A fruitful treatise and full of heavenly consolation against the fear of death Whereunto…A frutefull treatise and ful of heauenly consolation against the feare of death Wherunto…
A fruitful treatise and full of heavenly consolation against the fear of death Whereunto are annexed certain sweet meditations of the kingdom of Christ, of life everlasting, and of the blessed state & felicity of the same. Gathered by that holy martyr of God, John Bradford.A frutefull treatise and ful of heauenly consolation against the feare of death Wherunto are annexed certeine sweet meditations of the kingdom of Christ, of life euerlasting, and of the blessed state & felicitie of the same. Gathered by that holy marter of God, Iohn Bradford.
John Bradford 1510?–1555London : Perused corrected & augmented according to the original, & imprinted in Fletestrete near to saint Dunstons Churche by William Powell, ca. 1564London : Perused corrected & augmented according to the originall, & imprinted in Fletestrete neere to saint Dunstons Churche by William Powell, ca. 1564
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
This world and life is an exile, a vale of misery, a wilderness, of it self being void of all virtues and necessaries for eternal life, & full of enemies, sorrows, sighings, sobbings, groanings, miseries, &c. In danger to hunger, cold, heat, thirst, sores, sickness, temptations, troubles, death, and innumerable calamities: being momentany, short, unstable, and nothing but vain, and therefore is compared to a warfare, a woman's travail, a shadow, a smoke, a vapour, a word, a storm, a tempest, ⟨image 41⟩in the which Gods people feel great molestations, griefs, and troubles, now of Satan himself, now of the world, now of their own flesh, & that so wonderfully, diversly, dangerously, and contrarily, that they are enforced to cry: Oh Lord when shall we come and appear before thee? When shall this misery end? when shall we be delivered out of this vale of misery? out of this wilderness? out of this continual affliction and most perilous seas?
This world and life is an exile, a vale of miserye, a wildernes, of it selfe being voyde of all vertues and necessaries for eternal life, & ful of enemies, sorows, sighings, sobbinges, groninges, miseryes, &c. In daunger to hunger, colde, heate, thirst, sores, sicknes, temptations, troubles, death, and innumerable calamities: being momentanie, short, vnstable, and nothing but vayne, and therfore is cōpared to a warfare, a womās trauaile, a shadow, a smoke, a vapor, a worde, a storme, a tempest, ⟨image 41⟩in the whych Gods people feele greate molestations, grefes, and troubles, nowe of Sathan hymselfe, nowe of the world, nowe of their owne fleshe, & that so wonderfully, diuersly, daungerously, and contrarily, that they are enforced to cry: Oh Lord whē shal we come and appere before thee? Whē shal this misery ende? whē shall we be deliuered out of thys vale of misery? out of this wyldernes? out of this continual affliction and most perilous seas?
But where thou art (Oh lord and dear father of mercy) there is not only no prison, no dolours, no sorrow, no sighings, no tears, no sickness, no hunger, no heat, no cold, no pain, no temptations, no displeasure, no malice, no pride, no uncleanness, no contention,
no torments, no horror, no sin, no filth, stink, dearth, death no weeping, tears, misery, mischief: There is (I say) not only no such thing or any evil, noisome, or displeasant thing: but all liberty, all light, all pleasantness, all joy, rejoicing, mirth, pleasure, pastime, health, wealth, riches, glory, power, treasure, honour, triumph, comfort, solace, love, unity, peace, concord, wisdom, virtue, melody, meekness, felicity, beatitude, and all that ever can be wished or desired, in most security, eternity, and perpetuity that may be thought, not only of man, but of Angels and Archangels, yea above all thoughts. The eye
hath not seen the like, the ear hath not heard it, nor no hart is able to conceive in any point, any
⟨image 42⟩
part of the blissful beatitude, which is with thee most dear God and father, most dear lord and saviour, most gracious good God and comforter, where thou art (O blessed God) The Archā gels, Angels, thrones, powers, Dominations, Cherubins, Seraphins, Patriarchs, prophets, apostles, martyrs, virgins, confessors, and righteous spirits,
cease not to singe night and day holy, holy, holy, Lord God of Hosts: honour, majesty, glory, power, empire and dominion be unto thee, Oh God the creator, Oh Lord Jesus the redeemer, Oh
But where thou art (Oh lord and deare father of mercy) there is not only no prison, no dolors, no sorow, no sighings, no teares, no sicknes, no hunger, no heate, no colde, no payne, no temptations, no displeasure, no malice, no pride, no vncleanes, no contention, ⟨image 41⟩no tormentes, no horror, no sinne, no filth, stink, dearth, death no weping, teares, misery, myschiefe: There is (I say) not only no such thynge or any euill, noysome, or displesaunt thyng: but al libertie, all light, all plesantnes, al ioy, reioycing, mirth, pleasure, pastime, health, wealth, ryches, glory, power, treasure, honor, triumphh, comfort, solace, loue, vnitie, peace, concord, wisedome, vertue, melodye, mekenes, felicitie, beatitude, and all that euer can be wished or desired, in moste securitie, eternitie, and perpetuitie yt may be thought, not only of mā, but of Angels and Archangels, yea aboue all thoughts. The eye 1hath not seene the lyke, the eare hath not heard it, nor no hart is able to conceyue in any poynt, any ⟨image 42⟩part of the blisseful beatitude, which is wyth thee moste deare God and father, most deare lorde and sauiour, most gracious good God and comforter, where thou art (O blessed God) The Archā gels, Angels, thrones, powers, Dominations, Cherubi•s, Ceraphins, Patriarkes, prophets, apostles, martyrs, virgins, confessors, and ryghteous spirites, 2cease not to singe nighte and day holye, holye, holye, Lorde God of Hostes: honour, maiestye, glory, power, empire and dominion be vnto thee, Oh God the creator, Oh Lord Iesu the redeiner, Oh 3holy spirite the comforter.
