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MEMOm-S' 
 
 OF THE 
 
 LIFE AND MARTYRDOM 
 
 OF 
 
 JOHN BRADFORD, M.A. 
 
 of ^emfcrofte Hall, (ffamtitttrge ; 
 
 EXAMINATIONS, LETTERS, 
 
 ARRANGED IN CHRONOLOGICAL ORDER. 
 
 TOGETHER WITH 
 
 & translation of 
 
 BISHOP GARDINER'S BOOK, " DE VERA OBEDIENTIA," AND BONNER'S 
 "PREFATORY LETTER;" 
 
 BOTH IN DEFENCE OF THE SUPREMACY AND OF THE DIVORCE OF HENRY VIII. 
 
 " Ea sunt vetustissima Ecclesiae martyria, quorum lectioue piorum animus ita afficitur, ut 
 nunquam satur inde recedat. Quod quidem ita esse, unusquisque pro suo et couscientiae modo 
 sentire potest. Ccrte ego nihil unquam in Historia Ecclesiastica vidi, a cujus lectione 
 commotior recedam, ut non amplius meus esse videar." Jos. SCALIGER. 
 
 BY WILLIAM STEVENS. 
 
 LONDON : 
 
 PRINTED FOR R. FENN, HOMER'S HEAD, CHARING CROSS ; 
 AND T. STEVENSON, CAMBRIDGE. 
 
a 
 
 GIFT 0? 
 PROFESSOR C,A. KOFOIO 
 
 CROYDON : PRINTED BY WILLIAM ANNAN, HIGH STKLill. 
 
" He was a man of great learning, elocution, sweetness of temper, and profound 
 devotion towards God." Strype Eccl, Mem. vol. iii. pt. i. 363. 
 
 " He was a most pious Christian, and is said to have done as much service to the 
 reformation by his letters from prison, as toy his preaching in the pulpit." Neale 
 Pur. i. 85. 
 
 " In these letters shine forth such a spirit of inflexible constancy in his principles ; 
 such a primitive and apostolic zeal for the propagation of truth; such a sincere 
 abhorrence of the gross, mercenary, and presumptuous delusions of the Church of 
 Rome ; that it is as little wonder they have been so carefully transmitted to us, by the 
 friends and favourers of the reformation, as that the enemies to it should cut off, as 
 soon as they could, the increase of them." Biog. Brit. vol. ii. 547. 
 
TO THE RIGHT REVEREND, 
 
 THE LORD BISHOP OF LONDON. 
 
 MY LORD, 
 
 FROM the nature of some of the remarks 
 contained in the Notes and Appendix to the 
 following work, you will perhaps be sur- 
 prised that I should address it to a prelate of 
 the Church of England. I certainly had no 
 thoughts of doing so originally ; but happening 
 to be at Hampton on the day when you 
 consecrated the new church in that village, 
 I had the gratification to hear the sermon you 
 preached upon that occasion a sermon, my 
 Lord, well calculated to promote the interests 
 of your own Church, without attacking or 
 impugning the views of persons of other 
 denominations, if any such were there. 
 
 It was, moreover, a faithful Christian 
 appeal and exhortation, and was evidently 
 delivered by one who, himself above the fear 
 of man, felt alike the importance of his 
 message, and his own responsibility. 
 
VI 
 
 The entire absence of sectarianism how- 
 ever, my Lord, and that judicious propriety 
 which, whilst you carefully observed the rites 
 and ceremonies of your own communion; 
 abstained alike from unduly exalting that 
 communion, or holding up others to reproach 
 or contempt a practice so usual with mem- 
 bers of hierarchies has chiefly induced me 
 thus to address you. 
 
 But for what purpose ? Not, my Lord, as 
 as enemy to the Established Church, for lam 
 one of her unworthy sons ; but to draw your 
 attention to some particular considerations, 
 which have long weighed upon my mind, and 
 which are not the offspring of any of those 
 extraordinary movements, which characterize 
 the present sera. 
 
 Thirty years ago, my Lord, I wrote and 
 published, that the state of the National 
 Church was such, that she could not go 
 on much longer, unless effectual remedies 
 were applied to various abuses and practices, 
 which crushed her to the ground. Since that 
 period, she has, in many respects, assumed a 
 more decent and more respectable exterior 
 but have the abuses been rectified ? 
 
 Whether the reformation in England has 
 ever proceeded so far as the father of the 
 
Vll 
 
 English Church, Archbishop Cranmer, origi- 
 nally intended ; or whether abuses have 
 arisen from the natural tendency to degene- 
 rate, which is innate to every thing human ; 
 or from the connection of the hierarchy with 
 the politics of the state ; it is manifest that 
 such abuses exist ; and he alone is a true 
 and sincere friend to the national hierarchy, 
 who will faithfully point out, and steadily 
 pursue every legitimate and proper means, 
 to relieve her from their weight and incubus. 
 
 I know well enough, my Lord, that those 
 who wrap themselves up in the delusive 
 security of quietism, will readily denounce 
 me as an enemy to the hierarchy ; but, my 
 Lord, such characters are her real, and if 
 not her only enemies, at least, those only 
 who are to be dreaded. What, my Lord, is 
 the kind friend or conscientious physician, 
 who is anxious to administer a wholesome 
 and sanatory medicine, in order to rebuke a 
 disease which is consuming the vitals, to be 
 repudiated and reproached ; whilst some base 
 and interested flatterer, who encourages the 
 dying but unconscious patient to refuse all 
 medicine, and thus allows the disease to be- 
 come incurable, to be hailed as the only re'al 
 friend ! Such, my Lord, are some, I nught 
 
Vlll 
 
 say almost all, the public writers of the 
 present day; and I hesitate not to assert, 
 that there is no more pestilent doctrine afloat, 
 or one more calculated to overturn, and propel 
 all our institutions to their ruin, than that 
 one opinion. 
 
 There is, my Lord, one melancholy feature 
 in the present times one which has struck 
 me more forcibly, and with more painful 
 apprehensions, than almost all the rest; be- 
 cause inasmuch as one can hardly anticipate, 
 how it can be removed by any human means, 
 it almost leads to the conclusion described 
 by the epigrammatist, " Quos Deus vult 
 perdere, prius dementat." 
 
 The awful feature to which I allude is the 
 present state of partiesin this country ; that is, 
 that whilst there may be good reasons to fear 
 one great party in the state, which appears 
 anxious to redress public grievances, and 
 promote liberal and enlightened views of 
 policy, is not very anxious to promote the 
 cause of religious truth ; and whilst it is at 
 least equally clear that another great party 
 in the state, which makes an outward pro- 
 fession of being greatly alarmed, lest religion, 
 avt least what they mean by religion, viz. 
 the national hierarchy, should be injured, 
 
IX 
 
 opposes itself, totis viribus, to every attempt 
 for removing abuses either in church or 
 state ; yet that both these parties, as it were 
 by common consent, unite in despising, 
 reproaching, and vilifying a third party, in 
 which alone, any thing like true religion is 
 to be found. And I mean not, my Lord, by 
 that third party, any particular denomina- 
 tion, or fanciful creed or doctrine ; but gene- 
 rally all truly conscientious persons of all the 
 orthodox denominations, who, in their lives, 
 conduct, and conversation, shew plainly that 
 with them at least, the religion of our Divine 
 Saviour, is something more than a system, 
 something beyond a machine of state. 
 
 I do not think I need say more to your 
 Lordship. I feel assured that the preceding 
 remark is so obvious, as to require only to be 
 noticed to be most manifest. 
 
 Far indeed, my Lord, is it from my in- 
 tention, to go into particulars in this letter ; 
 but to shew that it does not necessarily 
 follow that any person who alleges there are 
 abuses in the hierarchy, and is anxious to 
 remedy them, must be either her open or 
 secret enemy ; and also to shew that I have 
 used no exaggeration, I will draw your Lord- 
 ship's attention to the remarks of one, than 
 
whom the Church of England, never had a 
 more zealous friend, or more affectionate 
 son.* 
 
 <fc I will assure the reader, there is a great 
 deal of cant, in the world, beside that of 
 fanaticism and affected devotion. Impiety can 
 act the hypocrite upon occasion, and magnify 
 moral virtue., when it is S3t in opposition to 
 the Love of God" " Deists, infidels, and 
 moral philosophers, are glad to hear of a rule 
 of morality which will serve as a substitute for 
 the Christian life, and all the forms of church 
 devotion. Here also we find those Christians, 
 who live in the habitual neglect of the means 
 of grace. I have heard people who never were 
 at the altar, and perhaps never intended it, 
 comforting themselves with this consideration, 
 that they never did any harm to any body ; 
 when they should rather have asked them- 
 selves what good they ever did to themselves, 
 or to any body else, for the Love of God? 
 without which, all the virtues of man are 
 nothing ; and if he places any dependance upon 
 them, they are worse than nothing." " Simple 
 morality is not Christianity." " Great things 
 have been attributed of late times, to moral 
 
 * The late Rev. Win. Jones, of Nayland. 
 
