.  
They are counted the most profitable Teachers, which have themselves good experiance by practice in themselves, of that which they do teach to others: such as may safely say, Brethrens be you followers of me, and look on them which walk so 
●il. 3. 17.  as you have us for an example. And surely such a pattern was Master Bradford in his life time, of this doctrine of repentance which in both these Sermons he teacheth, that I which did know him familiartye, must needs give to God this praise for him, that among men I have scarcely known ●oue like unto him. I did know when, and partly how it pleased God by effectual calling to turn his heart unto the true knowledge and obedience of the most holy Gospel of Christ our Saviour. Of which God did give him such an heavenly hold and lively feeling, that as he did then know that many 
Luke. 7.  sins were forgiven him: so surely he declared by deeds that he loved much. For where he had both gifts and calling to have employed himself in civil and worldly affairs profitably, such was his love of Christ, and zeal to the promoting of his glorious Gospel, that he changed not only the course of his former, life, as the woman did. Luke. 7. but even his former study, as Paul did change his forprofession and study.  
Touching the first, after that God touched his heart with that holy and effectual calling, he sold his chains, rings, brooches, and jewels of gold which before he used to wear, and did bestow the price of this his former vanity in the necessary relief of Christ's poor members, which he could hear of or find lying sick or pining in poverty. Touching the second, he so declared his great zeal and love to promote the glory of the lord jesus, whose goodness and saving health he had tasted, that to do the same more pithily, he changed his study, and being in the inner Temple in London at the study of the common laws, he went to Cambridge to study Divinity, where he herded D. Martin Bucer diligently, and was right familiar and dear unto him. In this godly course he did by God's blessing so profit, that that blessed Martyr D. Ridley then Bishop of London did as it were invite him and his godly Companion Master Thomas Horton to become fellows of Penbrake hall in cambridge: And afterwards the said D. Ridley called our Bradford to London, gave him a Prebend in Paul's church, lodged him in his own house there, and set him on work in preaching. And beside often preaching in London, and at Paul's cross, and sundry places in the country, and speacially in Lankeshire, he preached before King Edward the sixt, in the Lent the last year of his reign, upon the second Psalm, and there in one Sermon, showing the tokens of God's judgement at hand for the contempt of the Gospel, as that certain Gentlemen upon the Sabbath day, going in a whirry to Paris garden to the Barebayting, were drowned: and that a Dog was met at Ludg●te carping a piece of a dead child in his mouth, he with a mighty and prophetical spirit: said: I summon you all, even every mother's child of you, to the indegement of God, for it is at hand as it followed shortly after in the death of King Edward. In which state and labour of preaching he continued till the cruelty of the Papists ●ut him of: so an thou mayest read in the history of his life and death, compiled by that faithful servant of the Lord jesus M. john Fox.  
In deed he had many pulbackes, but God still helped forward his choose servant in that trade of life to the which he had called him: in which he ran forward so happily, that he did outrun me & other his companions. For it pleased God with great speed ●s make him ready and ripe to martyrdom: in which through Christ he hath now gained the crown of life. But in all stops and stays he was much helped forward by a continual meditation, and practise of repentance and ●ayth in Christ, in which he was kept by God's grace, notable exercised all the days of his life. Even in this mean time he herded a Sermon which that noble Preather Master Latimer made before King Edward the sixt, in which he did earnestly speak of restitution to be made of things falsely got: which did so strike Bradford to the heart for one dash with a pen which he had made without the knowledge of his Master (as full often I have herded him confess with plenty of tears) being Clerk of the Treasurer of the Kings camp beyond the teas, & was to the deceiving of the King, hat he could never be quiet till by the advise of the same Master Latimer a restitution was made. Which thing to bring to pass he did willingly forbear and forego all the private and certain patrimony which he had in earth. Let all bribers & polling officers, which get to themselves great revenues in earth by such slibbery shifts, follow this example, jest in taking a contraryecourse, they take a contrary way, and never come where Bradford now is.  
But besides this, our Bradford had his daily exercises and practices of repentance, His manner was to make to him self a catalogue of all the grossest & most enorm sins which in his life of ignorance he had committed, and to lay the same before his eyes when hes went to private prayer, that by the sight and remembrance of them, he might be stirred up to offer to God the sacrifice of a contrite heart, seek assurance of salvation in Christ by faith, thank God for his calling from the ways of wickedness, and pray for increase of grace to be conducted in holy life acceptable and pleasing to God. Such a continual exercise of conscience he had in private prayer, that he did not count himself to have prayed to his contentation, unless in it he had felt inwardly some smiting of heart for sin, and some healing of that wound by faith, feeling the saving health of Christ, with some change of mind into the detestation of sin and love of obeying the good will of God. Which things do require that inward entering into the sacred parlour of our hearts, of which Christ speaketh, and is that smiting of the breast which is noted in the Publican Math. 7 and is the same to the which the Psal mist exhorteth those men lose in sin. Psalm. 4. 5. Tremble you and sin not: speak in yourselves, that is, enter into an account with yourselves, when you are on your couches, that is, when you are solitary and alone, and be quiet or silent, that is, when you have thus secretly and deeply considereth of your case and dealing. you shall cease to think, speak, and do wickedly. Without such an inward excerise of prayer our Bradford did not pray to his full contentation, as appeared by this: He used in the morning to go to the common prayer in the College where he was, and after that he used to make some prayer with his Puplls in his chameer. But not content with this, he then repaired to his own secretd prayer, and exercise in prayer by himself, as one that had not yet prayed to his own mind. For he was wont to say to his familiars: I have prayed with my Pupils, but I have not yet prayed with myself. Let those secure men mark this well, which pray without touch of breast, as th● Pharisey did: and so that they have said an ordinary prayer, or herded a common course of prayer, they think they have prayed well, and as the term is, they have served God well, though they never feel sting for sin, taste of groaning or broken heart, nor of the sweet saving health of Christ, thereby to be moved to offer the sacrifice of thanks giving: nor change or renewing of mind, but as they came secure in sin & senseless, so they do departed without any change or affecting of the heart: Which is even the cradle in which Satan rocketh the sins of this age a sleep, who think they do serve God in these cursory prayers made only of custom, when their heart is as far from God as was the heart of the Pharisey. Let us learn by Bradfordes example to pray better, that is, with the heart, and not with ihe lips alone: Quia Deus von vocis sed cardis auditor est, as Cyprin says, that is, because God is the hearer of the heart, and not of the voice, that is to say, not of the voice alone without the heart, for that is but lip labour. This conscience of sin and exercise in prayer had Bradford, clean contrary to that cursed custom of those graceless men, which do joy to make large and long accounts of their lewdness and glory therein, so feeling their delights with their lives passed, as the Dog returns to smell to his cast gorge, and the horse to his dung: such as the Prophet ●say 39 saith: They declare their sins as Sodom, they hide them not, woe be to their souls. It goeth with them as in the days of jeremiah it went with those. jere. 3. 3 Thou hadst a whore's forehead: Thou wouldst not be ashamed. God give these men better grace, else let them be assured they shall found woe woe to their very souls.  
An other of his exercises was this: He used to make unto himself an Ephemeris or a journal, in which he used to writ all such notable things as either he did see or hear each day that passed. But what so ever he did hear or see, he did so pen it, that a man might see, in that book the signs of his smitten heart. For if he did see or hear any good in any man, by that sight he found & noted the want thereof in himself, and added a short prayer, craving mercy and grace to amend. If he did heara or see any plague or misery▪ he noted it as a thing procured by his own sins; and still added: Domine miserere me●, Lord have mercy upon me. He used in the same book to note such evil thoughts as did rise in him, as of envying the good of other men, thoughts of unthankfulness, of not considering God in his works, of hardness and unsensibleness of heart when he did see other moved and affected. And thus he made to himself and of himself a book of daily practices of repentance.  
Besides this, they which were familiar with him, might see how he being in their company, used to fall often into a sudden and deep meditation, in which he would sit with fixed countenance and spirit moved, yet speaking nothing a good space. And some times in this silent sitting, plenty of tears should trickle down his cheeks. Sometime he would sytinit, and come out of it with a smile countenance. Often times have I sitten at dinner and supper with him in the house of that godly harbourer of many Preachers and Servants of the Lord jesus, I mean Master▪ Elsing, when either by occasion of talk had, or of some view of God's benefits present, or some inward cogitation and thought of his own, he hath fallen into these deep cogitations, and he would tell me in the end such discourses of them, that I eyed perceive that sometimes his tears trickled out of his eyes, as well for joy as for sorrow. Neither was he only such a practiser of repentance in himself, but a continual provoker of others thereunto, not only in public preaching, but also in private conference and company. For in all companies where he did come, he would freely reprove any sin and misbehaviour which appeared in any parson, especially swearers, filthy talkers, and popish praters. Such never departed out of his company unreproved. And this he did with such a divine grace and Christian majesty, that ever he stopped the mouths of the gaynsayers: For he spoke with power, and yet so sweetly, that they might see their evil to be evil and hurtful unto them, and understand that it was good in deed to the which he laboured to draw them in God.  
To be short, as his life was, such was his death. His life was a practice, and example, a provocation to repentance. At his death, as the foresaid history witnesseth, when he was burned in Smitefield, and the flames of fire did sly about his ●ares, his last speech publiklye noted and herded was this: Repent England, Thus was our Bradford a Preacher and an example of that repentance which he did preach. jonas preached to Ninive repentance, and all Ninive, the King, Princes, people, old and young repent, To England Bradford did peeache and yet doth preach repentance, and surely England hath now much more cause to repent than it had when Bradford lived & preached repentance. For all states & sorts of parsons in England are now more corrupt shen they were then.  
Let therefore now Bradfordes sermon, his life, his death move thee O England, to repent all thy peril. I wish & warn, that as in Niniveh so in England, all from the highest to the lowest do unfeignedly repent: They which are of the Lourt, they which are of the Church, they whi●a are of the City, they which are of the country, Princes, Prelates, and people: let all and every one repent and departed from that evil which he hath in hand, and turn wholly to the Lord. And I do humbly beseech thy Majesty, o glorious Lord jesus, which didst come to bless Israel, turniug every one of them from their sins, to work now by thy spirit in our hearts the same sound repentance which the holiness did preach to men when thou saidest? Repent, for the kingdom of God is at hand. This work in us, O gracious God our Savionr. Amen. And vow Reader I leave thee to the reading and practising of that repentance which Bradford hear teacheth.   

¶ TO THE CHRIstian Reader john Bradforde wisheth the true knowlsdge and peace of jesus Christ, our alone and omni sufficient Saviour.  
GReat and heavy, is God's anger against us, as the most grievous plague of the death of our late King (a Prince of all that ever was sithen Christ's ascension into heaven, in any Region peerless) now fallen upon us, doth prognosticate For when God's judgement hath begun with his Child this our dear darling, let other men think as they can, I surely cannot be persuaded otherwise, but that a grievous and bitter cup of God's vengeaneiss ready to be poured out for ve English men to drink of. The whelp God hath beaten to fray the bandeg. judgement is begun at Good house, In God's mercy to himwardes he is taken away that his eyes should not see the miseries which we shall feel. He was to good to tarry with us so wicked, so froward, so 
Hebr. 11.  perverse, so obstinate, so malicious, so hypocritical, so covetous, unclean, untrue, proud, and carnal a generation. I will not go about to paint us out in our colours. All the world which never see England, by hearsay seeth England. God by his plagues and vengeance, I fear me, will paint us out, and point us out. We have so mocked with him and his Gospel, that we shall feel it is no boarding with him.  
¶ Of long time we have covered our covetousness and carnality under the cloak of his Gospel, so that all men shall see us to our shame when he shall take his Gospel away & give it to a people that will bring forth the fruits of it: then shall we appear as we be. To let his Gospel tarry with us, he cannot, for we despise it, contemn it, are giu●ted with it. We disdain his Manna: it is but a vile meat, think we. We would be again in Egypt, and s●t by the greasy steshpots, to eute again our Garlic Onions, and leeks. ●ithens God's Gospel came amongst us, we say now he had never plenty, therefore again let us go and woyrship the Queen of heaven. Children begin to gather 
jere. 44. jere. 7.  sticks, the Fathers kindle the fire, and the women make the cakes to offer to the Queen of heaven, & to provoke the Lord to anger. The earth cannot abide now the words & Sermons of Anios: the cause of all rebelliou is Amos & his 
Amos. 7.  preaching. It is Paul and his fellows that makes all out of order. Sumnia, the Gospel is now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 
Act. 17.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the out cast & eursse of the Realm, & so are the Preachers: therefore out of the doors with them. So that I say, God cannot let his Gospel tarry with us, but must needs take it away to do us some pleasure therein: for so shall we think for a tyme. as the Sodomitanes thought when Lot departed from them: as the ol● world thought 
Gene. 19 Gene. 6.  when No crept into his Ark: as the jerosolomitanes thought when the apostles went thence to P●●tis. Then w●r they merry, then was at pastime. When Moses was absent, than went they to eating and drinking, and rose again ●● 
Exod 2  play. Then was all peace, all was well, nothing amiss. But alas, suddenly came the flood and drowned them. God's wrath warred hot against them. Then was weal away, mourning and woe, than was crying out, wring of hands, renting of clotheses, sobbing and sighing for the miseries fallen, out of the which they could not scape. But o you mourners and criers out, you renters of clotheses, why mourn you? What is the cause of your misery? The Gospel is go, God's word is little preached, you were not disquieted with it: No troubleth you not, Lot is departed, the apostles are go. What vow is the cause of these your miseries? Will you at the length confess it is your syunes? Nay now it is to late, God called upon you, and you would not hear him, therefore yell and cry out now, for he will not hear you. You bowed your ears from hearing of God's law, therefore your prayer is execrable.  
But to come again to us Englishmen, I fear me I say, for our unthankfulness' sake, for our impiety and wyeednes, as God hath taken away our King, so will he take away his Gospel: yea so we would have it, than should all be well, think many. Well, if he take that away, for a time perchance we shall be qutel, but at length we shall feel the want to our we, at length he will have at us, as at Sodeme, at jerusalem, and other places. And now he beginneth to brew such a bruing, wherein one of us is like to destroy an other, and so make an open gap for foreign enemies to devour us, and destroy us. The father is against the son, the brother against the brother, and Lord with what conscience? O be thou merciful unto us, and in thy anger remember thy mercy, suffer thyself to be entreated, be reconciled unto us, nay reconcile us unto thee. O thou God of justice, judge justly, o thou Son of God which camest to destroy the works of Satan, destroy his furours now smoking, and almost set on fire in this Realm. We have syuned, we have sinned, and therefore art thou angry, O be not angry for ever. give us peace, peace peace in the Lord: set us to w●● against sin, against Satan, against our carnal desires, and give us the victory this way. This victory we obtain by faith. This faith is not without repentance, as her Gentlemau Ussher before her. Before her, I say, in disceruing true faith from false faith, ●yp faith, Englishmen'S faith: for else if springs out of true faith.  
