The abundant grace and rich mercy of God in Christ, our only Saviour and high Bishop, be increased in your heart, through the lively Worker of all goodness, the Holy Spirit, until the day of the Lord, &c.
I have received your two letters, good father Traves, since I wrote unto you, wherefore, though I would make an excuse, yet truth bids me otherwise; and says, it is better with shame to confess the fault, for therein is, as a man might say, half the deserving of pardon, than to lie without shame. I might have written unto you twice, notwithstanding some business wherein I have been occupied, but yet I have not. Now the cause is, because I would not. And why would I not, but because I could not? I mean, because my canning (wisdom, editor) is taken away by sin, for my sins do forbid goodness unto me. Indeed, if my sinning were of infirmity, there were good hope of recovery of that which I have lost; but seeing, that both willingly and knowingly, I have yielded too much, and do still yield to my infirmities, I justly deserve, that because I have cast away and rejected the word of the Lord behind my back, the Lord should reject me. And because I would not have blessing, I deserve, as David says, that it be taken away from me. I now at length experience that for a man to lose God's favour, is easier when he has received all things abundantly, than when need, or the cross, pinches. Before it pleased God to work the restitution (you know what I mean,) and before it pleased God to provide for me, as he has done, so that I can say nothing where any want is, as pertaining to my body, I was another manner of man than now I am, and yet God's deserts (mercies, editor) have otherwise bound me; but the Scripture is true; "I have advanced my children, and nourished them, but they have contemned me; I have fed them, that they were fat and gross; and they spurned against me." Perchance you will ask me, Wherein? Oh, father Traves! I warrant you, this carnal and not spiritual writing something shows unto you; but in comparison of other things, it is nothing. For where the life of man is such, that either it repairs or amends, as Paul says, the outward man is corrupted (perishes, editor) day by day, and therefore, except the inward man be renewed, the shoe goes awry, every building in Christ grow to a holy temple, as the wicked, on the contrary part, shall proceed to worse. (2 Tim. 3.) I have made a change in going back far otherwise than I think I can persuade you by letters. Whereinowill you say? For the first second, and third, and, to be brief, in all things. As for an example: God's true fear is flown away from me, love to my brethren is exiled from me, faith is utterly takes away. Instead whereof distrust and doubtfulness bear rule also contempt of God's honour, and of my brethren's authority: and instead of true fear, an imaginary fear, according to my brain (fancy, editor) holding the rule. For I extenuate (excuse, editor) sin, and do not consider what a Christian ought to consider in sin that sin being not forgiven, is a thing for which God always casts away his creatures, as the examples not only of Saul, of Judas, of the Israelites (which were beloved indeed and yet for sin are rejected,) but also of others, on whom lately, for my warning, God has showed the same, to admonish me. But it is only my pen which writes this; for the wicked, says Solomon, when they come into the depth of their sins, grow more secure. I am I cannot tell what;oI fear, but it is but blindly, or else I should awake otherwise than I do. I fear that I am entangled of the devil after his desire. Pray for me, that the Lord would give me repentance, that I may escape out of his snares. Alas! the spirit of prayer, which beforetimes I have felt plentifully is taken clean away from me. The Lord be merciful unto me! I am sold under sin; I am the bond-slave of sin; for whom I obey, his servant I am. I am often ashamed to speak; no, I shame not at all, for I have forgotten to blush; I have given over to weep. And truly I obey, I obey, I say, mine own lusts, namely, in eating, in drinking, in jangling, and idleness; I will not speak of vainglory, envy disdain, hypocrisy, desire of estimation, self-love, and who can tell all? Is this the reward thou renderest to God? O Bradford! it is true, yea, too true, thou knows it O Lord, for thy mercy's sake, pardon me. In your letter you touch me home, how that there is no man's heart, but that, considering the ingratitude of this world, this belly-cheer (selfishness, editor), &c. his eyes should gush out tears. The Lord be praised, which works so in you, for it is with me, as with them of whom you complain. Indeed it may be so again, but oh! it is very unlikely, for mine enemies are become old, and are made by custom more than familiar; for they are, as it were, converted into nature in me. Yet I am not grieved therefore, although I cannot persuade myself that God will help me. O Lord, be merciful unto me, for thy Christ's sake. This day I received the Lord's supper, but how I have welcomed him, this night, which I have spent in prodigality, obeying my flesh and belly, so declares, that what to say, or write any more, I know not; sleep weighs down mine eyes, and to pray, I am altogether unapt. All this is come through the occasion of making the bringer of this a supper in my chamber; the Lord pardon me; I trust no more to be so far overseen. But this I write, not that the anger of God, which I have deserved, so makes me to fear, thou knows it, O Lord; but of this, perchance, too much.