In recordation of this, oh how thy Children rejoice: how contemn they the pleasures of this world? how little esteem they ⟨image 42⟩any corporal grief or shame? how desire they to be with thee? Howe amiable are thy tabernacles, Oh Lord God of Hosts, 1(say they:) my soul hath a desire to enter into the Courts of the Lord: my hart and my soul rejoiceth in the living God: blessed are they that dwell in thy house, they that may always be praising thee. For one day in thy courts is better than a thousand else where. I had rather be a bore keeper in the house of my God, then to dwell in the tents of ungodliness: for the Lord God is a light and defence. And again, like as 2the heart desireth the water brooks, so longeth my soul after thee, oh god: my soul is a thirst for god, yea even for the living god. When shall I come to appear before the ⟨image 43⟩3presence of god? My soul thirsteth for thee, my flesh also longeth after thee in a barren & dry land, where no water is. They (thy children I mean O lord) desire the day of that their redemption: they still cry, let thy kingdom 4come: they cry, come lord Jesus: they lift up their heads, looking 5for thy appearing (oh lord) which will make their vile body like to 6thine own glorious and immortal body: for when thou shalt appear, they shall be like unto thee. 7Thy Angels will gather them together, & they shall meet thee in the clouds, and be always with thee. They shall hear this 8joyful voice: Come ye blessed of my father, possess the kingdom prepared for you, from the begin 9ning. Then shall they be like to ⟨image 43⟩thy Angels. Then shall they be 10like unto the Sun in thy king dome. Then shall they have crowns of glory, & be endowed with white garments of innocency & 11righteousness, with palms of victory in their hands. Oh happy is he that may but see that immortal and incorruptible inheritance, which they shall enjoy for evermore.
In recordation of this, oh how thy Children reioyce: howe contemne they the pleasures of thys worlde? howe little esteme they ⟨image 42⟩anye corporall griefe or shame? how desire they to be with thee? Howe amiable are thy tabernacles, Oh Lorde God of Hostes, 1(say they:) my soule hath a desire to enter into the Courtes of the Lorde: my hart and my soule reioyceth in the liuing God: blessed are they that dwell in thy house, they yt may alwayes be praysing thee. For one day in thy courtes is beter thē a thousād els wher. I had rather bee a bore keper in the house of my God, then to dwell in the tentes of vngonlynes: for the Lord God is a lyght and defence. And againe, lyke as 2ye harte desireth ye water brokes, so longeth my soule after thee, oh god: my soule is a thirst for god, yea euen for the liuing god. Whē shal I come to appeare before the ⟨image 43⟩3prsence of god? My soule thirsteth for thee, my flesh also lōgeth after thee in a barren & dry land, where no water is. They (thy chyldren I meane O lord) desire the day of that their redemptiō: they still crie, let thy kingedome 4come: they cry, come lord Iesus: they lift vp their heads, lokynge 5for thy apearing (oh lord) which wil make their vile body lyke to 6thine own glorious and immortall body: for when thou shalt appeare, they shalbe like vnto thee. 7Thy Angelles wil gather them together, & they shall meete thee in the cloudes, and be alwayes with thee. They shal heare thys 8ioyfull voyce: Come ye blessed of my father, possesse the kingdome prepared for you, from the begin 9ning. Then shall they be like to ⟨image 43⟩
A Man that is regenerate and borne of God (the which thing that every one of us do believe, our baptism the Sacrament of regeneration doth require under pain of damnation, and therefore let every one of us with the virgin Mary say, be it unto me O Lord according to ⟨image 44⟩thy word, according to thy sacrament of baptism, wherein thou hast declared our adoption: and let us lament the doubting hereof in us, striving against it as we shall be made able of the Lord) a man I say, that is regenerate, consisteth of two men (as a man may say) namely of the old man and of the new man. The old man is like to a mighty Giant, such a one as was Goliath, for his birth is now perfect. But the new man is like unto a little child, such a one as was David, for his birth is not yet perfect until the day of his general resurrection.