This Ussher than Repentance if we truly possessed, we should be certain of true faith, and so assured of the victory our death, hell, and Satan. His works than which he hath stirred up would quail, God would restore us politic peace, right should be right and have right, God's Gospel should tarry with us, religion should be cherished, superstition suppressed, and so we yet something happy, notwithstanding the great loss of our most gracious Liege sovereign Lord All these would come to pass you sae, if the Gentleman usher I speak of, I mean Repentance, were at Inn with us. As if he be absent, we may be certain that Lady Faith is absent. Wherefore we cannot but be vanquished of the world, the flesh, and the Devil, and so will Satan's works prospero, though not in allthings to blear our eyes, yet in that thing which he most of all desireth. Therefore to repentance for ourselves privately, and for the Realm & Church publicly, every one should labour to stir up both ourselves and others. This, to the end that for my part I might help, I have presently put forth a sermon of Repentance, which hath lain by me half a year at the lest for the most part of it. For the last summer as I was abroad preaching in the country, my chance was to make a Sermon of repentance, the which was earnestly of divers desired of me, that I should give it them written, or else put it forth in print. The which thing to grant, as I could not (for I had not written it) so I told them that had so earnestly desired it. But when no nay would serve, but I must promise' them to writ it as I could: I consented to their request, that they should have it at my leisure. This leisure I prolonged so long, that as (I ween) & offended them: so did I please myself, as one more glad to read other men's writings, then in such sort to publish mine own for other men to read: not that I would others not to profit by me, but that I knowing how slender my score is, would be loath for the enemies to have just occasion of evil speaking and wresting that which simply is spoken. But when I considered this present time, to occasion men now to look upon allthings in such sort as might move them to godliness, rather than to any curious questioning, I for the satisfying of my promise, and profiting of the simple ignorant and rude, have now caused this Sermon to be printed: the which I beseech God for his Christ's sake, to use as a mean whereby of his mercy it may please him to work in me and many others true hearty repentance for our sins, to the glory of his name.  
Thus far thou well in the Lord The. x●. of July 1553.   

¶ A fruitful Sermon of Repentance, made by the constant Martyr of Christ M. john Bradford. 1553.  
THe life we have at this present, is the gift of God, in whom we live, move and are, and therefore he is called jehova. For the which life as we should be thankful, so we may not in any wise use it after our own fantasy, but to the end for the which it is given and lent us, that is, to the setting forth of God's praise and glory by repentance, conversion, and obedience to his good will and holy laws whereunto his long suffering doth (as it were) even draw us if our hearts by impenitency were not hard even. And therefore our life in the scripture is called a walking, for that as the body daily drawech more and more near his end, that is the earth: even so our soul draweth daily more and more near unto death, that is, salvation or damnation, heaven or hell.  
Of which thing, in that we are most careless and very fools (for we alas, are the same to day we were yesterday, and not better or nearer to God, hut rather nearer to hell, Satan, and perdition, being covetous, idle, carnal, secure. negligent, proud. etc.) I think my labour cannot be better bestowed, then with the Baptist, Christ jesus, and his apostles, to harp on this string which of all other is most necessary, and that in these days most specially. What string is that, 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 
Math. 4.  of heaven is at hand.  
This sentence thus pronounced & preached by our Saviour jesus Christ, as it doth command us to repent, so to the doing of the same it showeth us a sufficient cause to stir us up thereunto, namely for that the kingdom of heaven (which is a kingdom of all joy, peace, riches, power, and pleasure) is at hand, to all such as do so, that is, as do repent. So that the meaning hereof is, as though our saviour might thus speak presently: Sirs, for that I see you all walking the wrong way, even to Satan & unto hell fire, by following the kingdom of Satan which now is coloured under the vain pleasures of this life, & foolishness of the flesh most subtelly, to your utter undoing and destruction: behold anon ma●ke well what I say unto you The kingdom of heaven, that is, an other manner of joy and felicity, honour and riches, power and pleasure than you now perceive or enjoy, is even at hand, and at your backs, as if you will turn again, that is, repent you, you shall most truly and pleasantly feel, see, & inherit. Turn again therefore I say, that is, Repent, for this joy I speak of, even the kingdom of heaven is at hand.  
Here we may note first the corruption of our nature in that to this commandment, Repent you, he addeth a cause, for the kingdom of heaven is at hand, For by reason of the corruption and sturdines of our nature. God unto all his commandments commonly eithrr addeth some promise to provoke us to obedience, or else some such sufficient cause as cannot but tickle us up to hearty laboring for the doing of the same: as here to the commandment of doing penance he addeth this aetiologe or cause, saying: For the kingdom of heaven is at hand.  
Again, in that he joineth to the commandment the cause, saying: For the kingdom of heaven is at haud, we may learn that of the kiugdome of heaven, none (to whom the ministry. of preaching doth appertain) can be partaker, but such as repent & do penance. Therefore dearly beloved, if you regard the kingdom of heaven, in that you cannot enter therein except you repent, I beseech you all of every estate, as you would your own weal, to repent and do penance. The which thing that you may do, I will do my best now to help you by God's grace.  
But first, because we cannot well tell what repentance is, through ignorance and for lack of knowledge and false teaching: I will (to begin withal) show you what repentance is. Repentance or penante is no English word, but we borrow it of the Latinistes, to whom penance is a forthinking in English, in Greek a being wise afterwards, in Hebrew a conversion or turning, the which conversion or turning, in that it cannot be true & hearty, unto God especially, without some good hope or trust of pardon for that which is already done and passed, I may well in this sort define it namely, that penance is a sorrowing or forethinking of our sins past, an earnest purpose to amend, or turning to God with a trust of pardon.  
This definition may be divided into three parts: First a sorrowing for our sins: Secondly a trust of pardon, which otherwise may be called a persuasion of God's mercy by the merits of Christ for the forgiveness of our sins: And thirdly, a purpose to amend, or conversion to a new life The which third or last part cannot be called properly a part, for it is but an effect of penance, as towards the end you shall see by God's grace. But lest such as seek for occasion to speak evil, should have any occasion, though they tarry not out the end of this Sermon: I therefore divide penauce into the three foresaid parts: of sorrowing for our sin of good hope or trust of pardon, and of a new life. Thus you now see what penance is: a sorrowing for sin, a purpose to amend, with a good hope or trust of pardon.  
This penance not only differeth from that which men commonly have taken to be penance, in saying & doing our enjoined Lady Psalters, seven Psalms, fastings, pilgrimages, alms deeds, and such like things but also from that which the more learned have declared to consist of three parts, namely Contrition, Confession, & Satisfaction.  
Contrition they call a just & a full sorrow for their sin. For this word just & full, in 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 calamendes making unto God for their sins by their undue works, opera indebita, works more than they need to do, as they term them. This is their penance which they preach, writ, & allow. But how true this gear is, how it agreeth with God's word, how it is to be allowed, taught, preached, and written, let us a little consider. If a man repent not until he have a just and full sorrowing for his sins (dearly beloved) when shall he repent? For in as much as hell fire, & 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 acontempt desert or 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 by repentance? If a man repent not until he have made confession of all his sins in the ear of his ghostly father: if a man cannot have absolution of his sins until his sins be told by tale and number in the priests ear (in that, as David sa●●h none can understand, much less. then utter all his sins, Delicta quis intelliget: who can understand his sins in that David of himself complaineth else where, how that his sins are overflowed his head, & as a heavy burden do oppress him, alas shall not a man by this doctrine be utterly driven from repentance? Though they have gone about something to make plaster for their sores, of confession or attrition to assuage this gear, bidding a man to hope well of his contrition, though it be not so full as is required, and of his confession though he have not numbered all his sins, if so be the he do so much as in him lieth: dearly beloved in that there is none but that herein he is guilty (for who doth as much as he may) trow you that this plaster is not like salt for sore eyes? Yes undoubtedly, when they have done all they can for the appeasing of consciences in these points, this is the sum that we yet should hope well, but yet so hope, that we must hand in a mammering & doubting, whether our sins be forgiven. For to believe remissionem pecca tornm, that is, to be certain of for gevenes of sins, as our Crede teacheth us, they count it a presumption. O abomination, and that not only herein, but in all their penance as they paint it.  
As concerning Satisfaction by their opera indebita, undne works that is, by such works as they need not to do, but of their own voluntariness & wilfulness (wilfulness in deed, who seethe not monstruous abomination, blasphemy, and even open fight against God? For if satisfction camn be done by man, than Christ died in vain for him that so satisfieth, & so reigneth he in vain, so is he a Bishop & a Priest in vain. God's law requireth love to God 
Deut 6. 2  with all our heart, soul, power, 
Math. 22, Mark. 20 L●ke. 10.  might, & strength, to that there is nothing can be done to ●●dward which is not contained in this commandment: nothing can ve done over & above this. Again, christ 
john. 3.  requireth to manwarde, that we should love one another, as he loved us. And trow we the we can do any good thing to our neighborwar● which is not herein comprised?  
Yea, let them tell me when they do any thing so in the love of god & their neighbour, but that they had need to cry, Remit nobis debita nostra: forgive us our sins. So 
Math. 6.  far are we of from satisfying. Doth not Christ say: When you have 
L●ke. 17.  done allthings that I have commanded you, say that you be but unprofitable servants? Put nothing to my 
Aoc. 22. Deu. 4. 1.  word says God. Yes works of supererogation (yea superabomination) say they. What soever 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, or if there be any praise, have you them in your mind, and do them, and the God of peace shallbe with you. I ween this well looked on, will pull us from popish satisfactory works, which do deface Christ's treasures & satisfaction.  
In heaven and in earth was there none found that could satisfy God's anger for our sins, or get heaven for man, but only the son of God jesus Christ, the Lion of the tribe of juda, who by his blood hath wrought the work of satisfaction, and alonely is worthy all honour, glory, and praise, for he hath opened the book with the seven seals.  
dearly beloved, therefore abhor this abomination, even to think that there is any other satisfaction to Godward for sin, than Christ's blood only. Blaspheme it is, and that horrible, to think otherwise. The blood of Christ purifieth (says saint john) from all sin, and therefore he is called the Lamb slay from the beginning of the world, because there was never sin forgiven of God, nor shallbe from the beginning unto the end of the world, but only thorough Christ's death: prate the Pope and his prelate's as please them, with their pardous, Purgatory, Purgacious, Placeboes, Trentals, Dirigies, works of supererogation, superabomination. etc.  
I am he (saith the Lord) which putteth away thy offences, and that for 
Esay. 45.  mine own sake, and will no more remember thy iniquities. Put me in remembrance (for we will reason together) and tell me what thou hast for thee, to make the righteous. Thy first father offended sore. etc. And thus writeth S. john: If any man sin, we have an Advocate (says he with 
1. john. 2.  the father, even jesus Christ the righteous, and he is the propitation or satisfaction for our sins. As in the. 4. 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 
Hebr. 2.  blind bussards & perverse Papists they be which yet will prate our merits or works to satisfy for our sins in part or in whole, before Baptism or after. For to omit the testimonies I brought out of john & Paul, which the blind cannot but se●: 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 & 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 (says God) that I put away thy sins. Where is your parting of the stake now? If it be for Gods own sake, if Christ be the propitiation, then recant, except you will become Idolaters, making your works God and Christ. Say as David teacheth: Not to us Lord not to us, but to ●hy name be the glory.  
And it is to be noted, that God doth cast in their teeth even the sin of their first father, jest they should think that yet perchance, for the righteousness & goodness of their good fathers, their sins might be the sooner pardoned, & so God except their works.  
If they had taken satisfaction for that which is done to the Congregation publicly by some notable punishment, as in the primative Church was used to open offenders, sparkles whereof and some traces yet remain, when such as have synued in adultery go about the church with a Taper in their shiertes: Or if they had made satisfaction for restitution to manward of such goods as wrongfully are got, the which true penance cannot be with out: Or if by satisfaction they had meant a new life to make amendss to the Congregation thereby, as by their evil life they did offend the Congregation, in which sense the Apostle seemeth to take that which he writeth in. 2. Corin. 7. where the old Interpreter calleth Apologian, satisfaction, which rather signifieth a defence or answering again: If I say, they had taken satisfaction any of these ways, than they had done well, so that the satisfaction to God had been left all only to Christ.  
Again, if they had made confession either for that which is to God privately, either for that which is to the Congregation publicly, either for that which is a free consolation with some one learned in God's book & appointed thereunto, as first it was used and I wish were now used amongst us, either for that which is a reconciliation of one to another, it had been something: yea if they had made it for faith, because it is a true demonstration of faith, as in Paul we may see, when he calleth Christ the captain of our confession, that is of one faith (& 
Rom. 1.  so Confessors were called in the primative Church, such as manfully did wttnes. their faith with the peril of their lives: if I say, they had taken it thus, then had they done right well.  
And so Coutrition, if they had left out their ●nblil dstinction between it & attrition by this word just or full, making it a hearty sorrow for their sins, than we would never have cried out against them therefore. For we say penance hath three parts, Contrition, if you understand it for a hearty sorrowing for sin, Confession, if you vuderstand it for faith of free pardon in God's mercy by jesus Christ. and Satisfaction, if you understand it not to Godwardes) for that only to Christ must be left alone) but to mauwarde in restitution of gods wrongfully or fraudulently gotten, of name hindered by our slanders and in newness of life: although, as I said before, and enough will show more plainly by god's grace that this last is no part of penance in deed, but a plain effect or fruit of true penance.  
I might hear being in examples of their penauce, how perilous it is to be embraced: but let the example of their ground Sire judas serve, in whom we see all the parts of their penance, as they describe it, & yet no withstanding 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, & he remains a child of perdition for ever. I would wish that this example of judas in whom you see the parts of their penance, contrition, confession, & satisfaction, would move them to penance, & to describe it a little better, making hope or trust of God's free mercy a piece thereof, or else with judas they will mar all  
Perchance these words, contrition, confession, and satisfaction were used as I have expounded them at the first. But in that we see so much danger and hurt by using them without expositions either let us join to them open expositions always, or else let us not use them at all, but say as I writ. that penamnce is a hearty sorrow for our sins a good hope on trust of pardon through Christ, which is not without an earnest purpose to amend, or a new life. This penance is the thing where to all the scripture calleth us. This penance do I now call you all unto: this must be continually in us and not for a Lent season, as we have thought: this must increase daily more and more in us: with out this we cannot be saved.  
