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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29096	The good old way, or, An excellent and profitable treatise of repentance made by John Bradford in the yeare 1553. Now published with two prefaces relating the life of the author, and the excellencey of the worke.	Bradford, John, 1510?-1555.; Harris, Robert, 1581-1658.; Wilkinson, Henry, 1616-1690.	1652 (1652)	Wing B4106; ESTC R25287	35,398	95

will endeavour my best now to helpe you by Gods 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 withall shew what Repentance is Repentance is no English word but we borrow it of the Latinists to whom it is an after thinking in English in Greeke a being wise afterwards in Hebrew a conversion or turning the which conversion or turning cannot be true and hearty unto God especially without some good hope or trust of pardon for that which is already done and past is therefore after hearty sorrow an earnest purpose to amend and to turne to God with a trust of pardon This definition may be divided into three parts 1. First a sorrowing for our sinnes 2. Secondly a trust of pardon which otherwise may be called a perswasion of God's mercy by the merits of Christ for the forgivenesse of our sinnes 3. And thirdly a purpose to amend or a conversion to a new life The which third or last part cannot be called so properly a part as an effect of that repentance we now speake of as towards the end ye shall see by Gods grace But yet lest such as seeke for occasion to speake evill should have any occasion if they tarry not out the end of this sermon I therefore divide repentance into the three foresaid parts 1. Of sorrowing for our sinne 2. Of good hope or trust of pardon 3. Of a new life Thus you may see what the thing is a sorrowing for sinne a purpose to amend with a good hope or trust of pardon This penance not only differeth from that which men commonly take to be penance in saying and going over our enjoyned Ladies Psalters seaven penitentiall Psalmes superstitious Fastings Pilgrimages Almes-deeds and such like things but also from that which the more learned have declared to consist of three parts namely contrition confession and satisfaction Contrition they call a just and a full sorrow for their sinne For this word just and full is one of the differences between Contrition and Attrition Confession they call a numbering of all their sinnes in the eare 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 sinnes then those which he doth heare Satisfaction they call amends making unto God for their sinnes by their undue works Opera indebita workes more then they need to doe as they terme them This is their penance which they Preach Write and allow But how true this stuffe is how it agreeth with Gods word how it is to be allowed taught Preached written let us a little consider If a man repent not untill he have a just and full sorrowing for his sinnes dearly beloved when shall he repent For in as much as hell fire and the punishment of the Divels is a just punishment for sinne In as much as in all sinne there is a contempt of God which is all goodnesse and therefore there is a desert of all ilnesse alas who can beare or feele this just sorrow this full sorrow for our sinnes this their contrition which they doe so discerne from their attrition shall not man by this doctrine rather despaire then come to repentance If a man repent not untill he have made confession of all his sinns in the eare of his ghostly Father if a man cannot have absolution of his sins untill his sins be told by tale and number in the Priests eare in that as David saith none can understand much lesse then utter all his sins Delicta quis intelligit Who can understand his sins In that David complaineth of himselfe elsewhere how that his sinnes have overflowed his head and as a heavy burthen doe oppresse him alas shall not a man by this doctrines be utterly driven from repentance Though they have gone about something to make a plaister for their sores of confession or attrition to asswage this stuffe 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 numbred all his sinnes if so be that he doe so much as in him lieth dearely beloved in that there is none but that herein he is guilty for who doth as much as he may think yee that this plaister is not like salt to sore eyes Yes undoubtedly alas when they have done all they can for the appeasing of consciences in these poynts this is the summe that we yet should hope well but yet so hope that we must stand in a mammering and doubting whether our sins be forgiven For to beleeve remissionem peccatorum that is to be certaine of forgivenesse of sinnes as our Creed teacheth us they count it a presumption O abomination and that not onely therein but in all their penance as they paint it As concerning satisfaction by their Opera indebita undue workes that is by such works as they need not to doe but of their own voluntarinesse and willingnesse wilfulnesse in deed who seeth not monstrous abomination blasphemy and even open fighting against God For if satisfaction can be done by man then