XI 
 
 preaching ; but there is no such thing as telling 
 people what they are to do, without telling 
 them what they are to believe; because the 
 Christian morality is built upon the Christian 
 faith, and is totally different from the morality 
 of heathens" " To recommend moral duties, 
 on the ground of natural religion, is to preach 
 Deism from a pulpit ; and we should ask 
 ourselves, whether God, who upholds his 
 Church to declare salvation by Jesus Christ 
 aiorte, will preserve a Church when it has left 
 the Gospel, and holds forth the light of Deism 
 in the candlestick which was made, and is 
 supported in the world, only to hold forth the 
 light of Christianity?"'-" I would not, for the 
 whole world, and all the kingdoms of it, be 
 in doubt, whether I was translated or not, 
 into the kingdom of Jesus Christ." " To any 
 particular or national Church, all temporal 
 allowances are but momentary considerations, 
 which pass away with the fashion of this 
 world ; and the Church may be either with 
 them or without them, as it was in the first 
 ages" " If we look at our own Church, we 
 have but a melancholy prospect, and cannot 
 help observing, that it approaches too near 
 
 to the state of the Jewish Church before 
 
 j 
 
 its destruction. As they had corrupted the 
 
Xll 
 
 doctrines of Moses and the prophets, and in 
 consequence of it were divided into sects, (for 
 as truth unites, error always disunites men) ; so 
 have we corrupted the doctrines of the Gospel, 
 and are miserably divided in consequence of 
 it." " The venality and avarice of the Jews 
 of our Saviour's time, were notorious, and 
 provoked his indignation. Their temple, 
 filled with buyers and sellers, was turned 
 into a den of thieves : and, God knows, there 
 is too much of a worldly traffick amongst us, 
 which is too far gone to be reformed, and too 
 bold to be censured. VENDUNTUR OMNIA." 
 
 Neither, my Lord, imagine that the pious 
 dissenters are inimical to the hierarchy. 
 Amongst their various bodies, there are, as 
 in all bodies, men of bad spirits and of 
 ambitious principles ; but riot so the great 
 mass of them ; let the Church of England 
 become what Archbishop Usher, and Bishop 
 Hall, would have had her, and Archbishop 
 Cranmer intended her, to be ; let her become 
 what she ought to be ; and all the truly pious 
 arid orthodox dissenters in the kingdom will 
 rejoice in her ; and acknowledge her, if not 
 as their venerable parent, at least, as their 
 elder sister ; and will gladly unite with and 
 support her in every good word and work. 
 
Xlll 
 
 But we are afraid of popery and infidelity, 
 and not without reason. Shall we be best 
 able to oppose them when united or when 
 divided? I venture to request your Lordship 
 to peruse the address to the CHRISTIAN 
 INSTITUTE, appended to the following work. 
 That society I sometime since attempted to 
 establish, and which I still hope one day to 
 accomplish ; and I verily believe, if conducted 
 upon right principles, it would do more to 
 stem the torrent of error, of all sorts, in this 
 country, than any other measure. If in that 
 respect I err, I have the satisfaction to know 
 I err in the company of some of the best and 
 most excellent men that have ever lived ; and 
 perhaps an ample justification of every opinion, 
 I have suggested, would be found by bringing 
 the great majority of ecclesiastical prefer- 
 ments, during the last century, to the following 
 test of Bishop Ridley. For as Blackstone 
 has well expressed it, " the best way to 
 exhibit the irregularities of a crooked line, is 
 to place a straight one close by its side." 
 
 " Alas, Sir, this is a heavy hearing. When 
 papists were taught, there was nothing too 
 little* for the teachers. When the Bishop 
 gave his benefices unto idiots, unlearned, 
 ungodly, for kindred, for pleasure, for services, 
 
 * That is, there was always plenty for them. 
 
 b 
 
XIV 
 
 and other worldly respects, all was then well 
 allowed. Now where a poor living is to be 
 given to an excellent clerk, a man known and 
 tried to have both discretion and also virtue, 
 and such a one, as before God, I do not know a 
 man yet unplaced and unprovided for, more 
 meet to set forth God's Word in all England, 
 when a poor living, I say, which is founded 
 for a preacher, is to be given unto such a man, 
 that then an ungodly person shall procure in 
 this sort letters to stop and let the same, alas, 
 M. Cheke, this seemeth unto me to be a right 
 heavy hearing. Is this the fruit of the Gospel ? 
 Speak M. Cheke, speak for God's sake, in God's 
 cause, unto whomsoever you think you may do 
 any good withal. And if you will not speak, 
 then I beseech you, let these my letters speak 
 unto M. Gates, to M. Wroth,* to M. Cecil, 
 whom I all do take for men that do fear God."f 
 I have the honour to remain, 
 
 MY LORD, 
 Your Lordship's faithful Servant, 
 
 Cfie Stfttor* 
 
 London, 1831. 
 
 * Most probably Lord Wriothesly, whom Bishop Burnet however, says 
 was the chief support of the Popish Party. Reform, ii. 27. 
 
 t See letter to Sir John Cheke, soliciting a prebend for Grindal, 
 afterwards Archbishop of Canterbury. Cov. 684. 
 
PR EFACE. 
 
 THE publication of the following pages was occasioned 
 by the deep impression made upon the mind of the Editor, 
 some few years since, by the perusal of Coverdale's Letters 
 of the Martyrs, a book which he had till then never seen ; 
 and although he was generally acquainted with Fox's Acts 
 and Monuments, he had not read the letters in that work, 
 or, at least, having been read in earlier life, they had not 
 produced the same feelings. 
 
 Persuaded that a more general acquaintance with these 
 letters, exemplifying the doctrines and principles of the re- 
 formation in England, was calculated to promote the cause 
 of religious truth, he conceived the idea of republishing 
 Coverdale's work ; but finding upon examination, that there 
 were many letters in Fox, which were omitted by Coverdale, 
 and vice- versa, it appeared the most useful plan to publish 
 a new work embracing both, and to intersperse the letters 
 according to their dates, with Fox's 'Narrative. 
 
 But to pursue this plan as to the whole of the martyrs 
 at once, would have been too formidable an undertaking in 
 
XVI 
 
 respect of paper and printing ; and therefore the Editor was 
 compelled to select the life and letters, of such one of the 
 venerable martyrs, as appeared to afford the most compre- 
 hensive view of the controversies of that day, and the greatest 
 probability of general usefulness. 
 
 Cranmer or Ridley would probably have been selected, 
 but the life of the latter having been lately re-published by 
 Dr. Wordsworth, and the whole works of Cranmer being in 
 a state of preparation for publication at Oxford; the choice 
 almost naturally fell upon Bradford, as best calculated to 
 answer the above expressed objects of the Editor; who can 
 truly say, that if the following pages shall afford to any of 
 his readers, as he has no doubt they will to many, the same 
 gratification, which the preparing of them for the press has 
 to himself, his purpose will be fully answered, although he 
 should lose by the publication. 
 
 The Editor has long thought that a more useful service 
 could not be performed to religion, than an attempt to rescue 
 from oblivion some of those important and excellent works, 
 which are now fast escaping from our grasp; and which, 
 unless some steps are taken to preserve them, will shortly be 
 altogether lost to posterity. If, therefore, the present volume 
 should prove acceptable to the public, the Editor may, if 
 his life be spared, follow it up with a series of lives and 
 letters, as well from our English, as from foreign martyrologies. 
 
 In the course of the researches which the Editor has made, 
 he has discovered one original letter, (No. 45,) and also the 
 
XVli 
 
 verses which conclude the letters. The Editor imagines there 
 is another original letter in the possession of Mr. Dawson 
 Turner, of Yarmouth, who has been respectfully requested, but 
 in vain, to allow it to be included in the following collection. 
 
 The Editor cannot, satisfactorily to his own mind, con- 
 clude these remarks without expressing his grateful thanks 
 for the civility and accommodation he has uniformly received 
 from the librarians and assistants of the British Museum, who 
 have upon all occasions shewn a disposition to facilitate his 
 inquiries. A similar acknowledgement is due to thfc libra- 
 rians of Sion College, Redcross Street Library, the London 
 Institution, and Mr. Lemon, of the State Paper Office. 
 
 It was the Editor's intention to have inserted in the 
 appendix, a catalogue of the tracts upon the Popish Contro- 
 versy, chiefly of the reign of James II., contained in a series 
 of eighty volumes, octavo, which may be seen in the 
 library of Dr. Williams, in Redcross Street; and which 
 perhaps contain the most complete collection to be found 
 upon the subject; but as that catalogue would add several pages 
 to this volume, already extended far beyond the Editor's 
 original intention, it may be considered sufficient to have 
 informed the reader of the existence of such a collection. 
 There are also about fifty volumes of tracts upon the same 
 subject, in the library belonging to the French Protestant 
 or Refugee Church, in Threadneedle Street. 
 
