Letter 66. A letter concerning freewill, to certain men who were then prisoner with him in the King's Bench
The good Spirit of God, which is the Spirit of truth, and guide to God's children, be with us all and lead us into all truth. Amen.
Hitherto I have often resorted unto you (my friends, as I thought) and by all means sought to do you good even to my own charge and hindrance. But now I see it happens otherwise, and therefore I purpose till I know more than I do, to absent myself from you, but not to withhold my help, and by letters to supply that which by mouth you cannot patiently abide to hear. You report of one to my face, that I am a great slander (offence, editor) to the church of God. This may be understood two ways, by living and doctrine. But as for living, you yourselves (I thank God therefore) gave testimony of me. You therefore mean it is in doctrine. Now since there are many parts of the doctrine of Christ, I conclude that you mean not generally, but in particular points. For you have at different times given your commendation in my behalf as to generalities, both to me face and behind my back, for which I humbly praise my God through Christ. It is in some particulars, therefore that you mean I am a slander which, as far as I know, is only in this respect as concerning youothat I believe and affirm the salvation of God's children is so certain that they shall assuredly enjoy the same.
You say it depends partly upon our perseverance to the end, and I say it depends only and altogether upon God's grace in Christ, and not upon our perseverance in any point; for then grace would be no grace. You will and do in words deny our perseverance to be any cause, but yet in reality you do otherwise. For if perseverance is not a cause, but God's grace in Christ is the whole and only cause of salvation, then while the cause, that is to say grace, remains, the thing, that is to say salvation, cannot but remain also. Of which thing (salvation) if with the Scriptures you would make perseverance an effect or fruit, you would not be offended at the truth, but you would see, as it says, that the salvation of God's children is so certain that they shall never finally perish, the Lord putting his hand under them, that if they fall they shall not lie still. For whom he loves he leaves not, but loves them unto the end, (John xiii.) so that perseverance is proper to them, and distinguishes them from hypocrites and such as seem to others, and sometimes to themselves also, that they are God's children, which if they once were indeed, then, as St John says, they should not sin the sin unto death, nor should they go out of God's church, but as Paul says, should persevere to the end. 1 John iii. v. ii. Heb. iii.
Now to be God's child is no less in all points above the power of man, than to be man's child is above our own power. But as it passes our ability in all respects to be God's child, by so much this dignity is greater. Again, if once God's child indeed, then God's child for ever. That is, he that is so shall not perish eternally, if God our Father be both of good will infinite, and also of power accordingly; and if the seed of God which remains in his children can keep them from sinning to death, for otherwise they sin, and therefore pray daily, Forgive us our debts (trespasses, editor), and in 1 John iii. Matt. vi. Moreover God's children are under grace and not under the law, and therefore sin shall not condemn them. (Rom. vi.) For where no law is, there is no transgression, (Rom iv.) I mean no transgression to final damnation. For the new covenant of God is, never to remember their sins, but to give them such hearts and minds that, as they naturally lust and labour to do that which is evil, so their inward man being renewed, strives to the contrary, and at length shall prevail, because he that is in them, is stronger than he that is in the world. And St. Paul says, Who shall lay any thing to the charge of God's elect, since God absolves them for Christ's sake, by whom they are kept; so that it is not possible for them to perish on account of their Shepherd who is faithful over God's people. 1 John iv. Rom. viii. John vi. x. Matt. xxiv. Heb. xiii. iii.
Whoso feels in himself this certainty and assurance by the testimony of God's Spirit in deed and in truth, is happy for ever. And as he hopes to be like Christ in his coming, he cannot but desire it and purify himself in all purity, so far will he be from carnal liberty. And as the elect of God, he will endue and clothe himself daily with the apparel of the elect, praying night and day, which is another property of God's children. To this certainty all the creatures of God call us concerning their creation and use. God's first commandment requires this assurance, under pain of condemnation. The gospel of God and all his promisesothe sacraments and the substance of them, which is Christ Jesus our Saviour, above all things require it of every one that is baptised and brought into God's church.
