William Bradford
It has been a matter of some observation, that although Yorkshire be one of the largest shires in Englandâ yet, for all the fires of martyrdom which were kindled in the days of Queen Mary, it afforded no more fuel than one poor Leaf; namely, John Leaf, an apprentice, who suffered for the doctrine of the Reformation at the same time and stake with the famous John Bradford. But when the reign of Queen Elizabeth would not admit the Reformation of worship to proceed unto those degrees, which were proposed and pursued by no small number of the faithful in those days, Yorkshire was not the least of the shires in England that afforded suffering witnesses thereunto. The Churches there gathered were quickly molested with such a raging persecution, that if the spirit of separation in them did carry them unto a further extreme than it should have done, one blamable cause thereof will be found in the extremity of that persecution. Their troubles made that cold country too hot for them, so that they were under a necessity to seek a retreat in the Low Countries; and yet the watchful malice and fury of their adversaries rendered it almost impossible for them to find what they sought. For them to leave their native soil, their lands and their friends, and go into a strange place, where they must hear foreign language, and live meanly and hardly, and in other imployments than that of husbandry, wherein they had been educated, these must needs have been such discouragements as could have been conquered by none, save those who "sought first the kingdom of God, and the righteousness thereof." But that which would have made these discouragements the more unconquerable unto an ordinary faith, was the terrible zeal of their enemies to guard all ports, and search all ships, that none of them should be carried off. I will not relate the sad things of this kind then seen and felt by this people of God; but only exemplify those trials with one short story. Divers of this people having hired a Dutchman, then lying at Hull, to carry them over to Holland, he promised faithfully to take them in between Grimsly and Hull; but they coming to the place a day or two too soon, the appearance of such a multitude alarmed the officers of the town adjoining, who came with a great body of soldiers to seize upon them. Now it happened that one boat full of men had been carried aboard, while the women were yet in a bark that lay aground in a creek at low water. The Dutchman perceiving the storm that was thus beginning ashore, swore by the sacrament that he would stay no longer for any of them; and so taking the advantage of a fair wind then blowing, he put out to sea for Zealand. The women thus left near Grimsly-common, bereaved of their husbands, who had been hurried from them, and forsaken of their neighbors, of whom none durst in this fright stay with them, were a very rueful spectacle; some crying for fear, some shaking for cold, all dragged by troops of armed and angry men from one Justice to another, till not knowing what to do with them, they even dismissed them to shift as well as they could for themselves. But by their singular afflictions, and by their Christian behaviors, the cause for which they exposed themselves did gain considerably. In the meantime, the men at sea found reason to be glad that their families were not with them, for they were surprised with an horrible tempest, which held them for fourteen days together, in seven whereof they saw not sun, moon or star, but were driven upon the coast of Norway. The mariners often despaired of life, and once with doleful shrieks gave over all, as thinking the vessel was foundered: but the vessel rose again, and when the mariners with sunk hearts often cried out, "We sink! we sink!" the passengers, without such distraction of mind, even while the water was running into their mouths and ears, would cheerfully shout, "Yet, Lord, thou canst save! Yet, Lord, thou canst save!" And the Lord accordingly brought them at last safe unto their desired haven: and not long after helped their distressed relations thither after them, where indeed they found upon almost all accounts a new world, but a world in which they found that they must live like strangers and pilgrims.
Among those devout people was our William Bradford, who was born Anno 1588, in an obscure village called Ansterfield, where the people were as unacquainted with the bible, as the Jews do seem to have been with part of it in the days of Josiahâ a most ignorant and licentious people, and like unto their priest. Here, and in some other places, he had a comfortable inheritance left him of his honest parents, who died while he was yet a child, and cast him on the education, first of his grand parents, and then of his uncles, who devoted him, like his ancestors, unto the affairs of husbandry. Soon a long sickness kept him, as he would afterwards thankfully say, from the vanities of youth, and made him the fitter for what he was afterwards to undergo. When he was about a dozen years old, the reading of the Scriptures began to cause great impressions upon him; and those impressions were much assisted and improved, when he came to enjoy Mr. Richard Cliftonâs illuminating ministry, not far from his abode; he was then also further befriended, by being brought into the company and fellowship of such as were then called professors; though the young man that brought him into it did after become a profane and wicked apostate. Nor could the wrath of his uncles, nor the scoff of his neighbors, now turned upon him, as one of the Puritans, divert him from his pious inclinations.