For God's sake, pray for me, good father Traves, and write unto me, as your weakness allows,oyour letters do me good. By this which I have now written, you may consider more; touch me therefore home in your letters, and the Lord, I trust, shall and will reward you. If God lend me life, of which I am most unworthy, I will trouble you with my letters more than I have done; but bear with me, I do it not out of any evil will; I take the Lord to judge, there is none whose company and talk I more desire than yours; I speak it before God. Prove my mother's mind how she can bear it; if when I shall come down, I shall show myself another man outwardly, but, alas! feignedly, than I have done before. But when my coming will be, I know not. Indeed two things move me sore, the one for my mother's sake, concerning her better instruction, if the Lord would thereto use me as his instrument; the other is, to talk with you, and to trouble you as I have hitherto ever done, but always to my profit. Pray for me, for I never had so much need. This Sunday at night following St. Andrew's day, at Pembroke Hall.
The most miserable, hard-hearted, unthankful sinner,
John Bradford.
Letter 82. Another letter to Father Traves
The selfsame mercy, grace, and peace, which heretofore I have felt plenteously, though now through mine unthankfulness and wilful obedience to the pleasure of this outward man, I neither feel, neither can be persuaded that I possess; yea, if I shall truly write, I in fact care not for the same, so far am I fallen, (the Lord help me!) the same mercy, &c., I say, I wish unto you as I can, with all increase of godliness; hypocritically with my pen and mouth beseeching you, in your earnest prayers to God, to be an earnest suitor onto God for me, who am fallen into such a security, and even a hardness of heart, that I neither sorrow at my state, nor with any grief or fear of God's rejection write this: before the Lord, which knows the hearts of all men I lie not. Consider, for Christ's sake therefore, good father Traves, my necessity, though I myself do it not; and pray for me, that God cast me not off, as I deserve most justly. For where I ought to have well proceeded in God's school by reason of the time, I confess it to my shame, I am so far gone back, as, alas! if shame were in me, I might be ashamed to write it; but much more to write it, and think it not; such is the reward of unthankfulness. For whereas God wrought the restitution of the great thing you know of; the which benefit should bind me to all obedience, alas! father Traves, I am too unthankful, I find no will in heart, (though by my writing it will be hard to persuade you,) either to be thankful, or to begin a new life, in all things to mortify this outward man, and heartily to be well content to serve the Lord in spirit and verity, and withstand mine affections. Especially my sensuality in meat and drink, wherewith I was troubled at my being with you; but now, through my licentious obeying, I am fallen so that a whole legion of evil spirits possesses me. The Lord, whom I only with mouth call upon my heart still abiding both in hardness and wilfulness, deliver me and help me; and for God's sake, give you hearty thanks for the great benefit of restitution. Pray to the Lord, that at the length I may once return to the obedience of his good will. Amen. I thank you for your cheese, and so does father Latimer, although unknown; for I gave it him, and he said he did never eat better cheese, and so I dare say he did not. I thank him I am as familiar with him as with you; yea, God so moves him towards me, that his desire is to have me come and dwell with him whenever I will, and welcome. This I write yet once more, to occasion you to be thankful for me to the Lord, who by this means shows nothing but most high love to me, and I again a very obstinate rebellion. Pray therefore for me. In haste.
The sinful
John Bradford.
Letter 83. To a faithful and dear friend of his, treating of this place of St. Paul to the Romans: "The fervent desire of the creature waiteth when the children of God shall be delivered." (Rom. viii.)
