1 July 1555 A.D. John Bradford Burned at
Stake—English Reformer
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author. “John Bradford: Martyr.” Bible
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JOHN BRADFORD: MARTYR.
John Bradford, the famous English
Reformer, who was burned at Smithfield for Christ's truth, in Queen Mary's
days, is far better known as a martyr than as a writer. The splendour of his
death has eclipsed the work of his pen. Few perhaps have the least idea what a
rich treasure of English theology is laid up in his literary remains.
This ought not so to be. Among
the many goodly volumes published by the Parker Society, not a few, I suspect,
sleep quietly on library shelves, unopened and uncut. Like ancient weapons of
war, they are too ponderous for the taste of our day. Like guns and shells in
Woolwich Arsenal, they are regarded as stores to be only used in special times
of need. Yet some of these volumes will richly repay an attentive perusal, even
in the nineteenth century. Latimer, Hooper, and Jewell should never be
neglected. Side-by-side with these three men I am disposed to rank the two
volumes of Bradford's Works and Remains, from which I propose to make some
selections at the conclusion of this paper.
Some account of Bradford's life
and death will prove a suitable preface to the extracts I shall give from his
writings. It is to many an old story, and well known; yet in days like these it
is well to stir up men's minds by putting them in remembrance of the champions
of the English Reformation. For a large portion of the information I give, I am
indebted to a biography of Bradford, written by the Rev. Aubrey Townsend, and
prefixed to the Parker Society's edition of Bradford's works.
John Bradford, Prebendary of St.
Paul's and Chaplain to Bishop Ridley, was born at Blackley, near Manchester,
about the year 1520, and educated first at Manchester Grammar School. Fox
records that he was "' brought up in virtue and good learning even from his
very childhood and, among other fruits of his good education, he obtained as a
chief gift the canning and readiness of writing, which knowledge was not only
an ornament unto him, but also an help to the necessary sustentation of his
living.' Baines, the historian of the county of Lancaster, also observes that
Bradford, having received a liberal education at the free grammar school in
Manchester, founded by Bishop Oldham, who died in 1519, attained there a
considerable proficiency in Latin and arithmetic.
"To this early period of his
life Bradford, writing from prison in the days of Mary, feelingly adverts:—
"' I cannot but say that I
have most cause to thank thee for my parents, schoolmasters, and others, under
whose tuition thou hast put me. No pen is able to write the particular
benefits, which I have already received in my infancy, childhood, youth, middle
age, and always hitherto. ... I could reckon innumerable behind me, and but few
before me, so much made of and cared for as I have been hitherto.'
"Fox records that Bradford,
at a later period,'became servant to Sir John Harrington, Knight, of Exton, in
Rutlandshire, who, in the great affairs of Henry the Eighth, and King Edward
the Sixth, which he had in hand when he was treasurer of the King's camps and
buildings, at divers times, in Boulogne, had such experience of Bradford's
activity in writing, of his expertness in the art of auditors, and also of his
faithful trustiness, that, not only in those affairs, but in many other of his
private business, he trusted Bradford in such sort, that above all others he
used his faithful service.' At the siege of Montreuil in particular, conducted
by the English army under the Duke of Norfolk in the year 1544, Bradford
discharged, under Sir John Harrington, the office of paymaster.
"Three years later, not long
after the accession of Edward VI., on the 8th April, 1547, Bradford entered the
Inner Temple as a student of common law. His character then underwent a
complete change. Twenty-seven years later, Sampson, his friend and
fellow-student at the Temple, and who, it has been said, was the human means,
under a higher power, of that great transformation, writes, in his preface to
Bradford's works: 'I did know when, and partly how, it pleased God, by
effectual calling, to turn his heart unto the true knowledge and obedience of
the most holy Gospel of Christ our Saviour; of which God did give him such an
heavenly hold and lively feeling, that, as he did then know that many sins were
forgiven him, so surely he declared by deeds that he "loved much."
For, where he had both gifts and calling to have employed himself in civil and
worldly affairs profitably, such was his love of Christ and zeal to the
promoting of His glorious Gospel, that he changed not only the course of his
former life, as the woman did (Luke vii.), but even his former study, as Paul
did change his former profession and study.
"' Touching the first, after
that God touched his heart with that holy and effectual calling, he sold his
chains, rings, brooches and jewels of gold, which before he used to wear, and
did bestow the price of this his former vanity in the necessary relief of
Christ's poor members, which he could hear of or find lying sick or pining in
poverty. Touching the second, he so declared his great zeal and love to promote
the glory of the Lord Jesus, whose goodness and saving health he had tasted,
that,''with marvellous favour to farther the kingdom of God by the ministry of
His Holy Word, he gave himself wholly to the study of the Holy Scriptures. The
which his purpose to accomplish the better, he departed from the Temple at
London, where the temporal law is studied, and went to the University of
Cambridge, to learn, by God's law, how to further the building of the Lord's
temple.'