Search therefore your hearts all, all swearers, blasphemers, hers, flatterers, bawdy or idle talkers, jesters, bribers, covetous, people, droukards, gluttons, who● mongers, thieves, murderers, slanderers, idle livers, negligent in their vocation. etc. All such and all other as lament not their sins, as hope not in God's mercy for pardon, & purpose not heartily to amend, to leave their swearing, drunkenness, whoredom, covetousness, idleness. etc. all such, I say, shall not nor cannot enter into God's kingdom, but hell fire is prepared for them, weeping and gnashing of teeth, whereunto, alas, I fear me, very many will needs go, in that very many will be as they have been, let us even to the wearing of our tongue to the stumps, preach and pray never so much to the contrary, and that even in the bowels of jesus Christ, as now I beseech you all, all, all, and every mother's child, to repent and lament your sin, to trust in God's mercy, and to amend your lives.  
Now me thinks you 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 go about to be a mean to stir up in you (by God's grace) this desire of repentance, so through the same grace of God will I go about now to show you how you may have your desire in this behalf.  
And first concerning this part, namely sorrow for your sins, and hearty lamenting of the same: For this if you desire the having of it you must beware that you think not that of yourselves or of your own freewill, 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, says S. james, come from God the 
james. 1.  father of light. If therefore penance be good (as it is good) than the parts of it be good. Fron God therefore do they come, and not of our free will. It is the Lord that mortifieth, that bringeth down, 
1. Reg. 2.  that humbleth, says the scripture in sundry places, After thou hadst strike my thigh (says jeremy) I was ashamed. Lo he saith, after 
jere. 31.  thou hadst strike me: and therefore prayeth he, even in the last words almost he written: Turn us Lord and we shall be turned. The which thing David useth very often. 
Lamen. 5  Wherefore first of all, if thou wouldst have this part of penance, as for the whole, because it is God's gift, so for this part go thou unto 
Act. 11. 2. Tim. 2.  God, & make some little prayer, as thou canst, unto his mercy for the same, in this or like sort.  
Merciful father of our Saviour jesus Christ, because I have sinned and done wickedly, & thorough thy goodness have received a desire of repentance, whereto this thy long sufferance doth draw my hard heart. I beseech thee for thy mercy's sake in CHRIST, to work the same repentance in me and by thy spirit, power, & grace so to humble, mortify, and tear my concsience for my sins to salvation, that in thy good time thou mayest 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 will't have this first part contrition or sorrow for thy sins, do the beg it of God thorough 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 shouldst first use as thou canst, secondly get thee God's law as a glass to toot in, for in it and by it cometh the true knowledge of sin, without which knowledge there can be no sorrow. For how can a man sorrow for his sins, which knoweth not his sins? As when a man is sick, the first step to health, is to know his sickness: even so to salvation, the first step is to know thy damnation due for thy sins.  
The law of God therefore must be got and well tooted in, that is, we must look in it spiritually, & not corporally or carnally, as the outward word or letter doth declare and utter: and so our Saviour teacheth us in Matthew, expounding the sixt & 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 an other man's wife, a kind of adultery,  
And this is one of the differences between God's law and man's law, that of this (man's law I mean I am not contemnable, so long as I observe outwardli the same. But gods law goeth to the root & 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 seethe the fountain whence the evil doth spring. If hatred were taken out of the heart, than loftynes in looks, detraction in tongue, and murder by hand could never ensue. If lusting were out of the heart, curiosity in countenance, wantonness in words, bawdy boldness in body would not appear,  
In that therefore this outward evil springs out of the inward corruption: seeing God's law also is a law of liberty, as saith saint 
jame. 2.  james: and spiritual, as says s. Paul: perfectly & spiritually it 
Roma. 7.  is to be understand, if we will truly come to the knowledge of our sins. For of this inward corruption, reason knoweth but little or nothing. I had not known 
Rom. 7.  (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 Gods law as a glass to toot in: and that not only literally, outwardly, or partly, but also spiritually, inwardly, and thoroughly. Let us consider the heart, and so shall we see the foul spots we are stained withal, at jest inwardly, whereby we the rather may be moved to hearty sorrow and sighing. For as s. Austen says, it is a glass which fears no body: but even look what a one thou art, so it painteth thee out.  
In the law we see it is a foul spot, not to love the lord our God withal) all I say) our heart, soul, power, might and strength and that continually.  
In the law it is a foul spot, not only to make to ourselves any graven Image or similitude, to bow thereto. etc. but also not to frame ourselves wholly after the image whereto we are made, not to bow to it, to worship it.  
In the law we see that it is a foul spot, not only to take God's name in vain, but also not earnestly, heartily, and even continually to call upon his name only, to give thanks unto him, to believe, to publish, and live his holy word.  
In God's law we see it is a foul spot to our souls, not only to be an open profaner of the Saboth day, but also not to rest from our own words & works, that the Lord might both speak and work in us and by us, not to hear his holy word, not to communicate his Sacraments, not to give occasion to others to holiness by our example in godly works and reverent esteeming of the ministry of his word.  
In God's law we see it a foul spot to our souls, not only to be an open disobeyer of our Parents Magistrates, Masters, & 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 hear with their infirmities. etc. In God's law we see it is a foul spot in our souls, not only to be a manqueller in hatred, malice, proud looks, brags, backbiting, railing, or bodily slaughter: but also not to love our neighbours, yea our enemies, even in our hearts, & to declare the same in all our ●estures, words, & works.  
In God's law we see it a foul spot to our souls, not only to be a whore monger in lusting in our hearts, in wanton looking, in unclean and wanton talking, in actual doing unhonestly with our neighbour's wife, daughter, servant. etc. but also not to be chaste, sober, temperate in heart, looks, tongue, apparel, deeds, & to help others thereunto accordingly. etc.  
In god's law we see it is a foul spot to our souls, not only in heart to covet, in look or word to flatter, lie, colour. etc. in deed to take away any thing which pertaineth to another: but also in heart, countenance, word & deed, not to keep, save, & defend that which pertaineth to thy neighbour, as thou wouldest thy own  
In God's law we may see it a foul spot, not only to lie or bear false witness against any man, but also not to have as great care over thy neighbour's name, as over thy own.  
Sin in God's law it is we may see and a foul spot, not only to consent to evil lust, or carnal desires, but even the very natural or carnal lusts and desires themselves for so I may call them, nature itself being now so corrupted are sin, and self love, and many such like. By reason whereof I trow there is none that tooteth well herein, but though he be blameless to the world, and fair to the show, yet certainly inwardly his face is foul arrayed, and so shameful, saucy, mangy, pocky and scabbed, that he cannot but be sorry at the contemplation thereof, & that so much more, by how much he continueth to look in this glass accordingly.  
And thus much concerning the second mean to the stirring up of sorrow for our sin, that next unto prayer, we should toot in God's law spiritually. The which tooting 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 all ready. But if neither by prayer nor by tooting in God's law spiritually, as yet thy hard unbelieving heart feeleth no sorrow nor lamenting for thy sin, thirdly, look upon the tag tied to God's law: for as to man's law there is a tag tied, that is a penalty, so is there to God's law a tag tied, that is a penalty, and that no small one, but such a great one as cannot but make us to cast our currysh 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 (says it) qui non permanet in omnibus quae scripta sunt in libro legis, ut faeiat ●am, ●oe, accursed (saith he is all, no exception, all, saith God, which continueth not in all things (for he that is guilty of one, is guilty of the whole, saith s. james:) in all things therefore, (says 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 al. For all are go out of the way, though not outwardly by word or deed, yet inwardly at the lest by default and wanting of that which is required: so that a child of one nights age is not pure, but (by reason of birth sin in danger of God's malediction: much more than we, which alas have drunken in iniquity as it were water, as job saith, But 
job. 15.  yet alas we quake not,  
Tell me now, good brother, why dooyou so lightly consider God's curse, that for your sins past you are so careless as though you had made a covenant with death and damnation, as the wicked did in Esayes time? What is God's curse? At the Pope's curse with book, bell & candle, o how trembled we, which herded it but only though the same was not directed unto us, but unto others For this Gods curse which is in comparable more sell and importable, and is directed to us, yea hanging over us all by reason of our sins, alas, how careless are we? O faithless hard hearts. O I●zab●ls gests, rocked and laid a sleep in her bed. O wicked 
Apo●. ●.  wretches, which being come into the depth of sin, do contemn the same. O sorrowles sinners and shame less shrinking harlots.  
Is not the anger of a King death? and is the anger of the King of all kings a matter to be so lightly regarded as we do regard it, which for our sins are so reckless, that we slug and sleep it out? As wax melteth a way at the heat of the fire (says David) so do the wicked perish at the face or countenance of the Lord If, dearly beloved, his face be so terrible & intolerable for sinners and the wicked, what trow we his hand is? At the face or appearing of God's anger, the earth trembleth: but we earth, earth, yea stones, iron, flyntes, tremble nothing at all. If we will not tremble in hearing, woe unto us, for than shall we be crashed in pieces in feeling, If a Lion roar the beasts quake: but we are worse than beasts, which quake nothing at the roaring of the Lion I mean the Lord of hosts. And why? because the curse of God, 
2. Tim. 2.  hardness of heart is already fallen upon us, or else we could not but lament and tremble for our sins. if not for the shame and foulness thereof, yet at the lest, for the malediction and curse of God, which hangs over us for our sins.  
Lord be merciful unto us for thy Christ's sake and spare us, in thine anger remember thy mercy towards us. Amen.  
And thus much for the third thing, to the moving of us to sorrow for our sins, that is, for the tag tied to God's law. I meant for the malediction and curse of God. But if our hearts be so hard that thorough these we yet feel not hearty sorrow for our sins, let us fourthly set before us examples past and present, old & new, that thereby the holy spirit may be effectual to work in his time this work of sorrowing for our sin.  
Look upon God's anger for sin in Adam and Eve, for eating a piece of an apple. Were not they the dearest creatures of God, cast out of Paradise? Were not they subject to mortality, travail, labour. & c? Was not the earth accursed for their sins? Do not we all, men in labour, women in traveling with child, & all in death, mortality & misery, even in this life feel the same? And was God so angry for their sin, and he being the same God, will he say nothing to us for ours (alas) much more horrible than the eating once of one piece of an apple?  
In the time of No and Lot 
Gene. 6. Genes. 19  God destroyed the whole world with water, and the cities of So doma and Gomorrha. Seboim & Adamah with ●ire and brimstone from heaven for their sins, namely for their whoredoms, pride idleness, unmercifulness to the poor, tyranny. etc. In which wrath of God even the very Babes, Birds, fowls, fish, heroes, trees, and grass perished: & think we that nothing will be spoken to us, much worse & more abominable than they? For all men may see if they will, that the whoredoms, pride, unmercifulness, tyranny. etc. of England, far passeth in this age, any age that ever was before. Lot's wife looking back, 
Genes. 9  was turned into a salt stone: and will our looking back again, yea our running back again to our wickedness do us no hurt, If we were not already more blnid than beetels, we would blush. Pharae his heart was hardened so that no miracle could convert him: if ours were any thing soft, we would begin to sob.  
Of six hundred thousand men 
josua & Caleb.  alonely but twain entered into the land of promise, because they had ten times sinned against the Lord, as he himself saith: and 
Num. 14.  trow we that God will not swear in his wrath, that we shall never enter into his rest, which have sinned so many ten times as we have toes & fingers, yea hears of our heads and beards (I fear me) and yet we pass not.  
The man that swore, & he that 
Levit. 24, Num. 15.  gathered styckes on the Saboth day, were stoned to death: but we think our swearing is no sin, our bidding, rioting, yea whorehunting on the Saboth day pleaseth god, or else we would something 
1. Reg. 5.  amend our manners.  
Helias negligence in correcting his sons, nipped his neck in two: but ours which pamper up our children like puppets, will put us to no plounge. Helias sons for disobeying their Father's admonition, brought over them God's vengeance: and will our stubbornness do nothing.  
saul's malice to David, Acabs 
3. Regu. 21. 22.  displeasure against Naboth brought their blood to the ground for Dogs to eat, yea their children were hanged up and slain 
4. Reg. 21. 4. Reg. 10.  for this gear: but we continued in malice, envy and murder, as though we were able to wage war with the Lord  
David's adultery with Bethsa be was visited on the child born, on David's daughter defiled by her brother, and on his children one staying an other his wives defiled by his own son, on himself driven out of his Realm in his old age, and otherwise also, although he must heartily repent his sin: but we are more dear unto God than David, which yet was a man after Gods own heart, or else we could not but tr●●ble, and begin to repent.  
The rich gluttons gay paunch filling: what did it? It brought him to hell: & have we a plackard that God will do nothing to us?  
Achams subtle theft provoked God's anger against all Israel: and one subtlety, yea open extortion is so fine and politic, that God cannot espy it.  
Eiezi his covetousness, brought it not the leprosy upon him, & on all his see●e? judas also hanged himself But the covetousness of England is of an other clot and colour. Well, if it were so the same Tailor will cut it accordingly.  
Anania and Saphira by lying, linked to them sudden death: but ours now prolongeth out life the longer, to last in eternal death.  
The false witnesses of the two judges against Susanna, lighted on their own pates, and so will ours do at length,  
But what go I about to avouch ancient examples, where daily experience doth teach. The sweat the other year, the storms the winter following, will us to way them in the same balances. The hanging and kill of men themselves, which are (alas) to rife in all places, require us to register them in the same rolls. At the lest in Children, Infants, and such like, which yet cannot utter sin by word or deed, we see God's anger against sin in punishing them by sickness, death, my shape or otherwise, so plainly that we cannot but groan and groont again, in that: we have ●ushed out this gear more abundantly in word and deed.  
And here with me a little look on God's anger, yet so fresh, that we cannot but smell it, although we stop our noses never so much I pray God we smell it not more fresh hereafter, I mean it forsooth (for I know you look for it) in out dear late sovereign Lord the king's Majesty. You all know he was but a child in years: defiled he was not with notorious offences. Defiled quoth he? nay rather adorned with so many goodly gifts & wonderful qualities, as never Prince was from the beginning of the world, Should I speak of his wisdom, of his ripeness in judgement, of his learning, of his godly zeal, heroical heart, fatherly care for his Commons, nurcely solicitude for religion? etc. Nay so many things are to be spoken in commendation of God's exceeding graces in this child, that as Sallust writeth of Carthage, I had rather speak nothing, then to little, in that to much is to little, this gift God gave unto us English men before all nations under the sun, & that of his exceeding love towards us. But alas and wellaway: for our unthankfulness sake, for our sins sake, for our carnality and profane living, God's anger hath touched not only the body, but also the mind of our King by a long sickness, and at length hath taken him away by death, death, cruel death, fearful death.  
O, if God's judgement be begun on him, which as he was the chiefest, so I think the holiest, and godlyeft in the Realm of England, (alas) what will it be on us, whose sins are overgrown so our heads, that they are climbed up into heaven. I pray you my good brethren, know that God's anger for our sin towards us, cannot but be great, yea to fell, in that we see it was so great, that our good King could not bear it What followed to jewry after the death of josias? God save England, & give us repentances my heart will not suffer me to carry longer herein. I trow this will thrust out some tears of repeutance.  
