Acts and Monuments Volume 2 Part 1
At these words the Lord Chancellor made a great toying and trifling at the imparatiue mood and fell to paresing or examining, as he should teach a child: & so concluded that it was no commandment: but such a phrase as this, I pray you give me drink, which (quoth he) is no commandment I trow.
But Bradford prayed him to leave toying and trifling, and said thus: My Lord, if it be not a commandment of Christ to take and eat the Sacrament, why dare any take upon them to command and make that of necessity, which God leaveth free? as you do in making it a necessary commandment, once a year for all that be o • discretion to receive the Sacrament.
Here the Lord Chancellor called him again Diabolus or Calumniator, and began out of these words: Let a man prove himself, and so eat of the bread, (yea bread quoth Bradford) and drink of the cup, to prove that it was no commandment to receive the Sacrament. For then (quoth he) if it were a commandment, it should bind all men in all places, and at all times.
O my Lord, discern between commandments: some be so general, as the ten commandments: that they bind always, in all places, and all persons: some be not so general: as this is of the Supper, the Sacrament of Baptism, of the thrice appearing before the Lord yearly at Jerusalem, of Abraham offering of Isaac. &c.
Here my Lord Chancellor denied the cup to be commanded of Christ, for then (quoth he) we should have eleven commandments.
In deed I think you think as you speak, for else would you not take the cup from the people, in that Christ saith: Drink ye of it all. But howe say you my Lord's: Christ saith to you Bishops especially: Ite predicate Euangelium. i. Go and preach the Gospel: Feede Christ's flock. &c. Is this a commandment or no?
An other, the Bishop of Duresme I ween asked Bradford when Christ began to be present in the Sacrament? whether before the receiver received it, or no?
Bradford answered, that the question was curious and not necessary: and further said, that as the cup was the new Testament, so the bread was Christ's body to him that receiveth it duly, but yet so that the bread is bread. For (quoth he) in all the Scripture, you shall not find this proposition, Non est panis, there is no bread. And so he brought forth Chrysostom: Si in corpore essemus. Homel. 83. in Mat. 34. Summa, much ado was hereaboutes, they calling Bradford heretic, and he desiring them to proceed on in God's name, be looked for that which God had appointed for them to do.
This fellow is now in another heresy of fatal necessity, as though all things were so tied together, that of mere necessity all must come to pass.
But Bradford prayed him to take things as they be spoken, and not wrast them into a contrary sense. Your Lordship (quoth he) doth discern betwixt God and man. Thinges are not by fortune to God at any time, though to man they seem so sometimes. I speak but as the Apostles said: Lord (quoth they) see how Herod and Pontius Pilate, with the Prelates are gathered together against thy Christ, to do that which thy hand and counsel hath before ordained for them to do.
Here began the Lord Chancellor to read the excommunication. And in the excommunication, when he came to the name of John Bradford Laicus, lay man: why (quoth he) art thou no Priest?
No, nor never was, either Prieste, either benefited, either married, either any Preacher▪ afore public authority had established Religion, or Preacher after public authority had altered Religiō, and yet I am thus handled at your hands: but God, I doubt not, will give his blessing where you curse. And so he fell down on his knees, and heartily thanked God, that he counted him worthy to suffer for his sake. And so praying God to give him reap̄tance, and a good mind, after the excommunication was read, he was delivered to the Shyriffe of London, & so had to the Clincke, and after to the Counter in the Poultry in the same City of London, this being then purposed of his murderers, that he should be delivered from thence to the Earl of Darby, to be conveyed into Lankeshyre, and there to be burned in the town of Manchester, where he was borne: but their purpose concerning the place was afterward altered: for they burned him in London.
After the condemnation of M. Bradford, which was the last day of January, M. Bradford being sent into prison, did there remain until the first day of July, during all which time, diverse other conferences and conflicts he susteineth with sundry adversaries, which repaired unto him in the prison. Of whom first bishop Boner coming to the Counter to disgrade D. Taylor, the 4. day of February entered talk with y e said M. Bradford: y e effect whereof here ensueth.
Private talk had with John Bradford, by such as the Prelates sent unto him, after the time of condemnation, by his own writing.
VPpon the 4. of February, that is, the same day M. Rogers was burned, Bonor bishop of London came to y e Counter in the Poultry to disgrade M. Doctor Taylor about one of y e clock at after noon. But before he spake to M. Taylor, he called for John Bradford which was prisoner there whom when he saw, he put of his cap and gave him his hand, saying: because I perceive that ye are desirous to confer with some learned men, therefore I have brought M. Archdeacon Harpsfield to you. And I tell you you do like a wise man. But I pray you go roundly to work: for the time is but short.
My Lord as roundly as I can I will go to work with you: I never desired to confer with any mā, nor yet do. Howbeit if ye will have one to talk with me, I am ready.
What (quoth the Bishop in a fume to the keeper) did you not tell me that this man desired conference?
No my Lord, I told you that he would not refuse to confer with any: but I did not say that it is his desire.
Well, M. Bradford, you are well-beloved, I pray you consider yourself, & refuse not charity when it is offered.
In deed my Lord, this is small charity, to condemn a man as you have condemned me, which never brake your laws. In turky a man may have charity, but in England I could not yet find it. I was condemned for my faith, so soon as I uttered it at your requests, before I had committed anything against the laws. And as for conference I am not afraid to talk with whom you will. But to say that I desire to confer, that do I not.
Well, well. And so he called for M. Taylor and Bradford went his way.
An other private matter of talk between M. Bradford and Willerton, Creswel, Harding Harpsfield, and other moe.
VUon another day of February one, M. Willerton, a Chapleine of the bishop of London, did come to confer with Bradford: but when he perceived that Bradford desired not his coming, and therefore wished rather his departing them abiding, well master Bradford (quoth he) yet I pray you let us confer a little: perchance you may do me good, If I can do you none: Upon which words Bradford was content, and so they began to talk. Willerton spake much of the Doctors, the fathers, of the bread in the 6. chapter of Saint John. &c. laboring to prove transubstantiation, and that wicked men do receive Christ.
But Bradford on the contrary part improved his authorities, so that they came to this issue, that Willerton should draw out of the scriptures and Doctors his reasons, and Bradford would peruse them: and if he could not answer them, then he would give place. Likewyse should Bradford draw out his reasons out of the scriptures and Doctors, to which Willerton should answer if he could: and so for that day they departed.
The next day following in the morning, Willerton sent half a sheet of paper written on both sides, contaynyng no reasons howe he gathered his doctrine, but only bare sentences: Panis quem ego dabo. &c. The bread which I will give is my flesh : And the places in the 26. of Matthew 14. of Mark. 22. of Luke, and the 10. and 11. to the Corinthians, with some sentences of the Doctors: All which made as much against him, as with him.
In the after noon he came himself, and there they had a long talk to little effect. At the length Willerton began to talk of the Church, saying that Bradford swerued from the Church.
No, that I do not, but ye do. For the * Church is Christ's spouse, and Christ's obedient spouse, which your Church is not, which robbeth the people of the Lord's cup, and of service in the English tongue.
Why? it is not profitable to have the service in English: for it is written: Labia Sacerdotis custodiunt legem. The lips of the Priest should keep the law, and out of his mouth man must look for knowledge.
Soulde not the people then have the scriptures? Wherefore serveth this saying of Christ: Searche the Scriptures?
This was not spoken to the people, but to the Scribes and learned men.
No, for it was written: Erunt docti a Deo: They shall be all taught of God.
And must we learn all at the priests?
Yea.
Then I see you would bring the people to hang up Christ and let Barabbas go: as the priests did then persuade the people. At which words, Mayster Willerton was so offended that he had no lust to talk anymore. In the end Bradford gave him the reasons which he had gathered against transubstantiation, & prayed him to frame his into the form of reasons, and then, quoth Bradford, I will answer them.
Well I will do so. But first I will answer yours. The which thing until this day he hath not done.
Upon the 12. of February there came one of the Earl of Darbies servants to Bradford, saying: My Lord hath sent me to you: he willeth you to tender yourself, and he would be good Lord unto you.
I thank his Lordship for his good will toward me: but in this case I cannot tender myself more then God's honor.
Ah M. Bradford, consider your mother, sisters, friends, kinsfolk, and country, what a great discomfort it will be unto them to see you die as an heretic.
I have learned to forsake father, mother, brother sister, friend, and all that ever I have, yea even mine own self, for else I cannot be Christ's Disciple.
If my Lord should obtain for you that ye might depart the Realm, would ye not be content to be at the Queens appointment, where she would appoint you beyond the sea?
Talke between Master Bradford and one Perceuall Creswell, and after that with Doctor Harding.
VPon the 14. of February, Perciuall Creswell, an old acquaintance of Bradfordes came to him, bringing with him a kinsman of Mayster Fecknams, who after many words said.
I pray you let me make labor for you.
You may do what ye will.
But tell me what suit I should make for you.
Forsooth that ye will do, do it not at my request, for I desire nothing at your hands. If the Queen will give me life, I will thank her. If she will banishe me, I will thank her. If she will burn me, I will thank her: If she will condemn me to perpetual prisonment. I will thank her.
Hereupon Creswell went away, and about a xi. of the clock he and the other man came again, & brought a book of Mores making, desiring Bradford to read it over.
taking the book, said: Good perciuall, I am settled for being moved in this article.
Oh, if ever ye loved me, do one thing for me.
What is it.
Desire and name what learned man or men ye will have to come unto you. My Lord • o York, my Lord of Lincoln, my Lord of Bath, & others will gladly come unto you.
No, never will I desire them or any other to come to confer with me, for I am as certain of my doctrine as I am of anything, But for your pleasure, and also that all men may know I am not ashamed to have my faith • ifted and tried, bring whom ye will, and I will talk with them, So they went their way.
About 3. of the clock in the after noon Mayster Doctor Harding, who was then the B. of Lincolns Chaplayn came to Bradford, and after a great and solemn protestation, showing how y t he had prayed to God before he came to turn his talk to Bradfords good, he began to tell of the good opinion he had of Bradford, and spent the time in such tratling, so that their talk was to little purpose: save that Bradford prayed him to consider from whence he was fallen, and not to follow the world, nor to love it: For the love of God is not where the world is.
But Harding counted Bradford in a damnable estate, as one being out of the church, & therefore willed him to take heed of his soul, & not to die in such an opinion.
What M. Harding, quoth Bradford? I have heard you with these ears maintain this that I stand in.
I grant that I have taught that the doctrine of transubstantiation was a subtle doctrine, but otherwise I never taught it. And so he enueying against marriages of Priests, and namely against Peter Martyr. Martin Bucer, Luther, and such, which for breaking their vows were justly given up into heresies (as he said) Bradford seeing him altogether given up to Popery, after admonishment thereof, bad him farewell.
Talke between D. Harpsfield Archdeacon, and Mayster Bradford.
VPon the xxv. of February Perciuall Creswell came w t M. Harpsfield Archdeacon of London, and a servant waiting upon him. After formal salutations, he made a long Oration, of which this is a short sum: That all mē even the infidels, Turks, Jews, Anabaptists, and Libertines desire felicity as well as the Christians, and how that everyone thinketh they shall attain to it by their religion. To which Bradford answered briefly, that he spake not far amiss.
Then said Harpsfield, but the way thither is not all alike. For the infidels by Jupiter, Juno, the Turk by his Alcoran: the Jew by his Thalmod, do believe to come to heaven, For so may I speak of such as believe the immortality of the soul.
You speak truly.
Well, then here is the matter, to know the way to this heaven.
We may not invent any manner of ways. There is but one way, & that is Jesus Christ, as he himself doth witness: I am the way.
It is true that you say, and false also. I suppose that you mean by Christ, believing in Christ.
I have learned to discern betwixt faith & Christ, Albeit I confess, that who so believeth in Christ, the same shall be saved.
No not all that believe in Christ: for some shall say Lord, Lord, have not we cast out devils. &c. But Christ will answer in the day of Judgment to these: Depart from me, I know you not.
You must make a difference betwixt believing, and saying I believe, As for example: if one should say & swear he loveth you, for all his saying ye will not believe him when you see he goeth about to utter and do all the evil against you that he can.
Well, this is not much material. There is but one way Christ. How come we to know him? Where shall we seek to find him?
Uery good, but tell me now how first we came into the company of them that could tell us this, but by Baptism?
Baptism is the sacrament, by the which outwardly we are engrafted into Christ: I say outwardly, because I dare not exclude from Christ all that die without Baptism. I will not tie God, where he is not bound. Some Infantes die, whose Parentes desire Baptism for them, and cannot have it.
To those we may think perchance that God will show mercy.
Yea, the children whose parents do contemn baptism, will not I condemn, because the child shall not bear the fathers offense.
Well, we agree that by Baptism then we are brought, and, as a man would say, begotten to Christ. For Christ is our father, and the church his spouse is our mother. As all men naturally have Adam for their father, and and Eve for their mother: so all spiritual men have christ for their father, and the Church for their mother. And as Eve was taken out of Adams side, so was the Church taken out of Christ's side: whereout flowed blood for the satisfaction and purgation of our sins.
All this is truly spoken.
Yea, sithens the creatiō of man, and shall be forever.
Uery good. But yet tell me whether this Church is a visible Church, or no?
It is no otherwise visible, then Christ was here on earth: that is, by no exterior pomp or show that setteth her forth commonly, and therefore to see her we must put on such eyes, as good men put on to see & know christ when he walked here on earth: for as Eve was of y e same substance that Adam was of, so was the Church of the same substance that Christ was of, flesh of his flesh, & bone of his bones, as Paul saith, Ephes 5. Look therefore how Christ was visibly known to be Christ when he was on earth, that is, by considering him after the word of GOD so is the Church known.
I do not come to reason at this present, & therefor • I will go on forward. Is not this Church a multitude?
Yes that it is. Howbeit, lat • t anguis in herba, as the Proverb is. For in your question is a subtlety. What visible multitude was there in He • ias time, or whē Moses was on the Mount, Aaron and all Israel worshipping the Cal • e?
Ye divert from the matter.
No, nothing at all. For I do prevent you, knowing well where about you go. And therefore f • wer words might well serve if that you so would.
Well, I perceive you have knowledge, and by a little perceive I the more. Tel me yet more, whether this multiude have not the Ministry or preaching of God's word?
Syr, ye go about the bushe. If ye understand Preaching for confessing the Gospel, I will go with you: for else if you will, you may know that persecution often letteth preaching.
Well, I mean it so. Tell me yet more: hath it not the Sacraments administered?
It hath the sacraments, howbeit the administratiō of them is often letted. But I will put you from your purpose, because I see where about you go. If heretics have Baptism and do Baptise, as they did in S. Ciprians time, you know this Baptism is Baptism, & not to be reiterate. This Bradford did speak, that the stāders by might see, that though the Papists Church have baptism which we have received of them, yet therefore it is not the true Church, neither need we to be baptized again.
You go far from the matter, and I perceive you have more errors then one.
So you say: but that is not enough til you prove thē.
Well, this Church is a multitude. Hath it not the preaching of the Gospel, & the ministra • ion of the Sacraments? & yet more: hath it not the power of Jurisdiction?
What jurisdiction is exercised in persecution and affliction?
I mean by jurisdiction admonishing one another and so forth.
Well, go to: what then?
It hath also succession of Bishops. And here he made such a do to prove y t this was an essential point.
You say as you would have it: for if this parte fail you, all the Church y t you go about to set up will fall down. You shall not find in all y e scripture this your essētiall parte of succession of Bishops. In Christ's Church Antichrist will sit. And Peter telleth us, as it went in the old Church afore Christ's coming, so will it be in the new church sithen Christ's coming: that is, as there were false Prophets, & such as bare rule were adversaries to the true Prophets: so shall there be (saith he (false teachers, even of such as are Bishops, and bear rule amongst the people.
You go always out of the matter: but I will prove further the succession of Bishops.
Do so.
Tell me, were not the Apostles Bishops?
No, except you will make a new definition of a Bishop, that is, give him no certain place.
In deed, the Apostles office was not the Bishops office: for it was universal, but yet Christ instituted Bishops in his church as Paul saith: he hath givē Pastors, Prophets. &c. so that I trow it be proved by the Scriptures the succession of Bishops to be an essential point.
The Ministry of God's word, and Ministers, be an essential point. But to translate this to the Bishops and their succession, is a plain subtlety: And therefore that it may be plain, I will ask you a question. Tel me, whether that the Scripture knew any difference between Bishops and Ministers, which ye call Priests?
No.
Well, then go on forewardes, and let us see what ye shall get now by the succession of Bishops, that is, of Ministers, which cannot be understand of such Bishops as Minister not, but Lord it.
I perceive that you are far out of the way. By your doctrine you can never show in your Church, a multitude which ministereth God's word & his Sacraments, which hath jurisdiction and succession of Bishops, which hath from time to time believed as you believe, beginning now and so going vpwardes as I will do of our doctrine and therefore are ye out of the church, & so cannot be saved. Perchaunce you will bring me downwardes a show to blear people's eyes: but to go vpwardes, that you can never do, and this is the true trial.
Ye must and will, I am assured, give me leave to follow the scriptures and examples of good men.
Yea.
Well thē, Stephen was accused and condemned as I am, that he had taught new and false doctrine before the fathers of the Church then as they were taken. Stephen for his purgation improoueth their accusation. But how? doth he it by going vpwardes? no, but by coming downwardes, beginning at Abrahā, and continuing still till Esayas time, and the people's captivity. From whence he maketh a great leap until y t time he was in, which was (I think) upon a 400. years, & called them by their right names helhoundes, rather then heaven hounds. On this sort will I prove my faith, & that can you never do yours.
Yea sir, if we did know that you had the holy Ghost, then could we believe you. Here Bradford would have answered, that Stevens enemies would not believe he had the holy Ghost, and therefore they did as they did: but as he was in speaking. M. Harps. arose up, & the keeper and others that stood by, began to talk gently, praying Bradford to take heed to that master Archdeacon spake, who still said that Bradford was out of the church.
Syr I am most certain that I am in Christ's Church, and I can show a demonstration of my Religion from time to time continually.
God our father, for the name and blood of his Christ be merciful unto us and unto all his people, and deliver them from false teachers, and blind guydes, through whom (alas) I fear me, much hurt will come to this realm of England. God our Father bless us, and keep us in his truth and poor Church forever. Amen.
Then the Archdeacon departed, saying that he would come again the next morning.
The next days talk between Doctor Harpsfield and Master Bradford.
VPon the xvi. of February in the morning the Archdeacon and the other two with him came again, and after a few by words spoken, they sat down.
Master Archdeacon began a very long Oration, first repeting what they had said, and how far they had gone over night, and therw t did begin to prove upwards succession of Bishops here in England for 800. years in France at Lions for 1200. years: in Spain at Hispalen for 800. years. In Italy at Milan for 1200. years, laboring by this to prove his Church. He used also succession of Bishops in the East Church for the more confirmation of his words, and so concluded with an exhortation and an interrogation: the exhortation, that Bradford would obey this church: the interrogatiō, whether Brad-could show any such succession for the demonstratiō of his Church (for so he called it) which followed.
Unto this his long Oration Bradford made this short answer: my memory is evil, so that I cannot answer particularly your Oration.
Therefore I will generally do it, thinking, because your Oration is rather to persuade then to prove, that a small answer will serve. If Christ or his Apostles being here on earth had been required by the Prelates of the church then to have made a demonstration of that church by succession of such high Priests as had approved the doctrine which he taught, I think that Christ would have done as I do: that is, have alleged y t which upholdeth the church even, the verity, y e word of God taught & believed, not by the high Priests, which of long time had persecuted it, but by the Prophets and other good simple men, which perchance were counted for heretics of the Church: which Church was not tied to succession, but to the word of god. And this to think, S. Peter giveth me occasion, when he saith that as it went in the Church before Christ's coming, so shall it go in the Church after his coming: but then the pillars of the church were persecutors of the true Church: therefore the like we must look for now.
I can gather and prove succession in Jerusalem of the high Priests from Aaron's time.
I grant, but not such succession as allowed the truth.
Why did they not allow Moses law?
Yes, and keep it, as touching the books thereof, as you do the Bible, and holy Scriptures. But the true interpretation and meaning of it they did corrupt, as you have done & do, and therefore the persecution which they sturred up against the Prophets and Christ, was not for the law, but for the interpretation of it. For they taught as you do now, that we must fetch the interpretation of the scriptures at your hands. But to make an end death I look daily for, yea hourly, and I think my time be but very short. Therefore I had need to spend as much time with God as I can whilst I have it, for his help & comfort, and therefore I pray you bear with me that I do not now particularly and in moe words answer your long talk. If I saw death not so near me as it is, I would then weigh every piece of your Oration, if you would give me the sum of it, and I would answer accordingly: but because I dare not, nor I will not leave of looking & preparing for that which is at hand, I shall desire you to hold me excused, because I do as I do, and heartily thank you for youre gentle good will. I shall heartily pray God our father to give you the same light and life I do wish to myself: & so Bradford began to arise up.