"An incident occurred, while
he was in London, which occasioned him deep anxiety. He ' heard a sermon which
that notable preacher, Master Latimer, made before King Edward the Sixth, in
which he did earnestly speak of restitution to be made of things falsely
gotten.' This 'did so strike him to the heart' on account of a fraud, committed
by his master, Sir John Harrington, which 'was to the deceiving of the King,'
and which it would seem Bradford had concealed, 'that he could never be quiet
till by the advice of the same Master Latimer a restitution was made.' That he
had not been an interested party to this fraud would appear from his words to
Bishop Gardiner, January 30th, 1555: 'My lord, I set my foot to his foot,
whosoever he be, that can come forth, and justly vouch to my face that ever I
deceived my master: and, as you are chief justice by office in England, I
desire justice upon them that so slander me, because they cannot prove it.'
This was a challenge, which he could scarcely have ventured to make, if he had
himself defrauded the government. It was through his firmness, in fact, that
Sir John Harrington was compelled to make restitution to the King of the sums
falsely obtained, in the two successive years, 1549 and 1550."
In the year 1548 Bradford became
a student at Cambridge, first at Catharine Hall, and afterwards at Pembroke
Hall, where he became a Fellow. His letter describing his Fellowship is curious
and interesting. "' I am now a Fellow of Pembroke Hall, of the which I nor
any other for me did ever make any suit; yea, there was a contention betwixt
the Master of Catharine's Hall (Sandys) and the Bishop of Rochester, who is
Master of Pembroke Hall, whether should have me. . . . My Fellowship here is
worth seven pounds a year; for I have allowed me eighteen-pence a week, and as
good as thirty-three shillings four pence a year in money, besides my chamber,
launder, barber, &c.; and I am bound to nothing but once or twice a year to
keep a problem. Thus you see what a good Lord God is unto me.'
"His friend Sampson
graphically depicts Bradford's holy walk with God at this period: 'His manner
was, to make to himself a catalogue of all the grossest and most enorme sins,
which in his life of ignorance he had committed; and to lay the same before his
eyes when he went to private prayer, that by the sight and remembrance of them
he might be stirred up to offer to God the sacrifice of a contrite heart, seek
assurance of salvation in Christ by faith, thank God for his calling from the
ways of wickedness, and pray for increase of grace to be conducted in holy life
acceptable and pleasing to God. Such a continual exercise of conscience he had
in private prayer, that he did not count himself to have prayed to his
contentation, unless in it he had felt inwardly some smiting of heart for sin,
and some healing of that wound by faith, feeling the saving health of Christ,
with some change of mind into the detestation of sin, and love of obeying the
good will of God. . . . Without such an inward exercise of prayer our Bradford
did not pray to his full contentation, as appeared by this: he used in the
morning to go to the common prayer in the college where he was, and after that
he used to make some prayer with his pupils in his chamber: but not content
with this, he then repaired to his own secret prayer and exercise in prayer by
himself, as one that had not yet prayed to his own mind; for he was wont to say
to his familiars, "I have prayed with my pupils, but I have not yet prayed
with myself."
"' Another of his exercises
was this: he used to make unto himself an ephemeris or a journal, in which he
used to write all such notable things as either he did see or hear each day
that passed. But, whatsoever he did hear or see, he did so pen it that a man
might see in that book the signs of his smitten heart. For, if he did see or
hear any good in any man, by that sight he found and noted the want thereof in
himself, and added a short prayer, craving mercy and grace to amend. If he did
hear or see any plague or misery, he noted it as a thing procured by bis own
sins, and still added, Domine miserere mei," Lord, have mercy upon
me." He used in the same book to note such evil thoughts as did rise in
him; as of envying the good of other men, thoughts of unthankfulness, of not
considering God in his works, of hardness and unsensibleness of heart when he
did see other moved and affected. And thus he made to himself and of himself a
book of daily practices of repentance.'"
At Cambridge, Bradford became
intimate with Bucer, Sandys, and Ridley, and was tutor to Whitgift, afterwards
Archbishop of Canterbury. He was ordained by Ridley in 1550, and strongly
recommended to King Edward the Sixth, on account of his high talents and piety.
Shortly afterwards, by Ridley's advice, the King appointed him to be one of the
six royal chaplains who were sent about England, with a kind of roving
commission, to preach up the doctrines of the Reformation. Bradford's
commission was to preach in Lancashire and Cheshire, being connected with those
counties; and he seems to have performed his duty with singular ability and
success. He preached constantly in Manchester, Liverpool, Bolton, Bury, Wigan,
Ashton, Stockport, Middleton, and Chester, with great benefit to the cause of
Protestantism, and with great effect on men's souls.