There is nothing else God so requires of us as thus to be persuaded respecting him, for out of it flows all godliness towards God and man. So that it cannot be but that they take Satan's part, who go about to hinder or bind (restraint and limit, editor) this certainty in themselves and in others. I cannot but, as I have often done before, admonish you that you do this indeed, (however you mean,) that your blood may be upon your own heads if you persevere and do it obstinately and not ignorantly. From which I beseech Almighty God to deliver you. Amen. 1st January.
John Bradford.
Letter 67. To certain men not rightly persuaded in the most true, comfortable, and necessary doctrine of God's holy election and predestination
Grace, mercy, and peace, with increase of all godly knowledge and living from God the eternal Father of all consolation, through the bloody death of our alone and full Redeemer Jesus Christ, by the mighty and lively working and power of the Holy Spirit the Comforter, I wish unto you now and for ever. Amen.
Although I look hourly for officers to come and have me to execution (at the time when this letter was written it was intended that Bradford should have been burned immediately. The truly Christian and sweet spirit it displays, renders it peculiarly worthy of attention, editor, yet I cannot but attempt to write something unto you, my dearly beloved as always you have been, and however you have taken me; to occasion you the more to weigh the things wherein some controversy has been amongst us, especially the article and doctrine of predestination; whereof I have written a little treatise, therein briefly showing my faith, and answering the enormities gathered by some to slander the said necessary and comfortable doctrine. That little piece I commend unto you, as a thing whereof I doubt not to answer to my comfort before the tribunal-seat of Jesus Christ; and therefore I heartily pray you, and every of you, for the tender mercies of God in Christ, that you would not be rash to condemn things unknown; lest God's woe should fall upon you, for calling good evil, and evil good. For the great love of God in Christ, cavil not at things that are well spoken, and construe not things in an evil part when you have occasion otherwise. Do not suppose that any man by affirming predestination, as in that book I have truly set it forth according to God's word and the consent of Christ's church, either seeks carnality, or sets forth matter of desperation: only by the doctrine of it I have taught to myself, and to others, a certainty of salvation; a setting up of Christ only; an exaltation of God's grace, mercy, righteousness, truth, wisdom, power, and glory; and a casting down of man and all his power; that he that glories may glory only, and altogether, and continually, in the Lord.
Man consists of two partsothe soul and the body; and every man of God has (as a man would say) two men, an outward or old man, and an inward or new man. The devil's drift is to bring the one into carnality, and the other into doubt, and so to cause despair and hatred of God. But God for remedy hereof has ordained his word, which is divided into two parts. The one is a doctrine which demands of us our duty, but gives no power thereto; the other is a doctrine which not so much demands as gives. The former is called the law, which has its promises, conditions, and comminations, or threats accordingly; the other is called the gospel, or rather the free promises, hanging not as conditions on our behalf, but simply on God's verity and mercy, (although they require conditions, but not as hanging thereon,) of which promises the gospel may well be called a publication. The former, that is, the law, with her promises and comminations, tells man what he is, and shows him what he can do. The latter, that is the gospel, and free promises, tens and sets forth Christ, and what mercy at God's hand through Christ is offered and given unto us. The former part serves to keep the old man from carnality and security, and to stir him up to diligence and solicitude: the latter part serves to keep the new and inward man from doubting and despair, and to bring us into an assured certainty and quietness with God through Christ. The old man and the field he rests in may not be sown with any other seed than is agreeable to the former doctrine, (the law;) the new man and the field he rests in may not be sown with any other than is agreeing to the latter doctrine, (the gospel.) By this means man shall be kept from carnality, and from desperation also, and brought into diligence and godly peace of conscience. It is forbidden in the old law to sow two kinds of seed in one field; to wear linsey woolsey garments; or to eat beasts that did not cleave the hoofs. (Deut. xiv. xxii.) God grant us to be wise husbandmen, to sow according as I have said. God grant us to be wise tailors to cut our coats for two men of one whole cloth, as it is declared. God grant us to be clean beasts, to cleave the hoofs accordingly. That is, to give the old man meat proper for the mowers; that is, the law with its appurtenances,o conditions, promises, and comminations; and to give to the new man the gospel and sweet free promises, as appertains, and then, doubtless, we shall walk in the right highway unto eternal life: that is, in Christ Jesus, the end of the law and the fulfilling of the promises, in whom they are yea and amen.