 Since page Ixii of the appendix has been printed, the Editor 
 has seen another edition, of Wood's Translation of the book 
 
XV111 
 
 De Vera Obedientia, at Mr. Thorp's in Bedford Street, 
 Covent Garden, who has obligingly permitted him to copy 
 the title page. Except what follows, and in describing Bon- 
 ner, as since instead of now Bishop of London, it is the 
 same as that inserted in page Ixiv. of the appendix.. 
 
 " And now translated into English, and printed bi Michael 
 Wood : with the Preface and Conclusion of the Translator. 
 " From Roane, xxvi of Octobre, MDLIII. " 
 This edition is in rude types of the Roman letter, 
 whereas the edition in the Royal Library is in old English 
 text, very well cut, and the punctuation marked by short 
 oblique lines. From the insertion of the word since, we 
 apprehend that the copy in the Royal Library is the 
 original edition; and Roane is probably a town in the 
 Isle of Rhe, and not Rouen, in Normandy ; or it may be Roann 
 on the Loire. 
 
 The following is the most correct list of Bradford's works, 
 which the Editor has been able to collect, but he is by no 
 means satisfied that it is perfectly accurate. 
 
 1. A Meditation upon God's Providence and his Presence. 
 
 2. A Prayer that God would shorten the Persecution and 
 restore the Gospel. 
 
 3. Institutio Divina et Vere Consolatoria certa Viri 
 Mortis, Johanne Bradfordo, Anglo, Authore, ex vernacula 
 Lingua in totium Sermonem con versa. 
 
 4. The Hurt of the Mass. 
 
XIX 
 
 5. Sermons on Repentance and the Lord's Supper. -Sion 
 Coll. Lib. 0. 13. 6. 
 
 6. Prioritise, or First Fruits. 1548. 
 
 7. A Godly Treatise on Prayer, translated from Me- 
 lancthon. 
 
 8. Complaint of Verity. 1559. 
 
 9. Meditation on the Lord's Prayer, Creed, and Ten 
 Commandments. 
 
 10. The Good Old Way, or a Treatise of Repentance. 
 
 11. Baptism of Children. 
 
TABLE OF CONTENTS. 
 
 No. Page. 
 
 1. Letter to Father Traves 3 
 
 2. to Sir Thomas Hall, and Father Traves .... 6 
 
 3 to Father Traves 9 
 
 4. to the same 14* 
 
 5. to the same 17 
 
 6. >to the same 18 
 
 7. to the same 21 
 
 8. to the same 22 
 
 9. to the same 24 
 
 10. to the same 30 
 
 11. to Lord Russel 31 
 
 12 to his Mother 34 
 
 13. to M.Warcup,Wife, Mrs.Wilkinson, & others 39 
 
 14,. to W. P 45 
 
 15. to Father Traves ib. 
 
 16. to G. and N 47 
 
 17. to Godly Persons 50 
 
 18. to the same 54 
 
 19. to Lord Russel 59 
 
 20. to the same 63 
 
 21. to the Pelagians 65 
 
 22. to certain Men, &c 68 
 
 23. to Trew and Abingdon 72 
 
 24. to the same 73 
 
 25. Old and New Man 74 
 
 26. to Cole and Sheterden* 78 
 
 27. to a Dear Friend 80 
 
 28. to Cranmer, Ridley, and Latimer 89 
 
 29. Declaration as to Doctrine 93 
 
 30. - to Sir James Hales 100 
 
 31. to M. Humphrey Hales 104 
 
 32. to M. Humphrey Hales and Wife 107 
 
 33. to Lady Vane 109 
 
 34. - to the same 114 
 
 * This Letter is also in Cpv. 409. 
 
No. Page. 
 
 35. Letter to Lady Vane 1 15 
 
 36. to the same 116 
 
 37. to M. Lawrence Saunders 118 
 
 38. to the same 120 
 
 39. to Sir William Fitz Williams 121 
 
 40. toMrs.M.H , 123 
 
 41. to the same 128 
 
 42. to the same 130 
 
 43. to a Faithful Woman 132 
 
 44. to Mrs. J. H 139 
 
 45. to a Pious Lady 143 
 
 46. Meditation on God's Providence and Presence .... 148 
 
 47. Letter to Queen Mary with Supplication 151 
 
 48. The Supplication 153 
 
 49. Declaration as to King Edward's Reformation 155 
 
 60. First Examination of Bradford 158 
 
 51. Second Examination 166 
 
 52. Third Examination 174 
 
 53. Letter to Mrs. Ann Warcup 186 
 
 54. to his Mother 188 
 
 65. Conference with Bonner 192 
 
 66. Letter to Lady Vane ib. 
 
 57. Conference with M. Willerton 195 
 
 58. Letter to Mrs. Ann Warcup 196 
 
 59. to Cranmer, Ridley, and Latimer 198 
 
 60. to M. Geo. Eaton 199 
 
 61. to the same 203 
 
 62. to the Professors in London 204 
 
 63. to the Professors in Cambridge 210 
 
 64. to the Professors in Lancashire and Cheshire 216 
 
 65. to the Professors in Walden 223 
 
 66. to M. Shallcross and Wife 228 
 
 67. Conference with the Earl of Derby's Servant 233 
 
 68. with Percival Cresswell ib. 
 
 69. with Dr. Harding 234 
 
 70. with Archdeacon Harpsfield 235 
 
 71. Second Conference with ditto 241 
 
 72. Conference with Archbishop Heath and Bishop Day 246 
 
 73. with the Spanish Friars 254 
 
 74. Letter to a Woman as to going to Mattins 261 
 
XX111 
 
 No. Pa S e - 
 
 75. First Conference \vith Dr. Weston 264 
 
 76. Reasons against Transubstantiation 266 
 
 77. Conference with Dr. Pendleton 268 
 
 78. Second Conference with Dr. Weston 271 
 
 79. Admonition to Professors 275 
 
 80. Letter to R. Cole 279 
 
 81. to Nathaniel 280 
 
 82. to Nathaniel and his Wife 28-1 
 
 83. to M. John Hall and Wife 288 
 
 84. toMrs.-Hall 291 
 
 85. Third Conference with Dr. Weston 293 
 
 86. Conference with a Gentlewoman's Servant 296 
 
 87. Letter to that Gentlewoman 299 
 
 88. to his Mother 303 
 
 89. Prayer 307 
 
 90. Letter to B. and C 315 
 
 91. to Erkenwalde Rawlins and Wife 318 
 
 92. to the same 323 
 
 93. . to Dr. Albert Hill 326 
 
 94. to R. and E. with their Wives and Families . . 331 
 
 95. to Mrs. Wilkinson 334 
 
 96. to the same 336 
 
 97. to Mrs. W. and Mrs. W ' 337 
 
 98. to John Careless 340 
 
 99. to the same 342 
 
 100. - to Richard Hopkins and Wife 343 
 
 101. to the same 853 
 
 102. to Mrs. Brown 357 
 
 103. to the same .358 
 
 104. to a Friend 359 
 
 105. to certain Godly Men 362 
 
 106. to Augustine Bernher 366 
 
 107. to the same .' 867 
 
 108. to M. Coker 868 
 
 109. to M. John Philpot 370 
 
 1 10. to certain Godly Men 371 
 
 111. to one who had administered comfort & relief 376 
 
 1 12. to a Friend on Rom. viii. 19 378 
 
 113. An Exhortation to Patience, in the Time of Persecution 389 
 
CONTENTS OF THE APPENDIX. 
 
 Note. Page. 
 
 A. Restitution i. 
 
 B. Disparaging Expressions xii. 
 
 C. Ordination xiii. 
 
 D. The Habits xiv. 
 
 E. Ridley's Opinion of Bradford xv. 
 
 F. Tutor to Archbishop Whitgift xvi. 
 
 G. Error in Fox's Chronology xvii. 
 
 H. Bishop Farrar xviii. 
 
 I. Francis Spira xix. 
 
 K. Lord Russel xx. 
 
 L. Fox's Notes on Election, &c xxxiii. 
 
 M. Remarks on DrWordsworth, Bishop Ridley, &c xliv. 
 
 N. Martyrs decline Disputation Ivii 
 
 O. Further Remarks on Bishop Ridley Iviii. 
 
 P. Sir James Hales , . lix. 
 
 Q. Lady Vane Ix. 
 
 R. Bishop Gardiner's Vera Obedientia Ixi. 
 
 S. Heroic Conduct of early Martyrs cxxxviii. 
 
 T., Quotation from St , Bernard verified cxxxix. 
 
 U. Process against Bradford cxli. 
 
 V. Final Process against Bradford cxlii. 
 
 W. Bishop Ridley's Approbation of Bradford's 
 
 Examinations cxlv. 
 
 X. Remarks on Bishop Gardiner's Death cxlvii. 
 
 Y. Another Letter of Bishop Ridley to Bradford cli. 
 
 Z. Remarks on Bradford's Fortitude cliii. 
 
 AA. Remarks on the University of Cambridge . . ib. 
 