But then began Master Archdeacon to tell him that he was in very perilous case, and that he was sory to see him so settled. As for death, whether it be nigh or far of I know not, neither forceth it, so that you did die well.
I doubt not in this case, but y t I shall die well: for as I hope and am certain my death shall please the Lord so I trust I shall die cheerfully to y e comfort of his childrē.
But what if you be deceived?
What if you should say the sun did not shine now? (and the Sun did shine through the window where they sat.)
Well I am sory to see you so secure and carlesse.
In deed I am more carnally secure and careless then I should be: God make me more vigilant. But in this case I cannot be so secure, for I am most assured I am in y e truth.
That are ye not: for you are out of the Catholic Church.
No, though you have excommunicate me out of your Church, yet am I in the Catholic Church of christ and am, and by God's grace shall be a child & an obedient child of it forever. I hope Christ will have no less care for me, then he had for the blind man excommunicated of the Synagogue: and further I am sure that the necessary Articles of the faith, I mean the twelve Articles of the Creed, I confess and believe with that which you call the holy church, so that even your church hath taken something to much upon her to excommunicate me for that, which by the testimony of my Lord of Duresme in the book of the sacrament lately put forth, was free many an hundred year after Christ, to believe or not believe.
What is that?
Transubstantiation.
Why? ye are not condemned therefore only.
For that, and because I deny that wicked men do receive Christ's body.
You agree not with us in the presence, nor in anything else.
How you believe you know: for my part I confess a presence of whole Christ God and man, to the faith of the receiver.
Nay, you must believe a real presence in the sacrament.
In the Sacrament? Nay, I will not shut him in, nor ty • him to it otherwise then faith seeth and perceiveth. If I should include Christ really present in the sacrament or tie him to it otherwise then to the faith of the receiver, then the wicked men should receive him, which I do not, nor will by God's grace, believe.
More pity: But a man may easily perceive, you make no presence at all, and therefore you agree not therein with us.
I confess a presence, and a true presence, but to the faith of the receiver.
What (quoth one that stood by) of Christ's very body which died for us.
Yea even of whole Christ God & man to feed the faith of him that receiveth it.
Why? this is nothing else but to exclude y e omnipotency of God, and all kind of miracle in the sacrament.
I do not exclude his omnipotency, but you do it rather: for I believe that Christ can accomplish his promise, the substance of bread and wyne being there, as well as the accidents, which you believe not. When we come to the Sacrament, we come not to feed our bodies, and therefore we have but a little piece of bread, but we come to feed our souls with Christ by faith, which the wicked do want, and therefore they receive nothing but Panem domini as Judas did, & not Panem Dominum, as y e other Apostles did.
The wicked do receive the very body of Christ, but not the grace of his body.
They receive not the body. For Christ's body is no dead carcase: he that receiveth it, receiveth the spirit, which is not without grace I trow.
Well, you have many errors. You count the Mass for abomination, and yet S. Ambrose said Mass: and so he read out of a book written a sentence of S. Ambrose to prove it.
Why sir, the mass as it is now, was nothing so in S. Ambrose time. Was not y e most part of the Canon made sithen by Gregory and Scolasticus?
In deed a great piece of it was made, as ye say, by Gregory : but Scolasticus was before Saint Ambrose time.
I ween not: howbeit I will not contend. S. Gregory saith, that the Apostles said Mass without the Canon, only with the Lord's prayer.
You say true: for the Canon is not the greatest part of the Mass, the greatest part is the sacrifice, elevation, transubstantiation, and adoration.
I can away with none of those.
No, I think the same: but yet Hoc facite, telleth plainly the sacrifice of the Church.
You confound Sacrifices, not discerning betwixt the sacrifice of the Church, and for the Church. The sacrifice of the Church is no propiciatory sacrifice, but a gratulatory sacrifice. And as for Hoc facite, is not referred to any sacrifising, but to the whole action of taking, eating, &c.
You speak not learnedly now: for Christ made his supper only to the twelve Apostles, not admittyng his mother or any of the seventy Disciples to it. Now the Apostles do signify the Priests.
I think that you speak as you would men should understand it: for else you would not keep the cup away from the Laity. We have great cause to thank you, that you will give us of your bread. For I perceive you order the matter so, as though Christ had not commanded it to his whole Church.
Then Harpsfield would have proved Eleuation by a place of Basilius.
I have read y e place which seemeth to make nothing for elevation: but be it as it is, this is no time for me to scan the doubtful places of the doctors with you. I have been in prison long without books and all necessaries for study, and now death draweth nye, and I by your leave must now leave of, to prepare for him.
If I could do you good. I would be right glad either in soul or body. For you are in a perilous case both ways.
Syr I thank you for your good will. My case is as it is. I thank God it was never so well w t me: for death to me shall be life.
It were best for you to desire master Archedeacon that he would make suit for you, that you might have a time to confer.
I will do the best I can, for I pity his case.
Sir, I will not desire any body to sue for time for me. I am not wavering, neither would I that any body should think I were so. But if you have the charity and love you pretend towards me, and thereto do think that I am in an error, I think the same should move you to do as ye would be done to. As ye think of me, so do I of you, that you are far out of the way, and I do not only think it, but also am thereof most assured. And in this and such like gentle talk they departed.
The talk of Doctor Heth Archbishop of York, and day Bishop of Chichester, with Master Bradford.
THe xxiii. of the same month, the Archbishop of York, and the Bishop of Chichester came to the Counter to speak with Bradford. When he was come before them, they both, and especially the Bishop of York, used him very gently: they would have him to sit down, and because he would not, they also would not sit. So they all stood: & whether he would or not, they would needs he should put on, not only his night cap but his upper cap also, saying unto him, that obedience was better then sacrifice.
Now thus standing together, my Lord of York, began to tell Bradford howe that they were not sent to him, but of love & charity they came to him: and he, for that acquayntance also which he had with Bradford, more then the Bishoppe of Chichester had: then after commending Bradfordes godly life, he concluded w t this question: how he was certain of salvation and of his Religion.
After thanks for their good will. Bradford answered: by the word of God, even by the Scriptures I am certain of salvation, and Religion.
Uery well said: but how do ye know the word of God and the scriptures, but by the Church?
In deed my Lord, the Church was and is a mean to bring a man more speedily to know the Scriptures and the word of God, as was the woman of Samaria a mean that the Samaritans knew Christ: but
True, if you mean it for some books of the New Testament: but else for the Old Testament Peter telleth us Firm • orem sermonem propheticum habemus: We have a more sure word of prophecy ▪ not that it is simply so, but in respect of the Apostles, which being alive and compassed w t infirmiti • , attributed to the word written m • re firmitie, as wherewith no fault could be found, where as for the infirmity of their persons men perchance might have found some fault at their preaching: albeit in very deed no less obedience and faith ought to have been given to the one, then to the other: for all proceedeth forth of one spirit of truth.
That place of Peter is not so to be understand of the word written.
Yea syr, that it is, and of none other.
Yea, in deed Master Bradford doth tell you truly in that point.
Well, you know that Irenaeus and others do magnify much and allege the Church against the heretics, and not the scripture.
True, for they had to do with such heretics as did deny the scriptures, and yet did magnify the Apostles so that they were enforced to use the authority of those Churches wherein the Apostles had taught, and which had still retained the same doctrine.
You speak the very truth: for the heretics did refuse all scriptures, except it were a piece of Luke's Gospel.
Then the alleging of the Church cannot be princially used against me, which am so far from denying of the Scriptures that I appeal unto them utterly, as to the only judge.
A pretty matter, that you will take upon you to judge the Church, I pray you where hath your Church been hitherto? For the church of Christ is Catholic and visible hitherto.
My Lord, I do not judge the Church, when I discern it from that congregation, & those which be not the Church, & I never denied the Church to be Catholic & visible althought at sometimes it is more visible then at some.
I pray you tell me where the Church which allowed your doctrine, was these four hundredth years?
I will tell you my Lord, or rather you shall tell yourself, if you will tell me this one thing, where the Church was in Helias his time, when Helias said that he was left alone?
That is no answer.
I am sory that you say so: but this will I tell your Lordship, that if you had the same eyes wherewith a man might have espied the Church then, you would not say it were no answer. The fault why the Church is not seen of you, is not because the Church is not visible, but because your eyes are not clear enough to see it.
You are much deceived in making this collation betwixt the Church then and now.
Uery well spoken my Lord, for Christ said aedificabo Ecclesiam, I will build my Church and not I do, or have built it, but I will build it.
My Lord's, Peter teacheth me to make this collation, saying: as in y e people there were false Prophets, which were most in estimation afore Christ's coming, so shall there be false teachers amongst the people after Christ's coming and very many shall follow them And as for your future tense, I hope your grace will not thereby conclude Christ's Church not to have been before, but rather that there is no building in the Church but by Christ's work only: for Paul and Apollo be but watterers.
In good faith I am sory to see you so light in judging the Church.
He taketh upon him as they all do, to judge the Church. A man shall never come to certainty that doth as they do.
My Lord's, I speak simply what I think, & desire reason to answer my objections. Your affections & sorrows cannot be my rules. If that you consider y e order and case of my condemnation. I cannot think but y t it should something mo • e your honors. You know it well enough (for you heard it) no matter was laid against me, but what was gathered upon mine own confession. Because I did deny Transubstantiation and the wicked to receive Christ's body in the Sacrament, therefore I was condemned and excommunicate, but not of the church although the pillars of the church (as they be taken) did it.
No. I heard say the cause of your imprisonment was, for that you exhorted the people to take the sword in the one hand, and the mattocke in the other.
Yea, and you behaved yourself before the Counsel so stoutly at the first, that you would defend the Religion then: and therefore worthily were you prisoned.
Your grace did hear me answer my Lord Chancellor to that point. But put case I had been so stout as they and your Grace make it: were not the laws of the Realm on my side then? Wherefore unjustly was I prisoned: only that which my Lord Chancellor propounded, was my confession of Christ's truth against Transubstantiation, and of that which the wicked do receive, as I said.
You deny the presence.
I do not, to the faith of the worthy receivers.
My Lord, I believe no such presence.
It seemeth that you have not read Chrysostom for he proveth it.
Hitherto I have been kept well enough without books: howbeit this I do remember of Chrysostom, that he saith that Christ lieth upon the alter, as the Seraphines with their tongues touche our lips with the coals of the alter in heaven, which is an hyperbolical loquution, of which you know Chrysostom is full.
It is evident that you are to far gone: but let us come then to the Church, out of the which ye are excommunicate.
I am not excommunicate out of Christ's Church my Lord, although they which seem to be in the Church and of the Church have excommunicated me, as the poor blind man was, John. 9. I am sure Christ receiveth me.
You do deceive yourself.
Here, after much talk of excommunication, at length Bradford said.
Assuredly, as I think you did well to depart from the Romish church, so I think ye have done wickedly to couple yourselves to it again, for you can never prove it, which you call the mother church, to be Christ's Church.
Ah M. Bradford, you were but a child when this matter began. I was a young man, and then coming frō the University, I went with the world, but I tell you it was always against my conscience.
I was but a child then: howbeit as I told you, I think you have done evil. For ye are come & have brought others to that wicked man which sitteth in the Temple of God, that is in the church: for it cannot be understand of Mahomet, or any out of the Church, but of such as bear rule in the Church.
See how you build your faith upon such places of Scripture as are most obscure to deceive yourself, as though ye were in the Church where you are not.
Well my Lord, though I might by fruits judge of you and others: yet will I not utterly exclude you out of the church. And if I were in your case, I would not condemn him utterly, that is of my faith in the Sacrament: knowing as you know, that at the least 800. years after Christ, as my L. of Duresme writeth, it was free to believe or not to believe transubstantiation.
This is a toy that you have found out of your own brain: as though a man not believing as the church doth, that is transubstantiation, were of the church.
He is an heretic, and so none of the Church that doth hold any doctrine against the definitiō of the church: as a man to hold against transubstantiatiō. Cyprian was no heretic though he believed rebaptising of them which were baptized of heretics, because he held it before the church had defined it, whereas if he had holden it after, thē had he been an heretic.
Oh my Lord, will ye condemn to the devil any man that believeth truly the xii. Articles of the faith (wherein I • ache the unity of Christ's Church to consist) although in some points he believe not the definition of that which ye call the Church? I doubt not but that he which holdeth firmly the Articles of our belief, though in other things he dissent from your definitions, yet he shall be saved.
Chichester. Yea, said both the Bishops? this is your Divinity.
No, it is Paul's, which saith, that if they hold the foundation Christ, though they build upon him straw and stubble, yet they shall be saved.
Lord God, how you delight to lean to so hard and dark places of the Scriptures.
I will show you how that Luther did excommunicate Zwingli for this matter, and so he read a place of Luther making for his purpose.
My Lord, what Luther writeth, as you much pass not, no more do I in this case▪ My faith is not built on Luther, Zwingli, or Oecolampadius is this point: and in deed to tell you truly, I never read any of their works in this matter. As for them, I do think assuredly that they were, and are God's Children and Saints with him.
Well, you are out of y e Communion of the Church.
I am not: for it consisteth and is in faith.
Loe, how make you your Church invisible: for you would have the Communion of it to consist in faith.
For to have Communion with the Church needeth no visiblenes of it: for Communion consisteth, as I said, in faith, and not in exterior ceremonies, as appeareth both by Paul, which would have one faith, and by Irenaeus to Uictor, for the observation of Easter, saying that disagreeing of fasting should not break the agreeing of faith.
The same place hath often even wounded my conscience, because we disseuered our selves from the Sea of Rome.
Well, God forgive you: for you have done evil to bring England thither again.
Here my Lord of York took a book of paper of common places, and read a piece of Saint Agustine contra Epistolam Fundamenti, how that there were many things that did hold S. Augustine in the bosom of the Church consent of people and nations, authority confirmed with miracles, nourished with hope, increased with charity, established with antiquity: besides this, there holdeth me in the Church, saith S. Augustine, the succession of priests from Peters seat until this present Bishop. Last of all the very name of Catholic doth hold me. &c. Lo (quoth he) how say you to this of Saint Augustine? paint me out your Church thus.
My Lord these words of S. Augustine make as much for me as for you: although I might answer, that all this, if they had been so firm as you make them, might have been alleged against Christ and his apostles. For there was the law and the ceremonies consented on by the whole people, confirmed with miracles, antiquity and continual succession of Bishops from Aaron's time until that present.
In good faith M. Bradford, you make to much of the state of the Church before Christ's coming.
Therein I do but as Peter teacheth. 2. Pet. 2. and Paul very often. You would gladly have your Church here very glorious, and as a most pleasant Lady. But as Christ said: Beatus est quicunque non fuerit offensus per me: So may his Church say: Blessed are they that are not offended at me.
Yea, you think that none is of the Church but such as suffer persecution.
What I think, God knoweth. I pray your Grace judge me by my words and speaking, and mark that Paul saith: Omnes qui. &c. All that will live godly in Christ Jesus must suffer persecution. Sometimes Christ's Church hath rest here: but commonly it is not so, and specially towards the end her form will be more unseemly.
But what say you to Saint Augustine? where is your Church that hath the consent of people and nations?
Even all people and nations that be God's people have consented with me, and I with them in y e docrine of faith.
Lo, ye go about to shift off all things.
No my Lord: I mean simply, and so speak, God knoweth.
Yea, that seat then was nothing so much corrupt as it is now.
Well, you always judge the church.
No my Lord, Christ's sheep discern Christ's voice, but they judge it not: so they discern the Church, but judge her not.
Yes, that you do.
No, and it like your grace: and yet full well may one not only doubt, but judge also of the Romish church: for she obeyeth not Christ's voice, as Christ's true church doth.
Wherein.
In latin service, and robbing the Laity of Christ's cup in the sacrament and in many other things, in which it committeth most horrible sacrilege.
Why? Latin service was in England when the pope was gone.
True: the time was in England whē the pope was away, but not all popery: as in king Henries days.
Latin service was appointed to be song and had in the Queere, where only were Clerici, that is, such as understood latin, the people sitting in the body of the Church praying their own private prayers: and this may well be yet seen by making of the Chauncell and Queere, so as y e people could not come in, or hear them.
Yea, but in Chrisostomes time, and also in the latin church in Saint Jerome's time, all the Church (saith he) reboat. Amen. That is, answereth again mightily, Amen. Whereby we may see that the prayers were made so, that both the people heard them, and understood them.
Ye are to blame to say that the Church robbeth the people of the cup.
Well my Lord, term it as it please you: all men know that laytie hath none of it.
In deed I would wish the Church would define again, that they might have it, for my part.
If God make it free, who cā define to make it bond?
Well master Bradford, we leese our labor, for ye seek to put away all things which are told you to your good: your Church no man can know.
Yes, that ye may well.
I pray you whereby?
Forsooth Chrysostom saith: Tantummodo per Scripturas, alonely by the Scriptures: and this speaketh he very oftentimes, as ye well know.
In deed that is of Chrysostom •• in opere imperfecto, which may be doubted of. The thing whereby the Church may be known best, is succession of Bishops.
No my Lord: Lyra full well writeth upon Matthew, that Ecclesia non consistit in hominibus ration potestatis secularis aut Ecclesiasticae, sed in hominibus in quibus est notitia vera, & confessio fidei & veritatis, That is: The church consisteth not in men by reason either of secular or temporal power: but in men endued with true knowledge, and confession of faith, and of verity.
And in Hylarius time, you know he writeth to Aurentius, that the Church did rather delitescere in cauer •• s, then eminere in primarijs sedibus, That is, was hidden rather in caves and holes, then did glister and shine in thrones of preeminence.
Then came one of the servants and told them that my Lord of Duresme tarried for them at Mayster Yorkes house: and this was after that they had tarried three hours with Bradford. And after that their man was come, they put up their written books of common places, and said that they lamented his case: they willed him to read over a book, which did Doct. Crome good: & so wishyng him good in words, they went their way, and poor Bradford to his prison.
After this communication with the Bishops ended, within two days following came into the Counter two Spanish Friers to talk with master Bradford, sent (as they said) by the Earl of Darby, Of whom the one was y e kings Confessor: y e other was Alphonsus, who had before written a popish book against heresies, the effect of which their reasoning here likewise followeth.
Talke between master Bradford and two Spanish Friars.
VPpon the 25. day of February, about 8. of the clock in the morning, two Spanish Friars came to the Coūter where Bradford was prisoner: to whō Bradford was called. Then the one Friar, which was the kings Confessor, asked in Latin (for all their talk was in Latin) of Bradford, whether he had not seen nor heard of one Alphonsus that had written against heresies?
I do not know him.
Well this man (pointing to Alphonsus) is he. We are come to you of love and charity, by the means of the Earl of Darby, because you desired to confer with us.
I never desired your coming, nor to confer with you, or any other. But seeing you are come of charity, as you say, I cannot but thank you: and as touching conference, though I desire it not, yet I will not refuse to talk with you, if you will.
It were requisite that you did pray unto God, that ye might follow the direction of God's spirit, that he would inspire you so that ye be not addict to your own self will or wit.
Whereupon Bradford made a prayer, and besought God to direct all their willes, words, and works, as the wills, words, and works of his children forever.
Yea, you must pray with your heart. For if you speak but with tongue only, God will not give you his grace.
Syr do not judge, least ye be judged. You have heard my words, now charity would have you to leave y e judgment of the heart to God.
You must be as it were a neuter, and not wedded to yourself, but as one standing in doubt: pray and be ready to receive what God shall enspire, for in vain laboreth our tongue to speak else.
Syr my sentence, if you mean it for Religion, must not be in a doubting or uncertain, as I thank God I am certain in that for which I am condemned: I have no cause to doubt of it, but rather to be most certain of it, and therefore I pray God to confirm me more in it. For it is his truth, and because it is so certain and true that it may abide the light, I dare be bold to have it looked on, and confer it with you, or any man: in respect whereof I am both glad of your coming, and thank you for it.
What is the matter whereof you were condemned? we know not.
Syr I have been in prison almost 2. years: I never transgressed any of their laws wherefore I might justly be prisoned, & now am I condemned only because I frankly confessed (whereof I reap̄t not) my faith concerning the sacrament, when I was demanded in these 2. points: one that there is no transubstantiation: the other, that the wicked do not receive Christ's body.
Let us look a little on the first. Do you not believe that Christ is present really, and corporally in the form of bread?
No, I do believe that Christ is present to the faith of the worthy receiver, as there is present bread and wyne to the senses and outward man: as for any such presence of including and placing Christ, I believe not, nor dare believe.
I am sure you believe Christ's natural body is circūscriptible. And here he made much ado of the 2. natures of Christ, how that the one is everywhere, & the other is in his proper place, demaūding such questions, as no wise man would have spent any time about. At length, because the Frier had forgotten to conclude, Bradford put him in mind of it, and thus then at length he concluded: how that because Christ's body was circumscriptable concerning the human nature in heaven, therefore it was so in the bread.