If this my poor advice is observed, my dear brethren in the Lord, I doubt not but all controversies for predestination, original sin, freewill, &c. shall so cease that there shall be no breach of love nor suspicion amongst us, which God grant, for his mercies' sake. I am persuaded of you, that you fear the Lord, and therefore I love you and have loved you in him, my dear hearts, though you have taken it otherwise, without cause on my part given, so far as I know. Or hitherto I have not suffered any copy of the treatise above specified to go abroad, because I would suppress all occasions, so far as might be. Now am I going before you to my God and your God, to my Father and your Father, to my Christ and your Christ, to my home and your home. I go before, but you shall come after, sooner or later. Howbeit, I could not but, before I go, signify thus much unto you as I have done, that you might see my love, and thereby be occasioned to increase in love, and learn rather to bear than break. My poor and most dear sister to me that ever I had, with whom I leave this letter, I commend up to you all and every of you, beseeching you, and heartily praying you, in the bowels and blood of Jesus Christ, to care for her, us for one which is dear in God's sight, and one which loves you all in God, and has done so, as I can and do bear her witness, although in the point of predestination it has pleased God by my ministry to open unto her his truth. Wherein she is settled, and, I trust in God, confirmed; and if you cannot think with he therein as she does, I heartily pray you, and as I can, in God's behalf charge you, that you molest her not nor disquiet her; but let love abound, and therein contend who can go most before. I commend also unto you my good sister M. C., making for her the like suit unto you all.
Ah! dear hearts, be not faint-hearted for these evil days which are come to try us and purify us, that we may the more be partners of God's holiness; so we shall be better known to ourselves, and to the world. Continue to walk in the fear of the Lordoyou have begun well. Keep yourselves pure, as I hope you do, from this rotten, Romish vea, antichristian religion. Reverently read Gods word, thereto joining prayer, that as in reading you hear God speak unto you, so in praying you may speak unto him. Labour after your callings to help others. As you have done, do still; and I pray God give you grace to continue, as I doubt not but he will, for his goodness' sake. At length we shall meet together in Christ's kingdom, and there never part asunder, but praise the name of our good God and Father, with the patriarchs, prophets, apostles, angels, archangels, and all the saints of God. Oh, joyful place! Oh! place of all places desired!
My brethren, I think myself more happy than you, by how much I am now more near unto it. Elias' chariot I hourly look for to come and catch me up. My cloak, that is, my carcass, I shall leave behind me in ashes, which I doubt not my Lord will raise up and restore to me again in the last day, glorified even like unto his own most glorious body. The portion of the good Spirit which my Father has lent me I wish, yea, double and treble, unto you all. God, the Father of mercy, in the blood of his Christ, give to every of you, my dear hearts in him, his blessing, and pour plentifully upon you his Holder Spirit, that you may increase in an godly knowledge and godliness to your own comfort and the edification of many others. Amen. Yet once more I commend unto you my aforesaid most dear and beloved sister in the Lord, who always be unto her a most loving father, spouse, and pastor. Amen, Amen. Out of prison, (the Compter,) the 16th of February 1554-5.
Your own heart,
John Bradford.
Letter 68. To Trewe and Abingdon, with other of their company, teachers and maintainers of the error of Man's Freewill
(Read 1 Cor. xiii. and compare these spirits with the spirit of humbleness, unity, and love, which here you see in this man of God, doing good even to his adversaries. Letters of the Martyrs.)