At last, beholding how fearfully the evangelical and apostolical church-form, wherein the churches of the primitive times were cast by the good spirit of God, had been deformed by the apostasy of the succeeding times; and what little progress the Reformation had yet made in many parts of Christendom towards its recovery, he set himself by reading, by discourse, by prayer, to learn whether it was not his duty to withdraw from the communion of the parish-assemblies, and engage with some society of the faithful, that should keep close unto the written word of God, as the rule of their worship. And after many distresses of mind concerning it, he took up a very deliberate and understanding resolution of doing so; which resolution he cheerfully prosecuted, although the provoked rage of his friends tried all the ways imaginable to reclaim him from it, unto all whom his answer was :
Were I like to endanger my life, or consume my estate by any ungodly courses, your counsels to me were very seasonable; but you know that I have been diligent and provident in my calling, and not only desirous to augment what I have, but also to enjoy it in your company; to part from which will be as great a cross as can befall me. Nevertheless, to keep a good conscience, and walk in such a way as God has prescribed in his Word, is a thing which I must prefer before you all, and above life itself. Wherefore, since âtis for a good cause that I am like to suffer the disasters which you lay before me, you have no cause to be either angry with me, or sorry for me; yea, I am not only willing to part with every thing that is dear to me in this world for this cause, but I am also thankful that God has given me an heart to do, and will accept me so to suffer for him. Some lamented him, some derided him, all dissuaded him: nevertheless, the more they did it, the more fixed he was in his purpose to seek the ordinances of the gospel, where they should be dispensed with most of the commanded purity; and the sudden deaths of the chief relations which thus lay at him, quickly after convinced him what a folly it had been to have quitted his profession, in expectation of any satisfaction from them. So to Holland he attempted a removal.
Having with a great company of Christians hired a ship to transport them for Holland, the master perfidiously betrayed them into the hands of those persecutors, who rifled and ransacked their goods, and clapped their persons into prison at Boston, where they lay for a month together. But Mr. Bradford being a young man of about eighteen, was dismissed sooner than the rest, so that within a while he had opportunity with some others to get over to Zealand, through perils, both by land and sea not inconsiderable; where he was not long ashore ere a viper seized on his hand - that is, an officer - who carried him unto the magistrates, unto whom an envious passenger had accused him as having fled out of England. When the magistrates understood the true cause of his coming thither, they were well satisfied with him; and so he repaired joyfully unto his brethren at Amsterdam, where the difficulties to which he afterwards stopped in learning and serving of a Frenchman at the working of silks, were abundantly compensated by the delight wherewith he sat under the shadow of our Lord, in his purely dispenses ordinances. At the end of two years, he did, being of age to do it, convert his estate in England into money; but setting up for himself, he found some of his designs by the providence of God frowned upon, which he judged a correction bestowed by God upon him for certain decays of internal piety, whereinto he had fallen; the consumption of his estate he thought came to prevent a consumption in his virtue. But after he had resided in Holland about half a score years, he was one of those who bore a part in that hazardous and generous enterprise of removing into New-England, with part of the English church at Leyden, where, at their first landing, his dearest consort accidentally falling overboard, was drowned in the harbor; and the rest of his days were spent in the services, and the temptations, of that American wilderness.
Here was Mr. Bradford, in the year 1621, unanimously chosen the governor of the plantation: the difficulties whereof were such, that if he had not been a person of more than ordinary piety, wisdom and courage, he must have sunk under them. He had, with a laudable industry, been laying up a treasure of experiences, and he had now occasion to use it: indeed, nothing but an experienced man could have been suitable to the necessities of the people. The potent nations of the Indians, into whose country they were come, would have cut them off, if the blessing of God upon his conduct had not quelled them; and if his prudence, justice and moderation had not overruled them, they had been ruined by their own distempers. One specimen of his demeanor is to this day particularly spoken of. A company of young fellows that were newly arrived, were very unwilling to comply with the governorâs order for working abroad on the public account; and therefore on Christmas-day, when he had called upon them, they excused themselves, with a pretense that it was against their conscience to work such a day. The governor gave them no answer, only that he would spare them till they were better informed; but by and by he found them all at play in the street, sporting themselves with various diversions; whereupon commanding the instruments of their games to be taken from them, he effectually gave them to understand, "That it was against his conscience that they should play whilst others were at work: and that if they had any devotion to the day, they should show it at home in the exercises of religion, and not in the streets with pastime and frolics;" and this gentle reproof put a final stop to all such disorders for the future.