Christ died in vaine for him that so satisfieth and so reigneth he in vaine so is he a Bishop and a Priest in vaine Gods law requireth love to God with all our heart soule power might and strength so that there is nothing can be done to God-ward which is not contained in this commandement nothing can be done over and above this Again Christ requireth to man-ward that we should love one another as he loved us And think you beloved that we can doe any thing to our Neighbourward which is not herein comprized Yea let them tell me when they do any thing so in the love of God and their Neighbour but that they had need to cry Remitte nobis debita nostra forgive us our sinnes So farre are wee off from satisfying Doth not Christ say When you have done all things that I have commanded you say that ye be but unprofitable servants Put nothing to my word saith God Yes workes of supererogation yea superabomination say they Whatsoever things are true saith the Apostle Saint Paule Whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things pertaine to love whatsoever things are of good report if there be any vertue if there be any praise have you them in your minde and doe them and the God of peace shall be with you Beloved this lesson well regarded would pull us from Popish satisfactory Works which doe deface Christs treasures and satisfaction In heaven and in earth was there none found that could satisfie God's anger for our sinnes or open heaven for man but onely the Son of God Jesus Christ the Lion of the Tribe of Juda who by his bloud hath wrought the work of

doe 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 Masse Mattins Canons Councells Doctors Decrees but out of the hearing of Gods word get Gods word but not that part which serveth specially to Contrition that is the Law but the other part which serveth specially to consolation and certain perswasions of Gods love towards thee that is the Gospell or publication of Gods mercy in Christ I mean the free promises But here thou must know that there are two kindes of promises one which is properly of the Law another of the Gospel In the promises of the Law we may indeed behold Gods mercy but so that it hangeth upon the condition of our worthinesse as if thou love the Lord withall thy heart c. thou shalt find mercy This kind of promise though it declare unto us Gods love which promiseth where he needeth not yet unto him that feeleth not Christ which is the end of the Law they are so farre from comforting that utterly with the Law they bring man to great despaire so greatly we are corrupt for none so loveth God as he ought to doe From these therefore get thee to the other promises of the Gospel in which we may see such plenty and franke liberality of Gods goodnesse that we cannot but be much comforted though we have very deeply sinned For these promises of the Gospel doe not hang on the condition of our worthinesse as the promises of the Law doe but they depend and hang on Gods 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 unbeliefe Marke in them therefore two things namely that as well they are free promises without any condition of our worthinesse as also that they are universally offered to all I say which are not so stubborne as to keep still their hands whereby they should receive this almes in their bosomes by unbeliefe As concerning Infants and children you know I now speak not but concerning such as be of years of discretion and under the Gospel And now you look that I should give you a tast of these promises which are both free and universall except none but such as except themselves Well you shall have one or two for a say In the 3d of John saith our Saviour So God the Father loved the World that he would give his Deareling his one only sonne that all that believe in him should not perish but have everlasting life Loe Sir he saith not that some might have life but all saith he And what all all that love him with all their hearts all that have lived a good life Nay all that beleeve in him Although thou hast lived a most wicked and horrible life if now thou believe in him thou shalt bee saved Is not this sweet grace Againe saith Christ Come unto me all ye that labour and are laden and I will refresh you Let us a little look on this letter Come unto mee Who shall come Lords Priests Holy men Monkes Friars yea Coblers Tinkers Whores Theeves Murtherers also if they lament their sinnes Come unto mee saith he all ye that labour and are laden that is which are afraid and weary of your sinnes And what wilt thou doe Lord And I shall refresh you saith he Oh what a thing is this And I will refresh you Wot you who spake 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 greivous sinnes No forsooth heaven and earth shall passe and perish but his word shall never faile Saint Paul saith God would have all men saved Loe he excepteth none And to Titus the grace of God bringeth salvation to all men as from Adam all have received sinne to damnation so by Christ all have grace offered to Salvation if they reject not the same I speak not now of Infants I say nor need I enter into the matter of