In heauen and in earth was there none founde that coulde satisfy gods angre for our sinnes or get heauen for man , but only the sonne of God Iesus Christ , the Lyon of the tribe of Iuda , who by his bloude hath wrought the worke of satisfaction , and alonelye is worthy all honour , glorye , and prayse , for he hath opened the boke with the seuen seales , Apoca. v.

Dearely beloued , therfore abhorre this abhomination , euen to thinke that there is any other satisfaction to Godward for sinne , then Christes bloude onely : blasphemye it is , and that horriblye to thynke otherwyse .

The bloud of Christ purifieth ( sayeth S. Iohn ) from al sinne , Apo ▪ xiii and therfore he is called the lambe slayne from the begynninge of the world , because there was neuer synne forgeuen of God , nor shal be from the begynninge vnto the ende of the worlde , but only thorowe Christes death , prate the pope & his prelates as please them , with theyr pardons , purgatories , purgations , place bois , trentales , diriges , workes of supererogations , superabhominations . &c.

Esay . xliii . I am he sayeth the Lorde , whiche put awaye thyne offences , and that for mine owne sake , and wyl no more remembre thyne iniquities : putte me in remembraunce ( for we wyll reason together ) & tell me what thou hast for thee , to make thee ryghtuous . Thy fyrste father offended sore . &c. And thus writeth S. Iohn , 1. Ioh. ij . Yf any man synne we haue an aduocate sayth he with the father , euen Iesus christ the ryghtuous , and he is the propiciation or satisfaction for oure synnes : As in the .iiii. chapter , he sayeth , that God hath sente hys Sonne to be a propiciation or meane , for the takynge awaye of our synnes , accordynge to that whiche Paule wryteth . Heb. ii . where he calleth Christ , a mercifull and faythful prieste , to purge the peoples synnes , so that blind bussardes , and peruerse papistes they bee , whiche yet wyll prate our merits or workes , to satisfy for our sinnes in part or in whole before baptisme or after . For to omyt the testimonies I broughte out of Iohn and Paule , whiche the blinde cannot but see : I pray you remember the texte oute of Esaye , whych euen nowe I rehearsed , beynge spoken to suche as were then the people of God , & had ben a long time , but yet were fallen into greuous sinnes after theyr adoption into the number of gods chyldren , it is for my own sake sayth God , that I put away thy sinnes . Wher is your partig of the stake now ? if it be for gods owne sake , yf Christ be the propitiation , them recant , except you wyll become ydolaters , making your workes God , and Christe ? Saye as Dauid teacheth : not to vs lorde , not to vs , but to thy name be the glorye .

And it is to be noted that God doth cast in their teeth , euen the synne of theyr fyrste father , leaste they shoulde thinke that yet perchaunce , for the ryghtuousnes and goodnes of theyr good fathers , theyr synnes myghte be the sooner pardoned , and so god accept theyr workes . Yf they had made satisfaction for that whiche is done to the congregation publikely by some notable punishment , as in the primatyue church was vsed to open offenders , sparkles wherof & some traces yet remayne , when such as haue synned in adultry go about the church with a taper in theyr shyrtes . Or yf they had made satisfaction for restitution to manward of suche goodes as wrong fully is gotten , the which true pennaunce cannot be without : Or yf by satisfaction they had mente a newe lyfe to make amendes to the congregation thereby , as by theyr euyll lyfe they dyd offende the congregation , in which sence the apostle semeth to take that whiche he wryteth .ii. Cor. vii . where th olde interpretoure calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 satisfaction , whiche rather signifieth a defence or answerynge agayne : yf I say , they had taken satisfaction any of these wayes , then they had done well , so that the satisfaction to God had bene left alonely to Christe .

Agayne , yf they had made confession eyther for that whiche is to god pryuately , either for that whiche is to the congregation publikelye , either for that which is a free consultation , with some one learned in gods booke , and appoynted therunto as fyrste it was vsed , and I wysh were now vsed amongest vs , ether for that whiche is a reconciliacion one to another , it had ben somethynge : yea if they had made it for fayth , because it is a trewe demonstration of fayth , as in Paul we may se to the Romaynes the .x. and to the Hebrews , when he calleth Christe the captayne of our confession , that is of our fayth . And so confessours were called in the prymitiue churche , suche as man fully dyd wytnesse theyr fayth , with the parell of theyr lyues : yf I saye they hadde taken it thus , then hadde they doone ryghte well .