Grace and peace, with increase of all godliness in Christ, I wish unto you, my dearly beloved
Because this morning I had some knowledge more than I had before, that my life stood in great danger, and that even this week, so far as men might, both by the doings and sayings of such as are in authority concerning me, judge and perceive; I thought good, my right dearly beloved in the Lord, to go about something which might be on my behalf a swan's song, and towards you both a monument of my love, and also a help, or, at the least, an occasion for you to profit in that which I bear you record you most desire,oI mean, everlasting life, and the state thereof. And this will I attempt, referring to the last talk we had betwixt us, when you were here with me. I know you have not forgotten that we talked together of the place of St. Paul to the Romans, chap. viii. concerning the groanings of the creature, and his desire of the revelation of the children of God. You demanded whether this word creature was to be understood of man or no; I told you, that though some took creature there for man, because there is no kind of creature which may not be acknowledged in man; yet, said I, the text itself considered with that which the apostle writes of Christ, (Eph. i Col. i.) as the restorer and reformer of all things that are both in heaven and earth, and with the argument which St. Paul then was considering, enforces a godly mind, to take every prepare there (as also St. Chrysostom and St. Ambrose do) for the whole world, and every creature both heavenly and earthly. I told you all things were made for man, and according to man's state so are they. When man was without sin, and in God's favour, then was no malediction, curse, or corruption; but when man by sin was east out of favour, then was the earth cursed. For the wickedness of the inhabitants, fruitful lands are turned into salt ground; as for their piety, barren countries are made fruitful. (Psal. cvii.) The angels themselves do rejoice over one sinner that repents, thereby giving us notice that after their manner they lament over the impenitent. In reading the prophets you may see how all things depend upon man. When they prophesy any great blessing or plague to come on God's people, they communicate the same both to heaven and earth, and to everything else: as, for example, when the prophets foreshow the overthrow of realms and people, they say that the whole shape of the world shall be moved thereat! Look when Isaiah, how he, when he prophesies the fall of Babylon, says that the stars shall not shine from heaven, the sun shall be darkened in his rising, the moon shall not give her light; and afterwards he says, I will shake the heavens, and the earth shall be moved out of his place (Isaiah, xiii.) But the histories witness, that there are wonderful changes of all creatures, both heavenly and earthly, in the overthrow and destruction of realms and people.
Again, when Isaiah prophesies of the kingdom of Christ, he promises new heavens and a new earth, and that so excellent and new, that the former heavens and earth are to be utterly forgotten, (Isaiah, lxiii.;) whereto the apostle agrees, making Christ the repairer of all things in heaven and earth. (Eph. i. Col. i.) How did both heaven and earth give their service to the Israelites coming forth of Egypt, as well in preserving them, as in destroying their enemies? How did the sun shine longer than it was wont to do, for Joshua to overcome his enemies? How did even the very angels fight for Hezekiah against the Assyrians? Read the 30th of Isaiah, and behold the history of Christ; consider how the angels rejoiced; how a star brought the wise men to Christ; how the angels were ministers unto him in the wilderness; how the devils confessed him. At his death, how did all the whole world show compassion. The sun was darkened, the earth did quake, the rocks clove asunder, the veil of the temple rent asunder. When he arose, both heaven, (for the angels appeared with great heavenly brightness,) and earth, which was moved, did rejoice, the angels were preachers of it. In his ascension also, did not a bright cloud receive him and take him up? Did not the angels testify of his return, when he sent the Holy Ghost, and made his new covenant of grace? Did not all the whole world serve thereto by thunder, smoke, fire, earthquake?
Now how wonderfully they will do their service to Christ coming to judgment, is more plain than I need to rehearse. And inasmuch as we are the members of Christ, he being our head, we may soon see that all things have a certain compassion (or common feeling, editor) with man, and, after their kind, as the apostle writes, look for a deliverance from vanity, which they shall obtain in their restoration. I therefore told you that I take the apostle to mean by every creature simply, even all the whole shape and creatures in the world. He attributes unto them, that they look for the perfection of our salvation, that they are subject to vanity, that they are subject in hope, that they groan and travail, attributing these things unto the senseless creature by translation from man, to signify the society, cognation (relationship, editor), and consent, which all and every creature has with man, that as every and all things were made for man, so by the man Christ, all and everything, both earthly and heavenly, shall be restored.
These things you know in effect I spoke unto you, to stir up both myself and you to a deeper consideration of our blessed state, which now we enjoy in hope, which will never deceive us, and the more to occasion us to desire the full fruition of the same. But I remember, that you were something troubled with some doubtfulness hereabout; therefore I purpose now to write of this more at large, thereby to occasion us, both to see better through the help of God's Spirit what we desire, and which I pray God may grant unto us both, for his mercy's sake. I mean the felicity of his children, and the happy state which one day in very deed we shall fully possess, and both together praise the Lord with all his saints, world without end. Amen, Amen.
