Letter 31. To the worshipful, and, in God, my most dear friend, the Lady Cane
(Respecting the pope's pretended supremacy.)
May the good Spirit of God our Father be more and more plentifully perceived by your good ladyship, through the mediation and merits of our dear Saviour Jesus Christ. Amen.
Although your benefits towards me have deserved at my hands the service I can do for you, yet; right worshipful and dearly beloved in the Lord. the true fear of God, and love of his truth which I perceive to be in you specially and above all other tangs, bind me hereunto. This bearer has told me that your desire is to have something sent to you, concerning the usurped authority of the supremacy of the bishop of Rome, which is undoubtedly that great antichrist, of whom the apostles do so much admonish us, that you may have something to stay yourself on, and also wherewith to answer the adversaries,
Because you may perchance therein be something opposed. I will briefly set about to satisfy this your desire and so, that I shall, by God's grace, fully set forth the same, to arm you to withstand the assaults of the papists herein, if you mark well, and read over again that which I now write.
The papists place the pope in pre-eminence over the whole church, thereby unplacing Christ, who is the Head of the church, that gives life to the whole body, and by his Spirit enlivens every member of the same. This they do without any scripture. For where they bring in what was spoken to Peter, "Feed my sheep" I would gladly know, whether this was not commanded unto others also? As for that, which perchance they will urge, that Jesus spake to Peter by name, if they had any learning, they would easily perceive that it was not for any such cause as they pretend, but rather by a threefold commandment, to restore to him the honour of an apostle, which he had lost by his threefold denial. And how dare they interpret this word, "My sheep, my lambs" to be the universal church of Christ? A man might easily, by the like reason, prove that Peter himself had resigned that, which Christ had given to him, by exhorting his fellow-pastors to feed the flock of Christ. Is not this pretty stuff - that because Christ says to Peter, "Feed my sheep," therefore he ought to rule the universal and whole church of Christ? If Peter truly writes unto others, that they should do the like, that is, feed Christ's flock, either he transfers to them his right and authority committed to him, or else he participates or communicates with them in it; so that foolishly they endeavour to establish that which has no ground. Peter indeed was a shepherd at the sheep, but such a one as bestowed his labour on them so far, as he could stretch himself by his ministry. But the papists prate, that he had full power over all churches; wherein they may learn better from Paul, for else he had done unjustly in denying him the superior place. Howbeit, whoever yet read that Peter took anything upon him over churches committed unto other men? Was not he sent of the church, and sent of one not having rule over the rest? I grant that he was an excellent instrument of God, and for the excellency of his gifts, whenever they met together, place was commonly given unto him. But what is it to the purpose, to make him ruler and head over all the whole church because he was so over a small congregation?
But be it so that Peter had as much given to him as they affirm; who will grant that Peter had a patrimony given for his heirs? He has left, say the papists, to his successors the selfsame right which he received. Then must his successor be a Satan, for he receives that title from Christ himself! I would gladly have the papists show me one place about succession mentioned in the scriptures. I am sure, that when Paul purposely pointed out the whole administration of the church, he neither makes one head, nor any inheritable primacy, and yet he altogether commends unity. After he has made mention of one God the Father, of one Christ, of one Spirit, of one body of the church, of one faith, and of one baptism, then he describes the mean and manner how unity is to be kept, namely, because unto every pastor grace is given after the measure wherewith Christ has endued them. Where, I pray you, is there any title of fullness of power? When he calls home every one unto a certain measure, why did he not forthwith say one pope? which he could not have forgotten, if it had been as the papists make it.
But let us grant, that perpetuity of the primacy in the church was established in Peter, I would gladly learn why the seat of the primacy should be at Rome rather than elsewhere. Marry (truly, editor), say they, because Peter's chair was at Rome. This is even like to thisothat because Moses the greatest prophet, and Aaron the first priest, exercised their offices unto their death in the desert, therefore the principal place of the Jewish church should be in the wilderness. But grant them their reason, as if it is good, what should Antioch claim? For Peter's chair was there also; wherein Paul gave him a check, which was unseemly and unmannerly done of Paul, if he would not give place unto his president and better.
No, say the papists, Rome must have this authority, because Peter died there; but what if a man should, by probable conjecture, show that it is but a fable, which is feigned of Peter's bishopric at Rome? Read how Paul salutes very many private persons, when he writes to the Romans. Three years after his epistle was made, he was brought to Rome prisoner. Luke tells, that he was received of the brethren. And yet in all these is no mention at all of Peter, who then by their stories was at Rome;olikely he was proud, as the pope and prelates are, or else he would have visited Paul! Paul when in prison at Rome, wrote divers epistles, in which he expresses the names of many, who were, in comparison of Peter, but inferior personages; but of Peter he speaks never a word. Surely, if Peter had been there, this silence about him had been suspicious. In the second epistle to Timothy, Paul complains that no man was with him in his defence, but all had left him. If Peter had been then at Rome, as they write, then either Paul had belied him, or Peter had played his Peter's part. (Luke, xxii.) In another place, he blames all that were with him, only Timothy excepted. Therefore we may well doubt whether Peter was at Rome, and bishop there, as they prate; for all this time and long before, they say, that Peter was bishop there.