"At the close of 1552, when
Bradford was at Manchester, he 'treated of Noe's flood,' and often forewarned
the people of 'those plagues' which would be 'brought to pass.' And on the
twenty-sixth of December, St. Stephen's Day,' the last time that he was with
them,' he preached a remarkable sermon from the twenty-third chapter of St.
Matthew. The last six verses, the gospel for the day, was the text, no doubt,
he selected on that occasion,—a passage eminently suggestive of that solemn and
prophetic warning which he then delivered. Local tradition even yet points to
the spot in Blackley, where the country people say that Bradford, during that
last visit to Manchester, knelt down and made solemn supplication to Almighty
God. His request at the throne of grace was, that the everlasting Gospel might
be preached in Blackley, to the end of time, by ministers divinely taught to
feed the flock with wisdom and knowledge. The martyr's prayer, it is alleged,
has been answered in the continuance, with scarcely an exception, of faithful
men in that place.
"Sampson informs us,
that'besides often preaching in London and at Paul's Cross, and sundry places
in the country, and especially in Lancashire, Bradford preached before King
Edward the Sixth, in the Lent, the last year of his reign, upon the second
Psalm; and there in one sermon, showing the tokens of God's judgment at hand
for the contempt of the Gospel, as that certain gentlemen upon the Sabbath Day
going in a wherry to Paris Garden, to the bear-baiting, were drowned, and that
a dog was met at Ludgate carrying a piece of a dead child in his mouth, he with
a mighty and prophetical spirit said, " I summon you all, even every
mother's child of you, to the judgment of God, for it is at hand:" as it
followed shortly after in the death of King Edward.' This was, perhaps, the
occasion which John Knox so well describes in his 'Godly Letter,' 1554: 'Master
Bradford ... spared not the proudest, but boldly declared that God's vengeance
shortly should strike those that then were in authority, because they loathed
and abhorred the true Word of the everlasting God; and amongst many other
willed them to take ensample by the late Duke of Somerset, who became so cold
in hearing God's Word, that, the year before his last apprehension, he would go
to visit his masons, and would not dingy himself from his gallery to go to his
hall for hearing of a sermon. "God punished him,'' said that godly
preacher, " and that suddenly: and shall He spare you that be double more
wicked? No, He shall not. Will ye, or will ye not, ye shall drink the cup of
the Lord's wrath. Judicium Domini, judicium Domini! The judgment of the
Lord, the judgment of the Lord!" lamentably cried he with a lamentable
voice and weeping tears.'
"Bishop Ridley, writing from
prison in the reign of Mary, speaking of Bradford, Latimer, Lever, and Knox,
bears the strongest testimony to the boldness and faithfulness with which they
addressed the courtiers of Edward: 'Their tongues were so sharp, they ripped in
so deep in their galled backs, to have purged them, no doubt, of that filthy
matter that was festered in their hearts of insatiable covetousness, of filthy
carnality and voluptuousness, of intolerable ambition and pride, of ungodly
loathsomeness to hear poor men's causes and to hear God's Word, that these men
of all other these magistrates then could never abide.'
"Sampson represents forcibly
Bradford's habits in private life:—
"' They which were familiar
with him might see how he, being in their company, used to fall often into a
sudden and deep meditation, in which he would sit with fixed countenance and
spirit moved, yet speaking nothing a good space. And sometimes in this silent
sitting plenty of tears should trickle down his cheeks: sometime he would sit
in it and come out of it with a smiling countenance. Oftentimes have I sitten
at dinner and supper with him, in the house of that godly harbourer of many
preachers and servants of the Lord Jesus, I mean Master Elsyng, when, either by
occasion of talk had, or some view of God's benefits present, or some inward
cogitation and thought of his own, he hath fallen into these deep cogitations:
and he would tell me in the end such discourses of them, that I did perceive
that sometimes his tears trickled out of his eyes, as well for joy as for
sorrow. Neither was he only such a practiser of repentance in himself, but a
continual provoker of others thereunto, not only in public preaching, but also
in private conference and company. For in all companies where he did come he
would freely reprove any sin, and misbehaviour which appeared in any person,
especially swearers, filthy talkers, and Popish praters. Such never departed
out of his company unreproved. And this he did with such a Divine grace and
Christian majesty, that ever he stopped the mouths of the gainsayers. For he
spoke with power and yet so sweetly, that they might see their evil to be evil
and hurtful unto them, and understand that it was good indeed to the which he
laboured to draw them in God.'"
The consequences of Bradford's
zeal for the principle of the Reformation, as soon as Edward the Sixth died,
were precisely what might have been expected. Within a month of Queen Mary's
accession he was put into prison, like Cranmer, Ridley, Latimer, and Hooper,
and never left it until he was burned. His youth, his singular holiness, and
his great reputation as a preacher, made him an object of great interest during
his imprisonment, and immense efforts were made to reason him out of his
Protestantism, and pervert him to the Romish Church. All these efforts,
however, were in vain. As he lived, so he died.