A Man that is regenerate and borne of God (the whiche thinge yt euery one of vs do beeleue, oure baptisme the Sacramēt of regeneration doth require vnder paine of dampnation, and therfore let euery one of vs with the virgin Mary say, be it vnto me O Lorde according to ⟨image 44⟩thy worde, accordinge to thy sacramēt of baptisme, wherin thou hast declared our adoption: and let vs lament the dowting hereof in vs, striuing against it as we shalbe made able of the Lorde) a man I say, that is regenerate, cō sisteth of two mē (as a man maie saie) namely of the olde man and of the newe man. The olde man is like to a mightie Giant, such a one as was Goliath, for his birth is now perfecte. But the newe man is like vnto a little chylde, suche a one as was Dauide, for his birth is not yet perfecte vntill the day of his generall resurrection.
The old man therefore is more stronger, justy, and stirring, then is the new man, because the birth of the new man is but begun ⟨image 45⟩now, and the old man is perfectly borne. And as the old man is more stirring, lusty, & stronger than the new man: so is the nature of him clean contrary to the nature of the new man, as being earthly & corrupt with Satan's seed, the nature of the new man being heavenly & blessed with the celestial seed of god. So that one man, in as much as he is corrupt with the seed of the serpent, is an old man: and in as much as he is blessed with the seed of God from above, he is a new man. And as, in as much as he is an old man, he is a sinner & an enemy to god: so in as much as he is regenerate, he is righteous, and help, and a friend to God, the seed of God preserving him from sin, so that he cannot sin, as the seed of the serpent, ⟨image 45⟩wherewith he is corrupt even from his conception, inclineth him, yea enforceth him to sin & nothing else but to sin. So that the best part in man before regeneration, in Gods sight, is not only an enemy, but enmity it self.
The olde man therefore is more stronger, iusty, and stirring, then is the new man, because the birth of the newe man is but begonne ⟨image 45⟩now, and the olde man is perfectly borne. And as the olde man is more stirringe, lustye, & stronger thē ye new man: so is ye nature of him cleane cōtrary to ye nature of ye new mā, as being earthly & corrupt wt Satans sede, ye nature of ye new mā beīg heauēly & blessed with the celestial seed of god. So that one man, in as much as he is corrupt with the seede of the serpente, is an olde man: and in as muche as hee is blessed with the seede of God from aboue, he is a new mā. And as, in as much as he is an old man, he is a sinner & an enemy to god: so in as much as he is regenerate, he is righteous, and helpe, and a frende to God, the seede of God preseruīg him from sinne, so that he cannot sinne, as the seede of the serpente, ⟨image 45⟩wherwith he is corrupt euen frō his cōception, inclineth him, yea enforceth him to sinne & nothing els but to sinne. Soo that the best part in man before regeneration, in Gods sight, is not onely an enemie, but enmitie it selfe.