How hangeth this together? Even as if you should say: because you are here, Ergo it must needs follow that you are at Rome. For this you reason: Because Christ's body is in heaven, Ergo it is in the Sacrament under the form of bread: which no wise man will grant.
Why, will you believe nothing, but that which is expressly spoken in the Scriptures?
Yes Syr, I will believe whatsoever you shall by demonstratian out of the Scripture declare unto me.
He is obstinate, quoth Alphonsus to his fellow: and then turning to Bradford said, is not God able to do it?
Yes, but here the question is of God's will, and not of his power.
Why? doth he not say plainly, this is my body?
Yes, and I deny not but that it is so, to the faith of the worthy receyuer.
To the faith? how is that?
Forsooth Syr as I have no tongue to express it: so I know ye have no ears to hear & understand it. For faith is more then man can utter.
But I can tell all that I believe.
You believe not much then. For if you believe y e joys of heaven, and believe no more thereof then you can tell, you will not yet desire to come thither. For as the mind is more capable & receiueable thē the mouth: so it conceiveth more then tongue can express.
Christ saith it is his body.
And so say I, after a certain manner.
S, Augustine telleth it more plainly, that it is Christ's body after the same manner as Circumcision was the covenant of God, and the Sacrament of faith is faith: or to make it more plain, as baptism and the water of baptism is regeneration.
Uery well said, Baptism and the water thereof is a Sacrament of God's grace & spirit in the water cleansing the Baptized.
No Syr, away w t your enclosing but this I grant, that after the same sort Christ's body is in the bread, on which sort the grace and spirit of God is in the water.
In water is God's grace by signification.
So is the body in the bread in the Sacrament.
You are much deceived in that you make no difference between the Sacraments that be standers, and the sacraments that are transitory and passers by. As for example, the Sacrament of Order, which you deny, though S. Augustine affirm it, it is a standard, although the ceremony be past. But in Baptism so soon as the body is washed, the water ceaseth not to be a Sacrament.
Uery good, and so it is in the Supper of the Lord: no 〈1 page duplicate〉 longer then it is in use, is it Christ's Sacrament.
Here was the Friar in a wonderful rage, and spake so high (as often he had done before) that the whole house rang again, cha • ing with om and cho. He hath a great name of learning, but surely he hath little patience. For if Bradford had been anything hot, one house could not have held them. At the length he cometh to this point, that Bradford could not find in the Scripture Baptism and the Lord's Supper to bear any similitude together. And here he triūphed before the conquest, saying that these men would receive nothing but scripture, and yet were able to prove nothing by the Scripture.
Be patient, & you shall see that by the Scripture I will find Baptism & the Lord's supper coupled together.
No, that canst thou never do. Let me see a text of it.
Paul saith: That as we are Baptized into one body: so were we potati in vno spiritu: that is: we have dronk of one spirit, meaning of the cup in the Lord's Supper.
Paul hath no such words.
Yes that he hath.
I trow he hath not.
Geue me a Testament, and I will show you.
So a Priest that sat by them, gave him his Testament, and he shown them the plain text. Then they looked one upon another. In fi • e the Friers found this simple shift, that Paul spake not of the Sacrament.
Well the text is plain enough, and there are of the fathers which do so understand the place: For Chrysostom doth expound it so.
Alphonsus which had the Testament in his hand, desirous to suppress this foil, turned the leaves of y e book from leaf to leaf, till he came to the place. 1. Cor. 11. & there he read how that he was guilty, which made no difference of the Lord's body.
Yea, but therewith he saith: He that eateth of the bread: calling it bread still, and that after consecration (as ye call it) as in the 10. to the Corinthians he saith: The bread which we break. &c.
Oh how ignorant are ye, which know not that things after their conversion do retain the same names which they had before, as Moses rod: and calling for a byble, after he had found the place, he began to triumph: But Bradford cooled him quickly, saying:
Syr, there is mension made of the conuersiō, as well, as that the same appeared to the sense. But here ye cannot find it so. Find me one word how the bread is converted, & I will then say, ye bring some matter that maketh for you
At these words the Frier was troubled, & at length he said, how that Bradford hanged on his own sense.
No, that do I not: for I will bring you forth the Fathers of the Church 800. years after Christ, to confyrme this which I speak.
No you have the Church against you.
I have not Christ's Church against me.
Yes that you have. What is the Church?
Christ's wife, the chair and seat of verity.
Is she visible?
This Church hath defined the contrary, and that I will prove by all the good Fathers from Christ's Ascensiō even for 800. years at the least continually.
What will you so prove? Transubstantiation?
Yea, that the bread is turned into Christ's body.
You speak more then you can do.
That do I not.
Then will I give place.
Will you believe?
Beliefe is God's gift: therefore cannot I promise: but I tell you that I will give place: and I hope I shall believe his truth always, so good is he to me in Christ my savior.
Here the Frier found a great fault with Bradford that he made no difference betwixt habitus, and actus: as though actus which he called crudelity, had been in our power. But this he let pass, & came again asking Bradford if he could prove it as he said, whether he wuld give place.
Yea that I will. Then called he for paper, pen & ink, to write, and then said I: what and if that I prove by the testimony of the Fathers, that continually for viii. hundredth years after Christ at the least, they did believe that the substance of bread doth remain in the Sacrament? what will you do?
I will give place.
Then write you here that you will give place if I so prove, & I will write that I will give place if you so prove: because ye are the ancient, ye shall have the preeminence.
Here the Frier fumed marvelously, and said: I came not to learn at thee, Are not here witnesses? (meaning the two Priests) be not they sufficient? But the man was so chafed, that if Bradford had not passed over this matter of writing, the Frier would have fallen to plain scolding.
At the length the kings Confessor asked Bradford what the second question was?
That wicked men receive not Christ's body in the Sacrament, as S. Augustine speaketh of Judas, that he received Panem Domini, but not Panem Dominum.
S. Augustine saith not so.
Yes that doth he. So they arose and talked no more of that matter. Thus went they away, without byddyng Bradford farewell.
After they were none, one of the Priests came, & willed Bradford not to be so obstinate.
Syr, be not you so wavering: in all the scripture cannot you find me, non est panis.
Yes that I can in five places.
Talke between Mayster Bradford and Doctor Weston and others.
IT followed after this, vpō the 21. of the month of march, that by means of one of the Earl of Darbyes mē, there came to the Counter to dyner one M. Collier, once Warden of Manchester, and the said servant of the Earl of Darby, of whom Mayster Bradford learned that Doctor Weston Dean of Westminster would be with him in the after noon about two of the clock. At dynner time, when the said Warden did discommend king Edward, & went about to set forth the authority of the Pope, which Bradford withstood, defending the kings faith, that it was Catholic, and that the authority of the bishop of Rome's supremacy was usurped, bringing forth the testimony of Gregory, which affirmeth the name of supreme head, to be a title of the forerunner to Antichrist: a woman prysoner was brought in, whereupon the said Bradford took occasion to rise from the table, and so went to his prison chamber to beg of God grace, and help therein continuing there still until he was called down to speak with master Weston, which was then come in.
Mayster Bradford then being called down, so soon as he was entered into the Hall, M. Weston very gentlye took him by the hand, & asked how he did, with such other talk. At length he willed auoydaunce of the chamber: So they all went out, save Mayster Weston himself, M. Colliar, the Earl of Darbyes servant, the Subdeane of Westminster, the Keeper, Mayster Clayden, and the Parson of the Church where the Counter is.
Now thē he began with M. Bradford, to tell how that he was often minded to have come unto him, being thereto desired of the Earl of Darby: and (quoth he) after that I perceived by his man, that you could be contented rather to speak with me, then any others: I could not come but to do you good, if I can, for hurt you be sure I will not.
Syr quoth Mayster Bradford when I perceived by the report of my Lord's servant: that you did bear me good will, more (as he said) then any other of your sort, I told him then, that therefore I could be better content & more willing to talk with you, if you should come unto me. This did I say quoth he, otherwise I desired not your coming.
Well quoth he: now I am come to talk with you: but before we shall enter into any talk, certain principles we must agree upon, which shall be this days work.
First (quoth he) I shall desire you to put away all vain glory, and not hold anything for the praise of the world.
Syr S. Augustine maketh that in deed a piece of the definitiō of an heretic, which if I cannot put away clean (for I think there will a spice of it remain in us, as long as this flesh liveth) yet I promise you by the grace of God that I purpose not to yield to it. God I hope will never suffer it to bear rule in them that strive there against, & desire all the dregs of it utterly to be driven out of us.
I am glad to hear you say so, although in deed I think you do not so much esteem it as others do.
Secondly, I would desire you that you will put away singularity in your judgment and opinions.
Syr God forbid that I should stick to any singularity or private judgment in God's Religion. Hytherto I have not desired it, neither do, nor mind at any time to hold any other doctrine then is public and catholic, understanding catholic as good men do: according to God's word.
Uery well: this is a good days work, I hope to do you good: & therefore now thirdly I shall pray you to write me Capita of those things, whereupon you stand in the sacrament, and to send them to me betwixt this and Wednesday next: until which time, yea until I come to you again be assured that you are without all peril of death. Of my infidelity, warrant you I, therefore away with all dubitations. &c.
Syr I will write to you the grounds I lean to in this matter. As for death, if it come welcome be it, this which you require of me: shall be no great let to me therein.
You know that S. Augustine was a Manichean yet was he converted at the length: so have I good hope of you.
Syr because I will not flatter you: I would you should flatly know, that I am even settled, in the Religion wherefor I am condemned.
Yea, but if it be not the truth, & you see evident matter to the contrary, will you not then give place.
God forbid but that I should always give place to the truth.
I would have you to pray so.
So I do, and that he will more and more confirm me in it, as I thank God he hath done and doth.
Yea but pray with a condition, if you be in it.
No Syr, I cannot pray so, because I am settled and assured of his truth.
Well quoth Weston, as the learned Bishop answered S. Augustine's mother, that though she was obstinate, yet the tears of such a mother could not but win her son: so (quoth he) I hope your prayers (for then Bradfordes eyes did show that he had wept in prayer) can not but be heard of God, though not as you would yet, as best shall please God. Do you not, quoth he, remember the history thereof?
Yea Syr (quoth Bradford) I think it be of Saint Ambrose.
No, that it is not. And here Westō would have laid a wager, and begā to triumph, saying to Bradford: as you are ouersene herein, so are you in the other things.
Well Syr, I will not contēd with you for the name. This (I remember) Saint Augustine writeth in his confessions.
After this talk Weston begun to tell M. Bradford howe the people were by him procured to withstand the Queen.
Whereunto Bradford answering again, bade him hang him up as a traitor, and a thief, if ever he encouraged any to rebellion: which thing his Keeper and others that were there of the Priests, affirmed on his behalf. So much talk there was to little purpose at that time. Doctor Weston declared moreover howe he had saved men going in the cart to be hanged, and such like.
The end was this, that Bradford should send unto him, capita doctrinae of the supper, & after wednesday he would come unto him again, and thus departed he after that he had drunken to him in bear and wine. I omit here talk of Oxford, of books of Germane writers, of the fear of death and such other talk which are to no purpose.
*An other disputation or talk between Mayster Bradford and Doctor Pendleton.
IN the mean time, whē Mayster Bradford had written his reasons and arguments, & had sent them to Doctor Weston: in short space after about the 28. of Marche, there came to the Counter Doctor Pendleton, and with him the foresaid M. Collier, sometime Warden of Manchester and Stephen Bech. After salutations Mayster Pendleton began to speak to Bradford, that he was sory for his trouble. And further (quoth he) after that I did know you could be content to talk with me, I made the more speed, being as ready to do thee good and pleasure thee that I can, as ye would wish.
Syr, the manner how I was content to speak with you, was on this sort: Mayster Bech was often in hand with me whom he should bring unto me, and named you amongst other: and I said that I had rather speak with you then with any of all the other. Now the cause why I so would, I will briefly tell you. I remember that once you were (as far as a man might judge) of the Religion that I am of at this present, and I remember that you have set forth the same earnestly. Gladly therefore would I learn of you what thing it was that moved your conscience to alter, and gladly would I see what thing it is that you have seen sithen, which you saw not before.
Master Bradford, I do not know wherefore you are condemned.
Transubstantiation is the cause wherefor I am condemned, and because I deny that wicked men receive Christ's body: wherein I would desire you to show me what reasons, which before you knew not, did move your conscience now to alter. For once (as I said) you were as I am in Religion.
Here master Pendleton half amazed, began to excuse himself if it would have been, as though he had not denied fully transubstantiation in deed, although I said (quoth he) that the word was not in Scripture, and so he made an endless tale of the thing that moved him to alter: but (said he) I will gather to you the places which moved me, and send you them. And here he desired Bradford that he might have a copy of that which he had sent to Mayster Weston: the which Bradford did promise him.
Syme reasoning also they had, whether evil men did receive Christ's body, Bradford denying and Pendleton affirming. Bradford said that they received not the spirit. Ergo, not the body: for it is no 〈◊〉 carkas. Hereto Bradford brought also S. Augustine, how Judas received Panem Domini, and not Panem Dominum, & how that he must be in Christ's body, which must receive the body of Christ. But Pendleton went about to put it away with idem, and not ad idem, and how that in Corpore Christi was to be understand of all that be in the visible Church with God's elect. Bradford denied this to be Saint Augustine's meaning, and said also that the allegation of idem ▪ and not ad idem, could not make for that purpose. They talked more of Transubstantiation, Pendleton bringing forth Cyprian: Panis natura mutatur. &c. And Bradford said that in that place natura did not signify substance. As the nature of an herb is not the substance of it: so the bread changed in nature is not to be taken for changed in substance: For now it is ordained not for the food of the body simply, but rather for the soul. Here also Bradford alleged the sentence of Gelasius. Pendleton said, that he was a Pope. Yea said Bradford, but his faith is my faith in the Sacrament, if ye would receive it.
They reasoned also whether accidentia were res or no. If they be properly res, said Bradford, then are they substaunces: and if they be substances they are earthly, & then are there earthly substaunces in the Sacramen as Irenaeus saith, which must needs be bread. But Pendleton said that the color was the earthly thing, and called it an accidental substance.
I omit the talk they had of my Lord of Canterbury of Peter Martyrs book, of Pendletons Letter laid to Bradfordes charge when he was condemned, with other talk more of the Church: whether Dic Ecclesiae was spokē of the universal Church, or of a particular (which Pēdleton at the length granted to be spoken of a particular Church) also of vain glory, which he willed Bradford to beware of, and such like talk: A little before his departing Bradford said thus: Master Doctor, as I said to M. Weston the last day, so say I unto you again, that I am the same man in Religion against Transubstantiation still, which I was whē I came into prison: for hitherto I have seen nothing in any point to infirm me. At which words Pendleton was something moved, and said that it was no Catholic doctrine. Yes, quoth Bradford, and that will I prove even by the testimony of the Catholic fathers until Concilium Lateranense, or thereabout. Thus Pendleton went his way, saying that he would come oftener to Bradford. God our father be with us all, and give us the spirit of his truth forever. Amen.
The same day in the afternoon, about five of the clock, came Mayster Weston to Bradford: and after gentle salutations, he desired the company every man to depart, & so they two sat down. And after that he had thanked Bradford for his writing unto him, he pulled out of his bosom the same writing, which Bradford had sent him. The writing is this that followeth.
*Certain reasons against Transubstantiation gathered by John Bradford, and given to Doctor Weston and others.
1. THat which is former (saith Tertullian) is true: that which is latter is false. But the doctrine of transubstantiation is a late doctrine: for it was not defined generally afore the Council of Lateran, about 1215. years after Christ's coming, under Pope Innocentius the third of that name. For before that time it was free for all men to believe it or not believe it: as the Bishop of Duresme doth witness in his book of the presence of Christ in his Supper lately put forth: Ergo the Doctrine of Transubstantiation is false.
2. That the words of Christ's supper be figurative, the circūstāces of the scripture, the Analogy or proportiō of the sacraments, & the sentences of all the holy fathers, which were & did write for the space 1000. years after Christ's Ascension, do teach: whereupon it followeth, that there is no transubstantiation.
3. That the Lord gave to his Disciples bread and called it his body, the very Scriptures do witness. For he gave that & called it his body which he took in his hands, whereon he gave thanks, which also he brake, & gave to his Disciples, that is to say, bread, as the fathers, Iraeneus, Tertullian, Origen, Cyprian, Epiphanius, Augustine, and all the residue which are of antiquity, do affirm: but in as much as the substance of bread and wine is another thing then the substance of the body & blood of Christ, it plainly appeareth that there is no transubstantiation.
4. The bread is no more transubstantiate then the wine: but that the wine is not trāsubstātiate, S. Matthew & S. Mark do teach us: for they witness that Christ said that he would drink no more of the fruit of the vine, which was not blood but wine: and therefore it followeth, that there is no transubstantiation. Chrysostom vpō Matthew and S. Cyprian do affirm this reason.
5. As the bread in the Lord's Supper is Christ's natural body, so is it his mystical body: for the same spirit that spake of it: This is my body, did say also: for we many are one bread, one body. &c. but now it is not the mystical body by transubstantiation, and therefore it is not his natural body by transubstantiation.
6. The words spoken over the cup in S. Luke and Paul, are not so mighty and effectual as to transubstantiate it: For then it or that which is in it should be transubstantiate into the New Testament: therefore the words spoken over the bread are not so mighty as to make transubstantiation.
7. All that doctrine which agreeth with those Churches which be Apostolic, mother Churches or original churches, is to be counted for truth, in that it holdeth that which these Churches received of the Apostles, the Apostles of Christ, Christ of GOD. But it is manifest that the doctrine taught at this present of the church of Rome, concerning transubstantiation, doth not agree with the Apostolic and mother Churches in Grece of Corinthus, of Phillppos, Colossia, Thessalonica, Ephesus, which never taught transubstantiation: yea it agreeth not with the doctrine of the Church of Rome taught in times past. For Gelasius the Pope setting forth the doctrine which that sea did thē hold, doth manifestly confute the error of transubstantiation, and reproveth them of the sacrilege which devide the mistery, and keep from the Laity the cup: Therefore the doctrine of transubstantiation agreeth not with the truth.
This was the writing which Weston pulled out of his bosom: & yet before he began to read it, he shown Bradford that he asked of his conuersatiō at Cambridge sithen his last being with him: and (quoth he) Mayster Bradford, because you are a man not given to the glory of the world, I will speak it before your face: Your life I have learned was such there always, as all men, even the greatest enemies you have, cannot but praise it, and therefore I love you much better then ever I did: but now I will read over your arguments, and so we will confer them. Such they are, that a man may well perceive you stand on conscience, & therefore I am the more ready & glad to pity you. So he began to read the first: to the which he said, that though the word transubstantiatiō began but lately: yet the thing always was, and hath been sithen Christ's institution.
I do not contend or hang upon the word only, but upon the thing which is as new as the word.
Then went he to the seconde, and there brought out S. Augustine, how that if an evil man going to the devil did make his will, his son & heir would not say his father did lie in it, or speak tropically: much more Christ going to God, did never lie or use any figurative speech in his last will and testament. Do you not remember this place of S. Augustine, said he?
Yes Syr, but I remember not that S. Augustine hath those words tropice or figurative, as you rehearse thē: for any man may speak a thing figuratively, and lie not: & so Christ did in his last Supper.
After this he went to the third, and brought forth Cyprian, howe that the nature of the bread is turned into flesh. Here (saith he) my Lord of Canterbury expoundeth nature for quality, by Gelasius: the which interpretatiō serveth for the answer of your third argument, y t Christ called bread his body: that is, the quality, form, & appearance of bread. And further the Scripture is wont to call things by the same names which they had before, as Simon the Leaper: he was not so presently, but because he had been so.
Cyprian wrote before Gelasius: therefore Cyprian must not expound Gelasius, but Gelasius, Cyprian: and so they both teach that bread remaineth still. As for things having still the names they had, is no answer, except you could show that this now were not bread, as easily as a man might have known & seen then Simon to have been healed and clear from his Leprosye.
After this he went to the fourth, of the cup, the which he did not fully read, but digressed into a long talk of Cyprians Epistle De Aquarijs: also of S. Augustine, expounding the breaking of bread by Christ to his two Disciples going to Emmaus, to be the Sacrament, with such other talk to no certain purpose: and therefore Bradford prayed him, that in as much as he had written the reasons that stablished his faith against Transubstantiation, so he would likewise do to him, that is, answer him by writing, and show him moe reasons in writing to confirm Transubstantiation. Which Doctor Weston promised to do, & said that he would send or bring it to Bradford again within three days.
Thus when he had over read the arguments, & here and there spokē little to the purpose for the avoiding of thē, and Bradford had prayed him to give him in writing his answers: then he began to tell Bradford how and what he had done for Grimoald, and how that Bradford needed not to fear any reproach or slander he should suffer, meaning belike, to have Bradford secretly come to thē, as Grimoald did: for he subscribed.