If therefore to prayer for God's fear, the tooting in God's glass, & the tag thereto will not burst open thy blockish heart, yet, I trow the tossing to and fro of these examples, and specially of one late King, and this troublesome time will tumble some tears our of thine heart, if thou still pray for god's spirit accordingly. For who art thou (think always with thyself) that God should spare thee more than them whose examples thou hast herded? 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 sesse, but much more than some of there's. He hateth sin now as much as ever he did. The longer he spareth, the greater vengeance ●il fall: the deeper he draweth his dough, the sorer will the shaft pierce.  
But if yet thy heart be so hardened that all this gear will not move thee, surely thou art in a very evil estate, and remedy now know I none. What said I none know I none: Yes, there is one which is suresby, as they say, to serve, if any thing will serve. You look to know what this is. Forsooth the passion and death of jesus Chri●● You know the cause why Christ become man and suffered as he suffered, was the sins of his people, that he might save them from the same. Consider the greatness of the sore, I mean sin by the greatness of the Surgeon and of the salve, Who was the Surgeon: No Angel, no Saint, no Archangel, no power, no creature in heaven nor in earth, but only he by whom allthings were made, all things are ruled also even Gods own darling & only beloved son, becoming man.  
O what a great thing is this that could not be done by the Angels, Archangels, Potestates, powers, or all the creatures of God, without his own son, who yet must needs be thrust out of heaven, as a man would say, to take our nature & become man: Here have you the Surgeon: great was the cure that this mighty Lord took in hand.  
Now, what was the salve. For soothe dear gear, & of many compositions: I cannot recite all, but rather must leave it to your hearty con●idetations. Three and thirty years was he curing our sore. He sought it earnestly by fasting, watching, praying. etc. The same night that he was betrayed, I read how busy he was about a plaster in the garden, when he liing s●at on the ground, praying with tears, & that of blood not a few, but so many as did flow down on the ground again, criing on this sort: Father? says he) if it be possible, let this cup departed fr● me, that is, if it be possible that else the sins of mankind can be taken a way, grant that it may be so. Thou heardest Moses crying for the idolaters: Thou hear dost Lot for the Zoarites: Samuel. David, and many other for the Israelites, and dear, father, I only am thy own so●ne, as thou hast said, in whom thou art well pleased, wilt thou not hear me? I have by the space of three & thirty years done always thy will: I have so humbled myself that I would become an abject a 'mongst men to obey thee. Therefore, dear father, if it be possible, grant my request, save mankind now without any further labour salves, or plasters, But yet (saith he) not as I will, but as thou wilt.  
But sir, what herd he? Though he sweat blood & water in making his plaster for our sore of sin, yet it framed not. Twice he cried without comfort: yea though to comfort him God sent an Angel, we yet know that this plaster was not allowed for sufficient, until hereunto Christ jesus was betrayed, forsaken of all his Disciples, for worn of his dearly beloved bound like a thief, belied on, buffered, whipped, scourged, crowned with thorns, derided, crucified, racked, nailed, hanged up between two thieves, cursed and railed upon, mocked in misery, and had given up the ghost: then bowed dowue the head of Christ, that is, God the Father, which is the head of Christ, then allowed he the plaster to be sufficient & good for the healing of our sore, which is sin. Now would God abide our breath, because the stink, that is, damuation or giltynes was taken away by the sweet saver of the breath of this Lam●e, thus offered once for al.  
So that here, dearly beloved we as in a glass may see, to the bruising of our blockish hard hearts, Gods great judgement and anger against sin. The Lord of Lords, the King of Kings 
Gene. 6. Genes. 19  the brightness of God's glory, the son of God, the darling of his Father, in whom he is well pleased, hangeth between two thieves, crying for thee & me, and for us all: My God, my God, why hast thou forsaken me? O hard hearts that we have, which make tuts for sin. Look on this: toot in the very heart of Christ pierced with a spear; wherein thou mayest see and read Gods horrible anger for sin. Woe to thy hard heart that pearred 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: 
Genes. 19  fourthly set examples of his anger before thee: and last of all set before thee the death of Christ. From this and prayer cease not, till thou fecle some hearty sorrow for thy sin. The which when thou feelest, then labour for the other part, that is, faith on this sort.  
As first in contrition I willed she not to trust to thy free will for the assayning of it, so do I 
josua & Caleb.  will thee in this. Faith is so far from the reach of man's free will, that to reason it is plain foolishness. Therefore thou must first go 
Num. 14.  to God, whose gift it is: thou must I say, get thee to the father of mercy whose work it is, that as he hath brought thee down by contrition and humbled thee, so he would give thee faith, raise thee up, and exalt thee.  
On this manner therefore, with 
Levit. 24, Num. 15.  the Apostles and the poor man in the Gospel that cried: Lord increase our faith: Lord help my unbelief, pray thou and say: O merciful God and dear Father of our Lord and Saviour jesus Christ, in whom as thou art well pleased, so hast thou commanded 
Tim. 2.  us to hear him, for as much as he often biddeth us to ask of thee, and thereto promises that thou wilt hear us and grant us that which in his name we shall ask of there: lo gracious Father, I am bold to beg of thy mercy thorough thy son jesus Christ, one sparkle of true faith and certain persuasion of thy goodness & love towards me in Christ, wherethrough I being assured of the pardon of all my sins, by the mercies of Christ, thy son, may be thankful to thee, love thee and serve thee in holiness and righteousness all the days of my light.  
On this sort I say, or otherwise as God shalmove thee, pray thou first of all, & look for thy request at God's hand without any doubting, though forthwith thou feelest not the same: for oftentimes we have things of God given us long before we feel them as we would do. Now unto this prayer use thou these means following.  
After prayer for faith, which I would should be first: secondly, because the same springeth out of the hearing, not of Masses, Matins, Cannons, Counsels, Docttors, Decrees, but out of the hearing of God's word: get thee God's word, but not that part which serveth spetially to contrition, that is the law: but that other part, which serveth specially to consolation and certain persuasion of God's love towards thee, that is, the Gospel or publication of God's mercy in Christ, I mean the free promises,  
But here thou must know, that there is two kinds of promises: one, which are property of the law, an other which are properly of the Gospel. In the promises of the law we may in deed behold God's mercy, but so that it hangs upon the condition rfour worthiness, as if thou love the Lord with all thy heart. etc. thou shalt find mercy. This kind of promises, though it declare unto us God's love, which promiseth where he needeth not, yet unto him that feeleth not christ, which is the end of the law, they are so far from comforting, that utterly with the law they bring man to great despair: so greatly we are corrupt, for none so loveth God as he aught to do. From these therefore get thee to the other promises of the Gospel, in which we may see such plenty and frank lideralitie 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 hung on the condition of our worthiness, as the promises of the law do: but they depend and hung on God's truth, that as God is true, so they cannot but be performed to all them which lay hold on them by faith, I had almost said, which cast them not away by unbelief:  
Mark in them therefore two things, namely, that as well they are free promises without any condition of our worthiness, as also that they are universal, offered to all, all (I say) which are not so stubborn as to keep still their hands whereby they should receive this alms in their bosoms 
1. Reg. ●.  by unbelief. As concerning Infants and children, you know I now speak not, but concerning such as be of years of discretiou And now you look that I should give you a fast of these promises which are both free & universal excepting none but such as excepe themselves. Well, you shall have one or two for a say.  
In the third of john saith our 
3. Reg●. 21. 2●.  Saviour: So God the Father loved the world, that he would give his dearlyng, his own only son, that all that believe in him should not perish 
4. Reg. ●●. 4. Reg. 10.  but have everlasting life. Lo sir, he says not that some might have life: but all, saith he. And what all: All that love him with all their hearts: all that have lived a godly life Nay all that believe in him Although thou hast lived a most wicked and horrible life, if now thou believe in him, thou shalt be saved. Is not this sweet gear?  
Again saith Christ: Come unto me all you that labour and are laden, and I will refresh you, Let us a little look on this letter: Come un to me. Who should come? Lords, Priests, Holy men, monks, Friars? Yea Cobblers, Tinkers, whores, thieves, murderers also, if they lament their sins. Come unto me (says he) all you that labour and are laden, that is, which are afraid of your sins, And what wilt thou do Lord? And I will refresh you, saith he.  
O what a thing is this: And I will refresh you. Wots you who spoke this? He 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: not forsooth Heaven and earth shall pass & 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 I need not to enter into the matter of predestination. In preaching of repē●auce, I would gather where I could with Christ  
As surely as I live (saith God) I will not the death of a sinner. Are y● a sinner? Yea. Lo, God sweareth he will not thy death. How canst thou now perish? Consider with thyself what profit thou shouldst have to believe this to be true to others, if not to thyself also. Satan doth so. Rather consider with Peter, that the promise of salvation pertaineth not only to them which are nigh, that is to such as are fallen a little: but also to all whom the Lord hath called, be they never so far of.  
Lo, now by me the Lord calleth thee thou man thou woman that art very far of. The promise therefore pertaineth to thee: needs must thou be saved, except thou with Satan say, God is false: and yet if thou do so, God is faith full, 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 hangs not on thy worthiness, but it hangs on God's truth. Clap hold on it, and I warrant thee Christ is the propitiation for our sins, yea, for the sins of the whole world: believe this man, I know thou believed it: say therefore in thy heart still, Domine adauge mihi siden: Lord increase my faith: Lord help my unbelief. Blessed are they which see not (by reason) this gear, but yet believe. Hope man, past all hope, as Abraham did.  
And thus much for a taste of these promises, which are every where, not only in the new testament, but also in the old. Read the last end of Leviticus. 26. The Prophet Esay. 30. where he says: God tarrieth looking for thee to show thee mer●y. Also the. 40. and so fourth to the. 60. Read also the 2. Regum, 24. Psal, 33. joel, 2. etc.  
How be it, if this gear will not serve, if yet thou feelest no faith, no certain persuasion of God's love: then unto prayer and diligent considering of the free and universal promises of the Gospel thirdly set before thee those benefits which God hath tofore given thee, & presently giveth thee Consider how he hath made thee a man or a woman, which might have made thee a Toad, a Dog And why did he this? verily because he loved thee. And trowest thou, that if he loved thee when thou wast not, to make thee such a one as he most graciously hath made thee: will he not now love thee being his handy work? Doth he hate any thing that he made? Is there unableness with him. Doth he love for a day, and so farewell: Not forsooth, he loveth to the end, his mercy endureth for ever. Say therefore with job Operi manum tuarum, porridge dexteram, that is, To the work of thy hands put thy helping hand.  
Again, hath he not made thee a Christian man or woman, where if he would, he might have made thee a Turk or Payn●●? This thou knowest he did of love. And dost thou think his love is lessoned if thou lament thy sin? Is his hand shortened for helping thee? Can a woman forget the child of her womb? and though she should do it, yet will not I forget thee, says the Lord He hath given thee limbs, to see, hear, go etc He hath given thee 〈◊〉, reason, discretion. etc. He hath long spared thee and born with thee when thou never purposedst to repent, and now then repenting, will he not give thee mercy? Wherefore doth he give thee to live at this present to hear me to speak this, and me to speak this, but of love to us all? O therefore let us pray him, that he would add to this, that we might believe these love tokens that he loveth us, and in deed he will do it. Lord open our eyes, in thy gifts to see thy gracious goodness, Amen.  
But to carry in this I will not. Let every man consider God's benefits past and present, public and private, spiritual and corporal, to the confirming of his faith concerning the promises of the Gospel for the pardon of his sins. I will now go about to show you a fourth mean to confirm your faith in this gear, even by examples. Of these there are in the scriptures very many, as also daily experienc● both diversly teach the same, if we were diligent to observe things accordingly: wherefore I will be more brief herein, having respect to time, which stealeth fast away.  
Adam in Paradise transgressed grievously, as the painful punishment which we all as yet do feel proveth, if nothing else. Though by reason of his sin he displeased God sore, and ran away from God, (for he would have hide himself, yea he would have made God the caus●● of his sin in that he gave him such a ●ate, ●o far was he from ask mercy) yet all this notwithstanding, God turned his f●ar●● wrath neither upon him nor Eve, which also required not mercy, but upon the the serpent Satan: promising unto them a seen jesus Christ by whom they at the length should ●e delivered. In token whereof, though they were cast out of Paradise for their nurture, so serve in sorrow which would not serve in joy; yet he made them apparel to cover their bodies, a visible Sacrament and token of his invisible love and grace concerning their souls. If God was so merciful to Adam which so fore broke his commandment, & rather blamed God then asked mercy, trowest thou, o man, that he will not be merciful to thee, which blamest thyself, and desirest pardon?  
To Cain he offered mercy, if he would have asked it. What ha●t thou done, saith God? The voice of thy brother's blood crieth unto me out of the earth. O merciful Lord (should Cain have said) I confess it▪ But alas, he did not so, and therefore said God: Now, that is, in that thou desirest not mercy, now, I say, be thou accursed. etc. Loto the reprobate he offered mercy, and will he deny it thee which art his child. 
Gone 9 Genes▪ ●9   
Noah, did not he sin and was drunk? Good Lot also both in Sodom dissembled a little with the Angels, prolonging the time, and out of Sodom he fallen very 
Genes. ●9  foul: as did judas, and the patriarchs against joseph, but yet I ween they found mercy. Moses, Myriam, Aaron, though they stumbled a little, yet received they mercy: yea the people in the wilderness often sinned & 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 ●olly good there, 
josua & Caleb.  why shouldst thou doubt whether God will be merciful to thee? having, as in deed thou hast, one much better than Moses to pray 
Num. 14.  for thee and with thee, even jesus Christ, who sitteth on the ●ight hand of his father, & prayeth for us, being no less faithful in his father's house the Church then Moses was in the synagogue. David the good King, had a foul foil when he committed 
Levit. 24, Num. 15.  whoredom with his faithful servants wife Bethsabe: whereunto he added also a mischievous murder, causing her husband his most faithful soldier Ury to be slain, with an honest company o● his most valiant men of war, & that with the sword of the uncircumcised. 
Tim. 2.   