Predestination In preaching of repentance I would gather where I could with Christ As surely as I live saith God ' I will not the death of a sinner art thou a sinner Yea Loe God sweareth he will not thy death How canst thou now perish Consider with thy selfe what profit thou shouldest have to believe this to be true to others if not to thy selfe also Sathan doth so Rather consider with Peter that the promise of Salvation pertaineth not only to them which are nigh or to such as are falne a little but also to all to whom the Lord hath called be they never so farre off Loe nowby me the Lord calleth thee thou Man thou Woman that art very farre off The promise therefore pertaineth to thee needs must thou be saved except thou with Satan say God is false and if thou doe so God is faithfull and cannot deny himselfe as thou shalt feele by his plagues in hell for so dishonouring God to think that he is not true Will he be found false now The matter hangeth not on thy worthinesse but it hangeth on God's truth Clap hold on it and I warrant thee Christ is the propitiation for our sinnes yea for the sins of the whole World of Jew and Gentiles believe this Man I know thou believest it say therefore in thy heart still Domine adauge mihi fidem Lord encrease my faith Lord help my unbeleefe Blessed are they which see not by reason this but yet believe Beloved we must hope above hope as Abraham did And thus much for a tast of the 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 Isaiah 30. Where he saith God tarryeth looking for thee to shew thee mercy also the 40 and so forth to the 60. Read also 2 Kings 24. Ps. 33. Joel 2. c. Howbeit if all this will not serve and if yet thou feelest no faith no certaine perswasion of Gods love then prepare thy selfe unto Prayer and diligent considering of the free and universall promises of the Gospel Thirdly set before thee those blessings which heretofore and at this present God hath given thee Consider how he hath made thee a Man or a Woman which might have made thee a Toade or a Dogge And why did he this Verily because he loved thee and thinkest thou if he loved thee when thou wast not to make thee such a one as he most graciously hath and will he not now love thee being his handy work Doth he hate any thing that he made Is there unablenesse with him Doth he love for a day and so farewell No beloved God loveth to the end his mercy endureth for ever Say therefore with Job Operi manum tuarum porrige dextram that is to the work

meditations ejaculations and expressions to spread them before God as his own upon this account because M. Bradford had in his writings as he thought represented his case said more for him and done his errand better then he could for himselfe This passage I the rather publish because upon this occasion I would stir up men of parts and experience to impart their experiences and sufficiencies in this kind whilst they live as little knowing how many drooping and desponding soules their surviving workes may helpe when themselves sleep in the dust It is a thing that long since I bewailed that so little is this way done by able Orthodox experienced Casuists but they who for ought appeares know least of the mystery of godlinesse and methods of Sotan undertake the worke I doe not meane such as Gerson Parisiensis Saváorola c. who speake as if they had met with something of God in their lives and consciences but certaine Jesuits and Canonists who resolve all into a blind and upon the matter an humane credence and shew more wit then grace as 't was once said of a Rabbin in their resolves There be not I believe more able men for case divinity and all practicalls in the World then in this Nation would they apply themselves accordingly some yet living have given undeniable proofes of their ability in this errand I forbeare to name them because I would decline the suspicion of flattery I may more freely speak of our Greenhams Dods Perkins Ameses Baineses as also of our Randals Boltons Bals c. who are now out of hearing but not out of memory Oh that others behind them in time but not in abilities would take up the worke where they left and carry it on at least that that brother who owes so much to God for temptations and can say out of his observations so much for God in the case of temptation and desertion would at last perfect his Tract of Temptations so happily begun But I have made the Porch too wide I conclude where I began with humble and when I say humble I say all Mr Bradford I have had some other Workes of his but Warre hath Plun dred me of many Books This peece a godly Brother who is never weary of doing good hath recovered out of the dust and once more made publique under God thank him Reader if thou be the better for it and better thou maist be if thou wilt lay downe pride and prejudice and take this up in humility and with purpose of amendment read it think on it pray for a blessing and if thou findest little at first read againe pray againe apply againe and I misse my aime if thou dost not meet with more at last then it seemed to promise at first I commend both it and thee to the blessing of