 BB. See W. and Y. 
 
 CC. Idolatry of Papists established cliv. 
 
 DD. Character of Dean Weston clvi. 
 
 EE. Edward VI. 's Remarks on Popery clvii. 
 
 FF. Note as to Mrs. M. Honeywood clviii. 
 
 GG. Testimony of Persons and others to Bradford's 
 
 Worth clviii. 
 
 HH. Extracts from Sampson's Preface clix. 
 
XXV 
 
 Note. Page. 
 1 1. Letter from the Martyr Careless to Bradford clx. 
 KK. Inherent Blasphemy of the Doctrine of theMass clxiii. 
 LL. The Danger and Sin of Protestants, attending 
 the Celebration of the Mass, Mattins, Ves- 
 pers, &c clxvi. 
 
 MM. Note as to Sheriff Hopkins clxix. 
 
 NN. as to Augustine Bernher ib. 
 
 Index of Tracts in the Fasciculus Rerum . . . clxxi. 
 
THE materials of the early life of Holy 
 John Bradford, as he was usually designated,* 
 which have come down to us are exceedingly 
 scanty, and there is scarcely any thing to be 
 gleaned respecting him beyond what is related 
 by Fox, the venerable martyrologist ; with the 
 exception of those additional letters, which 
 are included in the Compilation of the Let- 
 ters of the Martyrs, collected and published 
 by Miles Coverdale, in the year 1564. 
 
 Bradford was born at Manchester, but in //,//;<. <-< 
 what year we are uninformed ; and we hear f /' Ac ' J 
 
 * Not only Fox so stiles him, but Dr. Francis Godwin, successively 
 Bishop of Llandaff and Hereford, the author of the Commentarius de 
 Prsesulibus, calls him "that godly.and learned man, John Bradford." 
 Annals of Queen Mary, p. 186. So also Strype, " from him, (Abp. 
 Grindal,) Fox had the history of the Holy John Bradford, and the let- 
 ters written by him in prison." Annals, vol. i. p. i. 375. 
 
 B 
 
no more of his parents, than that they brought 
 him up in learning from his infancy, of 
 which he made so good a use that he attained 
 sufficient skill in writing and in the Latin 
 language to become a servant, or probably a 
 secretary, to Sir John Harrington, who was 
 treasurer of the royal camps and buildings at 
 Calais, and in the Bullonois, during the 
 reign of Henry VIII, and part of the reign of 
 Edward VI. 
 
 Fox alleges that Sir John found our mar- 
 tyr so expert and faithful, that he not only 
 employed him in public affairs, but entrusted 
 his private concerns to his management in 
 preference to his other dependants. 
 
 How long he remained in this employ we 
 do not exactly know; but the same author 
 informs us that Bradford quitted his patron, 
 after a "just account given to him of all his 
 doings.*" 
 
 It appears at one time to have been his 
 intention to follow the profession of the law, 
 for we find that he was entered a student 
 of the Inner Temple, on the 8th of April, 
 1547 ,f where he is described as of Exton, in 
 the County of Rutland. 
 
 * See Note (A.) t 1 Edward VI. 
 
J$tea<' 
 
 t**jQ 
 
3 
 
 It is from the Temple that the earliest of 
 Bradford's Letters which have been preserved, 
 are dated : and we propose to introduce them 
 into the narrative in the order in which they 
 were written. They will thus afford the best 
 evidence of the progressive state of the au- 
 thor's mind; and how it became gradually 
 matured, as by the Spirit of the Lord, to pre- 
 pare him for that noble and conspicuous 
 testimony which God, in the mysterious dis- 
 pensations of his providence, had appointed 
 our illustrious martyr to bear to the truth of 
 the Gospel of our Lord JESUS CHRIST. 
 
 There are only six letters which we can 
 positively ascribe to this period, and which 
 are the following : 
 
 No. 1. 
 
 TO FATHER TRAVES.* 
 
 GRATIA, misericordia, et pax, a Deo Patre nostro, et Domino Jesu 
 Christo, Domino nostro. 
 
 * Fox iii. 357. This name is spelt by Fox sometimes Traves and sometimes Travers, but 
 who he was there is no particular mention ; except that it appears from the letters them- 
 selves, that he was some friend of the family, and from the superscription to one of them, 
 that he was the minister of Blackly, near Manchester, in which place, or near to which, 
 Biadford's mother must then have resided. Strype says he was a learned and pious Gentle- 
 man, his patron, and counsellor. Mem. Eccl. vol. iii. p. i. 364. 
 
If mine heart were n^t altogether adamantine, your kind letters 
 to me unkind miser, would cause me, from the hottom of the same, 
 to confess my ingratitude towards you upon your behalf, concerning* 
 me so much deserved : but as I am to do, so shew I myself to write, 
 and as I am unable in the one, so am I foolish in the other; in 
 all those unkindnesses, rudeness, &c. whereof you accuse yourself. 
 
 I am enforced to acknowledge myself most justly condemned, not 
 so feignedly by me confessed, as most truly by you experienced. In 
 your letters, as in a glass I may learn by you, in detecting yourself, 
 to espy my nakedness, which heretofore I thought clothed duplici 
 vestitu, now only but with fig leaves hypocritically gilded, of which 
 detection, wrought in you by the Holy Ghost, be not proud ; for what 
 have you that you have not received ? But be thankful to the Lord, 
 not only therefore, but also for those surges which you feel, now 
 through the cares accompanying marriage, now through education and 
 bringing up of your children and family, now through that cross of 
 the common accustomed trade of living; for through many tribulations 
 ice must enter into the kingdom of Heaven : yea, they be the cog- 
 nizances of God's election, the letter THAU, the instruments which 
 work suspitia aeternae vitae, and therefore to be embraced. 
 
 Believe me it is the most excellent gift of God, a man to detect and 
 humble himself, and to feel the crosses of Christ as crosses. But I, 
 a most hypocritical wretch, not worthy that this earth should bear 
 me, am ever going to bed with Jezebel, and such as commit fornica- 
 tion with her, which is afflictio maxima. O Lord help me and 
 deliver me for Jesu's sake, anoint mine eyes with ointment that I 
 may see. Oh give me not over unto a lewd mind and reprobate 
 sense, but awake my sleeping soul that Christ may shine in me. 
 
 You know the cross, the fatherly cross, the loving Lord hath laid 
 upon me; but 1 am little or nothing moved therewith ; I work therein, 
 yet not I, but God's spirit; not of a repentant faithful mind, but, I 
 cannot tell how, of a slothful, blind, wretchless intent. O Lord for- 
 give me for saying so, it is thy gift; forgive me my unthankfulness 
 for Jesu's sake, and as herein I blasphemed and dishonouredf thy 
 
 'Anempst. + Dishoncsted. 
 
holy name, so do thou by thy Holy Spirit glorify by me* the same. 
 So be it, so be it. 
 
 Sincef my coming- to London I was with Mr. Latimer, whose 
 counsel is as you shall hear, which I purpose by God's grace to obey, 
 (if it be thy will, O Lord fiat) ; he willed me, as I have done, to write to 
 my master, who is in the country, and to shew him that if within a cer- 
 tain time, which I appointed, fourteen days, he do not go about to make 
 restitution, that I will submit myself to my Lord Protector, and the 
 King's Majesty's Council, to confess the fraud and ask pardon. Thislite 
 is uncertain and frail, and when time is, it must not be deferred. And 
 what should it profit me to win the whole world, and to lose my own 
 soul? If, as I justly have deserved, I be put to death for it, God's 
 will be done ; at the least, slander, reproach, rebuke, loss of worldly 
 friends, loss of living, &c. shall ensue. What then? Lord thy will 
 be done, thine I am; if death come, welcome be it; if slander, &c. 
 even as thou wilt Lord, so be it. Only grant me a penitent, loving, 
 obedient heart, and of mere love to go forwards herein and not to 
 shrink, to stand and not to fall, that thy name only be praised herein. 
 Amen. Pray, pray for me, cry for me, and when you shall hear 
 any thing, comfort my mother, to whom, for that the bearer of this* 
 hath not given me an hour's warning of his departure, I have not 
 only written nothing, but also have thus prattled to you, who, as 
 no man else would, I think will bear with me. For as God knoweth, 
 to whose grace I commit you and your bed-fellow, with all your chil- 
 dren and family, the shortness of time, and the bearer's importu- 
 nity,! i s tne on ty l et - I neither send your spectacles, the price of the 
 Paraphrases, nor thanks for your cheese ; as by the next, that cometh 
 I will, God willing, send the premises to you, and a godly Tes- 
 tament for Sir Thomas Hall, which is at the binding: but be not 
 acknown that I have now written to you, for so I have prayed this 
 bringer. God be with us, pray for me, and abhor not my rude scrib- 
 bling, which if it were as well written as it is meant, would deserve 
 
 * Perhaps when Bradford wrote this he little anticipated how literally his pr.iyer would 
 
 be answered. 
 
 t Sithence. { This brin-er. 
 