But I will not stir up coals in this matter. If Rome is the chief seat, because Peter died there, why should not Antioch be the second? Why should not James and John which were taken with Peter so be as pillars; why, I say, should not their seats have honour next to Peter's seat? Is not this preposterous, that Alexandria, where Mark, which was but one of the disciples, was bishop, should be preferred before Ephesus, where John the evangelist taught, and was bishop? And before Jerusalem, where not only James taught, and died bishop; but also Christ Jesus, our Lord and High Priest for ever, whom being Master, I hope honour shall be given to his chair, more than to the chair of his chaplains?
I need to speak nothing, how that Paul tells Peter's apostleship to concern rather circumcision, or the Jews, and therefore properly pertains not to us, neither need I bring in Gregorius the first, which was bishop of Rome about the year of our Lord 600, who plainly in his works wrote, that this title of primacy, and to be head over all churches under Christ, is a title fit and agreeing only to antichrist; and therefore he calls it a profane, a mischievous, and a horrible title. Whom should we believe now, if we will neither believe apostle nor pope?
If I should tell how this name was first given by Phocas, I should be too long; I purpose, God willing, to set it forth at large in a work which I have begun respecting antichrist, if God for his mercy's sake give me life to finish it; at present therefore I shall desire your ladyship to take this in good part. If they will needs have the bishop of Rome to be acknowledged for the head of the church, then will I urge them that they give us a bishop. But they obtrude unto us a butcher rather, or a bite-sheep, than a bishop. They brag of Peter's succession, of Christ's vicarothis is always in their mouth. But, alas! how can we call him Christ's vicar, that resists Christ, oppugns his verity, persecutes his people, and, like a prelate, prefers himself above God and man? How or wherein do the pope and Christ agree? How does he supply Peter's ministry, who boasts of his succession?
Therefore to begin with this, which I will use at present for a conclusionoif the papists will have the bishop of Rome to be supreme head of the church of Christ on earth, they must, before they attain this, give us a bishop in deed, and not in name; for whosoever he is that will make this the bond of unity, whatsoever the bishop of Rome only be, surely it must needs follow that they teach most wicked defection and departing from Christ.
But of this, if God lend me life, I purpose to speak more at large hereafter. Now will I commit your ladyship unto the tuition of God our Father, and Christ our only Head, Pastor, and Keeper, to whom see that you cleave by true faith, which depends only on the word of God; which if you follow as a lantern to your feet, and a light to your steps, you shall avoid darkness, and the dangerous deeps whereinto the papists are fallen by the just judgment of God, and seek to bring us into the same dungeon with them, that, the blind following the blind, they both may fall into the ditch: out of which may God deliver them according to his good will, and preserve us for his name's sake, that we, being in his light, may continue therein, and walk in it whilst it is day; so shall the night never overpress us, we going from light to light, from virtue to virtue, from faith to faith, from glory to glory, by the governance of God's good Spirit, which God our Father give us all for ever. Amen.
Your brother in bonds, for the testimony of Jesus Christ,
John Bradford.
Letter 32. To my dear brother in the Lord, Master Richard Hopkins, and his wife, dwelling in Coventry, and other my faithful brethren and sisters, professors of God's holy gospel there and thereabouts
The peace which Christ left to his church and to every true member of the same, (John, xiv. from. viii.) may the Holy Spirit, the guide of God's children, so engraft in your heart and in the heart of your good wife, and of all my good brethren and sisters about you, that you may, in respect thereof, unfeignedly contemn all worldly peace, which is contrary to that peace which I speak of, and drives it utterly out of the hearts of all those which would patch them both together. For we cannot serve two mastersono man can serve God and mammon. (Matt. vi.) Christ's peace cannot be kept with this world's peace: I beseech God therefore of his mercy to give unto you his peace, which passes all understanding, and so keep your hearts and minds, that they may be pure habitations and mansions for the Holy Spirit (Phil. iv.); yea, for the blessed Trinity, who has promised to come and dwell in all them that love Christ, and keep his sayings. (John, xiv.)