This was your doubtowhether St. Paul meant by all creatures simply, (as I have spoken,) that they shall be delivered from corruption into such a state, as shall adorn the freedom of God's children, whether plants, beasts, and other things, having life, shall be restored? If yea, then you would know whether all things that have been, shall be restored also. And after this you will perchance ask in what place they shall be, what they shall do, and so forth. As I think upon this matter, and as I am accustomed to answer such questions coming to me, I will here write for an answer unto you also, not doubting but that you will be satisfied therewith, because I know your heart is satisfied with godly and sufficient answers.
Thus I think all and every creature groans and travails as yet, hoping and looking for my restoration, for they are subject to corruption for my sin's sake; but they all shall be delivered by my Christ from the bondage of corruption when he shall restore us his members. This will I muse on and weigh with myself, that I may duly know both in me and in all other things, the atrocity and bitterness of sin which dwells in me, and so may the more heartily give over myself wholly to the Lord Christ my Saviour, that he may with what cross soever shall please him, slay sin in me, and briny me after his own will and way to newness of life. Whereunto, that I for my part may faithfully and with all my whole heart do my diligence, in mortifying the desires of my flesh, and in labouring to obey the desires of the Spirit to live a life acceptable to him, I beseech him of his grace.
And that I may do this cheerfully, and continue in this purpose and diligence, I will fasten my mind as much as the Lord shall enable me, to consider this my so great happiness whereunto I shall be restored in the resurrection, which resurrection doubtless shall be adorned by the whole of the world being delivered from corruption. These things will I think upon, these things will I pause upon; herein will I, as it were, drown myself, being careless at this point, I mean, as to what parts of the world the Lord Christ will restore with me, or how he will do it or what state or condition he will give it. It is enough, and enough for me, that I and all the world with me shall be much more happy, than now I can by any means conceive.
By reason hereof I will praise and glorify my Lord, and by his grace I will study to please him with all my heart, with all my soul, with all my strength, singing unto him that he both does well, and has done and made all things well: to him be eternal glory for ever. This is my cogitation in this matter, and not mine only, but the cogitation of one who was my father in the Lord (he means that most godly and learned father, Martin Bucer; Letters of the Martyrs, editor); and now I am assured is with the Lord at home, while we yet are from home, by reason of these our corruptible habitacles, wherein we abide the Lord's leisure.
If you would know the reason that moves me to answer as I have done to the aforesaid doubts or questions, it is this. You see that the apostle, in this place to the Romans, speaks of the deliverance of every creature from the bondage of corruption, and that to the beatifying of the glory of God's children. This is so manifest, that no man can well deny it. It is but a simple shift to say that the apostle means in this place by every creature man only; he is not wont to speak on that sort; neither dare I say, that the apostle speaks here hyperbolically or excessively, although some think so.
But, as I said, I say again, that the apostle here simply affirms that there shall be a renovation and deliverance from corruption, not only of man, but also of all and of every part of the whole world; of every part, (I say,) meaning parts indeed, and not such as rather are vices and added for plagues, than for parts. For by reason of sin, many spots and corruptions are come into the world as is all that is hurtful and filthy in the creatures; also all that comes of corruption.
This renovation of all things, the prophets seem to promise, when they promise new heavens and new earth. For a new earth seems to require no less renovation of earthly things, than new heavens do of heavenly things. Both these things the apostle plainly affirms that Christ will restore, even whatsoever are in heaven and in earth. (Col. i.) Therefore methinks it is the duty of a godly mind, to acknowledge, and thereof to glory in the Lord that in our resurrection all things shall be repaired for eternity, as for our sin they were made subject to corruption.
The ancient writers have as it were agreed to this sentence of Peter, (2 Pet. iii.) that the shape of this world shall pass away, through the burning of earthly fire, as it was drowned with the flowing of earthly waters. These are St. Augustine's words, and he further says, "The qualities of the corruptible elements, which agreed with our corruptible bodies, shall utterly be burned with the same worldly conflagration and burning, as I said; but the substance itself, by a marvellous change, shall have those qualities which agree with our bodies; that the world changing into the better, may openly be made fit for man, when resumed in the flesh into the better state." These are his words, whereby it is plain, that this good man believed that the elements should be renewed, but of other things he speaks not, except it be of the sea; by occasion of that which is in the Apocalypse; howbeit, he says that he cannot well tell whether it also shall be changed into the better; adding, "But we read there shall be a new heaven and a new earth." For he understood the place of Isaiah to be concerning the new heaven and new earth; of other things he expresses nothing.