For two years together after the beginning of the colony, whereof he was now governor, the poor people had a great experiment of "manâs not living by bread alone;" for when they were left all together without one morsel of bread for many months one after another, still the good providence of God relieved them, and supplied them, and this for the most part out of the sea. In this low condition of affairs, there was no little exercise for the prudence and patience of the governor, who cheerfully bore his part in all: and, that industry might not flag, he quickly set himself to settle propriety among the new-planters; foreseeing that while the whole country labored upon a common stock, the husbandry and business of the plantation could not flourish, as Plato and others long since dreamed that it would, if a community were established. Certainly, if the spirit which dwelt in the old puritans, had not inspired these new planters, they had sunk under the burden of these difficulties; but our Bradford had a double portion of that spirit.
The plantation was quickly thrown into a storm that almost overwhelmed it, by the unhappy actions of a minister sent over from England by the adventurers concerned for the plantation; but by the blessing of heaven on the conduct of the governor, they weathered out that storm. Only the adventurers hereupon breaking to pieces, threw up all their concernments with the infant-colony; whereof they gave this as one reason, "That the planters dissembled with his Majesty and their friends in their petition, wherein they declared for a church-discipline, agreeing with the French and others of the reforming churches in Europe." Whereas âtwas nor urged, that they had admitted into their communion a person who at his admission utterly renounced the Churches of England (which person, by the way, was that very man who had made the complaints against them) and therefore, though they denied the name of Brownists, yet they were the same. In answer hereunto, the very words written by the governor were these : Whereas you tax us with dissembling about the French discipline, you do us wrong, for we both hold and practice the discipline of the French and other Reformed Churches (as they have published the same in the Harmony of
Confessions) according to our means, in effect and substance. But whereas you would tie us up to the French discipline in ever circumstance, you derogate from the liberty we have in Christ Jesus. The Apostle Paul would have none to follow him in any thing, but wherein he follows Christ; much less ought any Christian or church in the world to do it. The French may err, we may err, and other churches may err, and doubtless do in many circumstances. That honor therefore belongs only to the infallible Word of God, and pure Testament of Christ, to be propounded and followed as the only rule and pattern for direction herein to all churches and Christians. And it is too great arrogancy for any man or church to think that he or they have so sounded the Word of God unto the bottom, as precisely to set down the churchâs discipline without error in substance or circumstance, that no other without blame may digress or differ in any thing from the same. And it is not difficult to show that the Reformed Churches differ in many circumstances among themselves. By which words it appears how far he was free from that rigid spirit of separation, which broke to pieces the Separatists themselves in the Low Countries, unto the great scandal of the reforming churches. He was indeed a person of a well-tempered spirit, or else it had been scarce possible for him to have kept the affairs of Plymouth in so good a temper for thirty-seven years together; in every one of which he was chosen their governor, except the three years wherein Mr. Winslow, and the two years wherein Mr. prince, at the choice of the people, took a turn with him.
The leader of a people in a wilderness had need be a Moses; and if a Moses had not led the people of Plymouth Colony, when this worthy person was their governor, the people had never with so much unanimity and importunity still called him to led them. Among many instances thereof, let this one piece of self-denial be told for a memorial of him, wheresoever this History shall be considered : The Patent of the Colony was taken in his name, running in these terms : "To William Bradford, his heirs, associates, and assigns." But when the number of the freemen was much increased, and many new townships erected, the General Court there desired of Mr. Bradford, that he would make a surrender of the same into their hands, which he willingly and presently assented unto, and confirmed it according to their desire by his hand and seal, reserving no more for himself than was his proportion, with others, by agreement. But as he found the providence of Heaven many ways recompensing his many acts of self-denial, so he gave this testimony to the faithfulness of the divine promises : "That he had forsaken friends, houses and lands for the sake of the gospel, and the Lord gave them him again." Here he prospered in his estate; and besides a worthy son which he had by a former wife, he had also two sons and a daughter by another, whom he married in his land.
He was a person for study as well as action; and hence, notwithstanding the difficulties through which he passed in his youth, he attained unto a notable skill in languages: the Dutch tongue was become almost as vernacular to him as the English; the French tongue he could also manage; the Latin and the Greek he had mastered; but the Hebrew he most of all studied, "Because," he said, "he would see with his own eyes the ancient oracles of God in their native beauty." He was also well skilled in History, in Antiquity, and in Philosophy; and for Theology he became so versed in it, that he was an irrefragable disputant against the errors, especially those of Anabaptism, which with trouble he saw rising in his colony; wherefore he wrote some significant things for the confutation of those errors. But the crown of all was his holy, prayerful, watchful, and fruitful walk with God, wherein he was very exemplary.