My dearly beloved, the time is now come wherein trial is made of men that have professed to love Christ, and would have been counted keepers of his testimonies. But weal away! (alas, editor) not the tenth person perseveres! The more part divide stakes with the papists and protestants, so that they are become mangy mongrels, and infect all that company with them, to their no small peril. For they pretend outwardly popery, going to mass with the papists, and tarrying with them personally at their antichristian and idolatrous service, but with their hearts, say they, and with their spirits they serve the Lord. And so by this melons they save their swine, which they would not lose, I mean their worldly pelf, and they would please the protestants, and be counted by them for gospellers, yea, indeed, would they. But, my own beloved in the Lord, flee from such persons as from men most perilous and pernicious both before God and man; for they are false to both, and true to neither. To the magistrates they are false, pretending one thing, and meaning clean contrary: to God they are most untrue, giving him but a piece, which should have the whole. I would they would to me who made their bodies. Did not God, as well as then spirits and souls? And who keeps both? Does not he still? And, alas! shall not he have the service of the body, but it must be given to serve the new found god of antichrist's invention? Did not Christ buy both our souls and bodies? And wherewith? With any less price than with his precious blood? Ah! wretches then that we are, if we defile either part with the rose coloured harlot of Babylon's filthy mass abomination! It had been better for us never to have been washed, than so to wallow ourselves in the filthy puddle of popery. It had been better never to have known the truth, than thus to betray it. (Rev xviii. 2 Pet. ii. Heb. vi. x. Matt. xii. Luke, xi ) Surely, surely, let such men fear lest their latter end be worse than the beginning. Their own conscience now accuses them before God if they have any conscience, that they are but dissemblers and hypocrites to God and man. For all the cloaks they make, they cannot deny that their going to church and to mass is of self-love; that is, they go thither because they would avoid the cross; they go thither because they would be out of trouble. They seek neither the queen's highness nor her laws, which in this point cannot bind the conscience to obey, because they are contrary to God's laws, which bid us often to flee idolatry and worshipping him after men's devices. They seek neither (I say) the laws, if there were any, nor their brethren advantage, for none comes thereby, neither godliness nor good example, for there can be none found in going to mass, &c. but horrible offences, and woe to them that give themobut they seek their own selves, their own ease, their escaping the cross, &c. And when they have made all the excuses they can, their own conscience will accuse them of this, that their going to church is only because they seek themselves; for if no trouble would ensue for tarrying away, I appeal to their conscience, would they come thither? Never, I dare say.
Therefore, as I said, they seek themselves, they would not carry the cross; and hereof their own conscience, if they have any conscience, accuses them. Now, if their conscience accuse them at this present, what will it do before the judgment seat of Christ? Who will then excuse it, when Christ shall appear in judgment, and shall begin to be ashamed of them then, which now here are ashamed of him? (Luke, ix. xii. Mark, viii.) Who then, I say, will excuse these mass-gospellers' consciences? Will the queen's highness? She shall then have more to do for herself than without hearty and speedy repentance she can ever be able to answer, though Peter, Paul, Mary, James, John, the pope, and all his prelates, take her part, with all the singing sir Johns (Romish priests, editor) that ever were, are, and shall be. Will the lord chancellor and prelates of the realm excuse themselves there? Nay, nay. They are like then to smart for it so sore, that I would not be in their places for all the whole world. Will the laws of the realm, the nobility, gentlemen, justices of peace, &c. excuse our gospel massmongers' consciences? Nay, God knows they can do little there but quake and fear for the heavy vengeance of God about to fall upon them. Will their goods, lands, and possessions, which they by their dissembling have saved,owill these serve to excuse them? No, no, God is no merchant, as our mass-priests are. Will masses or trentals and such trash serve? No, verily; the haunten of this gear (thing, editor) shall then be horribly ashamed. Will this catholic church excuse them? Nay, it will, most of all, accuse them; as will all the good fathers, patriarchs, apostles, prophets, martyrs, confessors, and saints, with all the good doctors and good general councils: all these already condemn the mass, and all that ever use it as it is now, being of all idols that ever was, the most abominable and blasphemous to Christ and his priesthood, manhood, and sacrifice; for it makes the priest that says mass, God's fellow, and better than Christ; for the offerer is always better or equivalents to the thing offered. (Heb. v.) If, therefore, the priest takes upon him there to offer up Christ, as they boldly affirm they do, then he must needs be better or equal with Christ. Oh! that they would show but one jot of the scripture of God calling them to this dignity, or of their authority to offer up Christ for the quick and dead, and to apply the benefits and virtue of his death and passion to whom they will! Surely, if this were true, as it is most false and blasphemous, though they prate at their pleasure to the contrary, then it would be no matter at all whether Christ were our friend or no, if the mass-priest were our friend, for they say he can apply Christ's merits to us by his mass if he will, and when he will,otherefore we need little to care for Christ's friendship. They can make him when they will, and where they will! Lo! here he is, there he is, say they; but believe them not, says Christ, believe them not, believe them not, says he. (Matt. xxiv) For in his human nature and body, which was made of the substance of the virgin's body, and not of bread, in this body I say he is, and sits on the right hand of God, the Father Almighty, in heaven, from whence, and not from the pix (the receptacle in which the consecrated wafer or host used be, the papists is kept, editor), shall he come to judge both the quick and the dead. In the mean season, heaven, saith St. Peter, must receive him. (Acts, iii.) And as Paul says, he prays for us, and now is not seen elsewhere, or otherwise seen than by faith there, until he shall be seen as he is, to the salvation of them that look for his coming, which I trust is not far off. For if the day of the Lord drew near in the apostles time, which is now above fifteen hundred years past, it cannot be, I trust, long hence now. I trust our Redeemer's coming is at hand. (Rom. viii. Heb. vii. ix. 1 Thess. v. Luke. xxi.) Then these mass sayers and seers shall shake, and cry to the hills, "Hide us from the fierce wrath of the Lamb," if they repent not in time. (Rev. vi.) Then neither gold nor goods, friendship nor fellowship, lordship nor authority, power nor pleasure, unity nor antiquity, custom nor counsel, doctors' decrees nor any man's devices, will serve. The word which the Lord has spoken, in that day shall judge (John, xii.); the word, I say, of God in that day shall judge. And what says it of idolatry and idolaters? Says it not, Flee from them? And further, that they shall be damned? (1 Cor. vi. x.) Oh! terrible sentence to all massmongers and worshippers of things made with the hands of bakers, carpenters, &c. This word of God knows no more oblations or sacrifices for sin, but one only, which Christ himself offered, never more to be re-offered. (Heb. vii. ix. x.) But in remembrance thereof his supper is to be eaten sacramentally and spiritually according to Christ's institution, which is so perverted now, that there is nothing in it simply according to the judge, I mean, the word of God. It were good for men to agree with their adversary, the word of God, now whilst they are in the way with it, lest if they linger, it should deliver them to the Judge, Christ, who will commit hem to the jailer, and so they shall be cast into prison, and never come out thence till they have paid the uttermost farthingothat is, never. (Matt. v.)