In this his sin, though a great while he lay a sleep (as many do now a days, God give them good waking) thinking that by the sacrifices he offered all was well, God was content: yea at length when the Prophet by aparable had opened the poke, & brought him in remembrance of his own sin in such sort, that he gave judgement against himself: then quaked he, his sacrifices had no more taken away his sins, than our sir john's trentals and wagging of his finger's over the heads of such as lie asleep in their sins (out of the which when they are awaked, they will well see that it is neither Mass nor Mattins● blessing nor crossing will serve) ●●en I say, he cried out saying: Peccavi Domino, I have sinned layeth he against my Lord & good God which hath done so much for me. I caused in deed Ury to be killed. I have sinned, I have sinned. What shall I do? I have sinned and am worthy of eternal damnation. But what says God by his Prophet: Dominus (saith he) transtulit peccatum tuum, non morieris: The Lord hath taken away thy sins, thou shalt not dye. O good God, he aid but Peccavi, I have sinned out yet from his heart and not from the lips only, as Pharaoh and Saul did, & incontinently he hears: Thou shalt not dye, the Lord hath taken away thy fins, or rather hath laid than upon an other, yea translated than upon the back of his son jesus Christ, who bore them, & not only them, but thy & mine also, if that we will now cry but from our hearts, Peccavimus, we have sinned good Lord, we have done wickedly, enter not into judgement with us, but be merciful unto us after thy great mercy, and according to the multitude of thy compassions do away our iniquities etc. ●or in deed God is not the God of David only: Idem deus omnium, he is the God of all. So that Quicuuque invocaverit nomen domini, saluus erit: He or she whosoever they be that call upon the name of the Lord, shallbe saved. In confirmation whereof this history is written, as are also the other which I have recited, and many more which I might recite: As of Manasses the wicked king; which slay Esay the Prophet, & wrought very much wickedness; yet the Lord showed mercy upon him being in prison, as his prayer doth teach us. Nabuchodonozer though for a time he bore God's anger, yet at the length he found mercy. The City of Ninive also found favour with God, as did many other, which I will omit for times sake, & will bring forth one or two out of the new Testament, that we may see God to be the same God in the new testament, that he was in the old.  
I might tell you of many, if I should speak of the lunatic such as were possessed with devils. lame, blind, dumb, deaf, lepers, etc. but time will not suffice me: one or two therefore shall serve. Marry Magdalen had vii devils, but yet they were cast out of her, & of all others she was the first that Christ appeared unto after his resurre●●ton. Thomas 
1. Reg. ●.  would not believe Christ's resurrection, though many told him which had seen and felt him: by reason whero● 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, & would not lose him, as he will not do thee 
3. Reg●, 21, 22.  good brother, if that with Thomas thou wilt keep company with the Disciples as Thomas did. Peter's fall was ugly, he accursed 
4. Reg. 21▪ 4. R●g. ●●.  himself if ever he known Christ and that for fear of a girl, and this not once, but even three divers times, and that in the hearing of Christ his Master: but yet the third time Christ looked back, & cast on him his eye of grace, so that he went out and wept vitterly: and after Christ's resurrection not only did the Angels will the woman to tell Peter that Christ was risen, but Christ himself appeared unto him severally: such a good Lord is he.  
The thief hanging on the cross said but this: Lord when thou comest into thy kingdom remember me, & what answer had he? This day saith Christ, shalt thou be with me in Paradise, What a comfort is this, in that he is now the same Christ to thee & me and us all, if we will run unto him: for he is the same Christ to day & to morrow until he come to judgement Then in deed he will be inexorable: but now is he more ready to give than thou to ask. If thou cry, he heareth thee, yea before thou cry. Cry therefore, be bold man, he is not partial. Call, says he, and I will hear thee: Ask 
Esay. 3●.  and thou shalt have. Seek and 
Math. 7.  thou shalt found, though not at the first, yet at the length. If he tarry a white, it is but to try thee. Nam 
Hebr. 10.  veniens veniet, & non tardabit. He is coming and will not be long.  
Thus have you four means which you must use to the attaining of faith or certain persuasion of God's mercy towards you, which is the secoud part of penance, namely prayer, the free & universal promises of God's grace the recordation of the benefits of God past & present, the examples of God's mercy. Which although they might suffice, yet will I put one mo● to them, which alonely of itself is full sufficient, I mean the death of the son of God jesus Christ, which if thou set before the eyes of thy mind, it will confirm thy plackard, for it is the great seal of England, as they say, yea of all the world, for the coufirmation of all patents & perpetui●ies 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 here in. But because both I have been long, and also I trust you have some exercise of conscience in this daily (or else you are to blame) I will but touch and go. Consider with yourselves what we are, misers, wretches, and enemies to God. Cousider what God is, even he which hath all power, Majesty, might, glory, riches. etc perfectly of himself & needeth no thing, but hath allthings. Consider what Christ is: concerning his god head coequal with his father, even he by whom allthings were made, are ruled & governed: concerning his manhood the only darling of his father, in whom is all his joy. Now sir, what a love is this that this God which needeth nothing, would give wholly his own self to thee his enemy, wreaking his wrath upon himself in this his son, as a man may say, to spear thee, to save thee, to win thee, to buy thee, to have thee, to enjoy thee for ever. Because thy sin had separated the● from him, to the end thou mightest come eftsoon into his company again, and therein remain, he himself become, as a man would say, a sinner, or rather sin itself, even a malediction or curse: that we sinners, we accursed by our sin, might by his oblation or offering for our sins, by his curse, be delivered from sin and from malediction. For by sin he destroyed sin, killing death, Satan, & sin by their own weapons and that for thee & me (man) it we cast it not away by unbelief. O wonderful love of God. Who ever herded of such a love, the Father of heaven for us his enemies to give his own dear son jesus Christ, and that not only to be our brother, to dwell among us, but also to the death of the cross for us? O wondered love of Christ to us all, that was content and willing to work this feat for us. Was there any love like to this love?  
God in deed hath commended his charity & 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 be come 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 & slaves to all, even to Satan the fiend, might be Lords of all, & of Satan, the Lord of all would become a vassal and a slave to us all, and in danger of Satan. O love imcomprehensible. 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 & ●led away from him, he sent his son to seek us, who can think otherwise, then that now we loving him, and lamenting because we love him no more, but that he will for ever love us? He that giveth the more to his enemies, will not he give the less trow you to his friends? God hath given his own son, than which thing nothing is greater to us his enemies: & we now being become his friends, will he deny us faith & pardon of our sins, which though they be great yet in comparison they are nothing at all? Christ jesus would give his own self for us, when we willed it not, & will he now deny us faith if we will it? This will is his earnest, that he hath given us truly to look in deed for the thing willed. And look thou for it in deed, for as he hath given thee to will, so will he give thee to do.  
jesus Christ gave his life for our evils, & by his death delivered us: O then, in that he liveth now and cannot dye, will he forsake us▪ His heart blood was not to dear for us when we asked it not: what can then be now to dear for us ask it? Is he a changeling? Is he inutable as man is? Can he repent him of his gifts? Did he not foresee our falls: Paid not he therefore the price? Because he see we should fall sore, therefore would he suffer sore. Yea if his suffering had not been enough, he would yet once more come again. God the father I am sure, if the death of his son incarnate would not serve, would himself & the holy ghost also become incarnate & dye 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 so kiss thee, his very heart is open, so that therein see, to●te, look, spy 
Gene. 9 Genes. 19  peppe, and thou shalt see nothing therein but love, love, love, love to thee: hide thee therefore, lay thy head there with the Evangelist.  
This is the clift of the rock 
Genes. 19  wherein Helias stood. This is the pillow of down for all aching heads. Anoint thy head with this oil: let this ointment enbaulme thy head, & wash thy face Tarry thou here, & cock sure thou art, I warrant thee. Say with Paul: what can separate me from the love of God? Can death, can poverty, sickness, hunger, or any misery persuade thee now, that God loveth thee not? Nay, nothing can separate thee from the love where with God hath loved thee in Christ jesus: whom he ioveth, he loveth to the end. So that ●ow 
Levit. 24,  where abundance of sin hath ●en in thee, the more is the aboudance of grace. But to what end▪ Forsooth that as sin hath raigued to death, as the● sees●, to the killing of God's son, so now grace must reign to life, to the honouring of God's son, who is now a live, and cannot dye any more.  
So that they which by ●ayth feel this, cannot any more die to God, ●●t: oh 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 bei, in the faith of the son of God, Whereby you see that now I am slipped into that which I made the third part of penance, namely newness of life, which I could not so have done, if that it were a part of itself in deed, as it is au effect or fruit of the second part, that is, of faith 
T●●. ●.  or trust in God's mercy. For he that believeth, that is, is certainly persuaded sin to be such a thing, that it is the cause of all misery, and of itself so greatly angereth God, that in heaven nor in earth nothing could appease his wrath, save alonely the death and precious blood shedding of the son of God, in whom is all the delight and pleasure of the father he I say, that is persuaded thus of sin, the same cannot but in heart abhor & quake to do or say, yea to think any thing willingly which Gods law teacheth him to be sin.  
Again, he that believeth, that is, is certainly persuaded Gods love to be so much to wards him, that where through sin he was lost & made a firebrand of hell, the eternal father of mercy, which is the omnisufficient God, & needeth nothing to us or of anything that we can do to deliver us out of hell and to bring us into heaven, did sand even his own most dear son out of his bosom, out of heaven into hell, as a man would say to bring us, as I said, from thence into his own bosom & mercy, we being his very enemies: he, I say that is thus persuaded of God's love towards him, & of the price of his redemption, by the dear blood of the Lamb immaculate jesus Christ, the same man cannot but love God again, & of love do that, & heartily desire to do better, the which might please God. Trow you that such a one, knowing this gear by faith, will willingly walter & wallow in his wilful lusts, pleasures & fantasies Will such a one as knoweth by faith Christ jesus i● have given his blood to wash him from his sins, play the Sow to walter in his puddle of filthy sin & vice again? Nay rather than he will be defiled against▪ by wilful sinning he will wash often the feet of his affections, watching over the vice still sticking in him, which as a spring continually sendeth out poison enough to drown & defile him, if the sweet water of Christ's passion in God's sight did not wash it, & 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 & tread it under his feet. He knoweth now by his belief that it is to much that he thereto he hath set to 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 seethe by his faith the grievousness of God's anger, the foulness of sin, the greatness of God's mercy, & of Christ's love towards him, he will now be heedye to pray to God to give him his grace accordingly, that as with his eyes, tongue, hands feet. etc. he hath displeased God, doing his own will: even so now with the same eyes, tongue, ears hands, feet. etc. he may displease his own self, and do Gods will. Willingly will he not do that which might renew the death of the son of God He knoweth he hath to much sin unwyllingly in him, so that thereto he will not add willing offences.  
This willing & witting offending & sinning, whosoever doth flatter himself therein, doth evidently demonstrate & show that he never yet in deed tasted of Christ truly. He was never truly persuaded or beloved how soul 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 & deep Christ's love is, Perchance he can writ prate, talk & preach of this gear: but yet he in part by faith never felt this gear. For if he did once feel this gear in deed, then would he be so far from continuing in sin willingly & wittingly, that wholly and heartily he would give over himself to that which is contrary I mean to a new life, renewing 
Reg. ●  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, & endued with God's spirit, a spirit of liberty, must needs demonstrate this freedom & liberty by giving over our members to the obedience of the spirit: by the which we are lead & guided from virtue to virtue, & all kind of holiness. As the unbelievers declare their unbelief by the working of the evil spirit in them outwardly the fruits of y●, ●●esh: even so the believers declare their faith by the working of God's good spirit in them outwardly the fruits of the spirit. For as the devil is not dead in those which are his but worketh still to their damnation: so is not God dead in them which be his, but worketh still to their salvation. The which working is not the cause of the one or the other being in any, but only a demonstration, a sign, a fruit of the same: as the Apple is not 
Esay. 3u.  the cause of the Appletree, but a 
Math. 7.  fruit of it.  
Thus than you see briefly that newness of life is not in deed a 
Hebr. 10.  part of penance, but a fruit of it, a demonstration of the justifying faith, a sign of God's good spirit possessing the heart of the penitent: as the old life is a fruit of impenitency, a demonstration of a lip faith or unbelief, a sign of Satan's spirit possessing the heart of the impenitent, which all those be that be not penitent. For mean I know none. He that is not penitent, the same is impenitent: he that is not governed by God's spirit, the same is governed by Satan's spirit. For all that the Christ's are governed with the spirit of Christ, which spirit hath his fruits. All other that be not Christ's are the devils. He that gathereth 
Num▪ 14  not ●● Christ, scattereth abroad.  
Therefore dearly beloved, I befech you to consider this grace, & deceive not yourselves. If you be not Christ's, then pertain you to the devil, of which thing the fruits of the flesh doth assure you, as whoredom, adultecy, uncleanness, wantonness, idolatry, witchcraft, envy strife, contention, wrath, sedition, murder, drunkenness, glut tony, blasphemy, slothfulness, idleness, bawdy talking, sc●ādering, etc If these apples grow out of the appletrees of your harries, surely surely the devil is at Inn with you, you are his birds: whom when he hath well fed, he will broth you & eat you, chaw you and champ you world without end in eternal woe and misery. But I am otherwise persuaded of you al. I trust you be all Christ jesus his people and children yea brethren by faith.  
As you see your sins in God's law and tremble, sigh, sorrow and sob for the same, even so you see his great mercies in his Gospel and free promises, & therefore are glad, merry & joyful, for that you are accepted into God's favour, have your sins pardoned, & are endued with the good spirit of God, even the seal & sign manuel of your election in Christ before the beginuing of the world. The which spirit, for that he is the spirit of life given to you to work in you, with you, & by you here in this life, sanctification & holiness, where unto you are called that you 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 & particularly, to the edifying of his Church: that is, I pray you that you would not molest the good spirit of God by rebelling against it when it provoketh and calleth you to go on forwards, that the which is holy, might yet be more holy, he which is righteous, might be more righteous, as the evil spirit moveth and stirreth up the filthy to be yet more filthy, the covetous to be more covetons, the wicked to be more wicked.  
Decclare you now your repentance by works of repentance Bring fourth frutis, and worthy fruits, Let your sorrowing for your evils demonstratine itself departing from the evils you have used, Let your certainty of pardon of your sins through Christ and your ioyin him be demonstrated by pursuing of the good things which Gods word teacheth you. You are now in Christ Jesus God's workmanship, to do good works which God hath prepared for you to walk in. For the grace of God that bringeth salvation unto all men, hath appeared & teacheth us that we should deny ungodliness & worldly lusts and that we should live soberly, righteously, & godly in this present world, looking for that blessed hope & glorious appearing of the mighty God, & of our saviour jesus Christ, which gave himself for us, to redeem us from all unrighteousness, & 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 jousts & divers pleasures, living in maliciousness and envy, full of hate & hating one another. But after, that the kindness and love of God our Saviour to manward appeared, not by the deeds of righteousness which we wrought, but of his mercy he saved us by the fountain of the new birth, & with the running of the holy Ghost, which he shed on us abundantly thorough jesus Christ our Saviour, that we once justified by his grace, should be heirs of eternal life through hope. This is a true saying. But I will make an end, for I am to tedious,  
dearly beloved, repent your sins, that is, be sorry for the which is past, believe in God's mercy for pardon, how deeply soever you have sinued, & both purpuse & ear nestly pernse a new life, bringing forth worthy & true fruits of repentance. As you have given over your members from sin so sin, to serve the devil, your tongues to swear, to lie, to slaiter, to scold, to jest, to scost, to bawdy talk, to vain jangling, to boasting. etc. your hands to picking, groping, idleness, fight. etc your feet to skipping, going to evil, to dancing. etc your ears to hear fables, lies, fanities & evil things. etc: so now give over your members to godliness, your tongues to speak, your ears to hear, your eyes to see, your mouths to last your hands to work, your feet to go about such thiuges as may make to god's glory, sobriety of life, & love to your brethren, & that daily more and more diligently: for in a stay to stand you cannot, either better or worse you are to day than you were yesterday. But better I trust you be & will be, if you mark well my theme, that is, Repent you. The which thing that you would do, as before. I have humbly besought yond: even so now yet once more I do again beseech you, & that for the tender mercies of God in Christ jesus our Lord, Repent you, repent you, for the kingdom of heaven (that is, a kingdom full o●al riches, pleasures, mirth, beauty, sweetness, & eternal felicity) is at hand. The eye hath not seen the like, the ear, hath not herded the like, the heart of man cannot conceive the treasures & pleasures of this kingdom, which now is at hand to such as repent, that is, to such as are sorry for their sins, believe God's mercy through Christ, & earnestly purpose to lead a new life. The God of mercy through Christ his son grant us his holy spirit, & work in our hearts this sorrow, faith, & new life, which through his grace I have spoken of, both now & for ever.  