the Great God and having answered the importunity of my friend in saying thus much I rest Thine in Christ R. H. A prositable Treatise of Repentance made by that holy and Constant Martyr of Christ Mr. JOHN BRADFORD 1553. MAT. 4.17 Amend your lives for the Kingdome of Heaven is at hand THe life we have at this present is the gift of God in whom we live move and are and therfore he is called Jehovah for the which life as we should be thankfull so may we not in any wise use it after our corrupt fantasies but to the end for which it is given and lent us that is to the setting forth of Gods praise and glory by repentance conversion and obedience to his good will and holy lawes whereunto his long-suffering doth as it were even draw us if our hearts by impenitency were not hardned And therfore our life in the Scripture is called a walking for that as the body draweth dayly more and more neare its end that is the earth even so our soul draweth daily more and more neere unto a period that is salvation or damnation heaven or hell Of which thing in that we are most carelesse and very fooles for we alas are the same to day we were yesterday and not better or nearer to God but rather nearer to hell Sathan and perdition being covetous idle carnall secure negligent proud c. I think my labour cannot be better bestowed then with the Baptist Christ Jesus and his Apostles to harp on this string which of all other together with faith is most necessary and in these daies most seasonable What string is that saith one Forsooth brother the string of Repentance the which Christ our Saviour did use first in his Ministry and as his Minister at this present I will use unto you all Repent for the Kingdome of heaven is at hand This sentence thus pronounced and Preached by our Saviour Jesus Christ as it doth command us to repent so to the doing of the same it sheweth us a sufficient cause to stirre us up thereunto namely for that The Kingdome of heaven which is a Kingdome of all joy peace riches power and pleasure is at hand to all such as doe so that is as do repent So that the meaning hereof is as though our Saviour might thus speak presently Syrs for that I see you all walking the wrong way even to Sathan and unto hell fire by following the Kingdome of Sathan which now is coloured under the vaine pleasures of this life and foolishnesse of the flesh most subtilly to your utter undoing and destruction behold and marke well what I say unto you The Kingdome of Heaven that is an other manner of joy and felicity honour and riches power and pleasure then you now perceive or enjoy is even at hand and at your backs and if you will turne againe that is repent ye you shall most truely and pleasantly feele see and inherit Turne againe therefore I say that is Repent for this joy I speake of the Kingdome of heaven is at hand 1. Here we may note first the corruption of our natures in that to this commandement Repent you he addeth a cause For the Kingdome of heaven is at hand For by reason of the corruption and sturdinesse of our nature God unto all his commandements commonly either addeth some promise to provoke us to obedience or else some such sufficient cause as cannot but stirre us up to hearty labouring for the doing of the same as here to the commandement of acting repentance he addeth this Aetiologe or cause For the Kingdome of heaven is at hand 2. Againe in that he joyneth the commandement as a reason saying For the Kingdome of heaven is at hand We may learne that of the Kingdome of heaven none to whom the Ministry of Preaching doth appertaine can be partaker but such as repent and doe amend Therefore dearely beloved if you regard the Kingdome of Heaven in that you cannot enter therein except you repent I beseech you all of every estate as you desire your own peace of conscience to repent and amend The which thing that ye may doe I

of thy hands put thy helping hand Againe hath he not made thee a Christian Man or Woman where if he would he might have made thee a Turk or Pagan This thou know'st he did of love and dost thou think his love is lessened if thou lament thy sinne Is his hand shortned for helping thee Can a Woman forget the child of her wombe and though she should yet will not I forget thee saith the Lord He hath given thee limbes he hath given thee witt reason discretion c. to See heare goe c. He hath long spared thee and borne with thee when thou never purposed'st to repent and now thou repenting will he not give thee mercy Wherefore doth he grant thee to live at this present to heare him to speak this and mee to speak this but of love to us all Oh therefore let us pray him that he would adde to this that we might believe these love-tokens that he loveth us and indeed he will doe it Lord open our eyes in thy gifts to see thy gracious goodnesse Amen But to tarry in this I will not Let every man consider Gods benefits past and present publike and private spirituall and corporall to the confirming of his faith concerning the promises of the Gospel for the pardon of his sinnes I will now goe about to shew you a fourth meane to confirme your faith in this even by