My dearly beloved, therefore mark the word, hearken to the word; it allows no massing, no such sacrificing nor worshipping of Christ with tapers, candles, copes, canopies, &c. It allows no Latin service, no images in the temples, no praying to dead saints, no praying for the dead. It allows no such dissimulation, as a great many now use outwardly. "If any withdraw himself, my soul," says the Holy Ghost, "shall have no pleasure in him'" (Heb. x.) It allows not the love of this world, which makes men do many things against their consciences, for in them that love the world, the love of Clod abides not (1 John, ii.); it allows not gatherers elsewhere than with Christ, but says that they scatter abroad. It allows no lukewarm gentlemen; but if God be God, then follow him; if Baal and a piece of bread be God, then follow it (Rev. iii. l Kings. xviii.) It allows not faith in the heart that has not confession in the mouth. (Rom. x.) It allows no disciples that will not deny themselves, that will not take up their cross and follow Christ. (Matt. xvi. Mark, viii.) It allows not the seeking of our own ease and advantage. (Phil. ii.) It allows not the more part, but the better part. It allows not unity, except it be in verity. It allows no obedience to any, which cannot be done without disobedience to God. (Rom. xvi.) It allows no church that is not the spouse of Christ, and hearkens not to his voice only. (Eph. v.) It allows no doctor that speaks against it. (John. x.) It allows no general council that follows it (the word) not in all things. (Gal. i.) Lastly, it allows no angel, much more then any men who teach any other thing than Moses, the prophets, Christ Jesus, and his apostles have taught and left us to look upon in the written word of God, the holy books of the Bible, but it curses all that teachonot only contrary, but also any other doctrine. It says that they are fools, unwise, proud, who will not consent unto the sound word and doctrine of Christ and his apostles, and bids and commands us to flee from such. (1 Tim. vi. Matt. vii. Jer. viii.)
Therefore, obey this commandment, company not with them, especially in their church service, but flee from them; for in what consent they to Christ's doctrine? He bids us pray in a tongue to edify; they command the contrarily! (1 Cor. xiv.) He bids us call upon his Father in his name when we pray (Matt. vi.;) they bid us run to Mary, Peter, &c. He bids us use his supper in the remembrance of his death and passion, setting it forth till he come, whereby he shows us that he is not there corporally in the form of bread; therefore says Paul, "Till he come." He wills us to eat of the bread, calling it bread after consecration, and all to drink of that cup, making no exception, so that we do it worthily; that is, take it as the sacrament of his body and blood, broken and shed for our sins, and not as the body itself, and blood itself, without bread, without wine, but as the sacrament of his body and blood, whereby he represents and gives unto our faith and signifies himself wholly unto us, with all the merits and glory of his body and blood. But they forbid utterly the use of the supper to all but their shavelings, except it be once in the year, and then also they take the cup from us, they never preach forth the Lords death but in mocks and moes (absurd sermons, editor): they take away all the sacrament by their transubstantiation, for they take away the elements, and so the sacrament. To be short, they most horribly abuse this holy ordinance of the Lord, by adoration, reservation, oblation, ostentation, &c. In nothing are they contented with the simplicity of God's word; they add to and take from at their pleasure, and therefore the plagues of God will fall upon them at length, and upon all that will take their part. They seek not Christ nor his glory, for you see they have utterly cast away his word, and therefore, as the prophet says, (Jer. viii.,) there is no wisdom in them. They follow the strumpet church of antichrist, which they call the catholic church, whose foundation and pillars is the devil, and his daughter the mass, with his children the pope, and his prelates. (Rev. xviii.) Their laws are craft and cruelty, their weapons are lying and murder, their end and study is their own glory, fame, wealth, rest and possessions. For if a man speak and do nothing against these, though he is a sodomite, an adulterer, an usurer, &c. it matters not, he shall be quiet enough, no man shall trouble him. But if any one speak any thing to God's glory, which cannot stand without the overthrow of man's glory, then shall he be disquieted, imprisoned, and troubled, except he will play mum, and put his finger upon his mouth, although the same is a most quiet and godly man. So that a man may easily see that they are antichrist's church, and sworn soldiers to the pope and his spouse, and not to Christ and his church, for then would they not cast away God's word, then would they no more be adversaries to his glory, which chiefly consists in obedience to his word. Therefore, my dear hearts in the Lord, seem not to allow this or any part of the pelf of this Romish church and synagogue of Satan. Halt not on both knees, for halting will bring you out of the way; but, like valiant champions of the Lord, confess, confess, I say, with your mouth, as occasion serves, and as your vocation requires, the hope and faith you have and feel in your hearts. 1 Kings, xviii. Heb. xii;. Matt. x. xvi. Mark, iii Luke, ix. xiv. 2 Tim. iii. Rom. x. 1 Pet. iii.