And so contricion , yf they had lefte out theyr subtyll distinction betwene it and attricion by this worde iust or full , makynge it a hartye sorowe for theyr synnes , then we woulde neuer haue cryed oute agaynst them therfore . For we say pennaunce hath thre partes , contricion , yf you vnderstande it , for a hartye sorrowyng for synne . Confessyon , yf you vnderstonde it for fayth of free pardonne in Goddes mercye by Iesus Christe . And satisfaction yf you vnderstande it not to Godwardes ( for that onely to Christ muste be lefte alone ) but to manwarde in restitucion of goodes , wrongefully or fraudulently gotten , of name hindred by our sclaunders , and in newenes of lyfe : althoughe as I sayde before , and anone wyll shewe more playnely by gods grace , that this laste is no parte of pennaunce in deede , but a playne effecte or fruyte of true pennaunce .

I mighte here brynge in examples of theyr pennaunce , how perilous it is to be embraced , but lette the example of theyr graunde sier Iudas serue , in whome we see all the partes of their pennaunce , as they describe it , and yet notwithstanding was he damned . He was sory enough as the effect shewed , he had their contricion fully oute of the whiche he confessed his faute saying : I haue betrayed innocent bloud and therevnto he made satisfaction , restorynge the money he had receyued . But yet all was but lost , he hanged vp hym selfe , hys bowelles burste out , and he remayneth a chyld of perdition for euer . I wold wishe that this example of Iudas , in whome you see the parts of theyr pennaunce contricion , confession , and satisfaction , woulde moue them to pennaunce , and to describe it a lytell better , makynge hope or trust of Gods free mercy a pece thereof , or elles with Iudas they wyll marre all .

Perchaunce these wordes , contricion , confession , and Satisfaction were vsed as I haue expounded them at the first . But in that we see so muche daunger & hurt by vsynge them without expositions , either let vs ioyne to them open expositions alwayes : or elles let vs not vse them at all , but saye as I wryte , that pennaunce is a hartye sorow for our sinnes , a good hope or truste of pardone thorough Christe , whiche is not withoute an earneste purpose to amende , or a new lyfe . This pennaunce is the thynges whereto all the scripture calleth vs , this pennaunce do I nowe cal you al vnto , this muste be continuallye in vs , and not for a lent season , as we haue thoughte , This muste increase dayly more and more in vs , withoute this we cannot be saued .

Searche therfore your harts all , all swearers , blasphemers , lyars , flatterers , baudye or ydle talkers , gesters , bribers , couetouse , dronckardes , glottonnes , whoremongers , theues , murtherers , slaunderers , ydle lyuers , necligente in theyr vocation . &c , All suche and al other as lament not theyr synnes , as hope not in Goddes mercy for pardon , as purpose not hartely to amende , to leaue theyr swearinge , dronkennesse , shhoredome , couetousnesse , ydelnesse , &c. all suche I say shall not , nor cannot entre into Goddes kyngedome , but hell fyer is prepared for them , wepinge and gnasshinge of teethe , wherevnto alasse I feare me verye manye will needes goo , in that verye manye wil be as they haue bene , lette us euen to the wearynge of oure toungue to the stompes , preache and praye neuer so muche to the contrarye , and that euen in the bowelles of Iesus Christe , as nowe I besech you all , all , all , and euerye mothers chylde , to repente and lamente youre synne , to truste in Gods mercy , and to amend your lyues .

Now me thinks you are some what astonnied , whereby I gather that presentlye you desyer this repentaunce , that is , this sorowe , good hope , and newnesse of lyfe : the whiche that you maye the rather attaine and get to youre comfortes , as I haue goone aboute to be a meane to sturre vp ( by Goedes grace ) this desiae of repentaunce , so throughe the same grace of God , wyll I go aboute now to shew you , how you may haue your desier in this behalfe . And fyrste concernynge this part , namely sorow for your synnes and hartye lamentynge of the same .

For this ( yf you desier the hauynge of it ) you muste beware that you thinke not that of your selues , or of your owne free wyll , by any meanes you can get it , you may easely deceaue your selues , and mocke your selues , thinking more of your selues then is semelye .