 This said hringer's importance. 
 
6 
 
 pardon. Thus make I an end, imputing to the hastiness of this 
 bringer all blame which you may l;y unto me. 
 
 From the temple, this Sunday, immediately after Mr. Lalimer's 
 famous sermon, which this bringer, as he saith did hear. 
 
 By your poorest friend, 
 
 JOHN BRADFORD. 
 
 It shall not be long, God willing, but you shall both have and 
 hear from me. Keep with you Melancthon's Common Places, for I 
 have another. 
 
 No. 2.* 
 
 To SIR THOMAS HALL and FATHER TRAVERS 
 OF BLACKLY. 
 
 The grace of God, our most merciful Father, keep your mind 
 and soul in Christ Jesus, who alone is our full sufficient Saviour, for 
 in him we be complete; being made, through his death, and one only 
 oblation made and offered by himself upon the cross, the children 
 of God, and fellow heirs with him of the celestial kingdom which is 
 the free gift of God ; and cometh not of merits, but of the mere grace 
 of God, given to none that putteth any manner of hope or trust in any 
 other thing visible or invisible, than in that oblation of sweet savour 
 which Christ himself did offer upon Good Friday, (as we call it); which 
 oblation is always recent and new in the sight of God the Father, and 
 maketh intercession for us ; us I mean, who think the loving sacrifice 
 then offered to he sufficient, as it is, hath been, and ever shall be, for 
 all the faithful ; by the which sacrifice, if we believe, we have free 
 pardon of all our sins. To him, therefore, who was both the offerer 
 and offering, be all honour and praise, with the Father and the Holy 
 Ghost, blessed for ever. Amt-n. 
 
 * Fox, iii. 3.56. 
 
Sir Thomas, the occasion of this my long silence, my old friend 
 John Travers shall declare unto you, upon the knowledge whereof [ 
 doubt not of your pardon. I have sent unto you an English and Latin 
 Testament, both in one print and volume, the which though it be not 
 so beautiful without as I could have sent you, yet no less beautiful 
 within, and more I think for your profit and better for your eyes, your 
 eyes I mean of the body; for undoubtedly it giveth light unto the 
 soul if she be not dead; whereof take this for an argument and a true 
 proof. If your soul be not delighted in it, if your soul do not hunger 
 for it, I mean not the book, but the doctrine in the book, surely your 
 jsoul is sore sick, for as the body abhorring meat is not well, even so 
 must the soul be, for other meat hath she none; Christ, whom you 
 must believe before all men, affirms this to be true ; not only in bread, 
 but in every word of God the soul doth live. 
 
 Mark well, he saith not one or two words, or an epistle, or a gospel, 
 but he saith, every word. Take heed, believe Christ better than any 
 man, be he ever so holy; for he that is of God, knoweth the Word of 
 God. Will you have a more plain badge whether you are the elect 
 child of God or no, than this text; Christ saith, he that is of God, 
 heareth the Word of God; but other Word of God have we none, 
 than in the Canon of the Bible; and all things written therein, are 
 written for our learning, saith St. Paul, whereof he proves, seeing 
 that it is a learning, yea our learning, that we must learn it. 
 
 Therefore, woe be to all them who either persuade men that either 
 there is other doctrine of like authority, or that dissuade them from 
 embracing this Word, this Word of God; or that think this Word, es- 
 pecially the New Testament, is not above all other to be loved, to be 
 read, to be chewed. This is the precious stone which, in the Gos- 
 pel, Christ says, when a man has found, he selieth all that ever he 
 hath, and buyeth it. 
 
 Mark now, how necessary and precious Christ makes that which 
 great learned men, nay the devils, but no men, think not necessary; 
 God help them. Christ bad his disciples sell their coats, and buy a 
 sword; which is no other thing than the Word of God ; for so St. 
 Paul calls it, the sword of the Spirit. 
 
 This I say, Sir Thomas, to the intent that no ungodly hypocrite 
 should persuade or dissuade you from reading the Holy Word of God, 
 
8 
 
 the Gospel of Jesus Christ. Follow you St. Paul's lesson, attend 
 reading 1 , and let the Word of God dwell in you, how much ? Plentifully, 
 saith he; and to what end? To feed the flock of Christ ; even as 
 much as in you is, saith Peter, not once a year, nor once a quarter, 
 as a strawberry, but so much as in you is. 
 
 This Word of God tries all doctrine ; for we ought to have our 
 consciences charged with nothing as touching religion, except the 
 Word of God, in the Canon of the Bible, set it out; I mean not only in 
 allegories, but even in plain words ; for no other foundation can any 
 man lay, besides that which is laid. St. Paul says, the groundwork 
 is laid already; even so saith he to the Ephesians, we be his work- 
 manship to do good works, which God hath created that we should 
 walk in them; he saith they were not to be made, but they are made 
 already. What shall we think then of such works as man's wit hath 
 formed, which yet seem most holy? Let God's word be judge. Read 
 the same diligently and reverently with prayer, I mean not Latin 
 service, not understood, but with true hearty prayer, and mark what 
 the law requires, even that which we cannot give, the whole heart, and 
 more if it were possible. But to this end, that we seeing our abomi- 
 nable uncleanness and inability, might despair in ourselves, trembling 
 at the justice of God, and his anger which we continually procure, 
 and so embrace* Christ, in whom God the Father is well pleased ; 
 which Christ, is the end of the law to justify all that believe, and 
 continue not in their popish ignorance, justifying themselves, and 
 treading Christ's blood under their feet, denying the Lord that 
 bought them. 
 
 All such, he they never so well learned, never so holy, are nothing 
 but hypocrites, and plain antichrists, which may not abide the sword 
 of God's mouth, for the trumpets of the army, I mean still God'sWord, 
 when they blow, the high walls of Jericho, the figure of hypocrisy, 
 fall down. Embrace, therefore, God's Holy Word, and be not only a 
 hearer but a doer; for your calling requires you to be apt to teach such 
 proud , hypocritical, arrogant babblers as I am now, which, if I may use 
 this term, defile God's Word, God forgive me, and pray you for me, 
 and give God thanks for me, that spares me thus, Lucifer like, not of 
 
 * Amplect. 
 
a true zeal, but of a foolish bragging, which prate of God's Holy 
 Word, I wot not what I do to confess it, so it is. I have sent you other 
 books which I pray you read, I have written your name in them. 
 The Holy Ghost keep you, with your brother George, his wife, and 
 children, and with your brother James, &c., Sir Lawrance, &c., 
 
 this 20th of March, . 
 
 A very painted Hypocrite,* 
 
 JOHN BRADFORD, 
 Your's in Christ for ever. 
 
 Pray for me, pray for me, give God thanks for me, and take 
 John Traves's help to read this letter written in haste. If any thing 
 but good be chanced to John Traves, which God forbid, I pray you 
 burn my letters out of hand. 
 
 No. 3.t 
 
 TO FATHER TRAVES. 
 
 Grace, mercy, and peace from God the Father, through our Lord 
 Jesus Christ, with increase of all manner of godly knowledge and 
 living, be with you and all your household, now and ever. Amen. 
 
 To excuse this, my long silence, within five or six days after my 
 like foolish letters written to you by John Mosse, it pleased God to 
 send my master hither to London; whom as 1 lately toforehad adver- 
 tised by letters, I moved, you know wherein, and prayed him to 
 discharge the same, or else I would submit myself, &c. Whereunto 
 he answered, that if the books should declare it, he would satisfy, &c. 
 The books I shewed, whereupon he promised as much as I could ask. 
 
 But being herein something more moved than he had cause, God 
 be praised therefore, which of his mere good pleasure wrought it; at 
 
 * See Note(B). f Fox iii. 358. 
 
 C 
 
10 
 
 times, as I could, I desired to know ho\v, and in what time, he would 
 discharge us both. He thinking me to be over curious herein, was 
 not therewith contented; and hearing me to allege the uncertainty 
 of time and the fear of God's justice, which, O gracious Lord, grant 
 me to feel indeed as much as thou knowest good for me, he answered 
 me to be scrupulous and of a superstitious conscience, for anhnalis 
 homo non percipit ea quse sunt Dei; and plainly said further, that 
 I should not know, nor by these words have his head so under 
 my girdle. And when I shewed him that God witnessed with me I 
 went about no such thing, he said that there was no godly conscience, 
 seeing he promised afore the face of God to discharge me and to pay 
 the thing, but it ought so to be quieted. And thus at divers and sun- 
 dry times, moving eftsoons* to know of him the way and time of dis- 
 charging the debt, and having none other answers than tofore, I 
 doubting wordly wisdom, which useth delays, to reign in him with 
 this mammon, the which, O merciful God, eradicate out of his heart, 
 mind, and all others, I was sometime more sharp and told him, non 
 ego tamen, sed gratia tua Domine, I would obey God more than man; 
 the which he lightly regarding as seemed, I departed and went to M. 
 Latimer, to have had him to have brought me to my Lord Protector, 
 whose Grace then was purposed shortly to take his journey to visit the 
 Ports; M. Latimer, I say, willed me to stay until his return, which will 
 not be long before Easter. 
 