But you will say, that to do so is perilous; you shall by that means lose your liberty, your lands, your goods, your friends, your name, your life, &c., and your children shall be left in miserable state, & c. To this answer, my good brethren, that you have professed in baptism to fight under the standard of your captain Christ; and will you now, for peril's sake, leave your Lord? You made a solemn vow that you would forsake the world; and will you be forsworn, and run to embrace it now? You swore and promised to leave all, and follow Christ; and will you now leave him for your father, your mother, your children, your lands, your life, &c.? "He that hates not these," says Christ, "is not worthy of me. He that forsakes not these, and himself also, and takes not up his cross, and follows me, the same shall be none of my disciples." (Matt. x. xvi. xix. Mark, viii. Luke, ix.) Therefore either bid Christ adieu, be forsworn, and run to the devil quickly, or else say as a Christian should say, that wife, children, goods, life, &c. are not too dear unto you in respect of Christ, who is your portion and inheritance. (Acts, xx. Psal. xlix. cxix. Heb. xi. xii.) Let the worldlings, which have no hope of eternal life, fear perils or loss of lands, goods, life, &c. Here is not our home, we are here but pilgrims and strangers; this life is but the desert and wilderness to the land of rest. We look for a city, whose workman is God himself. We are now dwellers in the tents of Cedar. We are now in warfare, in travail, and labour, whereto we were born as the bird to fly. We sorrow and sigh, desiring the dissolution of our bodies, and the putting off corruption, that we might put on incorruption. (Psal. xc. cxx. Job, v. ix. 2 Cor. iv. v.) The way we walk in is strait and narrow, and therefore not easy to our enemy, the corrupt flesh; but yet we must walk on, for if we hearken to our enemy, we shall be served not friendly. Let them walk the wide way that are ruled by their enemies; let us be ruled by our friends, and walk the strait way, whose end is weal, as the other is woe. (Matt. vii. xxv.) The time of our suffering is but short, as the time of their ease is not long; but the time of our rejoicing shall be endless, as the time of their torments shall be everlasting and intolerable. Our breakfast is sharp, but our supper is sweet. The afflictions of this life may not be compared in any part to the glory that shall be revealed unto us. (Rom. viii.) This is certain, if are suffer with Christ, we shall reign with him; if we confess him, he will confess us, and that before his Father in heaven, and all his angels and saints, saying, Come, ye, blessed of my Father, possess the kingdom prepared for you from the beginning. (Matt. x. xxv.) There shall be joy, mirth, pleasure, solace, melody, and all kinds of beatitude and felicity, such as the eye has not seen, the ear has not heard, nor the heart of man is able to conceive it as it is. (Isa. lxiv.) In respect of this and of the joy set before us, should not we run our race, though it is something rough? (Heb. xii.) Did not Moses do so, the prophets so, Christ so, the apostles so, the martyrs so, and the confessors so? They were satisfied of the sweetness of this, and therefore they contemned all that man and devils could do to them; their souls thirsted after the Lord and his tabernacles, and therefore their lives and goods were not too dear to them. Read Heb. xi. and 2 Mac. vii., and let us go the same way, that is, by many tribulations. Let us labour to enter into the kingdom of heaven; for all that will live godly in Christ Jesus must suffer persecution. (Acts, xiv. 2 Tim. iii.)