Al good thynges , and not peces of good thinges , but all good thinges ( sayeth S. Iames commeth from God the father of light . Iam. i. If therefore pennaunce be good ( as it is good ) then the partes of it be good . From God therefore do they come , and not of our free wyll . It is the Lorde that mortifieth , i. Reg. ij that bringeth downe , that humbleth sayth the scripture in sundrye places . After thou haddest striken my thigh sayeth Ieremye , Hie. xxxi I was ashamed ▪ Lo he sayth , after thou haddest striken me : and therfore praieth he euen the last wordes almoost he writeth : Turne vs lord and we shal be turned , Lam. v. the whiche thing Dauyd doth very often . Wherfore , fyrst of all , yf thou wouldest haue this parte of pennaunce , as for the whole ( because it is goddes gyft . Actes . v Acte . xi . ii , Timo. ii . so for this parte , go thou vnto God , & make some lyttel prayer , as thou canst vnto his mercy for the same in this or lyke sorte .

Mercifull father of our sauioure Iesus Christe , bcause I haue synned and done wickedly , and thorowe thy goodnes haue receaued a desire of repentaunce whereto this longe sufferaunce doth draw my hard heart . I besech thy mercy in Christ to work the same repentaunce in me : & by thy spyryt , power , and grace , to humble , mortifye , and feare my conscyence for my synnes to saluation , that in thy tyme thou mayeste comforte and quycken me , thoroughe Iesus Christ thy dearly beloued sonne . Amen . After this sort I say , or otherwyse , as thou thynkeste good , yf thou wylte haue this fyrst parte , contricion , or sorowe for thy synnes , do thou begge it of God , thorow Christe . And when thou haste asked it , as I haue laboured to dryue the frome trustynge in thy selfe , so nowe I gooe aboute to moue thee from flatterynge of thy selfe , from sluggyshnes and negligence , to be diligente to vse these meanes folowynge .

Vnto prayer which I would thou shouldest fyrst vse as thou canst : Secondly , get thee Gods lawe as a glasse to toote in , for in it , and by it commeth the trewe knowledge of synne , withoute whiche knoweledge there can be no sorowe . For howe can a man sorrowe for his synnes , whyche knoweth not his synnes ? As when a man is sycke , the fyrste steppe to health , is to knowe his syckenesse , euen so to saluation the fyrste steppe thereto , is to knowe thy dampnation due for thy synnes .

The lawe of God therefore muste be gotten , and well tooted in , that is , we muste looke in it spirituallye , and not corporallye or carnally as the outward word or letter doth declare and vtter , and so our sauioure teacheth vs in the .v. of Math , expoundinge the .vi. and .vii. commaundementes , not onely after the outward dede , but also after the hearte , makynge there the anger of the hart a kynd of murther , lustinge after an other mans wyfe , a kind of adulterye .

And this is one of the differences betwene Gods lawe and mannes lawe . That of this ( mannes lawe I meane ) I am not condempnable , so longe as I obserue outwardely the same .

But Goddes lawe goeth to the roote , and to the harte , condempnynge me for the inwarde mocion , althoughe outwardlye I lyue moste holely . As for example . Yf I kyll no man , though in my heart I hate : mans law condempneth me not : but otherwise doeth gods law : And why , for it seeth the fountayne whence the euyl doeth spring , If hatred wer taken out of the hearte , loftinesse in lookes , detraction in tonge , & murther by hand , could neuer ensue . Yf lustinge were out of the heart , curiositie in countenaunce wantonnes in wordes , them baudie boldnesse , in body would not appeare . In that therfore this outwarde euyll springes out of the inward corrupcion : seynge gods lawe also is a lawe of libertie , as sayth S. Iames : Iam. ij . And spirituall as sayth S. Paul : Ro. vij . Perfectly and spiritually , it is to be vnderstand , yf we wyll truelye come to the knowledge of our synnes . For of this inwarde corruption , reason knoweth but litle or nothinge : Ro. vij . I had not knowen sayth Paul , the lusting ( which to reason , & to them which are gyded only by reason , is thoughte but a trifle ) I had not knowen sayth he , this lusting to haue been sinne , yf the law had not sayd Non concupisces , thou shalt not lust .