 In this mean time I had my bedfellow, my master's son, whom 
 my master had used as his instrument to move me carnally ; for my 
 master had discharged him of his exhibition, telling him that he 
 could not be able to keep either home or child, for I purposed to undo 
 both him and all his, untruly thou knowest, good Lord ; and bade 
 him to take that as a warning, that both he and his brethren should 
 provide for themselves as they could. I bade, I say, my said bed- 
 fellow to shew my master, as of himself, my further purpose, which 
 thing when he knew, so moved and feared him, that he began 
 something to relent, and then made fair promises; that look what I 
 should devise, that would he do. 1 devised, but my devices pleased him 
 not. 
 
 * Often. 
 
11 
 
 And thus, but not vainly 1 trust, as I now do with you, but I 
 know your gentleness, which ever hath borne with me, I spent the 
 time in which 1 have been silent to write, nay babble to you, and he 
 departing 1 out of London before I knew, did send me word by another 
 of his said sons, not so given to the gospel and a good life as my bed- 
 fellow, and therefore more to be suspected, for though pietas non est 
 suspidosa, as I should think myself rather impius, yet Christ bade us 
 to be prudentes sicut serpentes, this other brother, I say, told me that 
 my master would do all things, only his fame and ability preserved, 
 et quid prodest totum munduin lucrari, animee vero jacturam facere? 
 
 And with the said brother my master sent me a little billet also, 
 wherein he confessed that he was contented within twelve months to 
 deliver to my hands the whole money, which bill I thinking not so good 
 as it might have been, have devised another, and have sent it down to 
 him in the country, with request that he will seal and sign it, for thus 
 Mr. Latimer thinketh sufficient, but as yet I hear not of it; doubting 
 worldly wisdom, which was the whore that overcame Sampson, that 
 moved David to slay Urias, that brought wise Solomon to idolatry, 
 that crucified Christ, the which moved me to perpertate hoc facinus, 
 the which worketh in my master's heart, having higher place there 
 than timor Domini. 
 
 What say I, there, yea, yea, with me it sitteth in the holy place, 
 the Lord deliver us, doubting, I say, worldly wisdom, I remain in that 
 same state now for this matter, though in worse for my soul, which is 
 more to be lamented ; pray therefore, I beseech you, pray with me and 
 for me, that I may do so earnestly, than I was in at my last writing 
 unto you. And as I then was purposed, so I doubt not, grant it Lord, 
 but that I shall persevere, if in the mean season I shall not hear from 
 my master accordingly. 
 
 Thus 1 have, like myself, foolishly but truly, declared unto you 
 in many babbling words, which wit, if I had it, would have shortly 
 and briefly comprehended; arrogant, nay God's working unthankful 
 wretch, my working in this matter, which is and was the only cause, 
 as I now do, I troubled you not afore, to the intent I might advertise 
 you some certainty in this thing. And though silence had been much 
 better than this foolish prating, yet your fatherly kindness ever towards 
 me, in expecting from you a correction, as I have herein given cause, 
 
may, though not to yon, yet to me be profitable. In hope whereof I 
 proceed in requiring you to continue your remembrance of me, a most 
 unkind wretch to God and you, in your prayers with the Almighty 
 Merciful Lord, that I may more regard his will and pleasure herein, 
 than all honour or shame in this life. 
 
 But I must confess unto you that my \vorkingin this matter is not 
 of love, as I should do, nor of fear of God's justice; mine unthank- 
 fulness, mine unthankfulness, if nothing else were, hath not only 
 deserved it, but doth deserve more than everlasting damnation ; O Lord 
 be merciful to me, I do not so repent it as I should do. Why say I 
 so? as though this so were any thing? Oh hypocritical wretch that 
 I am. Alas, Father Traves, let me so call upon you, I am hardhearted, 
 there was never any so obstinate, so unkind, against so loving, so 
 merciful, so gracious, so good, so bountiful a Lord, yea a Father, as 
 I wretch and most miserable sinner am. This I speak; but not of 
 humility, but of hypocrisy, yet I speak truly. I pray thee, good father, 
 for Christ's sake, 1 may think it truly, as 1 write it even of arrogaucy, 
 so it is. Therefore pray and cry for me. 
 
 Here be such goodly, godly, and learned sermons, which these 
 uncircumcised ears of mine hear at the least three a week, which were 
 able, the great loving mercy of God offered to me in them, I mean, to 
 burst any man's heart, to relent, to repent, to believe, to love, and to 
 fear that omnipotent gracious Lord. But my adamantine, obstinate, 
 most unkind, ingrate, unthankful heart, hearing my Lord, which is 
 the Lord over all Lords, so graciously, so lovingly, vouchsafe by so 
 many of his instruments to speak, to call, to cry unto me, now by his 
 law, now by his threats, now by his Gospel, now by his promises, now 
 by all his creatures, to come, to come even to himself. 
 
 I hide me with Adam in the garden, I play not only Samuel 
 running to Eli, but I play Jonas running to the sea, and there I sleep 
 upon the hatches, tumbling in Jezebel's bed, quod est afm'ctio max- 
 ima, until it please God to anoint mine eyes collyrio, until it please 
 him to raise up a tempest, to turn and look upon me as Luke saith 
 he did on Peter. For,O Lord, it is thy gift, and cometh of thee and 
 of thy mere grace, it cometh not of man, it cometh not of works, 
 to repent, to believe, to fear, and to love. Work thou therefore in me, 
 for Jesus Christ's sake, which am thy creature and most unthankful 
 
13 
 
 hypocritical servant, not when I will, nor as I will, but when thou wilt, 
 even that which may be most to the glory of thy name. Amen. 
 
 What should I write ? Nay, why do 1 not pluck these same words 
 and paper in pieces, for I write altogether of hypocrisy and arrogant pre- 
 sumption, I will confess it, thou wicked spirit, the Lord judge thee, I 
 will confess it, it is most true, John Traves, I but only write it, for it is 
 not 1, it is hypocrisy. Scientia, if 1 had it, inflaret. Oh Lord grant 
 me thy grace, and leave me not to my own judgment and reason. Hy- 
 pocrisy, arrogancy, and obstinate security environ me, yet I feel them 
 not, the Lord deliver me Pray for me, give God thanks for me. 
 O Lord, even tua fiat voluntas : unlock this mine heart, thou which 
 hast the key of David, which openest only, that 1 may desire to have 
 the desire of the glory of thy name, of repentance, faith, &c. 
 Pray for me, and be thankful for me, O Father Traves, and write to 
 me. Your letters I desire more to see, than any man's living. 
 Let me have them, therefore, as you may, but your prayer at all times, 
 that God would open my heart to feed and taste of these comfortable 
 places of scripture, which to me are locked, memento Jesum Christum 
 resurrexisse ex mortuis. This text as a text of most comfort, as it is 
 indeed, and when God will, I shall feed on it, did Paul send to 
 Timothy to be his comfort in all places. For our salvation, this day 
 of resurrection, is nearer now than when we believed. Wherefore, qui 
 perseveraverit salvus erit. For consummabitur preevaricatior, saith 
 Daniel ; finem accipiet peccatum, delebitur iniquitas, et adducetur 
 justitia sempiterna. Deus ipse veniet et salvabit nos. Veniens, 
 veniet, et non tardabit, et quandocumque manifestatus fuerit vita 
 nostra Christus, tune et nos manifestabimur cum illo in gloria. Semel 
 enim oblatus est utmultorum peccatatolleret,rursus absque peccato con- 
 spicietur iis qui ilium expectant in salutem. Sic semper cum Domino 
 erimus ; proinde consolemini vos invicem mutuo sermonibus hiis. 
 
 O Lord open mine eyes which see nothing of the great comforts in 
 these thy most rich words ; open mine eyes, good Lord, ne nunquam 
 obdormiam in morte. Pray for me, and commend me to your good 
 bedfellow, et omnibus in Christo fratribus osculo sancto. 
 
 Thus I make an end, for it is time you may say, and I pray you 
 still water Sir Thomas Hall, unto whom I have sent a fair Testament, 
 both in English and Latin, if thisbringer shall carry it. And I have 
 
herewith sent you a letter, which first peruse and read, and when you 
 have so done, abhor not me, but nay wickedness, and pray for me. 
 And, as you can see a meet time, seal it and deliver it to Sir Nicholas 
 Wolstoncros, by such policy asyou can think, by God's grace, through 
 prayer. 
 
 I confess unto you, God is my witness, to my knowledge, I never 
 in my being in the country this winter at any time called it 
 to remembrance, the Lord forgive me. I would by some occasion, 
 if any could be had afore the delivery* of the Letter, by some story or 
 communication, that he did know that abomination to be sin, for I tear 
 he thinketh it to be no sin. The Lord open our eyes, and forgive 
 us. Amen. The peace of God be with you. Amen. From the 
 Temple, this 22d of March, 1547. 
 