Master Dean I would not gladly that you should conceive of me that I pass of shame of men simply in this matter: I rather would have you to think of me, as the very truth is, that hitherto as I have not seen nor heard anything to infirm my faith against Transubstantiation, so I am no less settled in it, then I was at my coming hither. I love to be plain with you, and to tell you at the first, as you shall find at the last.
In good faith master Bradford, I love you the better for your playnnes: & do not think otherwise of me, but that you shall find me plain in all my talk with you.
Here Weston began to ask Bradford of his imprisonment and condemnation: and so Bradford told him altogether: how he had been handled. Whereat Weston seemed to wonder: yea in plain words he said, that Bradford had been handled otherwise thē he had givē cause, & so shown Bradford how that my Lord of Bath reported that he had deserved a Benefit at the Queens hand, and at all the Counsel.
In this kind of talk they spent an hour almost, and so as one weery, Bradford arose up, and Weston called to the Keeper, and before him he bad Bradford be of good comfort, and said that he was out of all peril of death.
Syr (quoth the keeper) but it is in euers man's mouth that he shall die tomorrow.
Wherat Weston seemed half amazed, and said he would go say Evēsong before the Queen, & speak to her in his behalf. But it is to be thought, that the queen had almost supped at that present? for it was past 6, of the clock.
Before the Keeper, Bradford told Weston again that still he was one man: and even as he was at the first, and till he should see matter to teach his conscience the contrary, he said he must needs so continue.
The keeper desired Bradford to hearken to master Doctors counsel, and prayed M. Doctor to be good unto him: and so after they had drunk together, M. Doct. with most gentle words took his leave for 3. days.
Now when he was gone, the Keeper told Bradford, that Mayster Doctor spake openly, how that he saw no cause why they should burn him. Which sentence for the ambiguity of the meaning, made him somewhat sory least he had behaved himself in anything, wherein he had gathered any conformablenes to them in their doctrine which God knoweth, saith Bradford, I never as yet did. God our father bless us, as his children, and keep us from all evil forever. Amen.
An other talk or conference between M. Bradford, and Doctor Weston.
VPon the fifth day of April came M. Doctor Weston to the Counter about two of the clock in the afternoon, who excused himself for being so long absent: partly by sickness, partly for that Doctor Pendleton told him that he would come unto him, and partly for that (quoth he) I withstood certain Monks, which would have come again into Westminster telling him moreover howe that the Pope was dead, & also declared unto him how he had spoken to the Queen in his behalf, and howe that death was not near unto him.
Last of all, he excused himself for not answering his arguments against Transubstantiation: because my coming today (quoth he) was more by fortune then of purpose,
Why you have remembered something what I spake to you when I was last with you.
No Syr. I never called them in manner to mind, sythen that time, as well because I hoped you would have written them: as also for that they seemed not to be so material.
In good faith I cannot see any other or better way for you, then for to submit yourself to the judgment of the Church.
Mary so will I Syr, if it so be by the church you understand Christ's Church.
No sir that do I not: in taking upon me to discern I do not judge the Church.
Yes that you do, and make it invisible.
I do neither.
Why, who can see your Church.
Those Syr, that have spiritual eyes, wherewith they might have discerned Christ's visible conversation here upon earth.
Nay: Christ's Church hath three tokens, that all mē may look well upon: namely, unity, antiquity, & consent.
These three, may be as well in evil as in good, as well in sin as in virtue, as well in the devils church as in gods church: As for ensample, Idolatry amongst the Israelites had all those three. Chrysostom telleth plainly, as you well know, that the church is well known, Tantūmodo per scripturas, alonely by the scriptures.
In good faith, you make your Church invisible whē you will have it known alonely by the scriptures.
No Sir the Scriptures do plainly set forth to us the church, that all mē may well enough thereby know her, if they li • t to look.
The Church is like a Tower or town upon a hill, that all men may see.
True Syr, all men that be not blind. Uisible enough is the church, but men's blindness is great. Impute not therefore to the Church, that which is to be imputed to men's blindness.
Where was your Church fourtye years ago? or where is it now? except in a corner of Germany?
Forsoothe Syr, the Church of Christ is dispersed, and not tied to this or that place, but to the word of God: so that where it is, there is God's Church, if it be truly taught.
Loe, is not this to make the church invisible? point me out a Realm a hundred years past, which maintained your doctrine?
Syr, if you will, or would well mark the state of the Church before Christ's coming, with it now (as S. Paul and Peter willeth us) I think you would not look for such shows of the Church to be made, as to point it by Realms. You know that in Helias time both in Israel, and else where, God's Church was not poyntable: & therefore cried he out that he was left alone.
No mary, did not God say, that there was 7000. which had not bowed their knees to Baal? Loe then 7000. show me seven thowsande a hundred years ago of your Religion.
Syr, these 7000. were not known to men, for then Helias would not have said, that he had been left alone. And it is plain enough by that, which the text hath, namely that God saith, Reliqui mihi, I have reserved to me. 7000. Mark that it saith, God had reserved to himself, to his own knowledge, as I doubt not but a hundredth years ago God had his 7000. in his proper places, though men knew not thereof.
Well, Mayster Bradford, I will not make your case worse, then for transubstantiation, although I know that we agree not in other matters. And I pray you make you it yourself not worse. If I can do you good, I will: hurt you I will not. I am no Prince, & therefore I cannot promise you life, except you will submit yourself to the definition of the Church.
Syr, so that you will define me your church, that under it you bring not in a false Church: you shall not see but that we shall soon be at a point.
In good faith M. Bradford, I see no good will be done, & therefore I will wish you as much good as I can, and hereafter I will perchance come or send to you again, and so he sent for M. Weale, and departed.
Now after his departing, came the keeper M. Claydon, and Stephen Bech, and they were very hot with master Bradford, & spake unto him in such sort that he should not look but to have them utter enemies unto him, notwithstanding the frendshippe they both had hitherto pretended. God be with us, and what matter is it who be against us.
Among diverse which came to Mayster Bradford in Prison, some to dispute and confer, some to give counsel, some to take comfort, and some to visit him, there was a certain Gentlewomans servant, which Gentlewoman had been cruelly afflicted and miserably handled by her father and mother and all her kindred, in her fathers house, for not coming to the Mass, and like at length to have been pursued to death, had not the Lord delivered her out of her fathers house, being put from all that ever she had. This Gentlewomans servant therefore being sent to Master Bradford with recommendations, had this talk with him, which I thought here not to ouerslyp.
A Colloquy between M. Bradford and a Gentlewomans servant, being sent to visit him in prison.
THis servant or messenger of the foresaid Gentlewomā coming to M. Bradford, and taking him by the hand said: God be thanked for you. How do you?
Mayster Bradford answered: Well, I thank God. For as men in sailing, which be near to the shore or havē where they would be, would be nearer: even so the nearer I am to God, the nearer I would be.
Sir, I have never seen you so strong & healthsom of body, as me think you be now, God be thanked for it.
Why, quoth he, I have given over all care & study, and only do I covet to be talking with him, whom I have always studied to be withal.
Well, God hath done much for you, since the time that I fir •• knew you, and hath wrought wonderously in you to his glory.
Truth it is, for he hath dealt favorably with me, in that he hath not punished me according to my sins, but hath suffered me to live, that I might seek repentance.
Truly we hear say, there is a rod made so grievous, out of the which I think no man shall pluck his head.
Well, let all that be of Christ's flock, arm thenselves to suffer, for I think verily, God will not have one of his to escape untouched, if he love him, let them seek what means or ways they can.
We • l sir, there goeth a talk of a Friar that should preach before the king, & should tell him, that he should be guilty of the innocent blood that hath been shed of late.
Verily, quoth Bradford, I had a book within these two days of his writing, & therein he saith, that it is not me •• nor convenient that the heretics should live: & therefore I have marvel how that talk should rise, for I have heard of it also, and I have also talked with this Friar (he is named Friar Fonse) and with diverse other, & I praise God, they have confirmed me: for they have nothing to say but that which is most vain.
Syr, Father Cardmaker hath him commended unto you.
How doth he, how doth he?
Well God be thanked.
I am very glad thereof: for in deed for my lord Chancellor did cast him in my teeth, but as David saith, God hath disappointed him.
Forsooth, God's name be praised, he is very strong.
And I trust, so are we. What else? our quarrel is most just: therefore let us not be afraid.
My maystres hath her recommended unto you.
How doth she?
Well, God be praised, but she hath been sorer afflicted with her own father and mother, then ever you were with your imprisonment, and yet God hath preserved her, I trust, to his glory.
I pray you tell her, I read this day a godly history, written by Basilius magnus, of a virtuous woman which was a widow, and was named Iuleddo. She had great lands, and many childrē, and nigh her dwelled a Cormorant, which for her vertuousnes, & godly living had great indignitiō at her, & of very malice he took away her lands, so that she was constrained to go to the law with him: & in conclusion the matter came to the trial before the Judge, who demanded of this Tyrant why he wrongfully with held these lands frō this woman. He made answer & said: he might so do, for (saith he) this womā is disobedient to y e kings proceedings: for she will in no wise worship his gods nor offer sacrifice unto thē. Then the Judge hearing that, said unto her: Womā, if this be true, thou art not only like to loose thy land, but also thy life, unless that thou worship our gods, and do sacrifice unto them. This godly woman hearing that, stepped me forth to the Judge, & said: Is there no remedy, but either to worship your false gods, or else to loose my lands & life? then farewell suit, farewell lands, farewell childrē, farewell friends, yea & farewell life too: and in respect of y e true honor of the everliving God, farewell all. And with that saying did the Judge commit her to prison, and afterward she suffered most cruel death: and being brought to the place of execution, she exhorted all womē to be strong and constant. For (saith she) ye were redeemed with as dear a price as men. For although ye were made of the rib of the man, yet be you also of his flesh: so that also in the case & trial of your faith towards God, ye ought to be as strong. And thus died she constantly, not fearing death. I pray you tell your Maistresse of this history.
That shall I sir by God's grace: for she told me that she was with you and M. Saunders, and received your gentle counsel.
We never gave her other counsel but the truth, & in witness thereof we have & will seal it with our bloods. For I thought this night that I had been sent for, because at a 11. of the clock there was such rapping at the door.
Then answered a maid, and said: why thē I perceive you were afraid.
Ye shall hear how fearful I was. For I considered that I had not slept, and I thought to take a nap before I went: and after I was a sleep, these men came into the next chamber, and sang, as it was told me, and yet for all my fearfulness I heard thē not: therefore belike I was not afraid, that slept so fast.
Do you lack anything toward your necessity?
Nothing but your prayers, & I trust I have them, and you mine.
I saw a priest come to you today in the morning.
Yea, he brought me a letter from a Friar, and I am writing an answer.
Then we let you, therefore the living God be with you.
And with you also, and bless you.
Amen, said we, and gave him thanks, & departed.
THus still in prison continued Bradford, until the month of July, in such labors & sufferings as he before always had sustained in prison. But when the time of his determined death was come, he was suddenly conveyed out of the Counter where he was prisoner, in the night season to Newgate, as afore is declared, & frō thence he was carried the next morning to Smithfield, where he constantly abiding in the same truth of God, which before he had confessed, earnestly exhorting the people to repent & to return to Christ, & sweetly comforting the godly young springall of 19. or 20. years old, which was burned with him, cheerfully he ended his painful life, to live with Christ.
John Leafe burnt with M. Bradford.
WIth whō also was burnt one John Leafe an apprētice to Humfrey Gawdy Tallow Chaundlor, of the parish of Christ's church in London, of the age of 19. years and above, borne at Kirkeby Moreside, in the Countye of York: who vpō the friday next before Palme Sunday was committed to the Counter in Breadstreete, by an Alderman of London, who had rule & charge of that ward or part of the City, where the said Leafe did dwell. After he coming to examination before Boner, gave a firm & Christian testimony of his doctrine & profession, answering to such articles as were objected to him by the said Bishop.
First, as touching his belief & faith in the said sacrament of the alter, he answered, that after y e words of consecration spoken by the priest over the bread & wine, there was not the very true & natural body & blood of Christ in substance: and further did hold and believe, that the said sacrament of the alter, as it is now called, used, & believed in this realm of England, is idolatrous & abhominable: & also said further, that he believed, that after the words of consecration spoken by the Priest over the material bread and wine, there is not the self same substance of Christ's body & blood there contained, but bread & wine, as it was before: and further said, that he believed, that when the priest delivereth the said material bread & wine to the cōmunicants, he delivereth but only material bread and wyne, and the communicants do receive the same in remembrance of Christ's death and passion, and spiritually in faith they receive Christ's body and blood, but not under the forms of bread and wine: and also affirmed that he believed auricular confession not to be necessary to be made unto a priest, for it is no point of soul health, neither that the Priest hath any authority given him by the Scripture, to absolve and remit any sin.
Upon these his answers and testimony of his faith, he at that time being dismissed, was bid the Monday next, being the x. of June, to appere again in the said place, there and then to hear the sentence of his condemnatiō: who so did. At what time the foresaid Bishop propounding the said articles again to him, as before, assaying by all manner of ways, to revoke him to his own trade, that is, from truth to error, notwithstanding all his persuasions, threats and promises, found him the same man still, so planted upon the sure rock of truth, that no words nor deeds of men could remove him.
Then the bishop after many words to and fro, at last asked him, if he had been M. Rogers scholar? To whō the foresaid John Leafe answered again, granting him so to be: and that he the same John did believe in the doctrine of the said Rogers, and in the doctrine of Bishop Hooper, Cardmaker, and other of their opinion, which of late were burned for the testimony of Christ, and that he would die in that doctrine that they died for: And after other replications again of the Bishop, moving him to return to the unity of the Church, he with a great courage of spirit answered again in these words: My Lord quoth he, you cal mine opiniō heresy: it is the true light of the word of God: and again repeating the same, he professed that he would never forsake his stayed & well grounded opinion, while y e breath should be in his body. Wherupon the Bishop being too weak, either to refute his sentence, or to remove his constancy, proceeded consequently to read the Popish sentence of cruel condemnatiō, whereby this godly & constant young man being committed to the secular power of the shiriffes there present, was thē adjudged, & not long after suffered the same day with M. Bradford, confirming w t his death that which he had spoken and professed in his life.
It is reported of the said John Leafe, by one that was in the Counter the same time, and saw the thing, that after his examinations before the Bishop, when two bills were sent unto him in the Coūter in Bredstreet, the one containing a recantation, the other his confessions, to know to which of them he would put to his hand, first hearing the Byll of recantation read unto him (because he could not read nor write himself) that he refused. And when the other was read unto him, which he well liked of, instead of a pen he took a pin, and so pricking his hand, sprinkled the blood upon the said bill, willing the reader thereof, to show the Bishop, that he had sealed the same Bill with his blood already.
*The behauyour of M. John Bradford Preacher, and the young man that suffered with him in Smithfield, named John Leafe, a Prentise, which both suffered for the testimony of Christ.
FIrst, when they came to the stake in Smithfielde to be burned, M. Bradford lying prostrate on the one side of the stake, and the young man John Leafe on the other side, they lay flat on their faces, praying to thenselves the space of a minute of an hour. Then one of the Sheriffs said to M. Bradford: Arise and make an end: for the press of the people is great.
At that word they both stood up upon their feet: and then M. Bradford took a fagot in his hand, and kissed it, and so likewise the stake. And when he had so done, he desired of the Sheriffs that his servant might have his raiment. For (said he) I have nothing else to give him: and besides that, he is a poor man. And the Sheriff said, he should have it. And so forthwith M. Bradford did put off his raiment, and went to the stake: and holding up his hands and casting his countenance to heaven, he said thus: O England, England, repent thee of thy sins, reap̄t thee of thy sins. Beware of Idolatry, beware of false Antichrists take heed they do not deceive you. And as he was speaking these words, the Sheriff bade tie his hands, if he would not be quiet. O M. Sheriff (said M. Bradford) I am quiet: God forgive you this, Mayster Sheriff. And one of the officers wich made the fire, hearing Mayster Bradford so speaking to the Sheriff, said: If you have no better learning then that, you are but a fool, and were best to hold your peace. To the which words M. Bradford gave no answer: but asked all the world forgiveness, and forgave all the world, and prayed the people to pray for him, and turned his head unto the young man that suffered with him, and said: Be of good comfort Brother, for we shall have a merry supper with the Lord this night: and so spake no more words that any man did hear, but embracing the Reedes, said thus: Strayt is the way, and narrow is the Gate that leadeth to eternal salvation, and few there be that find it.
And thus they both ended their mortal lives, moste likest two Lambes, without any alteration of their countenance, being void of all fear, hoping to obtain the price of the game that they had long run at: to the which I beseech Almightye God happily to conducte us, thorough the merits of Jesus Christ our Lord and Savior. Amen.
TOuching M. Wodroffe the Sheriff, mention is made a little before, how churlishly here he answered M. Bradford at the stake, not suffering him to speak, but commanding his hands to be tied. &c. The like extremity or worse, he used also before to M. Rogers: whereof ye have heard before.
The said Wodroffe Sheriff above mentioned, was joined in office with another, called Syr William Chester, for the year 1555. Between these two Sheriffs such difference there was of judgment and Religion, that the one, that is, Master Wodroffe, was wont commonly to laugh, y e other to shed tears at the death of Christ's people. And where as the other was wont to restrain and to beat the people, which were desirous to take them by the hands that should be burned: the other Sheriff contrariwise again with much sorrow and mildness behaved himself, which I wish here to be spoken & known to the commendation of him, although I do not greatly know the party.
Furthermore, here by the way to note the severe punishment of God's hand against the said Wodroffe, as against all other such cruel persecutors, so it happened, that within half a year after the burning of this blessed Martyr, the said Sheriff was so stricken on the right side with such a paulsie, or stroke of God's hand whatsoever it was, that for the space of eight years after, till his dying day, he was not able to turn himself in his bed, but as two men with a sheet were fain to stir him: and withal such an insaciable devouring came upon him, that it was monstrous to see. And thus continued he the space of eight years together.
In mortem Johannes Bradfordi constantissimi Martyris.
Here follow the letters of M. Bradford.
THis godly Bradford and heavenly martyr, during the time of his imprisonment, wrote sondrye comfortable Treatises, and many godly Letters, of which, some he wrote to the Citty of London, Cambridge, Walden, to Lankeshyre and Chesshyre, & diverse to his other private friends. By the which foresaid Letters, to the intent it may appear how godly this man occupied his time being prisoner, what special zeal he bare to the state of Christ's Church, what care he had to perform his office, how earnestly he admonished all men, howe tenderly he comforted the heavy hearted: how fruitfully he confirmed thē whom he had taught, I thought here good to place y e same although to exhibit here all the letters that he wrote, (being in number so many, that they are able to fill a book) it cannot well be compassed, yet nevertheless we mind to excerpt the principal of them, referring the reader for the residue, to the book of Letters of the martyrs, where they may be found.
And first, for so much as ye heard in the story before, how the Earl of Darby complained in the Parliament house, of certain Letters written of John Bradford out of prison, to Lancashyre, and also howe he was charged both of the Bishop of Winchester, and of M. Allen with the same letters, to the intent the Reader more perfectly may understand what letters they were, being written in deed to his mother, brethren, and sisters, out of the Tower, before his condemnation, we will begin first with the same letters: the copy with the contents whereof is this, as followeth.
A comfortable letter of M. Bradford to his Mother, a godly matron, dwelling in Manchester, and to his brethren and sisters, and other of his friends there.
OUr dear and sweet Sauioure Jesus Christ, whose prisoner at this present (praised be his name therefore) I am, preserve and keep you my good mother, with my brothers and sisters, my Father John Traues, Thomas Sorrocold, Laurence and James Bradshawe, with their wives and families. &c. now and forever. Amen.
I am at this present in prison sure enough for starring, to confirm that I have preached unto you: as I am ready (I thank God) with my life and blood to seal the same, if god vouch me worthy of that honor. For good mother and brethren, it is a most special benefit of God, to suffer for his names sake and gospel, as now I do: I heartily thank him for it, and am sure that with him I shall be partaker of his glory, as Paul saith? If we suffer with him we shall reign with him. Therefore be not faint hearted, but rather rejoice, at the least for my sake which now am in y e right and high way to heaven: for by many afflictions we must enter into the kingdom of heaven. Now will God make known his children. When the wind doth not blow, then cannot a man know the wheat from y e chaff: but when the blast cometh, then fleeth away the chaff, but the wheat remaineth, and is so far from being hurt that by the wind it is more cleansed from the chaff and known to be whea • e. Gold when it is cast into the fire, is the more precious: so are God's children by the cross of affliction. Always God beginneth his judgment at his house. Christ and the Apostles were in most misery in the land of Jewry, but yet the whole land smarted for it after: so now God's Children are first chastised in this world, that they should not be damned with the world: for surely great plagues of God hang over this Realm.