To the knowledge therfore of our sinne ( without which we cannot repent or be sory for our sinne ) let vs secondly gette gods law as a glasse to toote in : & that not only litterally , outwardly , or partely , but also spiritually , inwardlye , & throughly : let vs considre the hart & so shall we see the foule spottes we are stayned withal , at least inwardly , De tempore Barlarico 〈◊〉 . wherby we the rather may be moued to harti sorow & sighing For as s . Austen sayth it is a glas which feareth no bodie : but euen loke what a one part so it paintes the oute . In the law we see it is a foule spot not to loue the Lord our God withal ( al I say ) our heart soule , power , might & strength , & that continually , In the law it is a foule spotte , not onely to make to our selues any grauen ymage or similitude , to bow therto . &c , but also not to frame our selfes wholly after the ymage wherto we ar made not to bow to it , to worship it . In the law we se that it is a foule spot , not only to take gods name in vain : but also not earnestli , hartely , & euen continually to call vpon his name only , to geue thankes vnto him , to beleue , to publishe , & to liue his holy word . In gods law we se it is a foule spot to our soules , not only to be an open prophaner of the saboth day : but also not to rest from our own words & works that the lord might both speake & wor vs , & by vs : not to heare his holy worde : not to communicate hys Sacramentes , not to geue occasion to others to holynes , by our example in godlye workes & reuerent esteminge of the ministerie of his worde .

In Gods law we see it a foule spot to our soules not only to be an open disobeyer of our parents , magistrates , maysters , and such as be in anye auctoritie ouer vs : but also not to honour such , euen in our heartes , not to geue thankes to God for them , not to pray for them to ayde , to helpe , or releue them , to beare with their infirmities . &c. In Gods lawe we see it a foule spotte in our soules not onelye to be a manqueller in hatered , malyce , proude lookes , bragges , backbiting , raylinge , or bodely slaughter : but also no to loue oure neyghbours , yea oure enemies , euen in our hartes , and to declare the same in al our iesture wordes and workes . In Gods law we see it a foule spot to oure soules , not onelye to be a whoremonger in lusting in our heartes in wanton loking , in vncleane or wanton talking , in actuall doing vnhonestly with out neyghbors wife , daughter , seruaunt . &c. but also not to be chast , sobre , temperate in heart , lokes , tonge , apparell , deedes , and to helpe others there vnto accordinglye . &c. In Gods law we see it is a soule spot to our soules , not onely in hearte to couet , in loke , or worde , to flatter , lye , colour , &c , in dede to take away any thing whiche pertayneth to another : but also in heart countenaunce , word & dede , not to kepe , saue , and defend that which pertayneth to thy neyghbour as thou wouldest thine own .

In Gods law we maye see it a foule spot , not only to lie , or beare false witnes agaynst any man but also not to haue as greate care ouer thy neyghboures name , as ouer thine owne . Sinne in gods law it is ( we may se ) & a foule spot not only to consent to euil , lust , or carnal desyres , but euen the verye natural or carnal lustes & desires themselues , for so I may cal them natural it self , beyng now so corrupted as self loue , & many such like , by reason wherof , I trow ther is none ▪ that toteth well herein , but though he be blameles to the world & fayre to the shew , yet certaynely inwardly , his face is foule araied & so shamful saucie mangie , pocked & skabbed , that he cannot , but be sory , at the contemplacion therof : & that so much more by how much he continueth to loke in this glas accordingly . And thus much concerning the second mean to the stirring vp of sorowe for our sinne : that next vnto praier , we shuld tote in gods law spiritually : that which toting yf we vse with praier ( as I said ) let vs not doubt , but at the length , gods spirit wil worke , as now to such as beleue , ( for to the vnbeleuers al is in vayn : Their eyes ar starke blind they can see nothing ) to suche as beleue ( I say ) I trust somthing is done euen already . But yf nether by praier nor by tooting in Gods law spiritually , as yet thy harde vnbeleuing hart fealeth no sorow nor lamenting for thy sinne : Thirdly loke vpon the tagge tied to gods law , for as to mans lawes , there is a tagge tied , that is a penaltie . So is there to Goddes lawe a tagge tyed , that is a penaltie : and that no small one , but suche a greate great one , as cannot , but make vs to cast our currish tayles betwen our legges , yf we beleue it , for all is in vayne , yf we be faythles not to beleue , before we feele .