Think therefore that the cross, if it comes for confession of Christ, is no strange thing to God's children, (1 Pet. iv.,) but rather take it as the Lord's medicine, by which he helps our infirmities, and sets forth his glory. Our sins have deserved cross upon cross; now if God gives us to suffer his cross for his truth, and confessing him;oas he by it buries our sin, so he glorifies us, making us like to Christ here, that we may be like unto him elsewhere. For if we are partakers of the affliction, we shall be partakers of the consolation; if we are like in ignominy, we shall be like in glory. (Rom. viii. 2 Cor. i. 1 Cor. xv.) We have great cause to give thanks to God for lending us liberty, lands, goods, wife, children, life, &c. thus long; so that we shall be guilty of ingratitude, except we are cheerful and content, though he shall now come and take the same away. God has given, and God has taken away, says Job; as it pleases the Lord, so be it done. And should not we do this, especially when the Lord takes these away of love; to try us, and prove us, whether we are faithful lovers or not, that is, whether we love him better than his gifts or otherwise? It is a truth of all truths to be laid up in our hearts, that it is not lost which seems to be so for the confession of Christ. Read 2 Kings, iv. In this life your children shall find goods plentiful, and a blessing upon them when you are gone, and all your goods taken away. God is so good, that he helps the young ravens before they can fly, and feeds them when their dams most unkindly have left them; and think you that God which is the God of the widows and fatherless children will not specially have a care for the babes of his dear saints, which die or lose any thing for conscience to him? (Psa. xxxvii. cxlvii. lxviii. lv.) Oh! my dearly beloved, therefore look up with the eyes of faith; consider not things present, but rather things to come; be content now to go whither God shall gird and lead us. Let us now cast ourselves wholly into his hands with our wives, children, and all that ever we have. Let us be sure the hairs of our head are numbered, so that one hair shall not perish without the good will of our dear Father, who has commanded his angels to pitch their tents about us, and in their hands to take and hold us up, that we shall not hurt so much as our foot against a stone. (Matt. x. Psa. xci.) Let us use earnest prayer, let us heartily repent; let us hearken diligently to God's word. Let us keep ourselves pure from all uncleanness, both of spirit and body. Let us flee from all evil, and all appearance of evil. Let us be diligent in our vocation, and in doing good to all men, especially to them that be of the household of faith. Let us live in peace with all men as much as is in us. And the Lord of peace give us his peace, and that for evermore. Amen. (Eph. vi. Luke, xiii. 1 Cor. iv. 1 Thess. v. Matt. xxv. 1 Tim. v. Rom. xii. xvi.) I pray you remember me, your poor afflicted brother, in your hearty prayers to God. This 2nd of September.
John Bradford.
Letter 33. A letter to Master Richard Hopkins, then sheriff of Coventry, and prisoner in the Fleet, for the faithful and constant confessing of God's holy gospel
(Richard Hopkins, whom Master Bradford commends so much in this letter, was sheriff of Coventry, and during the time of his sheriffalty, was accused by certain malignant adversaries, of matters pertaining to religion. What it was, I am not certainly informed, unless it were for sending and lending unto a thief, being then in prison ready to be hanged, a certain English book of scripture for his spiritual comfort.
Whereupon, he being maliciously accused, was sent for and committed to the Fleet, and there kept a long time, not without great peril of his life. And being at length delivered out of prison, following this counsel of M. Bradford, and minding to keep his conscience pure from idolatry, he was driven with his wife and eight young children to quit the realm, and so leaving all other worldly respects, with his great loss and damage he went into Germany where he continued in the city of Basil, till the death of Queen Mary, being like a good Tobias, to his power a friendly helper, and a comfortable reliever of other English exiles, God's holy blessing so working with him, that in those far countries, he neither fell into any great decay, neither any one of all his household during all the time there suffered materially, but so many as he brought out, so many be carried home again, yea and that with advantages, and God's plenty upon him. Fox.)
Dearly beloved in the Lord, I wish unto you, as unto mine own brother, yea, as to mine own heart root, God's mercy, and the feelings of the same plentifully in Christ, our sweet Saviour, who gave himself a ransom for our sins, and a price for our redemption: praised therefore be his holy name for ever and ever! Amen.
I will not excuse myself for not sending unto you hitherto, suffering for the Lord's sake, as you do, to the comfort of me and all that love you in the truth; but rather accuse myself both before God and you, desiring your forgiveness, and that you would with me pray to God for pardon of this my unkind forgetting you, and all my other sins, which I beseech the Lord in his mercy to do away, for his Christ's sake. Amen.
Now I would be glad if I could make amends to you-ward; but because I cannot, I heartily desire you to accept that will, and this which I now write unto you thereafter; I mean, after my will, and not after the deed, to accept and take it. At this present, my dear heart in the Lord, you are in a blessed state, although it seem otherwise to you, or rather unto your odd Adam, which I dare now be so bold as to discern from you, because you would have him not only discerned, but also utterly destroyed. For if God be true, then is his word true.
Now his word pronounces of your state, that it is happy, therefore it must needs be so. To prove this, I think there is no need; for you know that the Holy Ghost says that they are happy which suffer for righteousness' sake, and that God's glory and Spirit rests on those who suffer for conscience to God. Now this you cannot but know, that this your suffering is for righteousness' sake, and for conscience to God-wards, for else you might be out of trouble, even immediately. I know in very deed that you have felt and do feel that your unthankfulness to God, and other sins, witness to you, and that betwixt God and yourself, you have deserved this imprisonment and lack of liberty: and I would that you so would confess unto God in your prayer, with petition for pardon and thanksgiving, for his correcting you here. But you know that the magistrates do not persecute your sins, your unthankfulness, &c. but they persecute in you Christ himself, his righteousness his verity; and therefore happy are you that have found such favour with God your Father, that he accounts you worthy to suffer for his sake in the sight of man: surely you shall rejoice therefore one day with a joy unspeakable in the sight of man also.