Sentence of condemnation was
passed, January 31, 1555. It was at first intended to deliver him forthwith to
the Earl of Derby, to be conveyed into Lancashire, and there to be burned in
the town of Manchester, where he was born. The original purpose was
subsequently abandoned. The Romish bishops, whether from secret fear of
Bradford's friends (for Bradford was in favour among his own people), or from
some more secret confidence of overcoming his opinion, retained him at London
for some months, assailing him during that time with frequent conferences and
embassies. And it appears from some pages, first reprinted in the former volume
of his works from his Examinations, that the Earl of Derby took great interest
in his case, and (it was alleged) obtained from the Queen the concession, that
he should 'have his books, and time enough to peruse them.
On the day of Bradford's
execution he was led out from Newgate to Smithfield about nine o'clock in the
morning of July 1, 1555, amidst such a crowd of people as was never seen either
before or after. A certain Mrs. Honywood, who lived to the age of ninety-six,
and died about 1620, often told her friends that she remembered going to see
him burned, and her shoes being trodden off by the crowd, so that she had to
walk barefoot to Ludgate Hill.
The account of his martyrdom, as
described by Fox, is so touching that I shall give it in the Martyrologist's
own words. In the afternoon of June 30th, "' Suddenly the keeper's wife
came up, as one half amazed, and seeming much troubled, being almost windless,
said, "O Master Bradford, I come to bring you heavy news."—"
What is that ?" said he. "Marry," quoth she," to-morrow you
must be burned, and your chain is now a-buying, and soon you must go to
Newgate." With that Master Bradford put off his cap, and lifting up his
eyes to heaven said, "I thank God for it; I have looked for the same a
long time, and therefore it cometh not now to me suddenly, but as a thing
waited for every day and hour; the Lord make me worthy thereof:" and so,
thanking her for her gentleness, departed up into his chamber, and called his
friend with him, who when he came thither, he went secretly himself alone a
long time, and prayed. Which done, he came again to him that was in his
chamber, and took him divers writings and papers, and showed him his mind in
those things, what he would have done; and, after they had spent the afternoon
till night in many and sundry such things, at last came to him half a dozen of
his friends more, with whom all the evening he spent the time in prayer and
other good exercises, so wonderfully that it was marvellous to hear and see his
doings.
"' A little before he went
out of the Compter, he made a notable prayer of his farewell, with such plenty
of tears, and abundant spirit of prayer, that it ravished the minds of the
hearers. Also when he shifted himself with a clean shirt, that was made for his
burning (by one Master Walter Marlar's wife, who was a good nurse unto him, and
his very good friend), he made such a prayer of the wedding garment, that some
of those that were present were in such great admiration, that their eyes were
as thoroughly occupied in looking on him, as their ears gave place to hear his
prayer. At his departing out of the chamber, he made likewise a prayer, and
gave money to every servant and officer of the house, with exhortation to them
to fear and serve God, continually labouring to eschew all manner of evil. That
done, he turned him to the wall, and prayed vehemently, that his words might
not be spoken in vain, but that the Lord would work the same in them
effectually, for his Christ's sake. Then being beneath in the court all the
prisoners cried out to him, and bid him farewell, as the rest of the house had
done before with weeping tears.
"' The time they carried him
to Newgate was about eleven or twelve o'clock in the night, when it was thought
none would be stirring abroad; and yet, contrary to their expectation in that
behalf, was there in Cheapside, and other places between the Compter and
Newgate, a great multitude of people that came to see him, which most gently
bade him farewell, praying for him with most lamentable and pitiful tears; and
he again as gently bade them farewell, praying most heartily for them and their
welfare. Now whether it were a commandment from the Queen and her council, or
from Bonner and his adherents, or whether it were merely devised of the Lord
Mayor, Alderman, and Sheriffs of London, or no, I cannot tell; but a great
noise there was overnight about the city by divers, that Bradford should be
burnt the next day in Smithfield, by four of the clock in the morning, before
it should be greatly known to any ... But... the people prevented the device
suspected: for the next day,' Monday, July 1,'at the said hour of four o'clock
in the morning, there was in Smithfield such a multitude of men and women, that
many being in admiration thereof thought it was not possible that they could
have warning of his death, being so great a number in so short a time, unless
it were by the singular providence of Almighty God. "' Well, this took not
effect as the people thought; for that morning it was nine o'clock of the day
before Master Bradford was brought into Smithfield; which, in going through Newgate
thitherward, spied a friend of his whom he loved, standing on the one side [of]
the way to the keeper's houseward, unto whom he reached his hand over the
people, and plucked him to him, and delivered to him from his head his velvet
night-cap, and also his handkerchief, with other things besides. . .. After a
little secret talk with him, and each of them parting from other, immediately
came to him a brother-in-law of his, called Roger Beswick, which, as soon as he
had taken the said Bradford by the hand, one of the Sheriffs of London, called
Woodrofe, came with his staff, and brake the said Roger's head, that the blood
ran about his shoulders; which sight Bradford beholding with grief bade his
brother farewell, willing [him] to commend him to his mother and the rest of
his friends, and to get him to some surgeon betimes: and so they, departing,
had little or no talk at all together. Then was he led forth to Smithfield with
a great company of weaponed men, to conduct him thither, as the like was not
seen at no man's burning: for in every corner of Smithfield there were some,
besides those which stood about the stake. Bradford then, being come to the
place, fell flat to the ground, secretly making his prayers to Almighty God.'