examples Of these there are in the Scriptures very many as also daily experience doth diversely teach the same if we were diligent to observe things accordingly wherefore I will be more breefe herein having respect to time which stealeth fast away Adam in Paradise transgressed grievously as the painfull punishment which we all as yet feele proveth if nothing else Though by reason of his sinne he displeased God sore and ranne away from God for he would have hid himselfe yea he would have made God the causer of his sinne in that he gave him such a Mate so farre was he from asking mercy yet all this notwithstanding God turned his fierce wrath neither upon him nor Eve which also required not mercy but upon the Serpent Sathan promising unto them a seed Jesus Christ by whom they at the length should be delivered In token whereof though they were cast out of Paradise for their nurture to serve in sorrow which would not serve in joy yet he made them apparel to cover their nakednesse a visible document and token of his invisible love and grace concerning their soules If God was so mercifull to Adam which so sore brake his commandement and rather blamed God then asked mercy Thinkest thou O man that he will not be mercifull to thee which blamest thy selfe and desirest pardon To Cain he offered mercy if he would have asked it What hast thou done saith God the voyce of thy Brothers blood Cryeth unto me out of the earth O mercifull Lord should Cain have said I confesse it But a las he did not so and therefore said God Now that is in that thou desirest not mercy Now I say be thou accursed c. Loe to the reprobate he offered mercy and will he deny it thee which art his child Noah did he not sinne and was drunk good Lot also both in Sodom dissembled a little with the Angels prolonging the time and out of Sodome he fell very foule as did Judah and the Patriarks 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 wildernesse often sinned and displeased God so that he was purposed to have destroyed them Let me alone saith he to Moses that I may destroy them But Moses did not let him alone for he prayed still for them and therefore God spared them If the people were spared through Moses prayer they not praying with him but rather worshiping their golden Calfe eating drinking making jolly good cheere Beloved why shouldest thou doubt whether God will be mercifull to thee having as indeed thou hast one much better then Moses to pray for thee with thee even Jesus Christ who sitteth on the right hand of his Father and prayeth for us being no lesse faithfull in his Fathers house the Church then Moses was in the Synagogue David that good King had a foule foile when he committed Whoredome with his faithfull servants wife Bethsheba whereunto he added also a mischievous murther causing her husband his most faithfull Souldier Vriah to be slaine with an honest company of his most valiant men of warre and that with the sword of the uncircumcised In this sinne though a great while he lay asleepe as many doe now adaies God give them good waking thinking that by the Sacrifices he offered all was well God was content yet at length when the Prophet by a Parable opened the offence and brought David in remembrance of his own sinne and in such sort that he gave judgement against himselfe then quaked he his Sacrifices had no more taken away his sinnes then our Sir Johns Trentals and wagging of his fingers over the heads of such as lie asleepe in their sinnes out of the which when they are awaked they will see that it is neither Masse nor Mattins blessing nor cursing will serve then I say he cryed out saying Peccavi Domine I have sinned saith he against my Lord and good God which hath done so much for me I caused indeed Vriah to be killed I have sinned I have sinned what shall I doe I have sinned and am worthy of eternall damnation But what saith God by this Prophet Dominus transtulit peccatum tuum non morieris The Lord hath taken away thy sinnes thon shalt not dye O good God he said but Peccavi I have sinned but yet from his heart and not from his lips only as Pharavh and Saul did and incontinently he heareth Thou shalt not dye the Lord hath taken away thy sinnes Or rather hath laid them upon the back of his sonne Jesus Christ who bare them and not only them but thine and mine also if that we will now cry but from our hearts Peccavimus we have sinned good Lord we have done wickedly enter not into judgement with us but be mercifull unto us after thy great mercy and according to the multitude of thy compassions doe away our iniquities c. For indeed God is not the God of David only Idem Deus omnium He is the God of all so that Quicunque invocaver it nomen Domini salvus erit He or shee whosoever they be that call upon the name of the Lord shall be saved In confirmation whereof this History is written as are also the other which I have recited and many more which I might recite As of manasses the wicked King which slew Esay the Prophet and wrought very much wickednesse yet the Lord shewed mercy upon him being in prison as his prayer doth teach us Nebuchadnezzar though for a time he bare