Ye all know there was never more knowledge of god and less godly living and true serving of God. It was counted a foolish thing to serve God truly, and earnest prayer was not past upon. Preaching was but a pastime. The Communion was counted too common. Fasting to subdue the flesh, was far out of use. Alms was almost nothing. Malice, Covetousness, and uncleanness, was common everywhere, with swearing, dronkenes, and idleness. God therefore now is come, as you have heard me preach, and because he will not damn us with the world he beginneth to punish us: as me for my carnal living. For as for my preaching, I am most certain it is & was God's truth, and I trust to give my life for it by God's grace: But because I loved not the Gospel truly, but outwardly, therefore doth he thus punish me: nay rather in punishing blesseth me. And in deed I thank him more of this prison, then of any Parlour, yea then of any pleasure that ever I had: for in it I find God my most sweet good God always. The flesh is punished, first to admonish us now heartily to live as we profess, secondlye, to certify the wicked of their just damnation, if they repent not.
Perchaunce you are weakened in that which I have preached, because God doth not defend it (as you think) but suffereth the popish doctrine to come again and prevail: but you must know, good mother, that God by this doth prove and try his children & people whether they will unfeignedly and simply hang on him & his word. So did he w t the Israelites, bringing thē into a Desert after their coming out of Egypt, where (I mean the wilderness) was want of all things in comparison of that which they had in egipt. Christ, whē he came into this world, brought no worldly wealth nor quietness with him, but rather war The world (saith he) shall rejoice, but ye shall mourn & weep but your weeping shall be turned into joy: and therefore happy are they that mourn and weep, for they shall be comforted. They are marked then with God's mark in their foreheads, and not with the beasts mark, I mean the popes shaven • rowne, who now with his shauelinges rejoice: but woe unto them, for they shall be cast down, they shall weep and mourn. The rich glutton had here his joy and Lazarus sorrow, but afterwards the time was changed. The end of carnal joy is sorrow. Now let the whoremōger joy with the dronkarde, swearer, covetous, malicious and blind bussarde syr John: for the Mass will not byte them, neither make them to blush, as preaching would. Now may they do what they will, come devils to the Church and go devils home, for no man must find fault. And they are glad of this: now have they their hearts desire, as the Sodomites had when Lothe was gone, but what followed? Forsooth when they cried peace, all shall be well, then came God's vengeance, fire & brimstone frō heaven, and burnt up every mothers child: even so dear mother will it do to our papists.
Wherefore fear God: stick to his word though all the world would swerve from it. Dye you must once, & when or how, can you not tell. Dye therefore with Christ, suffer for serving him truly and after his word: for sure may we be that of all deaths it is most to be desired to die for gods sake. This is the most safe kind of dying: we cannot doubt but that we shall go to heaven, if we die for his names sake. And that you shall die for his names sake God's word will warrant you, if you stick to that which God by me hath taught you. You shall see that I speak as I think: for by God's grace I will drink before you of this cup, if I be put to it.
I doubt not but God will give me his grace, & strengthen me thereunto: pray that he would, and that I refuse it not. I am at a point even when my Lord God will, to come to him. Death nor life, Prison nor pleasure (I trust in God) shall be able to separate me from my Lord God & his Gospel. In peace when no persecution was, then were you content and glad to hear me, then did you believe me and will you not do so now, seeing I speak that which I trust by God's grace, if need be to verify with my life? Good mother, I write before God to you, as I have preached before him.
It is God's truth I have taught: It is that same infallible word whereof he said: Heaven and earth shall pass: but my word shall not pass The mass and such baggage as the false worshippers of God and enemies of Christ's Cross (the Papists I say) have brought in again, to poison the Church of God withal, displeaseth God highly, and is abhominable in his sight. Happy may he be which of conscience suffereth loss of life or goods in dissalowing it. Come not at it. If God be God follow him: If y e Mass be God: let them that will, see it, hear, or be present at it, & go to the devil with it. What is there as God ordained? His supper was ordained to be received of us in the memorial of his death, for the confirmation of our faith, that his body was broken for us, & his blood shed for pardon of our sins: but in the mass there is no receiving, but the p • jest keepeth all to himself alone. Christ saith, Take eat: No, saith the Priest: gape, peep. There is a sacrificing, yea killing of Christ again as much as they may. There is Idolatry in worshipping the outward sign of bread & wyne, there is all in Latin, you cannot tell what he saith. To conclude, there is nothing as God ordained. Wherefore my good mother come not at it.
Oh, will some say, it will hinder you, if you refuse to come to mass and to do as other do. But God will further you, (be you assured) as you shall one day find: who hath promised to them that suffer hinderance or loss of any thing in this world, his great blessing here, and in y e world to come life everlasting.
You shall be counted an heretic: but not of others then of heretics, whose praise is a disprayse.
You are not able to reason against the Priests: but God will, that all they shall not be able to withstand you. No body will do so but you only: In deed no matter, for • ewe enter into the narrow gate which bringeth to salvation. Howbeit, you shall have with you (I doubt not) Father Traues and other my brothers and sisters to go with you therein: but if they will not, I your son in God (I trust) shall not leave you an inche, but go before you: pray that I may, & give thanks for me. Rejoice in my suffering, for it is for your sakes to confirm the truth I have taught. How soever you do, beware this letter come not abroad, but into father Traues his hands: for if it should be known that I have pen and ink in the prison, then would it be worse with me. Therefore to yourselves keep this letter, commending me to God & his mercy in Christ Jesus, who make me worthy for his names sake, to give my life for his Gospel and Church sake. Out of the Tower of London, the sixth day of October. 1553.
My name I write not for causes, you know it well enough: Like the letter never the worse. Commend me to all our good brethren and sisters in the Lord. Howsoever you do, be obedient to the higher powers, that is no point either in hand or tongue rebel, but rather if they command that which with good conscience you cannot obey, lay your head on the block, and suffer whatsoever they shall do or say. By patience possess your souls.
After the time that M. Bradford, was condemned, and sent to the Counter, it was purposed of his adversaries, as ye heard before, that he should be had to Manchester where he was borne, and there be burned. Whereupon he writeth to the City of London, thinking to take his last Vale of them in this letter.
To the City of London.
TO all that profess the Gospel and true doctrine of our Lord and Savior Jesus Christ in the City of London, John Bradford a most unworthy servant of y e Lord now not only in prison, but also excommunicated & condemned to be burned for the same true doctrine, wisheth mercy, grace, & peace with increase of all godly knowledge and piety, from God the father of mercy, through the merits of our alone and omnisufficient Redeemer Jesus Christ, by the operation of the holy spirit forever. Amen.
My dearly beloved brethren in our Savior Christ, although the time, I have to live is very little (for hourly I look when I should be had hence to be conveyed into Lankeshyre, there to be burned, and to render my life by the providence of God, where I first received it by y e same providence, and although the charge is great to keep me from all things whereby I might signify anything to the world of my state: yet having, as now I have, pen & ink, through God's working, maugre the head of Satan and his soldiers, I thought good to write a short confession of my faith, and thereto join a little exhortation unto you all, to live according to your profession.
First, for my faith, I do confess and pray all the whole Congregation of Christ to bear witness with me of the same, that I do believe constantly through the gift & goodness of God, (for faith is God's only gift) all the 12. articles of the Symbole or Creed, commonly attributed to the collection of the Apostles. This my faith I would gladly particularly declare and expound to the confirmation and comfort of the simple: but alas, by starts & stealth I write in manner that I write, and therefore I shall desire you all to take this brevity in good part. And this faith I hold, not because of the Creed it self, but because of the word of God, the which teacheth and confirmeth every Article accordingly. This word of God written by the Prophets and Apostles, left and contained in the Canonical books of the whole Bible, I do believe to contain plentifully all things necessary to salvation, so that nothing (as necessary to salvation) ought to be added thereto and therefore the Church of Christ, nor none of his congregation ought to be burdened with any other doctrine, thē which hereout hath his foundation and ground. In testimony of this faith, I render and give my life, being condemned as well for not acknowledging the Antichrist of Rome to be Christ's vicar general and supreme head of his Catholic and universal Church here or else whereupon earth: as for denying the horrible and idolatrous doctrine of Transubstantiation, and Christ's real, corporal, and carnal presence in his supper, under the forms and accidences of bread and wine.
To believe Christ our Savior to be the head of his Church, and kings in their Realms to be the supreme powers, to whom every soul oweth obedience, and to believe that in the supper of Christ (which the Sacrament of the alter, as the Papists call it, and use it, doth utterly overthrow) is a true and very presence of whole Christ God and man to the faith of the receiver, but not to the stander by & looker upon as it is a true & very presence of bread & wine to the senses of men: to believe this (I say) will not serve, and therefore as an herericke I am condemned, and shall be burned: whereof I ask God heartily mercy that I do no more rejoice then I do, having so great cause as to be an instrument wherein it may please my dear Lord God and Savior to suffer.
For albeit mo manifold sins, even sithen I came into prison, have deserved at the hands of God, not only this temporal, but also eternal fire in hell, much more then my former sinful life, which y e Lord pardō, for his Christ's sake, as I know he of his mercy hath done, & never will lay mine iniquities to my charge, to condemnation, so great is his goodness (praised therefore be his holy name) although (I say) my manifold and grievous late sins have deserved most justly all the tyranny that mā or devil can do unto me, and therefore I confess that the Lord is just: & that his judgments be true and deserved on my behalf: yet y e Bishops and Prelates do not persecute them in me, but Christ himself, his word, his truth, and Religion. And therefore I have great cause, yea most great cause to rejoice that ever I was borne, and hitherto kept of the Lord: that by my death, which is deserved for my sins, it pleaseth y e heavenly father to glorify his name, to testify his truth, to confirm his verity, to repugn his adversaries. Oh good God and merciful father, forgive my great unthankfulness, especially herein.
And you my dearly beloved, for the Lord Jesus Christ's sake, I humbly and heartily in his bowels & blood do now for my last Vale and farewell in this present life, beseech you and every of you, that you will consider this work of the Lord accordingly: First, by me to be admonished to beware of hypocrisy and carnal security: profess not the Gospel with tongue and lips only, but in heart & verity: frame and fashion your lives accordingly: beware God's name be not evil spoken of, and the Gospel less regarded by your conversation. God forgive me that I have not so heartily professed it as I should have done, but have sought much myself therein. The Gospel is a new doctrine to the old man: it is new wyne, and therefore cannot be put in old bottles, without more great hurt thē good wine to the bottles. If we will talk with y e Lord, we must put of our shoes and carnal affections: if we will hear the voice of the Lord, we must wash our garments and be holy: if we will be Christ's disciples, we must deny our selves, take up our cross and follow Christ we cannot serve two masters. If we seek Christ's kingdom, we must also seek for the righteousness thereof. To this petition (Let thy kingdom come) we must join, Thy will be done, done, on earth as it is in heaven. If we will not be doers of the word, but hearers of it only, we sore deceive our selves. If we hear the gospel, and love it not, we declare our selves to be but fools, and builders upon the sand. The Lord's spirit hateth feigning: deceitfulness the Lord abhorreth: if we come to him, we must beware that we come not with a double heart: for then may chance that God will answer us according to the block which is in our heart, and so we shall deceive our selves and others.
To faith see y t we couple a good conscience, least we make a shipwreck. To the Lord we must come with fear and reverence. If we will be gospellers, we must be Christ's: if we be Christ's, we must crucify our flesh with the lusts and concupiscences thereof: if we will be under grace sin must not bear rule in us. We may not come to the Lord, and draw nigh to him with our lips, and leave our hearts else where, least the Lord's wrath wax hot, and he take from us the good remaining. In no case can y e kingdom of Christ approach to them that repent not. Therefore my dearly beloved, let us repent and be heartily sory y t we have so carnally, so hipocritically, so couetously, so vaynegloriously professed the gospel. For all these I confess myself to the glory of God, that he may cover mine offenses in the day of judgment. Let the anger & plagues of God, most justly fallen upon us, be applied to everyone of our deserts, that from the bottom of our hearts every of us may say: It is I Lord that have sinned against thee: it is my hypocrisy, my vainglory, my covetousness, uncleanness, carnality, security, idleness, unthankfulness, self-love, and such like, which have deserved the taking away of our good king, of thy word and true religion, of thy good ministers by exile, prisonmēt, and death: it is my wickedness that causeth success and increase of authority and peace to thine enemies. Oh be merciful, be merciful unto us. Turn to us again, O Lord of hosts, & turn us unto thee: correct us, but not in thy fury, least we be consumed in thine anger: chastise us not in thy wrathful displeasure: reprove us not, but in the midst of thine anger remember thy mercy. For if thou mark what is done amiss, who shall be able to abide it? But with thee is mercifulnes, that thou mightest be worshipped. Oh then be merciful unto us, y t we might truly worship thee. Help us, for the glory of thy name: be merciful unto our sins, for they are great: O heal us, and help us for thine honor. Let not the wicked people say, where is their God. &c.
On this sort my right dearly beloved, let us hartilye bewail our sins, repent us of our former evil life, heartily and earnestly purpose to amend our lives in all things continually watch in prayer, diligently and reverently attend, hear, and read the holy scriptures, labor after our vocation to amend our brethren. Let us reprove the works of darkness. Let us flee frō all Idolatry. Let us abhor the Antichristiā and romish rotten service, detest the popish Mass, abrenounce their Romish God, prepare our selves to the cross, be obedient to all that be in authority in all things that be not against God and his word for then answer with the Apostles: It is more meet to obey God then man. Howbeit never for any thing resist, or rise against the magistrates, Auenge not yourselves, but commit your cause to the Lord, to whom vengeance pertaineth, and he in his time will reward it. If you feel in yourselves an hope and trust in God, that he will never tempt you above that he will make you able to bear, be assured the Lord will be true to you: and you shall be able to bear all bruntes. But if you want this hope, flee and get you hence rather then by your tarrying God's name should be dishonored.
In sum, cast your care on the Lord, knowing for most certain, that he is careful for you: with him are all the hears of your head numbered, so that not one of them shall perish without his good pleasure and wille: much more thē, nothing shall hap̄ to your bodies, which shall not be profitable, how soever for a time it seem otherwise to your senses. Hang on the providence of God, not only when you have means to help you, but also when you have no means, yea when all means be against you. Geue him this honor, which of all other things he most chiefly requireth at your hands: namely believe that you are his children through Christ, that he is your father and God through him, y t he loveth you, pardoneth you all your offenses, he is with you in trouble, and will be with you forever. When you fall, he will put under his hand, you shall not lie still: before you cal upon him, he heareth you: out of evil he will finally bring you, and deliver you to his eternal joy. Doubt not my dearly beloved hereof, doubt not (I say) this will God your father do for you in respect, not of yourselves, but in respect of christ your Captayne your Pastor, your keeper, out of whose hands none shall be able to catch you, in him be quiet, & often̄ consider your dignity, namely how that ye be God's children, the saints of God, citizens of heaven, temples of the holy Ghost, the thrones of God, members of Christ, and Lord's over all.
Therefore be ashamed to think, speak, or do anything that should be unseemly for God's children, God's saints Christ's members. &c. Marueile not though the devil and the world hate you, though ye be persecuted here: for the servant is not above his master. Couet not earthly riches, fear not the power of man, love not this world, nor things that be in this world: but long for the Lord Jesus his coming, at which time youre bodies shall be made like unto his glorious body, when he appeareth you shall be like unto him: when your life shall thus be revealed, then shall ye appear with him in glory.
In the mean season live in hope hereof. Let the life you lead be in the faith of the son of God: For the just doth live by faith, which faith fleeth from all evil, & followeth y e word of God as a Lantern to her feet and a light to her steppes: her eyes be above where Christ is, she behouldeth not the things present, but rather things to come: she glorieth in affliction, she knoweth that the afflictions of this life are not like to be compared to the glory which God will reveal to us, and in us. Of this glory GOD grant us here a lively taste: then shall we run after the sent it sendeth forth. It will make us valiant men to take to us the kingdom of God: whither the Lord of mercy bring us in his good time, through Christ our Lord, to whom with the father and the holy ghost, three persons and one God, be all honor and glory, world without end. Amen.
My dearly beloved, I would gladly have given here my body to have been burned for the confirmation of the true doctrine I have taught here unto you. But that my Country must have. Therefore I pray you take in good part this signification of my good will towards every of you. Impute the want herein to time and trouble. Pardon me mine offensive and negligent behavior when I was amongst you. With me repent, & labor to amend. Continue in the truth which I have truly taught unto you by preaching in all places where I have come, God's name therefore be praised. Confess Christ when you be called, whatsoever cometh thereof, and the God of peace be with us all. Amen.
This xi. of Februar. an. 1555.
Your brother in bonds for the Lord's sake, John Bradford.
To the university and town of Cambridge.
TO all that love the Lord Jesus and his true doctrine, being in the university and town of Cambridge, John Bradford a most unworthy servant of the Lord, now not only prisoned, but also condemned for the same true doctrine, wisheth, grace peace, and mercy, with increase of all godliness from God the father of all mercy, through the bloody passion of our Savior Jesus Christ, by the lively working of the holy spirit forever. Amen.
Although I look hourly when I should be had to the stake (my right dearly beloved in the Lord, and although the charge over me is great and strayt: yet having by the providence of God secretly pen and an ynke, I could not but something signify unto you my solicitude which I have for you and every of you in the Lord, though not as I would, yet as I may. You have often and openly heard the truth, (specially in this matter wherein I am condemned) disputed and preached, that it is needeles to do anymore but only to put you in remembrance of the same: but hitherto have you not heard it confirmed, and, as it were, sealed up, as now you do and shall hear by me, that is, by my death and burning. For albeit I have deserved (through my uncleanness, hypocrisy, avarice, vainglory, idleness, unthankfulness, and carnality, whereof I accuse myself, to my confusion before the world, that before God through Christ I might, as my assured hope is I shall, find mercy) eternal death, and hell fire, much more then this affliction and fire prepared for me: yet my dearly beloved, it is not these, or any of these things, wherefor the prelates do persecute me, but God's verity and truth: yea even christ him self is the only cause and thing wherefore I now am condemned, and shall be burned as an heretic, for because I will not grant the Antichrist of Rome to be Christ's vicar general and supreme head of his church here, and everywhere upon earth, by God's ordinance, and because I will not grant such corporal, real, and carnal presence of Christ's body & blood in the sacrament, as doth transubstanciate the substance of bread and wine, and is received of the wicked, yea of dogs & mise. Also I am excommunicated, and counted as a dead member of Christ's Church, as a rotten branch, and therefore shall be cast into the fire.
Therefore ye ought heartily to rejoice with me, and to give thanks for me, that God the eternal father hath vouched safe our mother to bring up any child in whom it would please him to magnify his holy name as he doth, and I hope for his mercy and truths sake, will do in me, and by me. Oh, what such benefit upon earth can it be, as that that which deserved death by reason of my sins, should be delivered to a demonstration, a testification, and confirmation of God's verity and truth? Thou my mother the University hast not only had the truth of gods word plainly manifested unto thee by reading, disputinge and preaching publicly and privately: but now to make thee altogether excuselesse, and as it were, almost to sin against the holy Ghost, if thou put to thy helpyng hand with the romysh route to suppress the verity, and set out the contrary, thou hast my life and blood as a zeal to confirm thee: if thou wilt be confirmed▪ or else to confound thee and bear witness against thee, if thou wilt take part with the prelates and Clergye, which now fill up the measure of their fathers which slew the Prophets and Apostles, that all righteous blood from Abel to Bradford, sued upon the earth, may be required at their hands.
Of this therefore I thought good before my death, as time and liberty would suffer me (for love and duty I bear unto thee) to admonish thee good mother, and my sister the Town, that you would call to mind from whence you are fallen, and study to do the first works. You know (if you will these matters of the Romish supremacy, and the Antichristian transubstantiation, wh ••• by Christ's supper is overthrown, his priesthood euacuat • , his sacrifice frustrate, the ministry of his word vnplaced, repentance repelled, faith faynted, godliness extinguished, the Mass maintained, idolatry supported, and all impiety cherished: you know I say (if you will) that these opinions are not only besides God's word, but even directly against it, and therefore to take part with them, is to take part against God, against whom you cannot prevail.
Therefore for the tender mercy of Christ, in his bowels and blood I beseech you, to take Christ's collyrium and eye salve to annoint your eyes, that you may see what you do and have done in admitting (as I hear you have admitted, yea alas authorised, and by consent confirmed) the Romish rotten rags, which once you utterly expelled. Oh be not canis reuersus ad vomitum, be not Sus lota reuersa ad volutabrum coeni, Beware least Satan enter in with seven other spirits, and then postrema shall be worse then the first. It had been better ye had never known the truth, then after knowledge to run from it. Ah, woe to this world and the things therein, which hath now so wrought with you. Oh that ever this dirt of the devil should daube up the eye of the Realm. For thou oh mother art as it were the eye of the Realm. If thou be light and give shine all the body shall fare the better: But if thou the light be darkness, alas how great will the darkness be? What is man whose breath is in his nostrils, that thou shouldest thus be afraid of him?