And he 'lying prostrate on the one side of the stake,' and a young man, an
apprentice, John Leaf, who suffered with him 'on the other side, they lay flat
on their faces, praying to themselves the space of a minute of an hour. Then
one of the Sheriffs said to Master Bradford, " Arise, and make an end; for
the press of the people is great."
"' At that word they both
stood up upon their feet; and then Master Bradford took a faggot in his hand,
and kissed it, and so likewise the stake. And, when he had so done, he desired
of the Sheriffs that his servant might have his raiment; "for," said
he, "I have nothing else to give him, and besides that he is a poor
man." And the Sheriff said he should have it. And so forthwith Master
Bradford did put off his raiment, and went to the stake; and, holding up his
hands, and casting his countenance up to heaven, he said thus, "0 England,
England, repent thee of thy sins, repent thee of thy sins. Beware of idolatry,
beware of false antichrists: take heed they do not deceive you." And, as
he was speaking these words, the Sheriff bade tie his hands, if he would not be
quiet. "O Master Sheriff," said Master Bradford, "I am quiet:
God forgive you this, Master Sheriff." And one of the officers which made
the fire, hearing Master Bradford so speaking to the Sheriff, said, " If
you have no better learning than that, you are but a fool, and were best to
hold your peace." To the which words Master Bradford gave no answer, but
asked all the world forgiveness, and forgave all the world, and prayed the
people to pray for him, and turned his head unto the young man that suffered
with him, and said, "Be of good comfort, brother; for we shall have a
merry supper with the Lord this night;" and so spake no more words that
any man did hear, but embracing the reeds said thus: "Strait is the way,
and narrow is the gate, that leadeth to eternal salvation, and few there be
that find it."'"
There seems to have been
something peculiarly beautiful and attractive in Bradford's character,
exceeding that of any of the Reformers. "Fuller remarks: 'It is a
demonstration to me that he was of a sweet temper, because Parsons, who will
hardly afford a good word to a Protestant, saith "that he seemed to be of
a more soft and mild nature than many of his fellows." Indeed he was a
most holy and mortified man, who secretly in his closet would so weep for his
sins, one would have thought he would never have smiled again; and then,
appearing in public, he would be so harmlessly pleasant, one would think he had
never wept before.'
"The familiar story, that,
on seeing evil-doers taken to the place of execution, he was wont to exclaim,'
But for the grace of God there goes John Bradford,' is a universal tradition,
which has overcome the lapse of time. And Venning, writing in 1653, desirous to
show that, 'by the sight of others' sins, men may learn to bewail their own
sinfulness and heart of corruption,' instances the case of Bradford, who, 'when
he saw any drunk or heard any swear, &c, would railingly complain,
"Lord, I have a drunken head; Lord, I have a swearing heart."'
"His personal appearance and
daily habits are graphically described by Fox. 'He was, of person, a tall man,
slender, spare of body, somewhat a faint sanguine colour, with an auburn beard.
He slept not commonly above four hours a night; and in his bed, till sleep
came, his book went not out of his hand.... His painful diligence, reading, and
prayer, I might almost account it his whole life. He did not eat above one meal
a day, which was but very little when he took it; and his continual study was upon
his knees. In the midst of dinner he used oftentimes to muse with himself,
having his hat over his eyes, from whence came commonly plenty of tears,
dropping on his trencher. Very gentle he was to man and child. . .. His chief
recreation was, in no gaming or other pastime, but only in honest company and
comely talk, wherein he would spend a little leisure after dinner at the board,
and so to prayer and his book again. He counted that hour not well-spent,
wherein he did not some good, either with his pen, study, or exhortation to
others." Mr. Townsend concludes his excellent biography with the following
passage, which is so true and good that I give it in its entirety. "He may
be said to have lived a long life in a short space of time. From his ordination
as deacon to the hour of martyrdom he was only permitted to exercise the
ministerial office for five years, of which no fewer than two were passed in
prison. Until the great day, when the secrets of all hearts shall be revealed,
it cannot be fully known to what extent England has been indebted to the
labours and the prayers of this devouted man. 'Certainly he was neither the
least able nor the least learned' of the fathers of the English Church. He
happily combined judgment with 'learning, elocution, sweetness of temper, and
profound devotion toward God:.. .. and of his worth the Papists themselves were
so sensible, that they took more pains to bring him off from the profession of
religion than any other.' Had Edward longer occupied the English throne Bradford
would have been raised to the episcopal bench. He obtained from the great
Bishop of souls a higher promotion. By the holiness of his life and the
testimony of his writings 'he yet speaketh.' By the flames of martyrdom
'Bradford and Latimer, Cranmer and Ridley, four prime pillars of the Reformed
Church of England/ have, through the grace of God, lighted such a candle in
this country as shall never be extinguished."