 Yours in Christ most bounden, 
 
 JOHN BRADFORD. 
 
 I have sent you three pair of good spectacles 1 trow, and other such 
 books as have your name written in them, which take in good worth, 
 and pray for me, and give thanks for me. 
 
 No. 4.t 
 
 TO FATHER TRAVES. 
 
 Gratia, Misericordia, et Pax, &c. 
 
 My chance is not by this bringer to have any warning in manner of 
 his farewell, so that I am constrained, timecoarcting me, to write not 
 so much of things which I will ornit, as my desire was. Concerning the 
 great matter you know of, it hath pleased God to bring it to this end, 
 that I have a bill of my master's hand, wherein he is bound to pay 
 the sum afore Candlemas next coming. This thinks Master Latimer 
 
 * Delivcris. j Fox iii. 359. 
 
15 
 
 to be sufficient; therefore 1 pray you to give that gracious Lord thanks, 
 and thanks, and thanks upon it, for me a most wretched ingrate sinner, 
 which have also in other things no less cause to praise God's name. 
 As for that I have, and sustain my master's sore displeasure, the 
 which hath brought me, God I should say, through it, unto a more 
 contempt of worldly things, through the sequestration of such his 
 business, as tofore I had ado withal, I call it a contempt, well, take 
 the word even as it is hypocritically and vaingloriously spoken ; for 
 the which fault, amongst many others innumerable, I trust you re- 
 member in your prayers, whereof 1 have made, I would 1 knew how 
 much, need, 
 
 There is yet another thing whereof I will advertise you, even to 
 this end, that you might pray, if it be God's will, that as I trust shortly 
 to begin, so he may vouchsafe shortly to confirm that he hath begun; 
 as, if I be not deceived, I believe it is his working. If the thing seem 
 by God's spirit in you that I presume, then for the Lord's sake adver- 
 tise me; for I am much given to that disease, the Lord deliver me. I 
 have moved my master therein already by letters, to see if I shall have 
 any living of him as hitherto I have had; but 1 have thereof no 
 answer, nor, as our natural speech is, any likelihood of any grant. 
 Yet that I have already, I trust will suffice me for three years; you 
 look what my purpose meaneth, I am so long afore I come to it. 
 Therefore I do it, because my long babbling should be less tedious. 
 Now shall you have it. If God's will be, whereunto pray I may be 
 obedient, I am minded afore Midsummer to leave London and go to 
 my books at Cambridge, and, if God shall give me grace, to be a 
 minister of his Word. Thus you have of a fly an elephant. Well, 
 take it in good part, though you see my etiam non, and not etiam, 
 etiam. 
 
 A tumbling block gathereth no moss; so therefore pray for me. 
 Perchance I do foolishly to forsake so good a living as I have. I will 
 say no more hereof, but pray for me. I trust, as I said, for three years' 
 study I have sufficient, if my master take all from me ; and when this 
 is spent God will send more. I do not write this that you should think 
 me to be in need of worldly help, and therefore, as friars were wont, 
 secretly to beg. No, in the Lord's name I require you not to take it 
 so; for I had rather never send a letter, afore I should be herein a 
 
16 
 
 cross to you, for sufF.cit siur diei afflictio, we are more set by than 
 many sparrows. 
 
 But if my mother or Sir Thomas Hall murmur at it, or be offended 
 with me, as you can, remedy it with your counsel. Howbeit, as yet I 
 will not write to them of it, until such time as I be going. I am 
 something fickle-minded and inconstant, therefore pray for me, that 
 my hand being put to the plough, presumptuously spoken, I look not 
 back. You may gather by my words in this letter the heroical heart 
 which lieth in me. 
 
 ITiave sent you a book of Bucer against Winchester,* in English, 
 lately translated, which 1 never read, therefore I cannot praise it. 
 And, as I call to remembrance, I did send you with the other books 
 moref than you received, at the least one of them I remember which 
 is called, " The Common Places, or the Declaration of the Faith, by 
 Urbanus Rhegius," ask for it, or send me word in whom the default 
 is, you have it not. Hereafter, and that shortly, by God's grace, 1 
 will send you "Primitiae Laborum meorum," a work or two which I 
 have translated into English, so soon as they be printed, which will 
 be afore Whitsuntide. 
 
 Pray for me good Father Traves, and God send you health of soul 
 and body, as I would mine own or any man's living. But yet to warn 
 you of that you know not, in writing your letters to me, you hit me 
 home, and give me that I look for. You are deceived, and so is all 
 that know me; I never came to any point of mortification, therefore a 
 little tickling sets me afloat, God help me, and give God thanks for 
 me, as all men be most bounden. Thus when I once begin to write 
 to you, I run as the priest saith mattins, for I think I may be bold on 
 you. The Holy Ghost preserve you, your wife, and family, and per- 
 severe his grace in you unto the end. I pray you pray for me, a most, 
 what should I call me, miserable and blasphemous sinner. The Peace 
 of God be with us. From the Temple, this 12th of May, 1548. 
 
 Sir Thomas Hall hath deceived me, but himself most. I. desire to 
 speak with him, as this winter it may chance, if I discharge not my- 
 self of mine office, to see him. Pray .for him and for me. 
 
 A very hypocrite, 
 
 JOHN BRADFORD. 
 
 * Dr. Stephen Gardiner, Bishop of thit See. t Moe. 
 
17 
 
 No. 5.* 
 
 TO FATHER TRAVES. 
 
 The perseverance of God's grace, with the knowledge of his good- 
 will, increase with you unto the end. To declare myself, as I am a 
 carnal man, which understandeth not the things that be of the spirit. 
 These my letters, though I counterfeit and meddle amongst them 
 the spiritual words, as the devil did in his temptations to Christ, will 
 declare no less. For I begin with carnal things in effect, and no 
 marvel if I so end ; for how can a man gather figs of briers ? These 
 words as they seem, so they are spoken for a cloak to make you think 
 otherwise; but Father Traves you cannot think so evil of me as 
 I am ; but to the matter. 
 
 This present day by God's grace I take my journey towards 
 Cambridge, where I pray God, and so earnestly I pray you to pray 
 for me, that I may circumspectly redeem this time which God hath 
 appointed to me unknown, to lend me; for alas, I have spent most 
 wickedly the time past, for the which I must account even for every 
 hair breadth as they say; for God hath not given here time to sin. 
 
 But if I considered this, as I do nothing less, custom of sin and 
 pleasing myself hath so hardened my heart, I should then come to 
 the feeling of myself, then should I hate sin which I now love, then 
 should I fear God's wrath, which I now contemn, then should I cry 
 out and weep, and continually pray, whereas now I am dry as a 
 stone, as dumb as a nail, as far from praying, as he that never knew 
 any taste of it. Which thing once I felt, thanks to the Lord, 
 but now for mine unthankfulness I am almost, but most worthily, 
 despised. 
 
 I fear me God will take his grace from me, I am so unthankful. 
 Alas, why do I lie in saying I fear me? Nay, God grant I may do 
 so, for then should 1 pray and pray ; but seeing I cannot, speak yon 
 for me, pray you for me, that the Lord would remember his old 
 compassions towards me, for his mercies' sake draw me, yea compel 
 me to serve, to fear, and to love him. Thus may you see how I 
 
 * Fox, iii. 360. 
 
18 
 
 presume ; for my intent was to have been a minister of God's word, 
 to have been his instrument to have called from as I have called to 
 sin, but you see how that God punisheth my arrogancy. 
 
 Alas, what shall I do? I am an unprofitable and an idle member, 
 1 thought I should have been therein profitable, but Medice cura 
 teipsum. How should I, or what should I do? I cannot labour 
 with my hands. Well, I trust God will give me grace and know- 
 ledge to translate ; nothing I fear me, yea, I distrust me, that I shall 
 never be minister of God's word ; yea, if arrogancy were not in me, 
 how should I, of all wretches the greatest, think me to look to the 
 highest room and vocation that is upon earth. * Therefore eftsoones 
 I desire you to pray for me, that God's will may be done in me whether 
 I live or die, so that his name be honoured. 
 
 My master which was, hath denied me all his beneficence, but 
 I have for this life more than enough, thanks be to God ; as this 
 winter I intend by God's favour to declare more unto you. This 
 book which I have sent, take it in good part, it is the first, I trust 
 it shall not be the last, God hath appointed me to translate. The 
 print is very false, I am sorry for it. I pray you be not offended at 
 my babbling in the prologues, &c. 
 
 JOHN BRADFORD. 
 
 I will lye, God willing, this summer, at Katherine's Hall in 
 Cambridge ; write to me. 
 
 No. 6.t 
 
 TO FATHER TRAVES. 
 
 The loving kindness and abundant mercy of God the Father, 
 poured plentifully upon all the faithful, in the blood of that meek 
 
 * Rom. xi. 13. 2 Cor. v. 20. f Fox, iii. 361. 
 