Oh what is honor and life here? Bubbles. What is glory in this world, but shame? Why art thou afraid to carrye Christ's Cross? Wilt thou come into his kingdom, and not drink of his cup? Doest thou not know Rome to be Babilō? doest thou not know that as the old Babylon had the children of Judah in captivity, so hath this Rome the true Judah, that is the confessors of Christ? Doest thou not know, that as destruction happened unto it, so shall it do unto this (And trowest thou that God will not deliver his people now when the time is come, as he did the • . Hath not God commanded his people to come out from her▪ and wilt thou give ensample to the whole Realm to run unto her▪ Hast thou forgotten the woe that Christ threatneh to offense givers? Wilt thou not remember that it were better that a Mylstone were hanged about thy neck, and thou throw into the sea, then that thou shouldest offend the little ones?
And alas, how hast thou offended? yea and howe doest thou still offend? Wilt thou consider things according to the outward show? Was not the Synagogue more seemly and like to be the true Church, then the simple flock of Christ's Disciples? Hath not the whore of Babylon more costly array, and rich apparel externally to set forth her self, then the homely housewyfe of Christ? Where is the beauty of the kings daughter the Church of Christ? without or within? Doth not David say within? Oh remember that as they are happy which are not offended at christ so are they happy which are not offended at his poor church. Can the Pope and his prelates mean honestly which make so much of the wife, and so little of the husband? The Church they magnify, but Christ they contemn. If this Church were an honest woman (that is, Christ's wife) except they would make much of her husband Christ and his word, she would not be made much of them.
When Christ and his Apostles were upon earth, who was more like to be the true Church, they, or the Prelates, Bishops, & Synagogue? If a man should have followed custom unity, antiquity, or the more part, should not Christ and his company have been cast out of the doors? Therefore bade Christ: Search the scriptures. And, good mother, shall the servant be above his master▪ shall we look for other entertaynment at the hands of the world, then Christ and his dear Disciples found? who was taken in Noes time for the Church? Poor Noah and his family, or others? Who was taken for God's Church in Sodom? Lot, or others? And doth not Christ say: As it was than, so shall it go now towards the coming of the son of man? What meaneth Christ when he saith: Iniquity shall have the upper hand? doth not he tell, that charity shall wax cold? And who seeth not a wonderful great lack of charity in those, which would now be taken for Christ's Church: All that fear GOD in this Realm truly, can tell more of this then I can write.
Therefore dear mother, receive some admonition of one of thy poor children, now going to be burned for the testimony of Jesus. Come again to God's truth: come out of Babylon: confess Christ and his true doctrine: repent that which is past: make amends by declaring thy repentance by the fruits. Remember the readings and preachings of God's Prophet and true Preacher M Bucer. Call to mind the threatenings of God, now something seen by the children Leauer and others. Let the exile of Leauer, Pilkinton, Grindall, Haddon, Horne, Scorye Ponet. &c. something awake thee. Let the imprisonment of thy dear sons, Cranmer, Ridley, and Latimer move thee. Consider the Martyrdom of thy chickens, Rogers, Saunders, Taylor. And now cast not away the poor admonition of me going to be burned also, and to receive the like crown of glory with my fellows. Take to heart God's calling by us. Be not as Pharaoh was: for then will it happen unto thee as it did unto him. What is that hardness of heart. And what then? destructiō eternally both of body and soul. Ah therefore good mother awake, awake, repent, repent, buskle thyself, and make hast to turn to the Lord. For else it shall be more easy for Sodom and Gomorrah in the day of judgment then for thee. Oh harden not your hearts: Oh stop not your ears today in hearing God's voice, though it be by me a most unworthy messenger. Oh fear the Lord, for his anger is begun to kindle. Even now the axe is laid to the root of the tree.
You know I prophesied truly to you before the Sweate came, what would come, if you reap̄ted not your carnal Gospelling. And now I tell you before I depart hence, that the ears of men will tingle to hear of the vengeance of God that will fall upon you all, both Town and University, if you repent, not, if you leave not your Idolatry, if you turn not speedily to the Lord, if you still be ashamed of Christ's truth which you know.
Oh Perne repent, Oh Thomson repent, Oh you Doctors, Bachelers, & Masters repent, Oh Major, Aldermen, & Town dwellers repent, repent, repent, that you may escape the nere vengeance of the Lord. Rent your hearts, & come apace, calling on the Lord. Let us all say, Peccauimus, we have all sinned, we have done wickedly, we have not hearkened to thy voice O Lord. Deale not with us after our deserts, but be merciful to our iniquities, for they are great. Oh pardon our offenses. In thine anger remember thy mercy. Turn us unto thee, O Lord God of hosts, for the glory of thy names sake. Spare us, and be merciful unto us. Let not the wicked people say: where is now their God: Oh for thine own sake, for thy names sake, deal mercifully with us. Turn thyself unto us, and us unto thee, and we shall praise thy name forever.
If in this sort (my dearly beloved) in heart and mouth we come unto our father, & prostrate our selves before the throne of his grace, then surely surely we shall find mercy. Then shall the Lord loke merely upon us, for his mercy sake in Christ: then shall we hear him speak peace unto his people. For he is gracious & merciful, of great pity, & compassion: he cannot be chiding forever: his anger cannot last long to the penitent. Though we weep in the morning, yet at night we shall have our sorrow to cease. For he is exorable, and hath no pleasure in the death of a sinner: he rather would our conversion and turning.
Oh turn you now, and convert yet once again I humbly beseech you, and then the kingdom of heaven shall draw nigh. The eye hath not seen, the ear hath not heard, nor the heart of man is able to conceive the joys prepared for us if we repent, amende our lives, and heartily turn to the Lord. But if we repent not, but be as you were, and go on forwards with the wicked, following the fashion of the world, the Lord will lead you on with wicked doers, you shall perish in your wickedness, your blood will be upon your own heads, your part shall be with hypocrites, where shall be weeping & gnashyng of teeth, ye shall be cast from the face of the Lord forever and ever, eternal shame, sorrow, woe, and misery shall be both in body and soul to you world without end. Oh therefore right dear to me in the Lord, turn you turn you, repent you, repent you, amende, amende your lives, depart from evil, do good, follow peace and pursue it. Come out from Babylon, cast of the works of darkness, put on Christ, confess his truth, be not ashamed of his Gospel, prepare yourselves to the Cross, drink of God's cup before it come to the dregs: and then shall I with you and for you, rejoice in the day of Judgment, which is at hand, and therefore prepare yourselves thereto, I heartily beseech you. And thus I take my vale in aeternum with you in this present life, mine own dear hearts in the Lord. The Lord of mercy be with us all, and give us a joyful and sure meeting in his kingdom. Amen. Amen.
Out of prison the 11. of February. Anno. 1555.
Your own in the Lord forever, John Bradford.
To Lankeshire and Cheshire.
TO all those that profess his name and true Religion of our savior Jesus Christ in Lankeshyre and Chesshyre, and specially abiding in Manchester and thereabout John Bradford a most unworthy servant of the Lord, now not only in bounds, but also condemned for y e same true religion, wisheth mercy and grace, peace and increase of all godliness from God the father of all pity, through y e deserts of our Lord Jesus Christ, by the working of the most mighty and lively spirit the comforter forever. Amen.
I heard it reported credibly, my dearly beloved in the Lord, that my heavenly father hath thought it good to provide, that as I have preached his true doctrine and Gospel amongst you by word: so I shall testify & confirm the same by deed: That is, I shall with you leave my life, which by his providence. I first received there (for in Manchester was I borne) for a seal to the doctrine I have taught with you, and amongst you so: so that if from henceforth you waver in the same, you have none excuse at all. I know the enemies of Christ, which exercise this cruelty upon me (I speak in respect of mine offense which is none to themwardes) think by killing of me amongst you, to affray you and others, least they should attempt to teach Christ truly, or believe his doctrine hereafter. But I doubt not but my heavenly father will be my death, more confirm you in his truth forever. And therefore I greatly rejoice to see Satan and his soldiers, supplanted in their own sapience, which is plain foolishness amongst the wise indeed, that is, amongst such as have heard God's word, and do follow it: for they only are counted wise of the wisdom of God our Savior.
In deed if I should simply consider my life with that which it ought to have been, and as God in his law requireth, then could I not but cry as I do. Iustus es domine & omnia iudicia tua vera. i. Righteous art thou O Lord, and all thy judgments are true. For I have much grieved thee, and transgressed thy holy precepts not only before my professing the Gospel, but sithen also: yea even sithen my coming into prison. I do not excuse, but accuse myself before God and all his Church, that I have grievously offended my Lord God, I have not loved his Gospel as I should have done, I have sought myself and not simply, and only his glory and my brethren's commodity, I have been to unthankfull, secure, carnal, hipocriticall, vayneglorious. &c. All which my evils the Lord of mercy pardon me for his Christ's sake, as I hope and certainly believe he hath done for his great mercy in Christ our redeemer.
But when I consider the cause of my condemnation, I cannot but lament, that I do no more rejoice then I do. For it is God's verity and truth: So that the condemnation is not a condemnation of Bradford simply: but rather a condemnation of Christ and his truth. Bradford is nothing else but an instrument, in whom Christ and his doctrine is condemned. And therefore my dearly beloved, rejoice, rejoice and give thanks with me and for me, that ever God did vouchsafe so great a benefit to our country, as to choose the most unworthy (I mean myself) to be one, in whom it would please him to suffer any kind of affliction: much more this violent kind of death, which I perceive is prepared for me with you for his sake. All glory and praise be given unto God our father, for his great exceeding mercy towards me, through Jesus Christ our Lord. Amen.
But perchance you will say unto me: what is the cause for the which you are condemned, we hear say that ye deny all presence of Christ in his holy Supper, and so make it a bare sign and common bread, and nothing else. My dearly beloved, what is said of me, and what will be, I cannot tell. It is told me that Pendleton is gone down to Preach with you, not as he once recanted (for you all know he hath preached contrary to that he was wont to preach afore I came amongst you) but to recant that which he hath recanted. Howe he will speak of me, and report before I come, when I am come, and when I am burned, I much pass not, for he that is so uncertain, and will speak so often against him self, I cannot think he will speak well of me, except it make for his purpose and profit: but of this enough.
In deed the chief thing, which I am condemned for as an heretic, is because I deny in the sacrament of the alter (which is not Christ's supper, but a plain perverting of it, being used as the papists now use it) to be a real, natural, and corporal presence of Christ's body and blood, under the forms and accidences of bread and wine, that is, because I deny transubstantiation, which is the dearling of the Devil, and daughter and heir to Antichrists religion, whereby the Mass is maintained Christ's supper perverted, his sacrifice and Cross imperfited, his Priesthood destroyed, the ministry taken away repentance repelled, and all true godliness abandoned. In the supper of our Lord or sacrament of Christ's body and blood, I confess and believe, that there is a true, and very presence of whole Christ God and man, to the faith of the receiver (but not of the stander by and looker on) as there is a very true presence of bread and wine to the senses of him that is partaker thereof. This faith, this doctrine, which consenteth with the word of God, and with the true testimony of Christ's Church (which the Popish Church doth persecute will I not forsake, and therefore am I condemned as an heretic, and shall be burned. But my dearly beloved, this truth (which I have taught, and you have received, I believed, and do believe, and therein give my life) I hope in God, shall never be burned, bound, nor overcome: but shall triumph have victory, and be at liberty, maugre the head of all God's adversaries. For there is no counsel against the Lord, nor no devise of man can be able to defeat the verity in any other, then such as be children of unbelief, which have no love to the truth, and therefore are given up to believe lies. Frō which plague the Lord of mercies deliver you and all the realm, my dear harts in the Lord I humbly beseech his mercy. Amen.
And to the ende you might be delivered from this plague (right dear to me in the Lord I shall for my fare well with you forever in this present life, heartily desire you all in the bowels and blood of our most merciful Savior Jesus Christ, to attend unto these things which I now shall shortly write unto you, out of the holy scriptures of the Lord.
You know an heavy plague (or rather plagues) of God is fallen upon us, in taking away our good Kyng, God's true Religion, God's true Prophets and Ministers. &c. And setting over us, such as seek not the Lord after knowledge: whose endeavours GOD prospereth wonderfully, to the trial of many, that his people may both better know themselves, and be known. Now the cause hereof is our iniquities and grievous sins. We did not know the time of our visitation: we were unthankfull unto God: we contemned the Gospel, & carnally abused it, to serve our hypocrisy, our vainglory our viciousnes, avarice, idleness, security. &c. Long did y e Lord linger, and tarry to have shown mercy upon us, but we were ever longer the worse. Therefore most justly hath God dealt with us, and dealeth with us: yea yet we may see, that his justice is tempered with much mercy, whereto let us attribute that we are not utterly consumed. For if the Lord should deal with us after our deserts, alas, howe could we abide it? In his anger therefore, seeing he doeth remember his mercy undeserved (yea undesired on our behalf) let us take occasion the more speedily to go out to meet him, not with force of arms (for we are not so able to withstand him, much less to prevail against him) but to beseech him to merciful unto us, and according to his wonted mercy to deal with us.
Let us arise with David and say: Ne intres in iudicium cum seruo tuo, &c. i. Enter not into judgment O Lord with thy servant, for in thy sight no flesh living shall be justified. Let us send Ambassadors with the Senturion, and say: Lord we are not worthy to come our selves unto thee, speak the word and we shall have peace. Let us penitently with the Publican loke down on the earth, knock our hard hearts to burst them, and cry out: Oh GOD be merciful unto us wretched sinners. Let us with the lost Son return and say: O Father, we have sinned against heaven and earth, and before thee we are unworthy to be called thy children. Let us I say do on this sort, y t is heartily repent us of our former evil life, & unthankful gospelling past, convert and turn to God w t our whole hearts, hoping in his great mercy thorough Christ, and heartily calling upon his holy name, and then undoubtedly we shall find and feel otherwise then yet we feel, both inwardly and outwardly. Inwardly we shall feel peace of conscience between God and us which peace passeth all understanding, and outwardlye we shall feel much mitigation of these miseries, if not an utter taking them away.
Therefore my dearly beloved in the Lord, I youre poorest brother now departing to the Lord, for my vale in aeternum for this present life, pray you beseech you, and even from the very bottom of my heart, for all the mercies of God in Christ shown unto you, most earnestly beg and crave of you out of prison (as often out of your Pulpies I have done) that you will repent you, leave your wicked and evil life, be sorry for your offenses, and turn to the Lord, whose arms are wide open to receive and embrace you, whose stretched out hand to strike to death, stayeth that he may show mercy upon you. For he is the Lord of mercy, and God of all comfort, he will not the death of a sinner, but rather that ye should return, convert and amend. He hath no pleasure in the destruction of men: his long suffering draweth to repentance before the time of vengeance, and the day of wrath which is at hand, doth come.
Now is the axe laid to the root of the tree, utterly to destroy the impenitente. Now is the fire gone out before the face of the Lord, and who is able to quench it? Oh therefore repent you, repent you. It is enough to have lived as we have done. It is enough to have pleased the wanton Gospellers, the proud Protestants, Hypocriticall and false Chrystians, as alas, we have done. Now the Lord speaketh to us in mercy and grace: Oh turn before he speaketh in wrath. Yet is there mercy with the Lord, and plenteous redemption: yet he hath not forgotten to show mercy to them that call upon him. Oh then call upon him, while he may be found. For he is riche in mercy, and plentiful to all them that call upon him. So that he that calleth on the name of the Lord shall be saved. If your sins be as red as scarlet, the Lord saith, he will make them as white as snow. He hath sworn, and never will repent him thereof, that he will never remember our iniquities, but as he is good, faithful and true, so will he be our God, and we shall be his people: his law will he write in our hearts, & engraffe in our minds, and never will he have in mind our unrighteousness.
Therefore my dear hearts in the Lord, turn you, turn you to y e Lord your Father, to the Lord your Savior, to the Lord your comforter. Oh why do you stop your ears, and harden your harts • o day, whē you hear his voice by me your poorest brot ••• ? Oh forget not how that the Lord hath shown hymsel •• true and me his true preacher, by bringing to pass th • • lagues which at my mouth you often heard before they came to pass, specially when I entreated of Noes flood, and when I preached of the 22. chapter of Saint Matthews Gospel, on S. Stevens day the last time that I was with you. And now by me the Lord sendeth you word (dear countrymen) that if you will go on forwards in your impenitency, carnality, hypocrisy, idolatry, covetousness, swearing, gluttony, drunkenness, whoredom, &c. (Wherewith alas, alas our country floweth): if (I say) you will not turn and leave of seeing me now burned amongst you, to assure you on all sides how God seeketh you, and is sory to do you hurt, to plague you, to destroy you, to take vengeance upon you, oh your blood will be upon your own heads: you have been warned, and warned again by me in preaching, by me in burning.
As I said therefore, I say again, my dear harts and dearlings in the Lord, turn you, turn you, repent you, repent you, cease from doing evil, study to do well, away with idolatry, fly the Romish God and service, leave of from swearing, cut of carnality, abandon avarice▪ drive away drunkenness, fly from fornication and flattery, murder and malice, destroy deceiptfulnesse, and cast away all the works of darkness. Put on pity and godliness, serve God after his word, and not after custom, use your tongs to glorify God by prayer, thanksgiving and confession of his truth, &c. be spiritual, and by the spirit mortify carnal affections, be sober, holy, true, loving, gentle, merciful, and then shall the Lord's wrath cease, not for this our doings sake, but for his mercies sake. Go to therefore good countrymen) take this counsel of the Lord, by me now sent unto you, as the Lord's counsel, and not as mine, that in the day of judgment I may rejoice with you, and for you: the which thing I heartily desire, and not to be a witness against you. My blood will cry for vengeance, as against the Papists God's enemies (whom I beseech God if it be his will, heartily to forgive, yea even them which put me to death, and are the causers thereof, for they know not what they do (so will my blood cry for vengeance against you (my dearly beloved in the Lord) if ye repent not, amend not, and turn unto the Lord.
Turn unto the Lord yet once more, I heartily beseech thee thou Manchester, thou Ashton underline, thou Bolton, Bury, Wigme, Lierpoole, Mottrine, Stepport, Winsley, Eccles, Priestwich, Middleton, Radcliefe, and thou City of Westchester, where I have truly taught and preached the word of GOD. Turn, I say unto you all, and to all the inhabitours there aboutes unto the Lord our God and he will turn unto you, he will say unto his Angel: It is enough, put up the sword. The which thing that he will do, I humbly beseech his goodness, for the precious bloudes sake of his dear Son our Savior Jesus Christ. Ah good brethren take in good parte these my last words unto everyone of you. Pardon me mine offenses and negligences in behavior amongst you. The Lord of mercy pardon us all our offenses, for our Savior Jesus Christ's sake, Amen. Out of Prison ready to come to you the eleventh of February. Ann. 1555.
To the Town of Walden.
TO the faithful and such as profess the true doctrine of our Savior Jesus Christ, dwelling at Walden and thereaboutes, John Bradford a most unworthy servant of the Lord, now in bands, and condemned for the same true doctrine, wisheth grace, mercy, and peace, with the increase of all godliness in knowledge and living, from GOD the Father of all comfort, through the deserts of our alone and full redeemer Jesus Christ, by the mighty working of the most holy spirit, the comforter forever. Amen.
When I remember how that by the providence and grace of God, I have been a man, by whom it hath pleased him through my ministry to call you to repentance, and amendment of life, something effectually, as it seemed, and to sow amongst you his true doctrine and religion, least that by my affliction, & storms now arisen to try the faithful, and to conform them like to the Image of the son of GOD, into whose company we are called, you might be faint hearted: I could not but out of prison secretly (for my keepers may not know that I have pen & ynke) write unto you a signification of the desire I have, that you should not only be more confirmed in the doctrine I have taught amongst you, which I take on my death, as I shall answer at the day of dome, I am persuaded to be God's assured, infallible, and plain truth: but also should after your vocation avow the same by confession, profession and living. I have not taught you (my dearly beloved in the Lord) fables, tales, or untruth, but I have taught you the verity, as now by my blood gladly (praised be God therefore) I do seal the same.
In deed to confess the truth unto you, and to all the Church of Christ, I do not think of myself, but that I have moste justly deserved, not only this kind but also all kinds of death, and that eternally, for mine hypocrisy, vayneglory, uncleanness, self love, covetousness, idleness, unthankfulness, and carnal professing of God's holy Gospel, living therein not so purely, lovingly, and paynefully as I should have done. The Lord of mercy for the blood sake of Christ pardon me, as I hope, yea I certainly believe he hath done for his holy names sake thorough Christ. But my d • arely beloved, you and all the whole world may see, and easily perceive, that the Prelates persecute in me another thing then mine iniquities, even Christ himself, Christ's verity and truth, because I can not, dare not, nor will not confess Transubstantiation, and howe that wicked men, ye Mise and Dogs eating the Sacrament, which they term of the alter, thereby overthrowing Christ's holy Supper utterly, do eat Christ's natural and real body borne of the virgins Mary.