Bradford's literary remains
occupy about 1100 pages, and fill two 8vo volumes of the Parker Society's
series. They consist chiefly of Sermons, short treatises, meditations, prayers,
declarations, exhortations, and letters. All are good, and all deserve reading.
If I must pick out any of his writings as specially good, I would name his
controversial treatises, entitled, " A Confutation of a few Romish
Doctrines," and "The Hurt of Hearing Mass;" his sermons on
repentance and the Lord's Supper; his treatises against the fear of death; and
his Farewells to London, Cambridge, Lancashire, Cheshire, etc. Above all, I
commend his 100 letters to friends. He that can read any of the above-mentioned
writings without feeling his soul stirred within him, must be in an
unsatisfactory condition. To my mind, there is not only Scriptural soundness in
all that Bradford writes, but a peculiar fire, unction, warmth, and directness,
which entitle him to a very high rank among Christian authors. Had he lived
longer and written more, one fancies it would have been an immense blessing to
the Church.
My first extract shall be taken
from Bradford's " Treatise against the Fear of Death." (Vol. I., page
342, Parker Society's edition.)
"Some man will say, O Sir,
if I were certain that I should depart from this miserable life into that so
great felicity, then could I be right glad, and rejoice as you will me, and bid
death welcome. But I am a sinner; I have grievously transgressed and broken
God's will; and therefore I am afraid I shall be sent into eternal woe,
perdition, and misery.
"Here, my brother, thou dost
well that thou dost acknowledge thyself a sinner, and to have deserved eternal
death; for, doubtless,' if we say we have no sin, we are liars, and the truth
is not in us.' A child of a night's birth is not pure in God's sight. In sin
were we born, and 'by birth (or nature) we are the children of wrath' and
firebrands of hell: therefore, confess ourselves to be sinners we needs must;
for ' if the Lord will observe any man's iniquities, none shall be able to
abide it:' yea, we must needs all cry,' Enter not into judgment, 0 Lord; for in
Thy sight no flesh or man living can be saved.' In this point, therefore, thou
hast done well to confess thyself a sinner.
"But now when thou standest
in doubt of pardon of thy sins, and thereby art afraid of damnation, my dear
brother, I would have thee answer me one question,— that is, 'Whether thou
desirest pardon or no; whether thou dost repent or no; whether thou dost
unfeignedly purpose, if thou shouldest live, to amend thy life or no?' If thou
dost, even before God, so purpose, so desirest His mercy, then hearken, my good
brother, what the Lord saith unto thee:—
"' I am He, that for mine
own sake will do away thine offences.' 'If thy sins be as red as scarlet, they
shall be made as white as snow;' for 'I have no pleasure in the death of a sinner.'
'As surely as I live, I will not thy death; but rather that thou shouldest live
and be converted.' I 'have so loved the world,' that I would not spare my
dearly beloved Son, the image of my substance and brightness of my glory, 'by
whom all things are made,' by whom all things were given; but gave Him for
thee, not only to be man, but also to take thy nature, and
to purge it from mortality, sin,
and all corruption, and to adorn and endue it with immortality and eternal
glory, not only in His own person, but also in thee and for thee: whereof now
by faith I would have thee certain, as in very deed thou shalt at length feel
and fully enjoy for ever. This my Son I have given to the death, and that a
most shameful death, 'even of the cross,' for thee 'to destroy death,' to
satisfy my justice for thy sins; therefore 'believe,' and 'according to thy
faith, so be it unto thee.'
"Hearken what my Son Himself
saith to thee: 'Come unto Me all ye that labour, and are heavy laden, and I
will refresh you;' 'I came not into the world to damn the world, but to save
it.' 'I came not to call the righteous, but sinners to repentance.' 'I pray
not,' saith He, 'for these mine Apostles only, but also for all them that by
their preaching shall believe in Me.' Now what prayed He for such ?' Father,'
saith He,' I will that where I am they may also be, that they may see and enjoy
the glory I have, and always had with Thee. Father, save them and keep them in
Thy truth.' 'Father,' saith He, 'I sanctify myself, and offer up myself for
them.' Lo, thus thou hearest how my Son prayeth for thee.