At length he fell into an indisposition of body, which rendered him unhealthy for a whole winter; and as the spring advanced, his health yet more declined; yet he felt himself not what he counted sick, till one day; in the night after which, the God of heaven so filled his mind with ineffable consolations, that he seemed little short of Paul, rapt up unto the unutterable entertainments of Paradise. The next morning he told his friends, "That the good Spirit of God had given him a pledge of his happiness in another world, and the first-fruits of his eternal glory;" and on the day following he died, may 9, 1657, in the 69th year of his age - lamented by all the colonies of New-England, as a common blessing and father to them all.
O mihi si Similis Contingat Clausula Vitae!
(O, that lifeâs end may be as sweet to me.)
Platoâs brief description of a governor, is all that I will now leave as his character, in the EPITAPH
N o m e m x T r o j o z d g s l a x a n j r w p i n h x
(A shepherd-guardian of his human fold)
Men are but flocks : Bradford beheld their need.
And long did them at once both rule and feed.
the real battle for sexual purity
I used to look at pornography nearly every day for a decade. But for the past twelve years, by Godâs grace, I have not visited a single porn site. For many battling addiction, that sentence embodies what weâre striving for. That sentence, however, is not a success story. As we all know by now, lust manifesting in addiction to pornography is rampant in our tech-savvy culture, and sadly itâs little different among Christians. Iâm in weekly conversations with college guys at our church who are fighting hard against lust and porn addiction. Itâs interesting for me to hear how people talk about their struggle. Often when they share, they frame it in terms of âhow long itâs beenâ since their last encounter with porn. The room rejoices with those who havenât had an incident in a while, and we spout off advice to the ones who have. You can almost see the ranking system build before your eyes: The most recent sinner cowers on the bottom with the lowest score, while the one with the longest record of abstinence stands tall at the top. But we may have it more wrong than we think. Why? Because our actions donât always reveal our hearts. Dirty Dishes If you were looking for the most moral  people of Christâs day, you would look no further than the Pharisees â fasting, tithing, praying, obeying. Yet when Jesus has a chance to speak to them he says this: âWoe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence. You blind Pharisee! First clean the inside of the cup and the plate, that the outside also may be clean.â (Matthew 23:25â26) For these religious leaders, holiness was only skin-deep. Their deeds were moral, but their hearts were evil. Jesus understood that what you could see  in a personâs life often says very little about the condition of a personâs spiritual  life. If God was merely after behavior modification, Jesus would have praised the Pharisees. Instead, they received some of Jesusâs harshest words of all. One way to tell if youâre measuring success by an outer-cleanness versus an inner-cleanness is if you obsess over how many days itâs been since you last sinned. That mentality presupposes that your issue is one primarily of behavior, and not of the heart. But God always seeks a change deeper than our behavior. Superficial Celebrations This isnât just a porn issue. We see this in other areas. For example, itâs not necessarily grounds for celebration if an obese person loses a hundred pounds. On a superficial level we can certainly say that proper diet and exercise is better for their health, and therefore a good thing. But is it worth celebrating if that weight loss was motivated by vanity? Or if it produced a heart of self-righteousness or self-worship? Perhaps they dealt the decisive blow to their gluttony, only to have narcissism sprout in its place. The new state of the person might be worse than the first! The Puritan John Owen said it well when speaking on the fight against sin: âHe that changes pride for worldliness, sensuality for Pharisaism, vanity in himself to the contempt of others, let him not think that he has mortified the sin that he seems to have left. He has changed his master, but is a servant still.â Obedience from the Heart If itâs true that God looks at the heart first, what are some markers of that inner -cleanness he desires beyond the changes in our behavior? A sense of neediness and dependence on the grace of God. Christianity is nothing if not the religion of the helpless. The godliest thing any of us can do in our fight against sin is to admit we cannot fight against sin on our own. We need the power of the Holy Spirit working within us. If you feel defeated in your struggle against lust, let that sense of defeat push you further into the arms of your strong Savior today, and push you to lean on his strength and help, again. A steady gaze at Christ as our treasure and satisfaction. Most of our efforts in sanctification fall short of seeing Christ this way. But Scripture is clear: There is no legitimate conquering of sin without a pursuit of Christ in its place (2 Timothy 2:22; Romans 13:14; John 6:35). Jesus is a good meal for our soul. The battle for purity is really a battle to delight in God. Donât mistake what Iâm saying. God absolutely wants external, visible life-change: â[Christ] gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good worksâ (Titus 2:14). But a change of behavior is only God-glorifying if it is motivated by a change of heart. As you war against your flesh, as you fight against lust and addiction, as you counsel others in the battle, aim higher and deeper than outer moral conformity. Feel your inability to produce lasting life change apart from the work of Godâs Spirit. Pray for a heart that is so enamored with the beauty of Christ that it despises the temptations of sin. Win the inner victory with Christâs help, and the external victories will not be far off.