Amen.   

¶ An other Sermon made also by the said Master john Bradford, upon the Supper of the Lord  
THere are two Sacraments 
Two Sacraments in Christ's church.  in Christ's Church: the one of initiation, that is, wherewith we be enraled as it were, in to the household & family of God, which Sacrament we call Baptism: the other wherewith we be conserved, fed, kept & nourished, to continued in the same Family, which is called the Lords supper or the body and blood of our Saviour jesus Christ, broken for our sins, and shed for our trausgressions.  
Of the former Sacrament, that is, of Baptism, to speak now I am not purposed, because occasion and time serve not so thereto. Of the second therefore will I speak something by God's grace, if that 
Baptism is in place of circumcision,  first you remember this, that Baptism in Christ's Church now sithen Christ's death, is come in place of Circumcision, which was in the same church afore Christ's coming. Whereby we may see 
Christian men's chudrens aught to be baptized  that Christian Parents seem to be no loss bond to offer their Infants and Sabes to be baptized, that they may be taken and accounted of us as members of Christ's mystical body, whereunto they are received and sealed: then were the Hebrues their children to be taken as pertaining to the covenant & league with God wherein they were enrolled, alonely the circumstance of the eight day, not necessary to be observed being now abrogated.  
But to come again, of the 
Galat, 4.  Lords Supper I am purposed presently to speak, through the help of God, because we are assembled in Christ (I hope) to celebrated the same. Now that the things which I shall speak may be better observed and carried away of you, I will tell you how & in what sort I will speak of it. Three things would I have marked, as the principals and scopes whereto I will refer all that I shall at this time speak thereof. They be these: Who, what, and wherefore. That is, (to make it more plain) who did institute this thing which we are about to celebrated, this is the first. The second is, what the thing is which is instituted. And the last is, wherefore and to what end it was instituted: whereby we shall be taught how to use it.  
For the first, who did institute this Sacrament and Supper: 
who did institute this Sacrament,  you all do know that things are more esteemed sometime for the dignity and authority of the person: sometime for the wisdom of the person, sometime for the power and magnificence of the persou, and sometime for the tender love and kindness of the person. If need were I could by examples set forth every one of these, but I hope it is not necessary. Now then, how can the thing which we be about to celebrated, but be esteemed of every one highly, in that the Auth or of it doth want no dignity, no authority, no wisdom, no power, no magnificence, no holmes, no tender love and kindness, but hath all dignity authority, wisdom, power magnificence, holiness, tender loan, mercy, glory, and all that can be wished absolutely? He is God eternal, coequal, and substantial with the Father & with the holy Ghost, the image of the substance of God, the wisdom of the Father, the brightness of his glory, by whom all things were made, are ruled and governed. He is the King of all Kings, and the Lord of all Lords, He is the Messiah of the world, our most dear and loving brother, Saviour, Mediator, Advocate, Intercessor, Husbaud, Priest. So that the thing which cometh from him, cannot but be esteemed, loved, and embraced, if dignity, authority, wisdom power, glory, goodness, & mercy like us. Yea, if any thing that can be wished like us, then cannot this which our Lord did institute, but like us, and that so much the more, by how much it is one of the last things which he did institute & command. God open our eyes to see these things accordingly: so shall we come with more reverence to this Table of the Lord, which thing he grant for his mercy's sake, Amen. And thus much for the first, who did institute this Sacrament.  
Now to the second, what the 
2 what the Sacrament is.  Sacrament is. If we shall ask our eyes, our nose, our mouth, our taste, our hands, and the reason of man, they will all make a consonant answer, that it is bread & wine. And verily herein they speak the truth and lie not, as by many things may be proved, although the Papists prate their pleasure to the contrary.  
And here, my dearly beloved, I think I shall not be either tedious or unprofitable unto you, if that I tarry a little in showing this verity, that the substance of bread and wine remain in the Sacrament after the words of consecration (as they call them) be spoken. Whereby we may learn how shameless beasts they be, which 
Upon transubstantiation all popery almost is builded.  would enforce men to believe transubstantiation, which is an error whereupon in a manner dependeth all popery. For it is the stay of their Priesthood, which is neither after the order of Aaron, nor after the order of Melchisedech, but after the order of Baal, which thing is somthyng seen by their number. For the false prophets & Priests of Baal were always many more in number, when the wicked were in authority, than the true Priests and Prophets of the Lord, as the holy histories of the Bible do teach. Read the third of the Kings the. 18, chap.  
That in the supper of the Lord 
The Sacrament of the popish Mass is not the crament of Christ's body.  or in the Sacrament of Christ's body (which the Papists call the sacrament of the Altar, as though that were Christ's Sacrament, which thing they can never prove: For it being perverted & used to a contrary end, as of sacrifieing propitiatorily for the sins of the quick and of the dead, of idolatry by adorning or worshipping it by godly honour. etc. is no more Christ's Sacrament, but an horrible profanation of it, and therefore as Christ called God's Temple, which was, called au house of prayer, for the abusing and profaning of it by the Priests, a den of the eves: so this which the Papists call the sacrament of the Altar, full truly may we call au abominable Idol: And therefore I would all men should know that the sacrament of the Altar as the Papists now do abuse it, omitting certain substantial points of the Lords iustitution and putting in the steed thereof their own dregs and dreaves, is not the sacrament of Christ's body, nor the Lord's supper: whereof when we speak reverently as our duty is, we would not that men should think we speak it of the popish Mass: (that I say in the Supper of the Lord, or in the sacrament of Christ's body there remains the substance of bread and wine, as our senses and reason to teach, these many things also do teach the same.  
First the holy Christ doth plainly tell us, by calling it often bread 
The first reason against transubstantiation.  aftrr the words of consecration, as 1. Cornith. 10. Is not the bread which we break a partaking of the body of Christ, saith Paul? Lo, plainly he says: the bread which we break, not only calling it bread, but adding thereto breaking, which cannot be attributed either to Christ's body, whereof no bone was broken, either to any accident, but must needs be of a substance, which substance if it be not Christ's body, cannot be but bread. As in the xi chapter four times he plainly calleth it: He that eateth of this bread: He that receiveth this bread. etc, And in the Acts of the apostles we read, how that (in speaking of the Communion) they met together to break bread. etc So that it is plain that the substauce of bread and wine do remain in the Supper after the words of consecration: as also may appear plainly by Christ's own words, which calleth that which he gave them in the Cup, wine or the fruit of the vine, as both Matthew and Matke do writ. Whereby we set that there is no transubstantiation of the wine, and therefore may we also see, that there is no transubstantiation of the bread.  
As for the Panistes cavilling, 
An answer to the Papists cavil for the foresaid reason. Math. 26 Exod. 7.  how that it hath the name of bread because it was bread, as Simon the leper was called still prous, though he was healed: or as Moses rod, being turned into a serpent, was called a Rod still, it proveth nothing. For there was in the one a plain sight, and the senses certified that Simon was no leper: and in the other plain mention that the rod was turned into a Serpent. But concerning the Sacrament, neither the senses see any other thiug than bread, neither is there any mention made of turning. And therefore their ●auill is plainly seen to be but a cavil and of no force. But to come a gain to bring more reasons against Transubstantiatien:  
Secondly, that the substance of 
The ●●cond reason against transubstan. Math. 19 Mark. 14 Luke. 22. 1. Cori. 11.  bread remains still, the very text doth teach. For the Evangelists and the Apostle Saint Paul do witness, that Christ gave that to his Disciples, and called it his body which he took, on which he gave thanks, and which he broke: but he took bread, gave thanks on bread, & broken bread Ergo he gave bread, & called bread his body, as he called the cup the new testament. So that it followeth by this, that there is no transubstantiation. And this reason I myself have promised in writing to prove by the authority of the Fathers, namely Ireneus, Tertullian, Orgine, Ciprin, Epiphanius, Hierommus, Augustinus, Theodorete, ciril, Bede, it so be I may have the use of my books, 
The third reason against transubstantiation.   
Thirdly, that in the Sacrament there is no transub stantiation of the bread, by this reason I do prove: Like as by our Saviour Christ the spirit of truth spoke of the bread, This is my body, so says the sa● spirit of truth of the same bread: That we many are one body 
1. Cor. 10.  and one bread. etc. So that as it appeareth the Sacrament not to be the Church by transubstantiation, even so is it not Christ's natural body by trausubstanciation  
Fourthly, I prove that there is 
The iiij. reason against tr●substantiation.  no transubstantiation by Luke & Paul's words spoken over the Cup. For no Less are they effi●tuall to transubstantiate the cup, than their words spoken of the bread are operatorius & mighty to transubstantiate the bread. For as they say of the bread, This is my body, so say they of the Cup, This cup is the new testament: which thing is absurd to be spoken or thought, either of the cup or of the thing in the cup by transubstantiation. Yea rather in saying these words, This cup is the new Testament, we are taught by their coupling this word Cup to the demonstrative This, how we should in these words, This is my body know that this word This doth there demonstrate bread.  
Fiftly, that the substance of bread remains in the Sacrament, 
The fift reason.  as the reasons before brought forth do prove, so doth the definition of a Sacrament. For the Fathers do affirm it to consist of 
Ireneus Augustinus. Chrysostomus.  an earthly thing and of an heavenly thing, of the word and of the element, of sensible things and of things which be perceived by the mind. But transubstantiation taketh clean away the earthly thing, the element, the sensible thing, and so maketh it no Sacrament. And therefore the definition of a Sacramentful well teacheth, that bread which is the earthly thing, the sensible thing, and the element, remaineth still, as Saint Augustine saith: The word cometh to the Element, (he says not, taketh away the Element,) and so it is made a Sacrament. 
The sixth reason against transubstantiation.   
Sixtly, the nature, and propertion of a Sacrament teacheth this also which I have affirmed. For as transverse writeth that Sacraments bear the names of the 
●ipriax in Sermon de Chrysmat. Augustinus ad Bonifacium.  things which they signify: so doth saint Augustine teach that if Sacraments have not some signification with the things wherofthey be Sacraments, then are they no sacraments. Now, in the lords supper this similitude is first in nourishing, that as bread nourisheth the body: so Christ's body broken feedeth the soul. Secondly in bringing together many into our, that as in the sacrament many grains of corn are made on bread, many grapes are made one liquor and wine: so the multitude which worthily receive the Sacrament, are made one body with Christ and his Church. Last of all, in one unlykelr lykelynes or similitude: that as bread eaten turneth into our nature: so we rightly eating the sacrament by faith, turn into the nature of Christ. So that it is plain to them that will see, that to take the substance of bread away, is clean against the nature and property of a sacrament.  
I will speak nothing how that this their doctrine of transubstatiation, beside the manifold absurdities it hath in it (which to rehearse I omit,) it utterly overthroweth the use of the Sacrament, and is clean contrary to the end wherefore it was instituted, and so is no longer a scrament, but an Idol, & is the cause of much Idolatry, converting the people's hearts from an heavenly conversation to an earthly, and turning the Communion into a private action, and a matter of gazing and piping of adoring & worshipping the work of men's hands for the living God, which dwelleth not in▪ Temples made with men's hands, much less lieth he in pixes and chests, whose true worship is in spirit & verity, which God grant us all to tender unto him continually. Amen. 
The, seven. 〈…〉   
The Sacrament of Baptism doth also teach us, that as the substance of the water remaineth there: so in the Lord's supper remains the substance of bread after consecration. For as by Baptism we are engrafted into Christ so by the Supper we are fed with Christ. These two sacraments the Apostle gladly coupleth together. 1. Corinth. 10. and. 1. Corint. 12. Wear baptsed into one body (says he) and have drunk all of one spirit, meaning it by the Cup, as chrysostom and other great learned men do well interpret it. As therefore in Baptism is given unto us the holy Ghost, and pardon of our sins, which yet ●ye not lurking in the water: so in thee, Lords supper is given unto us the communion of Christ's body & blood that is, grace, forgiveness of syns' innocency, life, immortality, with out any transubstantiation or including of the same in the bread. By Baptism the old man is put of, and the new man put on, yea Christ is put on, but without transubstantiating 
Calat, 3.  the water. And even so it is in the Lord's supper. We up saith spiritually in our souls do feed ou Christ's body broken: do eat his flesh and drink his blood: do devil in him and he in us, but without trausubstantiation.  
As for the tavill they make that 
An answer to the Papists cavil for the foresaid reason.  we are baptized into one ●ody, meaning thereby the mystical body, & not the natural body of Christ, whereby they would enforce that we are fed with the natural body of Christ, but we are not engraffed into it, but into the mystical body, and so put away the reason aforesaid: as for this cavil, I say, we may soon avoid it, if so he that we will consider how that Christ which is the head of the mystical body, is not separate from the body, and therefore to be engrafted to the mystical body, is to be engrafted into the natural body of Christ, to be a member of his flesh, and bone of his bones as Pope Leo full well doth witness in saying, that Corpus regenerati fit caro crucifixi: The body (saith he) of the regenerate is made the flesh of Christ crucified. And here to I could add some reasons for the excellency of Baptism. I trow it be more to be begotten, then to be nourished. As for the excellent miracle of the patefaction of the Trinifie, and the descending of the holy Ghost in Baptism in a visible form, the like whereto was not seen in the lords supper, I will omit to speak of further than that I would you should know how it were no mastery to set forth the excellency of this sacrament, as well as of the supper.  