* Mark now what my Apostle Paul
saith: 'We know,' saith he,'that our Saviour Christ's prayers were heard ;'
also,'This is a true saying, that Jesns Christ came into the world to save
sinners.' Hearken what he saith to the jailer,'Believe in the Lord Jesus
Christ, and thou shalt be saved;' for He, by His own self, hath ' made
purgation for our sins.' 'To Him,' saith Peter,' bear all the prophets witness,
that whosoever believeth in His name shall receive remission of their sins.'
'Believe,' man. Pray, 'Lord, help mine unbelief;' 'Lord, increase my faith.'
'Ask, and thou shalt have.' Hearken what St. John saith: 'If we confess our
sins, God is righteous to forgive us all our iniquities; and the blood of our
Lord Jesus Christ shall cleanse us from all our sins;' for, 'if we sin, we have
an Advocate,' saith he, 'with the Father, Jesus Christ the righteous, and He is
the propitiation for our sins.' Hearken what Christ is called: 'Call His name
Jesus,' saith the angel; 'for He shall save His people from their sins:' so
that 'where abundance of sin is, there is abundance of grace.'the name of the
Lord, that thou, fearing death for nothing else but because of thy sins,
mightest be assured of pardon of them; and so embrace death as a dear friend,
and insult against his terror, sting, and power; saying, 'Death, where is thy
sting? Hell, where is thy victory?' Nothing in all the world so displeaseth the
Lord as to doubt His mercy. In the mouth of two or three witnesses we should be
content; therefore, in that thou hast heard so many witnesses, how that indeed
desiring mercy with the Lord, thou art not sent empty away, give credit
thereto, and say with the good Virgin Mary, 'Behold Thy servant, 0 Lord; be it
unto me according to Thy word.'"
"Say, therefore,'Who shall
lay anything to my charge? It is God that absolveth me, Who then shall condemn
me? It is Christ which is dead for my sins, yea, which is risen for my
righteousness, and sitteth on the right hand of the Father, and prayeth for
me.' Be certain, therefore, and sure of pardon of thy sins; be certain and sure
of everlasting life. Do not say in thy heart, 'Who shall descend into the deep
?' that is, doubt not of pardon of thy sins, for that is to fetch up Christ.
Neither say thou, 'Who shall ascend up into heaven?' that is, doubt not of
eternal bliss, for that is to put Christ out of heaven. But mark what the Lord
saith unto thee,' The Word is nigh thee, even in thy mouth and in thy heart;
and this is the word of faith which we preach: If thou confess with thy mouth
that Jesus Christ is the Lord, and believe with thy heart that God raised Him
up from the dead, thou shalt be safe.' If thou ' believe that Jesus Christ died
and rose again,' even so shalt thou be assured, saith the Lord God, that 'dying
with Christ, I will bring thee again with Him.'
"Thus, dear brother, I
thought good to write to thee, in
My second extract shall be taken
from Bradford's "Farewell to Lancashire and Cheshire." (Vol. I., p.
449.)
"When I consider the cause
of my condemnation, I cannot but lament that I do no more rejoice than I do,
for it is God's verity and truth. The condemnation is not a condemnation of
Bradford simply, but rather a condemnation of Christ and His truth. Bradford is
nothing else but an instrument, in whom Christ and His doctrine are condemned;
and, therefore, my dearly beloved, rejoice, rejoice, and give thanks, with me,
and for me, that ever God did vouchsafe so great a benefit to our country, as
to choose the most unworthy (I mean myself) to be one in whom it would please
Him to suffer any kind of affliction, much more this violent kind of death,
which I perceive is prepared for me with you for His sake. All glory and praise
be given unto God our Father for this His exceeding great mercy towards me,
through Jesus Christ our Lord. Amen.
"But perchance you will say
unto me,' What is the cause for the which you are condemned? We hear say that
ye deny all presence of Christ in His holy Supper, and so make it a bare sign and
common bread, and nothing else.' My dearly beloved, what is said of me, and
will be, I cannot tell. It is told me that Master Pendleton is gone down to
preach to you, not as he once recanted (for you all know how he hath preached
contrary to that he was wont to preach afore I came amongst you), but to recant
that which he hath recanted. How he will speak of me, and report before I come,
when I come, and when I am burned, I much pass not; for he that is so
uncertain, and will speak so often against himself, I cannot think he will
speak well of me, except it make for his purpose and profit: but of this
enough.