To believe, and confess as God's word teacheth, the primative Church believed, and all the Catholic and good holy Fathers taught five hundredth years at the least after Christ, that in the Supper of the Lord (which the Mass overthroweth, as it doth Christ's Priesthoode, sacrifice, death and passion, the ministry of his word, true • ayth repentance, and all godliness whole Christ God and man is present by grace, to the faith of the receivers, but not of the standers by, and lookers on, as bread and wyne is to their senses, will not serve: and therefore I am condemned & shall be burned out of hand as an heretic. Wherefore I hartelye thank my Lord God, that will and doth vouch me worthy to be an instrument, in whom he himself doeth suffer. For you see my affliction and death is not simply, because I have deserved no less, but much more at his hands and justice: but rather because I confess his verity and truth, and am not afraid through his gift that to do, that you also might be confirmed in his truth. Therefore my dearly beloved. I heartily do pray you, and so many as unfeignedly love me in God, to give with me and for me most hearty thanks to our heavenly Father, through our sweet Savior Jesus Christ, for this his exceeding great mercy towards me and you also, that your faith waver not from the doctrine I have taught, and ye have received. For what can you desire more to assure your consciences, of the verity taught by your preachers, then their own lives?
Go to therefore my dear hearts in the Lord, waver not in Christ's religion truly taught you, and set forth in king Edward's days. Never shall the enemies be able to burn it, to prison it, and keep it in bonds. Vs they may prison, they may bind and burn, as they do, and will do, so long as shall please the Lord: but our cause, religion, and doctrine which we confess, they shall never be able to vanquish and put away. Theyr Idolatry and Popish religion, shall never be builte in the consciences of men that love God's truth. As for those that love not God's truth, that have no pleasure to walk in the ways of the Lord, in those I say the Devil shall prevail: For God will give them strong illusion to believe lies. Therefore dear brethren and sisters in the Lord, I humbly beseech you, and pray you in the bowels and blood of our Lord and Savior Jesus • Christ, now going to the death for the testimony of Jesus, as oftentimes I have done before this present out of your Pulpitte, that you would love the Lord's truth: love (I say) to love it, and frame your lives thereafter. Alas, you know the cause of all these plagues fallen up us, and of the success which God's adversaries have daily, is for our not loving God's word.
You know how that we were but Gospellers in lips, and not in life. We were carnal, concupiscentious, idle, unthankful, unclean, covetous, arrogant, dissemblers, crafty, subtle, malicious, false, backebiters. &c. and even glutted with God's word, yea, we lothed it, as did the Israelites the Manna in the wilderness: and therefore as to them the Lord's wrath waxed hot, so doth it unto us. So that there is no remedy, but that (for it is better late to turn, then never to turn) we confess our faults, even from the bottom of our hearts, & with hearty repentance (which God work in us all for his mercies sake) we run unto the Lord our God, which is exorable, merciful, & sory for the evil poured out upon us, and cry out unto him with Daniel saying: we have sinned, we have sinned grievously oh lord God, against thy majesty, we have heaped iniquity upon iniquity: the measure of our transgressions floweth over, so that just is thy vengeance and wrath fallen upon us. For we are very miserable, we have contemned thy longe suffering, we have not harkened to thy voice. When thou hast called us by Preachers, we hardened our hearts, and therefore now deserve that they send thy curse hereupon to harden our hearts also, that we should henceforth have eyes and see not, ears and hear▪ not, hearts and understand not, lease we should convert and be saved. Oh be merciful unto us: spare us good Lord and all thy people, whom thou hast dearly bought. Let not thine enemies triumph altogether, and always against thee, for then will they be puffed up. Look down and behold the pittyfull complaints of the poor: let the sorowefull sighing of the simple come in thy fright, and be not angry with us forever. Turn us oh Lord GOD of hosts unto thee, and turn thee unto us, that thou mayest be justified in thy sweet sentences, and overcome whē thou are judged, as now thou art of our adversaries, For they say, where is their God? Can God deliver them now? Canne their Gospel serve them? Oh Lord howe long? for the glory of thy name, and for thy honors sake, in the bowels and blood of Jesus Christ, we humbly beseech thee, come and help us, for we are very miserable.
On this sort I say dearly beloved, let us publicly and privately bewail our sins: but so that hereto we join, ceasing from willfulness & sin of purpose, for else the Lord heareth not our prayers, as Deuid saith. And in S. John it is written: The impenitent sinners God heareth not. Now, impenitent are they which purpose not to amend their lives. As for example: not only such which follow still their pleasures▪ uncleanness, carnality: but those also which for fear or favor of men, do against their conscience to consent to the Romish rags, and resort to the rotten Religion, communicating in Service & ceremonies with the Papists, thereby declaring themselves to love more the world then God, to fear man more then Christ, to dread more the loss of temporal things, then of spiritual: in whom it is evident, the love of God abideth not. For he that loveth the world, hath not God's love abiding in him saith Saint John: therefore my dear hearts, and dear again in the Lord remember what you have professed, Christ's Religion and name, and the renouncyng of the Devil, Sin and the world.
Remember that before ye learned A. B. C. your lesson was Christ's cross. Forgette not that Christ will have no Disciples, but such as will promise to deny thenselves▪ & take up their cross (mark, take it up) and follow him: and not the multitude, custom. &c. Consider for God's sake, that if we gather not with Christ, we scatter abroad. What should it profit a man to win the whole world, and loose his own soul? We must not forget that this life is a wilderness, and not a Paradise: here is not our home, we are now in warfare: we must needs fight, or else be taken prisoners. Of all things we have in this life, we shall carry nothing with us. If Christ be our Captayne, we must follow him as soldiers. If we keep company with him in affliction, we shall be sure of his society in glory. If we forsake not him, he will never forsake us. If we confess him, he will confess us: but if we deny him, he will deny us. If we be ashamed of him he will be ashamed of us. Wherefore as he forsook his father, and heaven, & all things to come to us, so let us forsake all things and come to him, being sure and most certain, that we shall not lose thereby. Your children shall find and feel it double, yea treble, whatsoever you loose for the Lord's sake: and you shall find and feel peace of conscience, and friendship with God which is more worth then all the goods of the world.
My dearly be loved, therefore for the Lord's sake, consider these things which now I write unto you of love, for my Vale, & last farewell forever in this present life. Turn to the Lord: repent you your evil and unthankfull life, declare repentance by the fruits: take time while you have it: come to the Lord whiles he calleth you: run into his lap whiles his arms be open to embrace you: seek him whiles he may be found: call upon him whiles time is convenient: forsake and fly from all evil, both in religion, and in the rest of your life and conversation. Let your light so shine before men, that they may see your works, and praise God in the day of his visitation. Oh come again, come again you strange children, and I will receive you saith the Lord. Conuert and turn to me, and I will turn unto you. Why? will ye needs perish? As sure as I live (sweareth the Lord) I will not your death: turn therefore unto me. Can a woman forgette the child of her womb? If she should, yet will I not forget you, saith the Lod your God. I am he, I am he which put away your sins for mine own sake.
O then dear friends, turn I say unto your dearest father. Cast not these his sweet and loving words to the ground, and at your tail, for the Lord watcheth on his word to perform it: which is in two sortes: to them that lay it up in their hearts, and believe it, will he pay all, and eternal joy and comfort. But to thē that cast it at their backs, and will forget it, to them (I say) will he pour out indignation and eternal shame. Wherefore I heartily yet once more beseech and pray you, and every of you, not to contemn this poor and simple exhortation, which now out of prison I make unto you, or rather the Lord by me. Loth would I be a witness against you in the last day: as of truth I must be, if ye repent not, if ye love not God's Gospel, yea, if ye love it not.
Therefore to conclude, repent, love God's Gospel, live in it all your conversation so shall God's name be praised, his plagues be mitigated, his people comforted, and his enemies ashamed. Graūt all this thou gracious lord god to everyone of us for thy dear sons sake, our Savior Jesus Christ: To whom with thee and the holy Ghost, be eternal glory forever and ever. Amen.
The 12. of February. 1555.
By the bondman of the Lord, and your afflicted poor brother, John Bradford.
*To my loving brethren B. C. &c. their Wives and whole families, I. Bradford.
I Beseech the everliving God, to grant you all, my good brethren and sisters, the comfort of the holy spirit, and the continual sense of his mercy in Christ our Lord, now and forever amen.
The world my brethren seemeth to have the upper hand, iniquity overfloweth, the truth and verity seemeth to be suppressed, and they which take parte therewith, are unjustly entreated: as they which love the truth lament to see and hear, as they do. The cause of all this is God's anger, and mercy: his anger, because we have grievously sinned against him: his mercy, because he here punisheth us, and as a Father nourtereth us. We have been unthankfull for his word: We have contemned his kyndenesse: We have been negligent in prayer: We have been so carnal, covetous, licentious. &c. We have not hastened to heaven ward, but rather to hellwarde. We were fallen almost into an open contempt of God, and all his good ordinances: so that of his justice he could no longer forbear, but make us feel his anger: as now he hath done, in taking his word and true service from us, and permitted Satan to serve us with Antichristian religion, and that in such sort, that if we will not yield to it, and seem to allow in deed an outward fact, our bodies are like to be laid in prison, and our goods given we cannot tell to whom.
This should we look upon as a sign of God's anger, procured by our sins: which my good brethren, every of us should now call to our memories oftentimes, so particularly as we can, that we might heartily lament them, repent them, hate them, ask earnestly mercy for them, and submit our selves to bear in this li • e any kind of punishment, which God will lay upon us for them. This should we do, in consideration of God's anger in this time. Now his mercy in this time of wrath is seen, and should be seen in us my dearly beloved, in this, that God doth vouchsafe to punish us in this present life. If he should not have punished us, do not you think that we would have continued in the evils we were in? Yes verily, we would have been worse, and have gone forwards in hardenyng our hearts by impenitency, and negligence of God & true godliness. And then if death had come, should not we have perished both soul and body into eternal fire and perdition? Alas, what misery should we have fallen into, if God should have suffered us to have gone on forward in our evils? No greater sign of damnatiō there is, then to lie in evil and sin unpunished of God, as now the Papists (my dearly beloved) are cast into Jezebels bed of security which of all plagues is the grieuousest plague that can be. They are bastards and not sons, for they are not under God's rod of correction.
A great mercy it is therefore that GOD doth punish us: For if he loved us not, he would not punish us. Now doth he chastise us, that we should not be damned with the world. Now doeth he nourtour us, because he favoreth us. Now may we think our selves God's house and children, because he beginneth his chastising at us: Now calleth he us to remember our sins past. Wherefore? that we might repent and ask mercy. And why? That he might forgive us, pardon us, iustifye us, and make us his children, and so begin to make us here like unto Christ, that we might be like unto him elsewhere, even in heaven where already we are set by faith with Christ, and at his coming in very deed, we shall then most joyfully enjoy, when our sinful and vile bodies shall be made like to Christ's glorious body, according to the power whereby he is able to make all things subject to himself.
Therefore my brethren, let us in respect hereof not lament, but land God, not to be sory, but be merry, not weep, but rejoice and be glad, that God doth vochsafe to offer us his Cross, thereby to come to him to endless joys and comforts. For if we suffer, we shall reign, if we confess him before men, he will confess us before his father in heaven: if we be not ashamed of his Gospel now, he will not be ashamed of us in the last day, but will be glorified in us, crowning us with crowns of glory and endless felicitye: For blessed are they that suffer persecution for righteousness sake, for theirs is the kingdom of heaven: Be glad (say • h Peter) for the spirit of God resteth upon you. After that you are a little afflicted, God will comfort, strengthen, and confirm you. And therefore my good brethren, be not discouraged for Cross, for prison, or loss of goods, for confession of Christ's Gospel and truth, which ye have believed, and lively was taught amongst you in the days of our late good Kyng, and most holy Prince Kyng Edward. This is most certain, if you loose anything for Christ's fake, and for contemning the Antichristian service, set up again amongst us: as you for your partes, even in prison shall find God's great and riche mercy, far passing all worldly wealth: so shall your wives and children in this present life, find and feel God's providence, more plentifully then tongue can tell. For he will show merciful kindness on thousands of them that love him. The good man's seed shall not go a begging his bread. You are good men, so many as suffer for Christ's sake.
I trust you all, my dearelye beloved, will consider this gear with yourselves, & in the cross see God's mercy, which is more sweet, and to be set by, then life it self, much more then any Mucke or Pelfe of this world. This mercy of God should make you merye and cheerful: for the afflictions of this life, are not to be compared to the joys of the life prepared for you. You know the way to heaven is not the wide way of the world, which windeth to the devil, but it is a strayte way which few walk in. For few live Godlye in Christ Jesus, few regard the life to come, few remember the day of judgment, few remember howe Christ will deny them before his father, that do deny him here, few consider that Christ will be ashamed of them in the last day, which are ashamed of his truth and true service, few cast their accounts, what will be laid to their charge in the day of vengeance, few regard the condemnation of their own consciences, in doing that which inwardly they disallow, few love god better then their goods.
But I trust yet you are of this few, my dearly beloved, I trust you be of that little flock, which shall enherite the kingdom of heavē, I trust you are the mourners and lamenters, which shall be comforted with comfort, which never shall be taken from you, if you now repent your former evils, if now you strive against the evils that are in you, if now you continue to call upon God, if now you defile not your bodies with any Idolatrous service, used in the Antichristian Churches, if you molest not the good spirit of God, which is given you as a gage of eternal redemption, a counselor and Mayster to lead you into all truth, which good spirit I beseech the Father of mercy to give to us all, for his dear sons sake Jesus Christ our Lord: to whom I commend you all, and to the word of his grace, which is able to help you all, and save you all that believe it follow it, and serve GOD thereafter.
And of this I would ye were all certain, that all the hears of your heads are numbered, so that not one of them shall perish, neither shall any man or devil be able to attempt anything, much less to do anything to you, or any of you, before your heavenly father, which loveth you most tenderly, shall give them leave: and when he hath given them leave, they shall go no further then he will, nor keep you in trouble any longer then he will. Therefore cast on him all your care, for he is careful for you. Only study to please him, and to keep your consciences clean, & your bodies pure from the Idolatrous service, which now everywhere is used, and GOD will maruellouslye and mercifully defend and comfort you: which thing he do for his holy names sake in Christ our Lord. Amen.
*To his dearly beloved in Christ, Erkinalde Rawlins, and his wife.
GOd our dear and moste merciful Father thorough Christ, be with you my good Brother and Sister, as with his children forever, and in all things so guide you with his holy spirit, the leader of his people, as may be to his glory, and your own everlasting joy and comfort in him. Amen. Because I have oftentimes received from either of you, comfort corporal (for the which I beseech the Lord, as to make me thankful, so to recompense you both now & eternally) I cannot but go about (Lord help hereto for thy mercies sake) to write something for your comfort spiritually.
My dearly beloved, look not upon these days and the afflictions of the same here with us, simplye as they seem unto you, that is, as dismal days, and days of God's vengeance, but rather as lucky days, and days of God's fatherlye kindness towards you, and such as you be, that is, toward such as repent their sins, and evil life paste, and earnestly purpose to amende, walking not after the will of the world, and most part of men, for the preservation of their pelf, which will they nill they, they shall leave sooner or later, and to whom or howe it shall be used, they know not. In deed to such as walk in their wickedness, and wind on with the world, this time is a time of wrath and vengeance, and their beginning of sorrow is but now, because they contemn the Physic of their father, which by this purging time and cleansing days, would work their weal, which they will nor: and because they will not have God's blessing, which both ways he hath offered unto them by prosperity and adversity: therefore it shall be kept far enough from them. As when the sick man will no kind of Physic at the hands of the Physician, he is left alone, and so the malady increaseth, and destroyeth him at the length. To such men in deed, these days are and should be doleful days, days of woe and weeping, because their damnation draweth nigh.
But unto such as be penitent, and are desirous to live after the Lord's will (among whom I do not only count you, but as far as a man may judge, I know ye are) unto such I say, this time is and should be comfortable. For first now your father chastiseth you and me for our sins: for the which if he would have destroyed us, then would he have letten us alone, and left us to our selves, in nothing to take to heart his fatherly visitation, which here it pleaseth him to work presently, because else where he will not remember our transgressions, as Paul writeth: He chastiseth us in this world, least with the world we should perish. Therefore my dear hearts, call to mind your sins to lament them, and to ask mercy for them in his sight, and withal undoubtedly believe to obtain pardon and assured forgiveness of the same, for twice the Lord punisheth not for one thing.
So that I say, first we have cause to rejoice for these days, because our father suffereth us not to lie in Iesabels bed, sleeping in our own sins and security, but as mindful on us, doth correct us as his children. Whereby we may be certain, that we be no bastards, but children: for he chastiseth every child whom he receiveth. So that they which are not partakers of his chastising, or that contemn it, declare themselves to be bastards, and not children: as I know ye are, which as ye are chastised, so do ye take it to heart accordingly. And therefore be glad my dear hearts and folks, knowing certaynelye even by these visitations of the Lord, that ye are his dear elect children, whose faults your father doth visit with the rod of correction, but his mercy will he never take away from us. Amen.
Secondly, ye have cause to rejoice for these days, because they are days of trial, wherein not only ye yourselves, but also the world shall know that ye be none of his, but the Lord's dearelinges. Before these days came, Lord God, how many thought of them selves, they had been in God's bosom, and so were takē, and would be taken of the world? But now we see whose they are. For to whom we obey, his servants we are. If we obey the world (which god forbid, and hitherto ye have not done it) then are we the worlds: but if we obey God, then are we God's. Which thing (I mean that ye are God's) these days have declared both to you, to me, & to all other that know you, better then ever we knew it. Therefore ye have no cause to sorrow, but rather to sing, in seeing yourselves to be God's babes, and in seeing that all God's children do so count you.
What though the world repine thereat? What though he kick? What though he seek to trouble and molest you? My dear hearts, he doth but his kind, he cannot love the Lord, which liveth not in the Lord, he cannot brook the child, that hateth the Father, he can not mind the servant, that careth not for the Mayster. If ye were of the world, the world would love you, ye should dwell quietly, there would be no grief, no molestation. If the Devil dwelt in you (which the Lord forbid) he would not stir up his knights to besiege your house, to snatch your goods, or suffer his friends to enter into your Hogs. But because Christ dwelleth in you (as he doth by faith) therefore styreth he up his first begotten son the world, to seek how to disquiet you, to rob you, to spoil you, to destroy you: and perchance your dear Father, to try, and to make known unto you, and to the world, that ye are destinate to another dwelling the • here on earth, to another Citty then man's eyes have seen at any time: hath given, or will give power to Satan, and to the world, to take from you the things, which he hath lent you, and by taking them away, to try your fidelitye, obedience, and love towards him (for ye may not love them above him) as by giving that ye have, and keeping it, he hath declared his love towards you.
Satan perchance telleth GOD (as he did of Job) that ye love GOD for your goods sake. What now then, if the Lord do try you with Job, shall give him power on your goods and body accordingly, should ye be dismayed? should ye despair? should ye be faint hearted? should ye not rather rejoice, as did the Apostles, that they were counted worthy, to suffer anything for the Lord's sake? Oh forget not the end that happened to Job: for as it happened to him, so shall it happen unto you. For GOD is the same God, and cannot long forget to show mercy, to them that look and long for it, as I know ye do, and I pray you so to do still. For the Lord loveth you, and never can nor will forget to show, and pour out his mercy upon you. After a little while that he hath afflicted & tried you (saith Peter) he will visit, comfort and confirm you. As to Jacob wrestling with the Angel, at the length morning came, and the son arose: so dear hearts, doubtless it will happen unto you. Howbeit do ye as Job and Jacob did, that is (order and dispose your things that God hath lent you, as ye may and whiles ye have time. Who knoweth whether God hath given you power this long even to that end.
Go to therefore, dispose your goods, prepare yourselves to trial, that either ye may stand to it like God's Champions, or else if ye feel such infirmitye in yourselves, that ye be not able, give place to violence, and go where ye may with free and safe conscience serve the Lord. Think not this counsel to come by chance, or fortune, but to come from the Lord. Other Oracles we may not look for now. As God told Joseph in a dream by an Angel, that he should fly: so if you fele such infirmity in yourselves, as should turn to God's dishonor and your own destruction withal: know that at this present I am as God's Angel, to admonish you to take time whiles ye have it, and to see that in no case God's name by you might be dishonored. Joseph might have objected the omission of his vocation, as perchance ye will do. But dear hearts, let vocations and all things else give place to God's name, and the sanctifying thereof.
This I speak, not as though I would not have you rather to tarry, und to stand to it: but I speak it in respect of your infirmity, which if you feel to be so great in you that ye are not certain of this hope, that God will never tempt you above your ability: fly and get you hence, and know that thereby GOD will have you tried to yourselves, and to others. For by it you shall know howe to take this world, and your home here is no home, but that ye look for another, and so give occasion to others less to love this world, and perchance to some to doubt of their Religion. Wherein though they be earnest, yet would they not loose so much, as ye do for your Religion, which ye do confirm to me and others, by your giving place to violence.