You may think yourself born in a blessed time, who have found this grace with God, to be a vessel of honour, to suffer with his saints, yea, with his Son. My beloved, God has not done so with many. The apostle says, Not many noble, not many rich, not many wise in the world has the Lord God chosen. Oh! then what cause have you to rejoice, that, amongst the "not many," he has chosen you to be one! For this cause has God placed you in your office, that you might the more see his special favour and love towards you. It had not been so great a thing for Master Hopkins to have suffered as Master Hopkins, as it is for Master Hopkins to suffer, as Master Sheriff. Oh! happy day, that you were made sheriff, by which, as God in this world promoted you to a more honourable degree, so by suffering in that station he has exalted you in heaven, and in the sight of his church and children, to a much more excellent glory. When was it read that a sheriff of a city suffered for the Lord's sake? Where read we of any sheriff that has been cast into prison for conscience to God-ward? How could God have dealt more lovingly with you, than herein he has done? To the end of the world it shall be written for a memorial to your praise, that Richard Hopkins, Sheriff of Coventry, for conscience to do his office before God, was cast into the Fleet, and there kept prisoner a long time. Happy, and twice happy are you, if for this you may give your life. Never could you have attained to this promotion of this sort, out of that office. How do you preach now, not only to all men, but especially to magistrates in this realm! Who would ever have thought that you should have been the first magistrate, that for Christ's sake should have lost any thing (Bradford means that M. Hopkins was the first magistrate who suffered for the truth in Queen Mary's reign; see Fox). As I said before, therefore, I say again, that your state is happy. Good brother, before God I write the truth unto you, my conscience bearing me witness, that you are in a most happy state with the Lord and before his sight.
Be thankful therefore, rejoice in your trouble, pray for patience, persevere to the end, let patience have her perfect work. If you want this wisdom and power, ask it of God, who will give it to you in his good time; hope still in him, yea, if he should slay you, yet trust in him with Job; and you shall perceive that the end will be that you find him merciful and full of compassion; for he will not break promise with you, which hitherto never did so with any. He is with you in trouble; he hears you calling upon him; yea, before you call, your desires are not only known, but accepted through Christ. If now and then he hide his face from you, it is but to provoke your appetite to make you to long for him the more. This is most true he is coming, and will come, he will not be long; but if for a time he seem to tarry, yet stand you still, and you shall see the wonderful works of the Lord. Oh, beloved! wherefore should you be heavy? Is not Christ Emmanuel, God with us? Shall you not find, that as he is true in saying, "In the world you shall have trouble," so is he in saying, "In me you have comfort?" He not only declares that trouble will come, but also that comfort shall ensue. And what comfort? Such a comfort as the eye has not seen, the ear has not heard, nor the heart of man can conceive. Oh, great comfort! who shall have this? Truly, they that suffer for the Lord; and are not you one of them? Yea, verily, are you. Then, as I said, happy, happy, and happy again are you, my dearly beloved in the Lord. You now suffer with the Lord, surely you shall be glorified with him. Call upon God therefore in your trouble, and he will hear you, yea, deliver you in such sort, as shall make most to his and your glory also. And in this calling I heartily pray you to pray for me your fellow in affliction. Now we are both going in the highway to heaven; by many afflictions we must enter in thither, whither God bring us for his mercy's sake. Amen. Amen. Your fellow in affliction,
John Bradford.
Letter 34. To my good sister, Mistress Elizabeth Brown
Good sister, may God our Father make perfect the good he has begun in you unto the end.
I am afraid to write unto you, because you so overcharge yourself at all times, even whenever I do but vend unto you commendations. I would be more bold on you than many others, and therefore you might suspend so great tokens, till I should write unto you of my need; which doubtless I would do if it urged me. Dear sister I see your unfeigned love towards me in God, and have done so long time, which I do recompense with the like, and will do, by God's grace, so long as I live, and therefore I hope not to forget you, but in my poor prayers to have you in remembrance, as I hope you have me. Otherwise I can do you no service, except it is now and then by my writing to hinder you from better exercise, when yet the end of my writing is to excite and stir up your heart to go onwards more earnestly in your well begun enterprise. For you know, none shall be crowned, but such as strive lawfully; and none receive the prize, but those that run to the appointed mark: none shall be saved, but such as persist and continue to the very end.
Therefore, dear sister, remember that we have need of patience, that, when we have done the good will of God, we may receive the promise. Patience end perseverance are the proper marks, whereby God's children are known from counterfeits; they that persevere not were always but hypocrites, many make godly beginnings, yea, their progress seems marvellous, but yet, after all, in the end they fail. These were never of us, says St. John, for if they had been of us, they would have continued unto the very end.