"Indeed, the chief thing I
am condemned for as an heretic is, because I deny the sacrament of the altar,
which is not Christ's Supper, but a plain perverting of it (being used, as the
Papists now use it, to be a real, natural, and corporal presence of Christ's
body and blood, under the forms and accidents of bread and wine): that is,
because I deny transubstantiation, which is the darling of the devil, and
daughter and heir to Antichrist's religion, whereby the Mass is maintained,
Christ's Supper perverted, the ministry taken away, repentance repelled, and
all true godliness abandoned.
"In the Supper of our Lord,
or sacrament of Christ's body and blood, I confess and believe that there is a
true and very presence of whole Christ, God and Man, to the faith of the
receiver (but not of the stander by or looker on), as there is a very true
presence of bread and wine to the senses of him that is partaker thereof. This
faith, this doctrine, which consenteth with the Word of God, and with the true
testimony of Christ's Church, which the Popish Church doth persecute, will I
not forsake; and therefore am I condemned as an heretic, and shall he burned.
"But, my dearly beloved,
this truth (which I have taught and you have received, I believed and do
believe, and therein give my life), I hope in God, shall never be burned,
bound, nor overcome, but shall triumph, have victory, and be at liberty, maugre
the head of all God's adversaries. For there is no counsel against the Lord,
nor no device of man can be able to defeat the verity in any other than in such
as be 'children of unbelief,' which have no 'love to the truth,' and,
therefore, are given up to believe lies. From which plague the Lord of mercies
deliver you and all this realm, my dear hearts in the Lord, I humbly beseech
His mercy. Amen."
My third and last extract shall
be taken from a letter written by Bradford to Francis Russell, Earl of Bedford,
in the year 1551. (Bradford's Works, Vol. II, p. 79.)
"You have cause, my good
lord, to be thankful. For look upon your vocation, I pray you, and tell me how
many noblemen, earls' sons, lords, knights, and men of estimation hath God in
this realm of England dealt thus withal. I daresay you think not you have
deserved this. Only God's mercy in Christ hath wrought this on you, as He did
in Jeremy's time on Ebedmelech, in Ahab's time on Obadias, in Christ's time on
Joseph of Arimathea, in the Apostles' time on Sergius Paulus and the Queen
Candace's chamberlain. Only now be thankful, and continue, continue, continue,
my good lord, continue to confess Christ. Be not ashamed of Him before men, for
then will not He be ashamed of you. Now will He try you: stick fast unto Him, and
He will stick fast by you; He will be with you in trouble and deliver you. But
then you must cry unto Him, for so it proceedeth: 'He cried unto Me, and I
heard: I was with him in trouble.'
"Remember Lot's wife, which
looked back; remember Francis Spira; remember that 'none is crowned, except he
strive lawfully.' Remember that all you have is at Christ's commandment .
Remember He lost more for you than you can lose for Him. Remember you lose not
that which is lost for His sake, for you shall find much more here and
elsewhere. Remember you shall die; and when and where and how you cannot tell.
Remember the death of sinners is most terrible. Remember the death of God's
saints is precious in His sight. Remember the multitude goeth the wide way
which windeth to woe. Remember the strait gate which leadeth to glory hath but
few travellers. Remember Christ biddeth you strive to enter in thereat.
Remember he that trusteth in the Lord shall receive strength to stand against
all the assaults of his enemies.
"Be certain all the hairs of
your head are numbered. Be certain your good Father hath appointed bounds, on
the which the devil dares not look. Commit yourself to Him; He is, hath been,
and will be your keeper; cast your care on Him, and He will care for you. Let
Christ be your scope and mark to prick at; let Him be your pattern to work by;
let Him be your example to follow: give Him as your heart so your hand, as your
mind so your tongue, as your faith so your feet; and let His Word be your
candle to go before you in all matters of religion.
"Blessed is he that walketh
not to these Popish prayers, nor standeth at them, nor sitteth at them. Glorify
God both in soul and body. He that gathereth not with Christ scattereth abroad.
Use prayer; look for God's help, which is at hand to them that ask and hope
thereafter assuredly. In which prayer I heartily desire your lordship to
remember us, who as we are going with you right gladly, God be praised, so we
look to go before you, hoping that you will follow us if God so will."
Comment upon these extracts, I
think my readers will agree, is needless. They speak for themselves. Scores of
similar passages might easily be selected, if space permitted. But enough is as
good as a feast. Enough, perhaps, has been quoted to prove that Bradford's
literary remains are well worth reading.
Let us thank God that the
foundations of the Reformed Church of England were laid by such men as John
Bradford. Let us clearly understand what kind of men our martyred Reformers
were, what kind of doctrines they held, and what kind of lives they lived. Let
us pray that the work they did for the Church of England may never be despised
or underrated. Above all, let us pray that there never may be wanting among us
a continual succession of English clergy, who shall keep the martyrs' candle
burning brightly, and shall hand down true Reformation principles to our
children's children.
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