Last of all, ye have cause to rejoice over these our days, because they be the days of conformation, in the which and by which, GOD our heavenly Father maketh us like unto Christ's Image here, that we may be like unto him elsewhere. For if that we suffer with him, then we shall reign also with him: if we be buried with him, then we shall rise with him again, if that we company with him in all troubles and afflictions, then we shall rejoice with him in glory: if we now sow with him in tears, we shall reap with him in gladness: if we confess him before men, he will confess us before his father in heaven: if we take his parte, he will take ours: if we loose ought for his names sake, he will give us all things for his truths sake. So that we ought to rejoice and be glad: for it is not given to everyone, to suffer loss of country, life, goods, house. &c. for the Lord's sake. What can God the father do more unto us, thē to call us into the camp with his son? What may Christ our Savior do more for us, thē to make us his Warriours? What can the holy Ghost do to us above this, to mark us with the cognisaunce of the Lord of hosts?
This cognisaunce of the Lord, standeth not in forked cappes, typettes, shaven crowns, or such other baggage and Antichristian pelf, but in suffering for the Lord's sake. The world shall hate you, saith Christ. Loe, • here is the Cognisaunce and Badge of God's children: The world shall hate you. Rejoice therefore my dearly beloved, rejoice, that God doth thus vouchsafe to begin to conform you, and make you like to Christ. By the trial of these days ye are occasioned more to repent, more to pray, more to contemn this world, more to desire life everlasting, more to be holy (for holy is the end wherefore God doth afflict us) and so to come to God's company. Whych thing because we cannot do, as long as this body is as it is, therefore by the door of death we must enter with Christ into eternal life, and immortality of soul and body: which God of his mercy send shortly for our Savior Jesus Christ's sake. Amen.
To Maystres A. Worcup.
THe everlasting peace of Christ be more and more lively felt in our hearts, by the operation of the holy ghost, now and forever. Amen.
Although I know it be more then needeth to write any thing unto you (good Sister) being, as I doubt not you be, diligently exercised in reading of the Scriptures in meditating of the same, and in hearty prayer to GOD, for the help of his holy Spirit, to have the sense and feeling, especially of the comforts you read in God's sweet book: yet having such opportunity, and knowing not whether hereafter, I shall ever have the like (as this bringer can declare) I thought good in few words to take my farewell in writing, because otherwise I can not. And now me thinks I have done it. For what else can I, or should I say unto you (my dearly beloved in the Lord) but farewell? Farewell dear Sister, farewell: howbeit in the Lord, our Lord (I say) farewell. In him shall you farewell, & so much the better, by howe much in yourself you fare evil, and shall fare evil.
When I speak of yourself, I mean also this world, this life, and all things properly pertaining to this life. In them, as you look not for your welfare, so be not dismayed, when accordingly you shall not feel it. To the Lord our GOD, to the Lamb our Christ, which hath borne our sins on his back, & is our Mediator forever, do I send you. In him look for welfare, and that without all wavering, because of his own goodness and truth, which our evils and untruth cannot take away: Not that therefore I would have you to flatter yourself in any evil or unbelief, but that I would comfort you, that they should not dismay you. Yours is our Christ wholly, yours I say he is, with all that ever he hath. Is not this welfare trow you▪ Moūtaynes shall move, and the earth shall fall before you find it otherwise, say that liar Satan what he list.
Therefore good Sister farewell, and be merry in the Lord be merry I say, for you have good cause. If your welfare, joy, and salvation hanged upon any other thing then only God's mercy & truth, then might you well be sad, heavy, and stand in a doubt: but in that it hangeth only upon these two, tell Satan he lieth, whē he would you to stand in a mammering, by causing you to caste your eyes (which only in this case should be set on Christ your sweet Savior) on yourself. In some part in deed look on yourself, on your faith, on your love, obedience. &c. to wake you up from security, to stir you up to diligence, in doing the things appertaining to your vocation: but when you would be at peace with God, and have true consolation in your conscience, altogether look upon the goodness of God in Christ. Think on this commandment which precedeth all other: that you must have no other God's but the Lord Jehovah, which is your Lord & God: the which he could not be, if that he did not pardon your sins in very deed. Remember that Christ commandeth you to call him father for the same intent. And hereto call to mind all the benefits of God, hitherto shown upon you: and so shall you fele in very deed, that which I wish unto you now, and pray you to wish unto me. Farewell, or welfare in the Lord Jesus, with whom he grant us shortly to meet as his children, for his name and mercies sake, to our eternal welfare. Amen.
To mine own dear brother M. Laurence Saunders, prisoner in the Marshalsee.
MY good brother, I beseech our good and gracious Father, always to continue his gracious favor & love towards us, & by us, as by instruments of his grace, to work his glory &, the confusion of his adversaries. Ex ore infantium & lactentium fundet laudem ad destruendum inimicum. &c. Amen. 1. Out of the mouth of infantes and babes, he will show forth his praise to destroy the enemy. &c.
I have perused your letters to myself, and have read them to others. For answer whereof, if I should write what Doctor Taylor, and Mayster Philpot do think, then must I say that they think, the Salt sent unto us by your friend is unseasonable. And in deed I think they both will declare it heartily, if they should come before them. As form, if you would know what I think (my good and most dear brother Laurence) because I am so sinful and so conspurcate (the Lord knoweth I lie not) with many grievous sins (which I hope are washed away Sanguine Christi nostri) I neither can nor would be consulted withal, but as a sypher in Agrime. How be it, to tell you how and what I mind, take this for a sum: I pray GOD in no case I may seek myself, and in deed (I thank • GOD therefore) I purpose it not. Quod reliquum est Domino Deo meo committo, & spero in illum, quod ipse faciet iuxta hoc: Iacta in Dominum curam▪ &c. Omnis cura vestra coniecta sit in illum. &c. Reuela Domino viam tuam & spera. &c. Sperantem in Domino misericordia circundabit. i. That which remaineth, I commit to my Lord God: and I trust in him, that he will do according to this: Cast thy care on the Lord. &c Cast all your care upon him. &c. Reueale unto the Lord thy way, and trust. &c. Who that trusteth in the Lord, mercy shall compass him about. I did not, nor do not know, but by your Letters, quod cras we shall come, coram nobis. Mine own heart, stick still to dabitur vobis. Fidelis enim est Dominus, dabit in tentatione euentum quo possumus sufferre. Nouit Dominus pios e tentatione • ripere. &c. O vtinam pius ego essem. Nouit Dominus in die tribulationis sperantes in se. &c. i. It shall be given you &c. For the Lord is faithful. He will in temptation make away that ye may be able to bear it. The Lord knoweth how to rid out of temptation the godly. &c. O would God I were godly. The Lord knoweth howe to deliver out of temptation such as trust in him. &c. I can no • think that they will offer any kind of indifferent, or mean conditions: for if we will not adorare bestiā, we never shall be delivered, but against their will, think I, God our father & gracious Lord, make perfect the good he hath begun in us. Faciet mi ••• ter, charissime frater, quem in intimis visceribus habeo ad conuiuēdum & commoriendum. O si tecum essem. He will do it my brother, my dear brother, whom I have in my inward bowels to live and die with. O if I were with you. Pray for me mine own heart root in the Lord.
For ever your own, John Bradford.
An other Letter to Mayster Laurence Saunders.
GOds sweet peace in Christ be with you, my good brother in the Lord Jesus, and with all your concaptiues. Amen.
I was letted this morning from musing on that, which I was purposed to have thought on by reason of you, against whom I saw myself guilty of negligence, even in this point that I would not write, I should say, that I had not written unto you as yet: therefore out of hand in manner I prepared myself, to purge myself hereof, not that I will go about to excuse my fault (for that were more to load me) but by asking both GOD and you pardon, to get it no more laid to my charge. Now then as I was thus purposing, and partly doing, cometh there one with a letter from you, for the which as I have cause to thank GOD and you (howbeit not so that you should think, I give not the whole to God) so I see myself more blame worthy, for this long holding my peace. Howbeit good brother, in this I have given a demonstration to you, to behold my negligence in all other things, and especially in praying for you, and for the Church of GOD, which for my sins and hypocrisy (hypocrisye in deed even in this writing, GOD deliver me • rom it) have deserved to be punished. Just is God, for we have deserved all kinds of plagues at his hands: but yet merciful is he that will on this wise chastise us with this world, ne cum mundo condemnemur. i. That we should not be condemned with the world. He might otherwise have punished us, I mean, he might have for other causes cast us in prison, me especially, then for his Gospel and words sake. Praised therefore be his name, which voucheth us worthy this honor. Ah good GOD forgive us our sins, and work by this thy fatherly correction on us, on me especially, affectually to love thee and thy Christ: and with joyfulness unto the end, to carry thy Cross through thick and thin. Always set before our eyes, not this gallows on earth, if we will stick to thee, but the gallows in Hell if we deny thee, and swerve from that we have professed.
Ah good Brother, if I could always have GOD, his Maiestye, mercy, heaven, hell. &c. before mine eyes then should I obdurare, as Paul writeth of Moses. Heb. 11. Obdurauit inquit, perinde quasi vidisset eum qui est inuisibilis. i. He endured (saith he) as he that saw him which is invisible. Pray for me, as I know you do, and give thanks also, for In Domino spero: non nutabo Si ambulauero per vallem vmbrae mortis, non tim • bo quia tu Domine mecum es. &c. Amen. i. In the Lord I trust: I shall not waver. If I walk by the valley of the shadow of death, I will not fear, for thou art with me O Lord. I think we shall be shortly called forth, for now legem habent, & secundum legem. &c. otherwise will they not reason with us: and I think their shootanker will be, to have us to subscribe. The which thing if we do though with this condition: (so far as the thing subscribed to, repugneth not against God's word) yet this will be offensive. Therefore let us vadere plane and so sane, I mean, let us all confess that we are no chaungelings, but reipsa are the same we were in religion, and therefore cannot subscribe, except we will dissemble both with God, our selves and the world. Haec tibi scribo frater mi charissime in Domino. I am legam tuam Epistolā. i. These things I write to you dear brother in the Lord. Now I will read your Epistle. Ah brother that I had practicam tecum scientiam in vite illa quam pingis: roga Dominum vt ita vere sentiam. Amen. i. The practical understanding with you in that vine which you describe. Pray the Lord that I may so think in deed. God make me thankful for you. Salutant te omnes concaptiui & gratias Domino pro te agun • : idem tu facies pro nobis & ores. vt. &c. i. All our fellow prisoners salute you, & give thanks to God for you. The same do you for us, & pray that. &c.
Your brother in the Lord Jesus, to live and die with you, John Bradford.
To my dear Fathers, D. Cranmer, D. Ridley, and D. Latimer.
IEsus Immanuel. My dear fathers in the Lord, I beseech GOD our sweet Father through Christ, to make perfect the good he hath begun in us all. Amen.
I had thought that every of your staves had stand next the door, but now it is otherwise perceived. Our dear Brother Rogers hath broken the ise valiantly, and as this day (I think) or tomorrow at the uttermost, hearty Hooper, sincere Saunders, and trusty Taylor end their course, and receive their crown. The next am I, which hourly look for the porter to open me the gates after them, to enter into the desired rest. GOD forgive me mine unthankfulness for this exceeding great mercy, that amongst so many thowsandes, it pleaseth his mercy to choose me to be one, in whom he will suffer. For although it be moste true, that just patior. i. I justly suffer (for I have been a great hypocrite, and a grievous sinner, the Lord pardon me, yea he hath done it, he hath done it in deed) yet, hic autem quid mali fecit? i. What evil hath he done? Christ, whom the Prelates persecute, his verity which they hate in me, hath done no evil, nor deserveth death. Therefore ought I most heartily to rejoice of this dignation and tender kyndnesse of the Lord towards me, which useth the remedy for my sin as a testimonial of his Testament, to his glory, to my everlasting comfort, to the edifying of his Church, and to the overthrowing of Antichrist and his kingdom. O what am I Lord, that thou shouldest thus magnify me so vile a man and miser, as always I have been? Is this thy wont to send for such a wretch and an hypocrite as I have been, in a fiery Charyot, as thou diddest for Helias? Oh dear Fathers, be thankful for me, and pray for me, that I still may be found worthy in whom the Lord would sanctify his holy name. And for your part, make you ready, for we are but your gentlemen hushers. Nuptiae agni paratae sunt, venite ad nuptias. 1. The marriage of the Lamb is prepared, come unto the marriage. I now go to leave my flesh there, where I received it. I shall be cōueied thither, as Ignatius was at Rome, to Leopardis: by whose evil I hope to be made better. God grant, if it be his will that I ask, it may make them better by me. Amen.
For my farewell therefore, I write and send this unto you, trusting shortly to see you where we shall never be separated. In the mean season I will not cease, as I have done, to commend you to our father of heaven. And that you would so do by me, I most heartily pray everyone of you. You know now I have moste need. But fidelis Deus, qui nunquam sinet nos tenta • i supra id quod possumus. i. Faythfull is God, which will not suffer us to be tempted above our strength. He never did it hitherto, nor now, I am assured, he will never do. Amen. A dextris est mihi, non mouebor. Propter hoc laetabitur cor meum, quia non derelinquet animam meam in inferno, nec dabit me sanctum suum per gratiam in C • risto, videre corruptionem. E carcere raptim, expectens omni momento carnificem. i. He is on my righte hand, therefore I shall not fall. Wherefore my heart shall rejoice, for he shall not leave my soul in hell, neither shall suffer me his holy one by his grace in Christ, to see corruption. Out of prison in haste, looking for the Tormentour.
The 8. of February. Ann. 1555.
John Bradford▪
*To the honorable Lord Russell, now Earl of Bedford, being then in trouble for the verity of God's Gospel.
THe everlasting and most gracious God and Father of our Savior Jesus Christ, • less your good Lordship with all manner of heavenly blessings in the same Christ our only comfort and hope. Amen.
Praised be God our Father which hath vouched you worthy, as of faith in his Christ, so of his Cross for the same. Magnifyed be his holy name, who as he hath delivered you from one cross, so he hath made you willing (I trust) and ready to bear another whē he shall see his time to lay it upon you: for these are the most singular gifts of God given as to few, so to none else but to these few which are moste dear in his sight. Faith is reckoned, and worthily, among the greatest gifts of GOD, yea it is the greatest it self that we enjoy, for by it, as we be justified and made God's childrē, so are we temples and possessors of the holy spirit, yea of Christ also. Eph. 4. And of the Father himself. John. 14. By faith we drive the Devil away▪ 1. Peter. 5. We overcome the world. 1. John. And are already Citttizens of heaven and fellows with God's dear Saints. But who is able to reckon the riches that this faith bringeth with her unto the soul she sitteth upon? No man or Angel. And therefore (as I said) of all God's gifts, she may be set in the top and have the vpmost seat. The which thing if men considered (in that she cometh alonely from God's own mercy seat, by the hearing, not of Mass or Mattyns, Dyriges or such drasse, but of the word of God in such a tongue as we can and do understand) as they would be diligent and take great heed for doing or seeing any thing which might cast her down (for then they fall also) so would they with no less care read and hear God's holy word, joining thereto most earnest and often prayer, as well for the more and better understanding, as for the loving, living and confessing of the same, mauger the head of the devil, the world, our flesh, reason, goods, possessions, carnal friends, wife, children, and very life here: if they should pull us back to hearken to the voice and counsel, for more quiet, sure, and longer use of them.
Now, notwithstanding this excellency of faith in that we read the Apostle to match therewith, yea (as it were) to prefer suffering persecution for Christ's sake, I trow no man will be so fond as to think otherwise, but that I and all God's children have cause to glorify and praise God, which hath vouched you worthy so great a blessing. For though the reason or wisdom of the world think of the Cross according to their reach and according to their present sense, and therefore flieth from it as from a most great ignominye and shame: Yet God's Scholers have learned otherwise to think of the Cross, that is the frame house in the which God frameth his children like to his son Christ: the Fornace that fineth God's gold: the high way to Heaven: the Sute and Livery that God's servants are served withal: the earnest and beginning of all consolation and glory. For they (I mean God's scholars, as your Lordshyp is, I trust) do enter into God's sanctuary, least their fecte slip. They look not as beasts do, on things present only, but on things to come, and so have they as present to faith, the judgment and glorious coming of Christ, like as the wicked have now their worldly wealth wherein they wallow and will wallow till they tumble headlong into Hell, where are torments too terrible and endless. Now they follow the Feende as the Bear doth the trayne of Honye and the Sowe the swillinges, till they be brought into the slaughter house, and then they know that their prosperity hath brought them to perdition. Then cry they woe, woe. We went the wrong way: we counted these men (I mean such as you be that suffer for God's sake loss of goods, friends and life, whom they shall see endued with riche robes of righteousness, crowns of most pure precious gold, and Palms of conquest in the goodly glorious palace of the Lamb, where is eternal joy, felicity, &c.) We counted (will they then say) these men but fools and mad men, we took their conditions to be but curiosity. &c. But then will it be to late, then the time will be turned, laughing shall be turned into weeping, and weeping into rejoicing, Read Sapien. 2.3.4.5.
Therefore (as before I have said) great cause have I to thank God which hath vouched you worthy of this most bountiful blessing: much more then you have cause (my good Lord) so to be, I mean thankful. For look upon your vocation I pray you, and tell me how many noble men, Earls sons, Lord's, Knightes, and men of estimation hath God in this Realm of England dealt thus withal? I dare say you think not that you have deserved this. Only God's mercy in his christ hath wrought this on you, as he did in Ieremyes time on Abimelech, in Ahab's time on Abdias, in Christ's time on Joseph of Arimathia, in the Apostles time on Sergius Paulus, and the Queen of Candaces Chamberlayne. Only now be thankful and continue, continue, continue (my good Lord) continue to confess Christ. Be not ashamed of him before men, for then will not he be ashamed of you. Now will he try you: stick fast unto him and he will stick fast by you: he will be with you in trouble and deliver you. But then must you cry unto him, for so it proceedeth: He cried unto me and I heard him: I was with him in trouble. &c.
Remember Lottes wife which looked back. Remēber Francis Spira. Remember that none is crowned but he that striveth lawfully. Remēber that all you have, is at Christ's commandment. Remember he lost more for you then you can lose for him. Remember you lose not that which is lost for his sake, for you shall find much more here and elsewhere. Remember you shall die, and when, where, and howe, ye cannot tell. Remember the death of sinners is most terrible. Remember the death of God's Saints is precious in his sight. Remember the multitude goeth the wide way which windeth to woe. Remember that the straight gate which leadeth to glory hath but few travelers. Remember, Christ biddeth you strive to enter in thereat. Remember, he that trusteth in the Lord shall receive strength to stand against all the assaults of his enemies. Be certain all the hearers of your head are numbered. Be certain your good Father hath pointed bounds over the which the devil dare not look. Commit yourself to him: he is, hath been, and will be your Keeper. Cast your care on him and he will care for you. Let Christ be your scope and mark to prick at: let him be your patron to work by: let him be your ensample to follow: give him as your heart so your hand, as your mind so your tongue, as your faith so your feet, and let his word be your candle to go before you in all matters of Religion. Blessed is he that walketh not to these Popish prayers, nor standeth at them nor sitteth at them: glorify God in both soul and body. He that gathereth not with Christ: scattereth abroad. Use prayer, look for God's help, which is at hand to them that ask and hope thereafter assuredly. In which prayer I heartily desire your Lordshyp to remember us, who as we are going with you right gladly (God therefore be praised) so we look to go before you, hoping that you will follow, if God so will, according to your daily prayer: Thy will be done on earth. &c. The good spirit of God always guide your Lordship unto the end. Amen.
Your Lordships own forever, John Bradford.
*To M. Warcup and his Wyfe, Maistres Wilkenson and others of his godly friends with their families.
THe same peace our Savior Christ left with his people, which is not without war with the world, almighty God work plentifully in your hearts now and forever, Amen.
The time I perceive is come, wherein the Lord's ground will be known, I mean it will now shortly appear who have received God's Gospel into their hearts in deed, to the taking of good root therein, for such will not for a little heat or sunburning, wither, but stiffly will stand and grow on maugre the malice of all burning showers and tempests. And for as much as (my beloved in the Lord) I am persuaded of you, that ye be in deed the children of GOD, God's good ground, which groweth and will grow on (by God's grace) bringing forth fruit to God's glory after your vocations, as occasion shall be offered (burn the Sun never so hot) therefore I cannot but so signify unto you, and heartily pray you and everyone of you, accordinglye to go on forwards after your Mayster Christ, not sticking at the foul way and stormye weather, which you are come into and are like so to do, of this being most certain, that the ende of your journey shall be pleasant and joy full in such a perpetual rest and blissfulness as cannot but swallow up the showers that ye now feel and are soussed in, if ye often set it before your eyes after Paul's counsel in the latter ende of the 4. and beginning of the 5. chapter of the second Epistle to the Corinthians. Read it I pray you, and remember it often, as a Restoratiue to refresh you, lease ye faint in the way.