One man therefore with is regenerate, well may be called always just, and always sinful: just in respect of Gods seed, and his regeneration: sinful in respect of Satan's seed & his first birth. Betwixt these two men therefore, there is continual conflict & war most deadly. The flesh and old man by reason of his birth that is perfect, doth often for a time, prevail against the new man (being but as a child in comparison) and that in such sort, as not only other, but even ⟨image 46⟩the children of God themselves think that they be nothing else but old, and that the spirit & seed of God is lost and gone away, 1where yet notwithstanding the the truth is otherwise, the spirit and the seed of god at the length appearing again, and dispelling away the clouds, which cover the sun of gods seed from shining, as the clouds in the air do the corporal sun: so that some times a man cannot tell by any sense, that there is any sun, the clouds and winds so hiding it from our sight: Even so our cecity or blindness and corrupt affections 2do often shadow the sight of Gods seed in Gods children, as though they were plain reprobates, whereof it cometh, that they praying according to their ⟨image 46⟩sense, but not according to the truth, desire of god to give them again his spirit, as though they had lost it & he had taken it away. Which thing God never doth in deed, although he make us to think so for a time: for always he holdeth his hand under his children in their faults, that they lie not still as other do which are not regenerate. And this is the difference betwixt Gods Children which are regenerate, and elect before all times in Christ, & the wicked cast aways, that the elect lie not still continually in their sin as do the wicked, but at the length do return again by reason of gods seed, which is in them hid as a sparkle of fire in the ashes: as we may see in Peter, David, Paul, Mary Magdalene
One man therfore wich is regenerate, well may bee called alwaies iust, and alwaies sinfull: iust in respect of Gods seed, and his regeneration: sinfull in respect of Satans seed & his firste birth. Betwixt these two men therfore, there is continuall conflicte & warre most deadly. The flesh and olde man by reason of his birth that is perfect, doth often for a time, preuaile againste ye new man (being but as a child in comparison) and that in suche sorte, as not onely other, but euē ⟨image 46⟩the children of God themselues thinke that they bee nothing els but olde, and that the sprit & seed of God is lost and gone away, 1wher yet notwithstandinge the the truth is otherwise, the spirit and the seede of god at the length appearing againe, and dispelling away the cloudes, which couer the sonne of gods seed from shininge, as the cloudes in the ayer do ye corporal sonne: so that some times a man cannot tell by anye sense, that there is any sonne, the cloudes and windes so hiding it frō our siht: Euen so our cecitie or blindnes and corrupte affections 2doe oftē shadow the sight of Gods seed in Gods children, as though they were plaine reprobates, wherof it commeth, that they praying accordinge to their ⟨image 46⟩sense, but not accordinge to the truth, desire of god to geue them againe his spirit, as though they had lost it & he had takē it away. Which thing God neuer doth in deede, althoughe he make vs to thinke so for a time: for alwayes he holdeth hys hande vnder hys childrē in their faules, that they lie not stil as other do which are not regenerate. And this is the difference betwixte Gods Children which are regenerate, and elect before all times in Christ, & the wicked cast awayes, that the elect lie not still continually in their sinne as do the wicked, but at the length do returne againe by reason of gods seed, which is in them hid as a sparkle of fier in the asshes: as we may see in Peter, Dauid, Paule, Marye Magdalin
For these (I mean Gods Children) God hath made all things in Christ Jesus: to whom he hath given this dignity, that they should be his inheritance & spouses.
For these (I meane Gods Children) God hath made all things in Christ Iesu: to whom he hath geuen this dignity, yt they should bee his inheritance & spouses.
This our inheritor Christ Jesus, GOD with God, light of light, coeternal and consubstantial with the father and with the holy Ghost, to the end that he might become our husband (because the husband and the wife must be one body and flesh) hath taken our nature upon him, communicating with it and by it in his own person, to us all his children, his divine majesty, as Peter saith, and so is become 1flesh of our flesh, and bone of our bones substantially: as we are become flesh of his flesh and ⟨image 47⟩bone of his bones spiritually, all that ever we have pertaining to him yea even our sins: as all that ever he hath, pertaineth unto us, even his whole glory. So that if Satan should summon us to answer for our debts or sins, in that the wife is no suitable person but the husband, we may well bid him enter his action against our husband Christ, and he will make him a sufficient answer.
This our inheretour Christ Iesus, GOD with God, light of light, coeternal and consubstanciall with the father and with the holy Gost, to the end that he might become oure husband (because the husband and the wyfe must be one body and flesh) hath taken our nature vppon hym, communicating with it and by it in his owne person, to vs all his children, his diuine maiestie, as Peter saith, and so is become 1flesh of our flesh, and bone of our bones substancially: as we are become flesh of his flesh and ⟨image 47⟩bone of his bones spiritually, all that euer we haue pertaining to him yea euen our sins: as al that euer he hath, perteineth vnto vs, euen his whole glory. So that if Satan should sōmon vs to aunswere for our dettes or sinnes, in that the wife is no sutable person but the husband, wee may well byd him enter his action against our husband Christ, and he wyll make him a sufficient answere.
For this end (I mean that we might be coupled & married thus to Christ, and so be certain of salvation & at godly peace with god in our consciences) god hath given his holy word, which hath two parts (as now the children of God do consist of two men) one part of gods word being proper to the old man, & the other part ⟨image 48⟩of Gods word being proper to the new man. The part properly pertaining to the old man is the law: the part properly pertaining to the new man is the gospel.