Yet once more, beloved in the Lord, before pen and ink are utterly taken from me, as I look it will be this afternoon, I thought good to write unto you, because I stand in doubt whether at any time hereafter I shall see or speak with you, for within this seven-night my Lord Chancellor bade me look for judgment. God knows I lie not, I never bore you malice, nor sought the hindrance of any one of you, but your good, both in soul and body, as when we shall all appear together before God, I am certain you shall then know, though now you doubt it. And of that I am right well assured; for mine own conscience can, and does bear witness with me, that I never defrauded you, or any of you, of the value of one penny, or pennyworth of any thing, but have sought to do you good with that which has been given, not only in common, but also unto me, and to mine own use, discretion, and distribution: therefore disdain not the good will of your lover in God; and in hope that you will not, I have even now sent unto you thirteen shillings and four-pence. If you need as much more you shall have it, or any thing else I have or can do for you. Though in some things we agree not (he means concerning freewill, original sin, predestination, &c. wherein they are plainly Pelagians and Papists, Letters of the Martyrs), yet let love bear away the bell, and let us pray one for another, and be careful one for another, for I hope we all are Christ's. As you hope yourselves to pertain to him, so think of me; and as you are his, so am I yours,
John Bradford.
(At this letter these men were offended, because he said he had hindered himself to further them, as though he had thereby upbraided them, and in displeasure they sent it to him again: whereupon he wrote unto them as follows.)
Letter 69. To Trewe and Abingdon, with other of their company, teachers and maintainers of the error of Man's Freewill
He that seeks not to hinder himself temporally, that he may help his brother who is in more need, the same wants true love; I have done, do, and will (except you refuse it) hinder myself this way, that I may further you, and, indeed, myself also, that way, wherein I desire to be furthered. If I would seek mine own gains temporally, then I could have taken and used many portions of money which have been given me for mine own use. (Though he distributed to them among other prisoners there, not only that which was given in common but also that which was given for his own use, yet they suspected him of evil dealing. Thus do not they in whom the love of God dwells. Letters of the Martyrs.) I never intended to upbraid you, but that which I wrote of mine own hindrance was, that you might see I loved you, and sought your weal, as I do and will he glad to do it continually. The Lord of mercy has forgiven us all, wherefore henceforth let us rather bear than break.
Yours in the Lord,
John Bradford.
Letter 70. To the Lady Vane
Our dear and most meek Father always be with us, for his Christ's sake, and guide us as his children for ever. Amen.
Your comfortable and necessary letters last sent to me, right worshipful and dearly beloved, deserve at my hands, as your other benefits have done, that which I cannot give. May the Lord my God recompense you, as he can and will undoubtedly. Now am I going to my good Father and your Father: now am I going to my Christ and your Christ: now am I going to my home and your home. I go before, but you shall follow: howbeit, when or which way, I know not, the Lord knows. Unto his providence and will commend yourself, for it cannot but come to pass, and there is nothing so good to us as it is. Happy were we that ever we were born, that God might set forth his glory by us, howsoever he does it. Though I am led, as was said to Peter, whither I would not, yet give thanks with me and for me, that it pleases my Father thus to lead me. I have deserved, yea, even since I came into this prison, many a shameful death: such and so great are my ingratitude and sins. But lo, the tender kindness of my Father corrects me as a child and son, making the remedy for my sins an occasion for his glory, a witnessing of his truth, a confirmation of his true religion, heretofore set forth and preached by me; wherein, good madam, persist, and you shall be safe. Be not ashamed of it now, for though it seems to be overcome, yet by suffering it overcomes, that God's wisdom, which is foolishness to the world, and God's power, which is weakness to the reason of man, may triumph and confound that which the world thinks wise and mighty. Now I begin to be Christ's disciple. Now I begin to be fashioned like to my Master in suffering, that I may be so in reigning. Now I for ever take my farewell of you in this life. Now I commend myself into the hands of my Father, by whose providence I came into this world, by whose providence I have been kept in this world, and by whose providence I depart hence. And as his providence is towards me, so doubt you not but it is towards you, though not in such sort exteriorly, yet in such love, solicitude, and carefulness for you interiorly. God, our God, and Father of mercy, for the blood of his Christ, wash away all our sins, comfort hi church, strengthen the weak, convert or confound, as may make most to his glory, his enemies, and be with us Emmanuel for ever. Amen. Amen.
In haste, out of prison, the 5th of February, 1555.