But Thomas Aquinas treats this question more exactly, or rather curiously, affirming the celestial bodies, the elements, and mankind, are to be renewed, but not beasts, plants, &c. And this is his principal reason,othe renovation of the world shall be for man, therefore such shall be the renovation as shall be conformable to the renovation of man. But the renovation of man shall be from corruption to incorruption, from moving to rest; the things therefore that shall be renewed with man must be brought also to incorruption. Now the celestial bodies and the elements were made for incorruption, the one wholly, and in every part; the other, that is, the elements, though in part they are corruptible, yet concerning the whole they are incorruptible, as man is incorruptible, concerning part, that is, the soul. But beasts, plants, &c. are corruptible, both wholly and in every part, therefore they were not made for incorruption, and so they are not conformable to the renewing, that is, they cannot receive incorruption, and therefore they shall not ye restored.
This reasoning is true so far that it affirms things shall be restored with man, and with him shall be brought to perpetuity, and, as the apostle says, be delivered from the bondage of corruption. Again, this reasoning is true herein also, that man's reason may sooner be persuaded that things now partly incorruptible shall be restored altogether to incorruption. But now to say, that by no means those things may be brought to perpetuity, which now both wholly and partly are temporal and momentary; how can he prove it? For the nature and being of all things depend on the omnipotence of God, who after is own pleasure gives to things which he has made, their being; and all is one to him, to make a thing temporal, and to make it eternal. For he made all things of nothing, and therefore heaven and the celestial bodies have no more of themselves, that they should be perpetual, than those things have that last but a day; wherefore this reasoning of Thomas Aquinas, is not firm, in that it wholly leans to that which now seems and appears in things. Indeed, (as I said,) it has some show or probability that these things shall be renewed to eternity, for the glory of God's children, which now something are partakers of the same.
But now, seeing that both it which they now have, and also shall have, depends upon the beck and pleasure of God, whom has God made of counsel with him, concerning the renovation of the world and of all things, that he can tell what parts of things and what kinds of things God will renew? Yea, even Aristotle acknowledged that physical, or natural knowledge, because it brings reasonings from the disposition and the nature of things, has not full necessity of (authority for, editor) his reasonings, for nature is nothing else than the ordinary and wonted will of God; as a miracle, a portent, or a monster, is the rare and unwonted will of God. We say that the nature of stones and all heavy things is to sink downwards, which is nothing else but the pleasure of God so depelling them and putting them down; for else of themselves nothing is either heavy or light; all would alike be carried downwards or upwards. Who may make God subject to his work? Cannot he that made all things of nothing, give hereafter to the things that he has made, that whereof now in themselves they have no capacity?
These things I therefore rehearse, to the end I might declare, that when we dispute what God will do concerning his works, it is not seemly for us to conclude according to that which seems and appears to us in things, but rather, godliness requires, to refer all things to the will of God. If this will be expressed in holy scripture, then we may simply determine that which we read expressed there. But if it is not so, then ought we freely to confess our ignorance, and not prescribe to God what he ought to do of his works, by that which he has already done. God is of power infinite, and he did not only make all things of nothing, but also will do what pleases him, both in heaven and in earth, as says David.
The aforesaid Thomas Aquinas brings forth also other reasons, but which he himself counts not for invincible . . . . This is a truth, that all things of themselves are nothing, much more then they cannot do anything. Now men may conjecture, that the moving of heaven shall cease, but yet they cannot prove it by the certain word of God. In like manner is his last reasoning of the end of beasts and plants, but which end he knows not. Beasts and plants says he, were made for the mutual sustentation of the life of man; but this life shall cease, therefore shall they also. But here he has no answer, if a man should demand, Who knows whether God has made them for no other end or use?