For this end (I meane that we might bee coupled & maried thus to Christ, and so be certein of saluatiō & at godly peace with god in our consciences) god hath gegeuen his holy word, which hath two partes (as now the children of God do consiste of two men) one part of gods word beīg proper to ye old man, & the other part ⟨image 48⟩of Gods word beinge proper to the new man. The part properly perteining to the old man is the law: the part properly perteining to the new man is the gospell.
The law is a doctrine which commandeth & forbiddeth, requiring doing and avoiding. Under it therefore are contained all precepts, threatenings, promises upon conditions of our doing & avoiding &c. The Gospel is a doctrine which always offereth and giveth, requiring on our behalf, not as of worthiness or as a cause but as a certificate unto us, & therefore under it is contained all the free and sweet promises of god: as I am the lord thy god &c.
The law is a doctrine which cō maundeth & forbiddeth, requiring doing and auoiding. Vnder it therfore are cōteined al preceptes, threatnings, promises vpon condicions of our doing & auoyding &c. The Gospell is a doctrine which alwaies offreth and giueth, requiring on our behalfe, not as of worthines or as a cause but as a cerificat vnto vs, & therfore vnder it is conteined al the free and swete promises of god: as I am the lord thy god &c.
In those that be of years of discretion, it requireth faith, not as a cause, but as an instrument whereby ⟨image 48⟩we our selves may be certain of our good husband Christ, and of his glory: and therefore when the conscience feeleth it self disquieted for fear of Gods judgement 1against sin, she may in no wise look upon the doctrine pertaining to the old man, but to the doctrine only that pertaineth to the new man, in it not looking for that which it requireth, that is Faith, because we never believe as we should: but only on it which it offereth, which it giveth that is, on gods grace & eternal mercy and peace in Christ. So shall she be in quiet, when she looketh for it altogether out of her self in Gods mercy in Christ Jesus: in whose lap if she lay her head with saint John, then is she happy and shall find quietness in deed. ⟨image 49⟩when she feeleth her self quiet, then in Gods name let her look on the law & upon such things as it requireth, thereby to bridle and keep down the old Adam, to slay that Goliath, from whom she must needs keep the sweet promises, being the bed wherein her spouse and she mete and lie together, as the wife will keep her bed only for her husband, although in other things she is contented to have fellowship with others, as to speak, sit, eat, drink, go, &c. So our consciences, which are Christs wives, must needs keep the bed, that is, Gods sweet promises, only for our selves and our husband, there to meet together, to embrace and laugh together, and to be joyful together. If sin, the law, the devil, or ⟨image 49⟩any thing would crepe into the bed and lie there, then complain to thy husband Christ, and forth with thou shalt see him play Phinehas part. Thus my dearly beloved, I have given you in few words a sum of all the Divinity which a christian conscience can not want.
In those that be of yeres of discretiō, it requireth faith, not as a cause, but as an instrumēt wherby ⟨image 48⟩we our selues may be certeine of our good husband Christ, and of his glorye: and therfore when the conscience feleth it selfe dysquieted for feare of Gods iudgement 1agaynst sinne, she maye in no wise loke vppon the doctryne perteyninge to the olde man, but to the doctrine only that perteyneth to the newe man, in it not loking for that which it requireth, yt is Faith, because we neuer beleue as we should: but only on it which it offreth, which it geueth yt is, on gods grace & eternal mercy and peace in Christ. So shall she bee in quiet, when she loketh for it altogether out of her self in Gods mercy in Christe Iesu: in whose lappe if she laye her heade with saiut Iohn, then is she happy and shal find quietnes in deed. ⟨image 49⟩when she feleth her selfe quyete, then in Gods name let her looke on the lawe & vpon such thinges as it requireth, therby to brydel and kepe downe the olde Adam, to slay that Goliath, from whom she must nedes keepe the sweete promises, being the bed wherein her spouse and she mete and lie together, as the wife will kepe her bed only for her husbād, although in other thinges she is contented to haue fellowship with others, as to speake, sitte, eat, drinke, go, &c. So our cōsciences, which are Christs wiues, must nedes kepe the bed, that is, Gods swete promisses, alonly for our selues and our husbande, there to meete together, to embrace and laugh together, and to be ioyful together. If sinne, the lawe, the deuyll, or ⟨image 49⟩any thinge would crepe into the bed and lie there, then complaine to thy husband Christ, and forth wyth thou sahlte see hym playe Phinees parte. Thus my dearly beloued, I haue geuen you in fewe wordes a summe of all the Diuinitie which a christian conscience can not want.
righteousenes, with palmes of victory in their handes. Oh happy is he that may but see that immortall and incorruptible inheritaūce, which they shal enioy for euermore.