Take courage therefore, mine own beloved in the Lord: as you have well begun, and well gone forward, so persist well and end happily, and then all is yours. Though this he sharp and sour, yet it is not tedious and long. Do all that ever you do simply for God, and as to God; neither unkindness, nor any other thing shall make you leave off from well doing, so long as you may do well. Accustom yourself now to see God continually, that he may be all in all unto you. In good things behold his mercy, and apply it unto yourself. In evil things and plagues behold his judgements, through which learn to fear him. Beware of sin as the serpent of the soul, which spoils us of all ornament and seemly apparel in Gods sight. Let Christ crucified be your book to study, and that both night and day. Mark your vocation, and be diligent in the works thereof. Use hearty and earnest prayer, and that in spirit. In all things give thanks to God our Father through Christ. Labour here to have life everlasting begun in you, for else it will not be enjoyed elsewhere. Set God's judgments often before your eyes, that now examining yourself, you may make diligent suit, and obtain never to come into judgment. Uncover your evils to God, that he may cover them. Beware of this antichristian trash; defile not yourself in soul or body therewith, but accomplish holiness in the fear of God, and bear no yoke with unbelievers. Look for the coming of the Lord, which is at hand; by earnest prayer and godly life, hasten it. God our Father accomplish his good work in you. Amen. Commend me to my good mother, Mistress Wilkinson, to my very dear sister, Mistress Warcup. I shall daily commend you all to God. and I pray you do the like for me.
John Bradford.
Letter 35. To a friend of his, instructing him how he could answer his adversaries
My good brother, may our merciful God and dear Father through Christ, open your eyes effectually to see, and your heart ardently to desire, the everlasting joy which he has prepared for his slaughter-sheep, that is, for such as shrink not from his truth for any such storm's sake. Amen.
When you shall come before the magistrates, to give an answer of the hope which is in you, do it with all reverence and simplicity. And because you may be something affrighted by the power of the magistrates, and the cruelty which they will threaten against you, I wish you to set before you the good father Moses, and follow his example; for he set the invisible God before his eyes of faith, and with them looked upon God and his glorious majesty and power, while with his corporeal eyes he saw Pharaoh and all his fearful terrors. So do you, my dearly belovedolet your inward eyes give such light unto you, that while you know you are before the magistrates, remember much more, that you and they also, are present before the face of God, which will give such wisdom to you, who fear him and seek his praise, as the enemies shall wonder at; and further, he will so order their hearts and doings, that they shall, will they nill they, serve God's providence towards you, (which you cannot avoid though you would,) as shall be most to his glory and your everlasting comfort.
Therefore, my good brother, let your whole study be only to please God; put him always before your eyes, for he is on your right hand, lest you should be moved. He is faithful, and never will suffer you to be tempted above that he will make you able to bear: yea, every hair of your head he has numbered, so that one of them shall not perish without his good will, which cannot but be good unto you, since he is become your Father through Christ. And therefore, as he has given you to believe in him, (God increase his belief in us all,) so he now graciously gives unto you to suffer for his name's sake; which you ought with all thankfulness to receive, since you are made worthy to drink of the selfsame cup, which not only the very sons of God drank of before you, but even the very natural Son of God himself has happily brought you. Oh! may he of his mercy make us thankful to pledge him again. Amen.
Because the chiefest matter they will trouble you, and go about to deceive you with, is the sacrament, not of Christ's body and blood, but of the altar, as they call it, thereby destroying the sacrament, which Christ instituted, I would you noted these two things; first, that the sacrament of the altar, which the priest offers in the mass, and eats privately by himself, is not the sacrament of Christ's body and blood, instituted by him, as Christ's institution, plainly written and set forth in the scriptures, being compared to their using of it, plainly declares.
Again, if they talk with you of Christ's sacrament, instituted by him, asking whether it is Christ's body or not, answer them, that to the eyes of your reason, to your taste, and corporeal senses, it is bread and wine, and therefore the scripture calls it so after the consecration. But that to the eyes, taste, and senses of your faith, which ascends to the right hand of God in heaven, where Christ sits, it is in very deed Christ's body and blood, which spiritually your soul feeds on to everlasting life, in faith and by faith, even as your body now feeds on the sacramental bread and sacramental wine.
By this means, you shall not allow transubstantiation, or any of their popish opinions, and you shall declare the sacrament to be a matter of faith, and not of reason, as the papists make it; for they deny God's omnipotence, since they say Christ is not there, if bread be there. But faith looks on the omnipotence of God joined with his promise, and doubts not but that Christ is able to give what he promises us spiritually by faithothe bread still remaining in substanceoas well as if the substance of bread were taken away; for Christ says not in any place, "This is no bread." But of this God shall instruct you, if you hang on his promise, and pray for the power and wisdom of his Spirit, which undoubtedly, as you are bound to look for, praying for it, so he has bound himself by his promise to give it; which may he grant unto us both, and to all his people, for his name's sake, through Christ our Lord. Amen.