Seeing therefore these things are as you see, I suppose it pertains not to a godly man, to deny the beasts and plants may be restored; for the apostle here expressly says that every creature which is now subject to vanity shall be delivered from the bondage of corruption into the glorious liberty of the children of God. Since the Holy Ghost affirms this of every creature, by what reason dare a godly mind exempt any part from this deliverance to come? Howbeit, the godly mind will not contend whether every creature shall be renewed; for the Holy Ghost spake of the creature generally, and not particularly; and therefore we may not affirm otherwise, because we must not speak but according to God's word.
Therefore it is the part of a godly man, and of one that hangs in all things upon the word of God, to learn out of this place, that whatsoever corruption, death, or grief he sees in anything, wherever it be,othat he should ascribe it wholly unto his sins, and thereby provoke himself to true repentance. Now as soon as repentance compels him to go to Christ, let him think thus, "But this my Saviour and my Head Jesus Christ died for my sins, and therewith, as he took away death, so has he taken away all the corruption and labour of all things and will restore them in his time, wherever they are, in heaven or in earth. Now every creature travails and groans with us, but we being restored, they also shall be restored. There shall be new heavens, new earth, and all things new."
I wish that our minds might thus stay in this generality of the renovation of the world, and not curiously search what parts of the world shall be restored, and what shall not, or how all things shall be restored. Much more I would not have them curious or inquisitive of their place where they shall be, of their actions what they shall do, or at their properties and such like. For if to have foreknown these things would have tended to godliness, surely the Holy Ghost would most plainly have told them; for according to Christ's promise, he brings us into all truth: all truth, (I say,) such as the knowledge of would profit us. All the scripture is given to us for this purpose, that the man of God might be made perfect and instructed to all good works; and truly that can be no good work, which we do, except God teach us the same. He has prepared the good works wherein we walk. (Eph. ii.) But the certain and bottomless fountain of good work is, in all things to hang on the beck and pleasure of God, and through our Lord Jesus Christ to look for remission of sins, and life everlasting, and the glory of the resurrection. To the end therefore that we may more fully know our sins, and make more of our redemption from them by Christ, let us set before our eyes death, the hire (wages, editor) of sin, and that not only in ourselves, but also in every creature of the world. Howbeit, let us do this, with the hope of a restoration so ample, and never enough to be marvelled at, which shall even be in all things for our renovation by the Lord Jesus Christ, the renewer of all things whatsoever, in heaven or in earth.
He that with true faith weighs and considers these things, will be, as it were, swallowed up in the admiration of such exceeding great benevolence and love of God, our heavenly Father, that he can never yield to this curiosity of searching what kind of things shall be renewed, and how they shall be renewed, or what state or condition they shall be in when they are renewed. These are the things of the life to come, whereof this foreknowledge is sufficient, that all these things shall be more perfect and happy than the reach of reason is able to look upon for the glory of them; for the eye has not seen, nor the ear heard, nor can it ascend into man's heart, what God has prepared for them that love him.
For concerning our resurrection, what do we know beforehand, but that we shall be most happy? Even so therefore let us not doubt but that there shall be a deliverance of the creature from the servitude of corruption. And let us consider these things so, that we may wholly bend ourselves to put away all the oldness of our flesh, whence indeed come corruption and death, and that we may provoke ourselves to the newness of the spirit, and the life of Christ; wherein all is incorruption, and the true taste of the resurrection, for to this end the Holy Ghost wrote this by the apostle. Let us pray therefore that this Spirit might lead us hereunto, and then we shall understand this place of Paul with profit.
If perchance it troubles you that the apostle speaks not of this deliverance of the creature from corruption in any other place but here, neither does any other holy writer; I would you should think that the mystery of the restoration of Israel, also of antichrist, is not expounded except in the apostle's writings, and that only in one place; yea, the manner of our resurrection is not written but in two places. We ought to know, that whatsoever the apostle has left to us written, are the words of the Lord.
Again, the simplicity of this place, (Rom. viii.) is plain; and thus, my dearly beloved, I have written to you as much as I think is sufficient about this matter, and therefore need not to tarry herein any longer, or spend any more time about the answering of that which is but curiosity. May God our Father now give us his Holy Spirit, to lead us into this and all other necessary truth, so that we may have a lively feeling of eternal life begun in us, that we may become first new, and so look for new heaven and earth, wherein righteousness dwells; which may God impute to us, and begin in us for his Christ's sake. Amen, Amen.