It is a plain sign of Antichrist, 
The eight reason.  to deny the substance of bread & wine to be in the Lord's supper after consecration. For in so doing and granting transubstantiation, the property of the human nature of Christ is denied. For it is not of the human nature, but of the divine nature to be in many places at once. As Didimus de spiritu sancto doth prove there by the divinity of the holy Ghost. Now grant transubstantiation, and then Christ's natural body must needs be in many places, which is nothing else but to confounded the two natures in Christ, or to deny Christ's human nature, which is the silly same that saint john says, to deny Christ to be come in the flesh And this who so doth, by the testimony of saint john in an Antichrist in his so doing, whatsoever otherwise he do prate. Read saint Augustine in his Epistle to Dardanus, and his l and xxx treatise upon S. john, and easily you shall see how that Christ's body must needs be in one place. Oportet in uno loco esse: but his truth is in all places.  
If there be no substance of bread 
The nidth reason.  in the Sacrament, but transubstantiation, than Christ's body is received of the ungodly, and eaten with their teeth, which is not only against saint Augustine, calling this speech, except you eat the flesh of the son of man etc. a figurative speech: but also against the plain scriptures, which affirm them to devil in Christ & Christ in them, and they to have everlasting life that eat him, which the wicked have not, although they eat the sacrament. He that eateth of this bread (says Christ (shall live for evermore. Therefore they eat not Christ's body, but (as Paul saith) they eat in judgement and damnation, which I trow be an other manner of thing than Christ's body. And this doth saint Augustine affirm, saying: none do eat Christ's body which is not in the body of Christ, that is (as he expoundeth it) in whom Christ dwelleth not, and he in Christ. Which thing the wicked do not, because they want faith and the holy spirit, which be the means whereby Christ is received.  
To the things which I have brought herefoorth to improve transubstantiation, I could bring in the fathers to confirm the same, which succeeded continually many hundredth years after Christ. Also I could show that transubstantiation is but a new doctrine, not established, before Satan (which was tied for a thousand years) was let loose. Also I could show that ever hitherto since it was established, in all times it hath been resisted and spoken against. Yea, before this doctrine the church was nothing so endowed with goods, lands, and possessions, as it hath been since. It hath brought no small gain, no small honour, no small ease t the Clergy, and therefore no marvel though they strive and fight for it. It is their Maozim, it is their Helena, God destroy it with the breath of his mouth, as shortly he wylfor his name's sake Amen.  
If time would serve, I could & would here tell you of the absurdities which come by this doctrine, but for times sake I must omit it. Only for God's sake see this, that this their doctrine of transubstantiation is an untruth, already I have proved, & forget not that it is the whole stay of all Popery, and the pillar of their Priesthood: whereby Christ's Priesthood, Sacrifice, Ministry and truth is letted, yea perverted and utterly overthrown, God our Father, in the blood of his son Christ, open the eyes and minds of all our Magistrates, and all other that bear the name of Christ, to see it in time, to God's glory and their own salvation. Amen.  
Now to return to the second matter what the Sacrament is, you see that to the senses and reason of man it is bread and wine. which is most true, as by the scriptures and other wise I have already proved, and therefore away with transubstantiation,  
But here jest we should make it no Sacrament, for a sacrament consists of two things, & jest a man should by this gather; 〈◊〉 we make it none other thing 〈◊〉 bore bread and a naked sign, and so rail at their pleasure on us, saying: How can a man be giltre of the body and blood of Christ by unworthy receiving of it, if it be but bore bread, and so forth? For this purpose I will now speak a little more hereabout, by god's grace, to stop their mouths and to stir up your good hearts more to the worthy estimation & perception of this holy mystery. When a loving friend giveth to thee a thing, or sendeth to thee a token (as for an example a napkin, or such like) I think thou dost not as thou shouldst do, if that with the thing thou considerest not the mind of thy friend that sendeth or giveth the thing, and according the runto, esteemest and receivest it: And so of this bread think I, that if thou do not rather consider the mind of thy lover Christ, than the thing which thou seest: yea if thou do not altogether consider Christ's mind, thou dealest unhonestly & strumpetlike with him. For it is the property of strumpets to consider the things given and sent them, rather than the love & mind of the giver and sender: whereas the true lovers do not consider in any point the things given or sent, but the mind of the party. So we, if we be true lovers of Christ, must not consider barely the outward thing which we see, and our senses perceive, but rather altogether we must & should see and consider the mind of Christ, and thereafter and according to it, to esteem the sacrament.  
But how shall we know the mind of christ? For soothe as a man's mind is best known by his word: so by Christ's word shall we know his mind. How his words be manifest and most plain: This (saith he) is my body: therefore accordingly should we esteem, take, and receive it. If he had spoken nothing, or if he had spoken doubtfully, then might we have been in some doubt. But in that he speaketh so plainly, saying, This is my body; who can, may, or dare be so bold as to doubt of it? He is the truth and cannot lie, he is omnipotent and can do all things: therefore it is his body. This I believe, this I confess, and pray you all heartily to beware of these and such like words, that it is but a sign or a figure of his body: Except you will discern betwixt signs which signify only, and signs which also do represent, confirm and seal up (or as a man may say) give with their signification. As for an example: An ivy bush is a sign of wine to be sold: the budding of Aaron's rod did signify Aaron's Priesthood allowed of the Lord: the reservation of Moses rod did signify the rebellion of the children of Israel: the stones taken out of jordane, Gedeons fleece of wool. etc. such as these, be sign significative, and show no gift, But in the other signs, which some call exhibitive, is there not only a signification of the thing but also a declaration of a gift, yea in a certain manner a giving also. As Baptism signifieth not only the cleansing of the conscience from sin by the merits of Christ's blood, but also is a very cleansing from sin. And therefore it was said to Paul that he should arise and wash away his sins, & not that he should arise and take only a sign of washing away his sins. In the lords supper the bread is called a partaking of the lords body, and not only a bore sign of the lords body.  
This I speak not as though the elements of these sacraments were trausubstantiate) which I have already impugned either as though Christ's body were in the bread or wine, either were ●yed to the elements, otherwise then sacramentally and spiritually, either that the bread and wine may not and must not be called sacramental and external signs: but that they might be discerned from significative and bore signs only, and be taken for signs exhibitive and representative.  
By this means a Christian comcience will call and esteem the bread of the Lord as the body of Christ. For it will never esteem the Sacraments of Christ after their exterior appearance, but after the words of Christ. Whereof it cometh that the Fathers, as chrysostom and others do speak with so full a mouth when they speak of the Sacrament, for their respect was to Christ's words, If the Schoolmen which followed them, had had the same spirit which they had, then would they never have consented to transubstantiation. For with great admiration some of the Fathers do say, that the bread is changed or turned into the body of Christ and the wine into his blood: meaning it of amutation or change not corporal, but spiritual, figurative, sacramental, or mystical. For now it is no common bread nor common wine, being ordained to serve for the foods of the soul. The scolemen have understood it as the Papists now preach of a substautial changing, as though it were no great miracle that common bread should now be assumed into that dignity that it should be called Christ's body, and serve for a celestial food and be made a Sacrament of his body and blood.  
As before therefore I have spoken, 
Christ's presence in the supper,  I would with that this Sacrament should be esteemed & called of us Christian men, after Christ's words, namely Christ's body, and the wine Christ's blood, rather than otherwy e. Not that I mean any other presence of Christ's body. than a presence of grace, a presence to faith, a presence spiritually, & not corporally, really, naturally, and carnally, as the Papists do mean. For in such sort Christ's body is only in heaven on the right hand of God the father almighty, whether our faith in the use of the Sacrament asceudeth and receiveth whole Christ accordingly.  
Yea, but one will say, that to call 
An objection,  the Sacrament on that sort, is to give an occasion of idolatry to the people, which will take the Sacrament which they see, simply for Christ's body, as by experience we are well taught, and therefore it were better to call it bread, and so less harm should be, especially in this age.  
In this objection I answer, that in deed great idolatry is committed 
●n answer  to and about this Sacrament, and therefore men aught, as much as they can, to avoid from occasioning or contirming it. But in as much as the holy Ghost is wiser than man, & had foresight of the evils that might be, and yet notwithstanding doth call it Christ's body: I think we should do evil, if we should take upon us to reform his speech. If Ministers did their duties in Catechizing & preaching, then doubtless to call the Sacrament Christ's body, & to esteem it accordingly, could not give occasion to idolatry, and contirme it: Therefore woe unto them that preach not.  
There be two evils about the Sacraments, which to avoid the holy Ghost hath taught us. For jest we should with the Papists think Christ's body present in or with the bread really, naturally, and corporally to be received with out bodily mouth (where there is no other presence of Christ's body then spiritual, and to the faith) in many places he keepeth still the name of bread, as in the epistle to the Corinthians the tenth and eleventh chapters. And jest we should make to light of it, making it but a bore sign, & no better than common bread, the holy Ghost calleth it Christ's body whose speech I wish we would follow, and that not only as well to avoid the evil which is now a days most to be feared concerning the Sacrament, I mean of contemning it, as also for that no faithful man cometh to the Sacrament to receive bread simply, but rather, yea altogether to communicate with Christ's body and blood. For else to eat and drink (as Paul saith) they have houses of their own. The contempt of the Sacrament in the days of King Edward hath caused these plagues upon us presently, the Lord be merciful unto us, Amen. And thus much for the objection of easling the Sacrament by the name of Christ's body.  
Why (saith one) to call the Sacrament 
another objection of Christ's presence in the Sacrament.  Christ's body, and to make none other presence then by grace or spiritually to faith, which is of things hoped for, & of things which to the bodily senses do not appear, is to make no presence at all, or to make him none otherwise present, than he is in his word when it is preached, and therefore what need we to receive the Sacrament, in as much as by this doctrine, a man may receive him daily in the fi●●d as well & as much as in the church, in the celebration and use of the Sacrament.  
To this objection I first answer, that in deed neither the scripture nor Christian faith will give us leave to make any carnal, real, natural, corporal, or any such gross presence of Christ's natural body in the Sacrament For it is in heaven, and the heavens must have it (as saith Peter) till Christ's coming to judgement, except we would deny the humanity of Christ, & the verity of man's nature in him. The presence therefore which we believe and confess, is such a presence as reason knoweth not, & the world cannot learn, nor any that looketh in this matter with our eyes, or heareth with other ears, then wyththe ears and eyes of the spirit and of faith. Which faith though it be of things hoped for, & so of things absent to the corporal senses, yet this absence is not an absence in deed, but to reason and the old man, the nature of faith being a possession of things hoped for. Therefore to grant a presence to faith, is not to make no presence at all but to such as know not faith. And this the Fathers taught, affirming christ to be present by grace, and therefore not only a signification, but also an exhibition and giving of the grace of Christ's body, that is, of life and of the seed of immortality, as Cyprian writeth. We eat life and drink life saith S. Augustine. ●efecle a presence of the Lord by grace or in grace saith chrysostom. We receive the celestial food that cometh from 
Athanasius.  above, saith Athanasius. We receive the property of the natural conjunction and knitting together saith Hylerius. We perceive the 
Hylarius  nature of flesh, the blessing that gevethlyfe in bread and wine, saith Cyrillus. And else where he 
Cyrillus.  saith, that with the bread and wine we eat the virtue of Christ's proper flesh, life, grace, and the property of the body of the only begotten Son of God, which thing behimselfe expoundeth to be life. Basilius says, that we by the Sacrament receive the 
Basilius.  mystical Advent of Christ, grace; and the very virtue of his very nature. Ambrose saith, that we 
Ambrose. Epiphanius. Hieronimus.  receive the Sacrament of the true body. Epiphanius saith, we receive the body or grace. And Jerome saith, that we receive spiritual flesh, which he calleth other flesh then that which was crucified. chrysostom saith, that we receive in●uence of grace, & the 
Chrysostomus.  grace of the holy Ghost. Saint Augustine saith, that we receive grare and verity, the innisible 
Augustinus.  grace and holiness of the members of Christ's body. All the which laying of the Fathers do confirm this our faith and doctrine of the Sacrament, we granting in all things herein unto them, and they in like manner unto us. And therefore the lying lips which both be lie the Doctors as though they granted a carnal & a re●● presence of Christ's holy naturally and corporally after the Papists declaration and meaning: and which belie us also, as though we dried all presence of Christ, and so made it but a bore sign. These lying lips the Lord will destroy if they repent not, and with us believe and teach the truth, that the Sacrament is a food of the soul a matter of faith, and therefore spiritually and by saith to be talked of and vederstanded, which faith they want, and therefore they err so grossly in that they would have such a presence of Christ as is contrary to all the scriptures, & to our Christian religion: whereby cometh no such commodity to the receiver, as by the spiritual presence which we teach, and according to God's word do affirm.  
For we teach these benefits to be had by the worthy receiving of this Sacrament, namely that we abide in Christ and Christ in us. Again, that we attain by it a celestial life, or a life with God: more over that by faith and in spirit we receive not only Christ's body and vioud, but also whole Christ God and man. Besides these we grant that by the worthy receiving of this Sacrament, we receive remission of our sins, and confirmation of the new Testament. Last of all by worthy receiving, we get an increase of incorporation with Christ and amongst ourselves which be his members: than which things what more can be desired? Alas, that men consider nothing at all how that the coupling of Christ's body and blood to the Sacrament, is a spiritual thing, and therefore there needs no such carnal presence as the Papists imagine. Who will deny a man's wife to be with her husband one body and flesh, although he be at London, and she at York? But the Papists are carnal men, guided by carnal reason only, or else would they know how that the holy Ghost because of our infirmity useth metaphorically the words of abiding, dwelling, eating & drinking of Christ, that the unspeakable conjunction of Christ with us might something be known. God open their eyes to see it. And thus much for this.  
Now to that part of the objection which saith, that we teach Christ to be none otherwise present in the Sacrament then in his word, I would that the objectors would well consider what a presence of Christ is in his word. I remember that saint Augustine writeth how that Christ's body is received sometime visibly, and sometime invisibly. The visible receipt he calleth that which is by the Sacrament: the invisible receipt he calleth that which by the exercise of our faith with ourselves we receive. And S. Hierom in the third book upon Ecclesiastes, affirmeth that we are fed with the body of Christ, and we drink his blood not only in mystery, but also in knowledge of holy scripture. Wherein he plainly showeth that the same meat is offered in the words of the scriptures, which is offered in the sacrament, so that no less is Christ's body and blood offered by the scriptures, then by the Sacraments. Upon the 147. Psalm he writeth also, that though these words, He that careth my flesh, and drinketh my blood, may be understand in mystery, yet he says it is more true to take Christ's body and his blood for the word of the scriptures, and the doctrine of God. Yea upon the same Psalm he saith plainly, that Christ's flesh & blood is poured into our ears by hearing the word, and therefore great is the peril if we yield to other cogitations whilst we hear it. And therefore, I trow, S. Augustine says, that it is no less peril to hear God's word negligently, then so to use the sacrament. But hereof may no man gather, that therefore it needeth not to receive the Sacrament, or to affirm that a man may as much by himself, mediating the word in the field, receive Christ's body, as in the Church in the right use of the Sacrament. For Christ ordaineth nothing in vain or superfluously, he ordaineth nothing whereof we have not need. Although his authority is such that without any questoning his ordinances are to be obeyed.  
Again, though in the field a man may receive Christ's body by faith in the meditation of the word, yet deny I that a man doth ordinarily receive Christ's body by the only meditation of Christ's death, or hearing of his word, with so much sight and by such sensible assurance) whereof God knoweth our infirmity hath no small need) as by the receipt of the sacrament, not that Christ is not so much present in his word preached, as he is in or with his sacrament: but because there are in the perception of the Sacrament more windows open for Christ to enter into us, then by his word preached or herded. For there, I mean in the word, he har● an entrance into out hearts but only by the ears, through the voice and sound of the words: but here in the Sacrament he hath an entrance by all our senses, by our eyes, by our nose, by our taste, & by our handling also. And therefore the Sacrament full well may be called, seeable, sensible, tastable, & touchable words. As therefore when many windows be opened in an house the more light may come in, then when there is but one opened: even so by the perception of the Sacraments a Christian man's conscience hath more help to receive Christ, then simply by the word preached, herded or meditated. And therefore he thinketh the Apostle full well calleth the sacraments obsignations or sealing of God's promise. Read Roma. the. 4. of Circumcision. And thus much for the answer to the objection aforesaid.  
Now to return from whence we came, namely to the consideration of the second thing what the Sacrament is: I have told you that it is not simply bread & wine, but rather Christ's body, so called of Christ, and so to be called and esteemed of us. But here let us mark what body & what blood Christ called it. The Papists still babble. This is my 
Christ's presence in the supper,  body: This is my blood, but what body it is, what blood it is, they show not. Look therefore my dearly beloved, on Christ's own words, and you shall see that Christ calleth it his body broken▪ and his blood shed. Mark, I say, that Christ calleth it his body which is broken, his blood which is shed presently, and not which was broken or shallbe broken, which was shed or shall be shed, as the Greek texts do plainly show: thereby teaching us that as God would have the Passeover called, not which was the Passeourr, or which shall be the Passeover, but plainly the Passeover, to the end that in the use of it, the passing over of the striking Angel should be set before their eyes as present: so in the celebration of the Lords supper the very Passion of Christ should be as present, behold a with the eyes of faith. For which end Christ our Saviour did specially institute this Supper, saying: Do you this in remembrance of me, or as Paul saith: Show you the Lords death till he come.  
The Supper of the Lord than is not simply Christ's body and blood, but Christ's body broken and his blood shed. Wherefore broken? Wherefore shed? Forseth that tencheth Christ himself saying: Broken for you, Shed for your sins, and for the sins of many. Here now then we have occasion in the use of the Sacrament to call to mind the greatness and grievousness of sin, which could not be taken away by any other means then by the shedding of the most precious blood, and breaking of the most pure body of the only begotten Son of God jesus Christ, by whom all things were made, all things are ruled & governed. etc. Who considering this gear shall not be touched to repent? Who in receipt of this Sacrament, thinking that Christ saith to him: Take, eat, this is my body which is broken for thee: This is my blood which is shed for thy sins, can but tremble at the grievousness of his sins, for the which such a price was paid? If there were no plague at all else to admonish man of sin, how grievous a thing it is in God's sight, surely that one were enough. But, alas, how are our hearts bewitched through Satan's subtleties & the custom of sin, that we make sin a thing of nothing. God open our eyes in time, and give us repentance, which we see this Sacrament doth, as it were, enforce us unto in the reverence and true use of the same.  
Again, in hearing that this which we take and eat is Christ's body broken for our sins, & his blood shed for our iniquities, me are occasioned to call to mind the infinite greatness of God's mercy and truth, and of Christ's love towards us. For what a mercy is this, that God would for man, being lost through his wilful sins, be content, yea desirous to give his own only son, The image of his substance, the brightness of his glory, being in his own bosom, to be made man for us, that we men by him might be, as it were, made Gods? What a mercy is this, that God the Father should so tender us, that he would make this his son, being coequal with him in divinity, a mortal man for us, that we might be made immortal by him What a kindness is this, that the almighty Lord should sand to us his enemies, his dear darling to be made poor, that we by him might be made rich? What bowels of compassion was this, that the omnipotent Creator of heaven and earth would deliver his own only beloved son for us creatures, to be not only flesh of our flesh, and bone of our bones, that we might by him through the holy Ghost be made one with him, and so with the Father by communicating the merits of his flesh, that is righteousness, holiness, innocency, and immortality: but also to be a stain sacrifice for our sins, to satisfy his justice, to convert or turue death in to life, our sin into righteousness, hell into heaven, misery into felicity for us? What a mercy is this, that God will raise up this his son Christ, not only to: justify and regenerate us, but also in his person to demonstrate unto us our state which we shall have▪ for in his coming we shall be like unto him. O wonderful mercy of God, which would assume this his Christ, even in human body into the heavens, to take and keep their possession for us, to lead our captivity captive, to appear before him always praying for us, to make the throne of justice a throne of mercy, the seat of glory a seat of grace, so that with boldness we may come and appear before God to ask and find grace in time convenient. Again, what a verity and constant truth in God is this, that he would, according to his promise made first to Adam, and so to Abraham and others in his time, accomplish it by sending his son so graciously? Who would doubt hereafter of any thing that he hath promised? And as for Christ's love, o whose heart can be able to think of it any thing as it deserveth? He being God would become man: he being rich would become poor: he being Lord of all the world, become a servant to us all: he being immortal, would become mortal, miserable, and fast of all God's curses, yea even of hell itself for us. His blood was nothing to dear, his life he nothing considered to bring us from death to life. But this his love needeth more hearty weighing, than many words speaking, and therefore I omit and leave it to your considerations. So that in the receiving of this supper, as I would you would tremble at God's wrath for sin, so would I have you to couple to that terror and fear, true faith, by which you might be assured lie persuaded of God's mercy towards you, & Christ's love, though all things else preached the contrary.  
Do every of you surely think when you hear these words. Take, eat, this is my body broken for your sins: Drink, this is my blood shed for your sins, that God the eternal father embracing you, Christ calleth and cleppeth you most lovingly, making himself one with you, and you one with him, and one with another amongst yourselves: You aught no less to be certain now that God loveth you, pardoneth your sins, and that Christ is all yours, then if you did hear an Angel out of heaven speaking so unto you. And therefore rejoice and be glad, and make this Supper Eutharichiam, a thanks giving, as the Fathers named it. Be no less certain that Christ and you now are all one, than you are certain the bread and wine is one with your nature and substance, after you have eaten and drunken it. Howbeit in this it differeth, that you by faith are, as it were, changed into Christ, and not Christ into you, as the bread is: for by faith he dwelleth in us & we in him. God give us faith in the use of this Sacrament to receive Christ, as he giveth us hands to receive the element, symbol, and visible Sacrament, God grant us not to prepare our teeth and belly (as SAINT, Augustine saith) but rather of his mercy he prepare and give us true and lively faith to use this and all other his ordinances to his glory & our comforts. He sweep the houses of our hearts, & make them clean, that they may be a worthy harbour and lodging for the Lord Amen.  
Now let us come and look on 
wherefore the Sacrament was instituted.  the third and last thing, namely wherefore the Lord did institute this Sacrament. Our nature is very oblivious of God and of all his benefits. And again, it is very full of dubitation and doubting of God's love & of his kindness. Therefore to the end these two things might be something reform and helped in us, the Lord hath institute this Sacrament: I mean that we might have in memory the principal benefits of all benefits, that is, Christ's death, & that we might be on all parts assured of communion with Christ, of all kindness the greatest that ever God did give unto man. The former to be the end wherefore Christ did institute this Sacrament, he himself doth teach us, saying: Do you this in remembrance of me. The latter the Apostle doth no jesse set forth in saying: The bread which we broke, is it not the partaking or communion of the body of Christ? Is not the cup of blessing which we bless, the partaking or communion of the blood of Christ? So that it appeareth the end wherefore this Sacrament was instituted, was and is for the reformation and help of our oblivion of that which we should never forget, and of our dubitation of that whereof we aught to be most certain.  
Concerning the former, namely of the memory of Christ's dear what commodity it bringeth with it, I will purposely for times sake omit. Only a lirle will I speak of the commodities coming unto us by the partaking and communion we have with Christ, First it teacheth us that no man can communicate with christ, but the same must needs communicate with God's grace & favour, where thorough sins are forgiven. There fore this commodity cometh here-thorow, namely that we should ve certain of the remission & pardon of our sins. The which thing we may also perceive by the cup, in that it is called the cup of the new Testament: to which Testament is properly attributed on God's behalf oblivion or remission of our sins. First I say therefore the supper is instituted to this end, that he which worthily receiveth, should be certain of the remission & pardon of his sins and iniquities, how many and great soever they be. Now great a benefit this is, only they know which have felt the burden of sin, which of all heavy things is the most heavy. Again, no man can communicate with Christ's body and blood, but the same must communicate with his spirit for Christ's body is no dead carcase. Now he that communicateth with Christ's spirit, communicateth as with holiness, righteousness, innocency, & immortality, and with all the merits of Christ's body: so doth he with God and all his glory, & with the Church, & all the good that ever it or any member of it had, hath, or shall have: This is the communion of Sainctus which we believe 
☞ Note though I apply this thus: yet I would not that any men should think that communionem sanctorum in the Creed is not set forth there for the better explication of that which precedeth it, namely. what the holy catholic Church i●  in our Creed, which hath waiting on it remission of sins, resurrection of the flesh, and life everlasting.  
To the end that we should be most assured and certain of all these, Christ our Saviour did institute this his Supper, & therefore would have us to use it. So that there is no man, I trow, which seethe not great cause of giving thanks to God for this holy Sacrament of the Lord, whereby if we worthily receine it, we aught to be certain that all our sins what soever they be, are pardoned clearly: that we are regenerate and born again into a lively hope, into an inheritance immortal, underiled, and which can never whither away: that be are in the fellow ship of God the Father, the Son, and the holy Ghost: that we are Gods Tenples, at one with God, and God at one with us: that we are members of Christ's Church and fellows with the Saints in all felicity: that we are certain of immortality in soul and body, & so of eternal life, than which thing what can be more demanded? Christ is ours, and we are Christ's, he dwelleth in us, and we in him. O happy eyes that see these things, and most happy hearts that feel them. My dear brethren, let us pray unto the Lord to open our eyes to see these wonderful things, to give us faith to feel them. Surely we aught no less to be assured of them now in the worthy receiving of this Sacrament, than we are assured of the exterior symbols and Sacraments. If an Angel from heaven should come and tell you these things, than would you rejoice & be glad: And my dear hearts in the Lord, I even now, though most unwyrthy, am sent of the Lord to tell you no less, but that you worthily receiving this Sacrament, shall receive remission of all your sins, or rather certainty that they are remitted, and that you are even now God's darlinges, Temples, and fellow inheritors of all the good that ever he hath, Wherefore see that you give thanks unto the Lord for this his great goodness, & praise his name for ever.  
O, saith one, I could be glad 
An objection of ●nworthy receiving.  in very deed, and give thanks from my very heart, if that I did worthily receive this sacrament But (alas) I am a very grievous sinner, & I feel in myself very little repentance and faith, and therefore I am afraid that I am unworthy.  
To the answering of this objection 
The aunswar.  I think it necessary to speak something of the worthy receiving in this Sacrament, in as great brevity and plains as I can. The Apostle willeth all men to prove and examine themselves before they eat of the bread, and drink of the cup: for they that eat and drink unworthily, eat and drink damnation. Therefore this probation and examination is necessary. If men will try their gold and silver, whether they be copper or not, is it not more necessary that men should try their consciences? Now how this should be, the Papists teach amiss in sending us to their auricular confession, which is impossible. The true probation and trial of a Christian conscience consists altogether in faith and repentance. Faith hath respect to the doctrine and articles of our belief, repentance hath respect to manners & conversation. Concerning the former, I mean of faith, we may see the Apostle teacheth us. 2. Corint 11. Concerning the latter for our conversation, those sins which are called commonly mortal or deadly are to be removed. These sins are discerned from other sins by the Apostle, Rom. 6. in saying: Let not sin reign and bear aswing in your mortal bodies. For truly than we sin deadly, when we give over to sin, and let it have the bridle at his liberty, when we strive not agaynstie, but allow it and consent to it. How be it, if we strive against it, if it displease us, then truly though sin be in us (for we aught to obey God without all resistance or unwillyngnes) yet our sins be not of those sins which separate us from God, but for Christ's sake shall not be imputed unto us believing.  
Therefore my dearly beloved, if that your sins do now displease you, if you purpose unfeignedly to be enemies to iyn in yourselves and in others, as you may, during your whole life, if you hope in Christ for pardon, if you believe according to the holy scriptures and articles of the Christian faith set forth in your Creed, if I say, you now trust in God's mercy through Christ's merits, if you repent, and earnestly purpose before God to amend your life, and to give over yourselves to serve the Lord in holiness and righteousness all the days of your life, although before this present you have most grievously sinned. I publish unto you that you are worthy gests for this table, you shall be welcome to Christ, your sins shall be pardoned, you shall be endned with his spirit, and so with communion with him and the Father, & the whole Church of God, Christ will devil in you, & you shall devil in him for evermore. Wherefore behave yourselves accordingly with joyfulness and thanks giving. Do you now appear before the Lord: make clean your houses, & open the doors of your hearts by repentance and faith, that the Lord of hosts, the king of glory may enter in: and for ever hereafter beware of all such things as might displease the eyes of his Majesty. Fly from sin as from a Toad, come away from popery and all Antichristian religion, be diligent in your vocations, be diligent & earnest in prayer, hearken to the voice of God in his word with reverence, live worthies your profession. Let your light in your life so shine, that men may see your good works, and glorify your father which is in heaven. As you have been darkness, & followed the works of darkness, so now henceforth be light in the Lord, & have society with the works of light. Now hath God renue● his covenant with you, in God's sight now are you as clean, and healed from all your sores of sins. Go your ways, sin no more, jest a worse thing happen unto you. See that your house being new swept, be furnished with godliness and virtue, and beware of idleness, jest the devil come with seven spirits worse than himself, and so take his lodging, and then your latter end will be worse than the first.  
God our Father, for the tender mercy and merits of his son, be merciful unto us, forgive us all our sins, and give us his holy spirit, to purge, cleanse, & sanetify us, that we may be holy in his sight through Christ, & that we now may be made ready & worthy to receive this holy Sacrament, with the fruits of the same to the full rejoining & strengthening of our hearts in the Lord To whom be all honour & glory, world without end.  
Amen.  
To God be all praise for ever.   

Imprinted at London by john Awdeley, and john Wight. The xxx of September. Anno Domini. 1574.