19 
 
 Lamb, Jesus Christ, our only satisfaction and mediator, through the 
 working 1 of the most holy Spirit, be increased and perceived in you 
 daily more and more, to the glory of God, &c. 
 
 Because I stand both in doubt of the reading and delivery of 
 such letters as 1 write and send unto you, dearly beloved Father 
 Traves, I am constrained to leave off such griefs, and spiritual wants, 
 as thanks unto the Lord I unwillingly feel ; for the flesh, as you 
 know, loveth nothing so much as security, of all enemies most 
 perilous, and not a little familiar with nie ; from the which, with vain 
 glory, hypocrisy, &c. and worldliness, the Lord deliver me. 
 
 I had not thought to have written thus much, but these I cannot 
 keep, but commit them to your prayers. And to the intent I would 
 you should not think any ingratitude in m , as also that I might give 
 you occasion to write to me again, as heretofore I have done, even 
 so do 1 interturb and trouble you with my babbling, but yet having 
 this commodity, that 1 babble not so much as I wont to do. The 
 cause I have declared, which had almost been the cause I had not 
 written at all. I did write unto you from London when 1 came 
 hither; send me word what letters you have received, for from you 
 I have received but two, and both by John Moss, and in the latter 
 I perceived that the Lord had visited you with sickness, his fatherly 
 rod, whereby he declareth his love upon you, and that he careth for 
 you, ut in tempore supremo exultes nunc ad breve tempus afflictus, 
 quod exploratio fidei multo pretiosior auro quod perit, et tamen 
 probatur, &c. Siquidem in hoc vocatus es, ut cum Christo patiaris, nam 
 et cum illo glorificaberis. Certus enirn sermo est, si sufterimus et 
 conregnabirnus. You know that Christ, etsi filius Dei erat, tamen 
 ex his quae passus est didicit obedientiam. Patientia opus perfectum 
 habeat ut sitis perfect! et integri, nullaque in parte diminuti ; and 
 doth not patientia come of probatio, the one then you had, so that 
 you were going a school to learn the other ; which learned, what 
 want you ? 
 
 The end of all God's proving, is as Paul saith, ut impertiat nobis 
 sanctimoniam ; igitur gratias age Deo Patri qui idoneum te fecit ad 
 participationem sortis sanctorum in lumine, &c. Nam qui parumper 
 afflixit, idem instauret te, fulciat, roboret, stabiliat. And that the 
 Lord knoweth how eripere pios e tribulatione, and that in tempore 
 
20 
 
 opportune, even shortly; forhaud tardat qui promisit; nam modicum 
 tempus, et videbis me ; veniens enim veniet, et non tardabit. Itaque 
 qui consortes estis Crucis Christi, gaudete, saith Peter, ut in reve- 
 latione quoque glorise ejus gaudeatis exultantes. 
 
 Oh ho\v doth my will overrun my wit. Why Bradford, whom 
 writest you unto? Thou shewest thyself. Thus Father Traves, 
 you may see my rashness to rabble out the scripture without 
 purpose, time, or reason. I will not blot it out as I thought to have 
 done; for that hereby you shall see my need of your prayer. 
 
 Well, I look for a watch word from you, write for God's sake, 
 and pray for me that I may be in something profitable to the Lord's 
 congregation, that I may be no stumbling block, ut confundantur in 
 me qui ilium expectant. Send me such counsel as the Lord's spirit 
 shall move you how to study, my desire is in something to be profit- 
 able, if it were the Lord's will, for to be minister verbi, alas I am 
 unmeet, and my time, my time, yea the Lord's time, I have hitherto 
 evil, yea most wickedly mispent it, &c. Thus will I end ; the Lord 
 be with you, and your bedfellow, to whom have me heartily com- 
 mended, and to all your children and family, the which I beseech 
 the Lord to lighten his countenance over, and grant you his peace; 
 pray for me. I long for winter to speak with you. Rescribe oro. 
 Pray for me. This Assumption Day in Katherine's Hall in 
 Cambridge. 
 
 Your's with all I have and can, 
 
 JOHN BRADFORD. 
 
 THE supreme disposer of all events had 
 however a far more important work for this 
 distinguished servant of Christ to perform, 
 than the intricate mazes and the benumbing 
 practice of human jurisprudence. Although 
 the preceding letters intimate an intention of 
 removing to Cambridge, we are not informed 
 
21 
 
 what particular circumstances induced him 
 to quit the study of the law. It is highly 
 probable that his associations with the vener- 
 able Latimer, to which these letters allude, 
 had a considerable share in leading Bradford 
 to that determination, which was so soon to 
 place on his head the crown of Martyrdom. 
 
 Accordingly we find him a student at 
 Catherine Hall, Cambridge, in the year 1548, 
 and within a year after that event he had 
 made such proficiency in his studies, that 
 the University conferred upon him the degree 
 of Master of Arts, a circumstance to which 
 he alludes in the following letter : 
 No. 7.* 
 
 TO FATHER TRAVES. 
 
 The plentiful grace of God the Father, through our only Master 
 and Lord Jesus Christ, increase in us daily to the glory of his name. 
 Amen. 
 
 Forasmuch as I have often written to you, good Father Traves, 
 and yet have not once heard from you since Pentecost, I cannot now 
 be so bold either in writing much or often as 1 would have been : 
 hovvbeit this I say, that I much marvel that I hear not from you : 
 but not so, for I am so wretched a sinner, that the Lord's Spirit 1 am 
 certain doth not move you to write to me, yet for God's sake pray 
 for me, and in the Lord's name I desire you to give thanks to God 
 for me. And when it may please God to move you, write to me, 
 though it be but two words, and counsel me how to study the word 
 of life, the ministry whereof I desire, if it be the Lord's pleasure, 
 
 * Fox, iii. 361. 
 
22 
 
 to profess, and that I may do it both in living- and learning, pray 
 for me. 
 
 Herus metis omnibus rebus suis me abdicavit, et quae prius 
 concesserat, jam solvere renuit, et mihi prorsus factus est inimicus. 
 I know not when I shall see you in body, therefore let me hear from 
 you. I write not this that you should think me in egestate aut 
 angustiis esse. No, Father, the Lord giveth meomnia aftatim, and 
 will do. I trust I shall shortly here have a fellowship, I am so 
 promised, and therefore 1 have taken the degree of Master of Art, 
 which else I could not have attained. If I get a fellowship, 1 shall 
 not need de crastino sollicitus esse, as hereafter I shall more write to 
 you by God's grace. 1 pray you write again, and often pray for me. 
 In haste as appeareth, the 22d of October. Ne sciat mater mea quod 
 herus meus adeo duriter mecum egit, &c. 
 
 Miserrimus Peccator, 
 
 J. BRADFORD. 
 
 Very soon afterwards he was spontaneous- 
 ly elected a Fellow of Pembroke College, on 
 the invitation of his friend, Bishop Ridley,* 
 from whence we have the two following 
 letters : 
 
 No. at 
 
 TO FATHER TRAVES. 
 
 The peace and plenteous mercy of God our heavenly Father, in 
 his Christ our only Lord and Saviour, be ever increased in you by the 
 holy spirit, qui efficit omnia in omnibus, Amen. 
 
 * This Prelate was then Bishop of Gloucester, and also Master of 
 Pembroke College. Biog. Brit. ii. 542. 
 t Fox, iii. 361. 
 
Father Traves, though I might think myself more happy, if you 
 would often write unto me, yet because I ought to have respect to 
 your pains, which now that old man cannot so well sustain as it 
 might, I had rather lose my happiness in that behalf, than will your 
 grief; for as much as it can be no happiness unto me which turneth 
 to your pain : yet because pain is not painful when it is joined with 
 gain, 1 therefore desire you for God's sake to pray often for me : for 
 if I shall not be worthy of your prayer, as the Lord who knoweth all 
 things doth right well see it, and so rny conscience witnesseth, yet 
 your good prayer shall retuin into your own bosom. 
 
 And know this, that whoso converteth a sinner, whether it be 
 by prayer, preaching, or writing letters, &c. the same hath saved 
 a soul. Use therefore, for God's sake I ask it, that pains where- 
 unto is joined profit, I mean prayer to God for me, a miserable 
 and most wretched sinner: and as for the gainless pain in writing 
 to me, use it yet as you may, and surely God for whose sake you do 
 it, in that he will reward a cup of cold water, will in something 
 requite you. 
 
 And I know certainly, that if you did see what spiritual profit 
 I receive by your letters, I am certain you would not think all your 
 labour lost. For Christ's sake therefore begin again to write unto 
 me, and reprove me sharply for my horrible unthankfulness to God. 
 You know how that God hath exonerated my laden* conscience of 
 the great weighty burthen, for so I did wrile to you, yea the Lord 
 hath in a manner unburdened me of the lesser burthen also: for 
 I have an assurance of the payment of the same by Candlemas. 
 Lo! thus you see what a good God the Lord is unto me. O Father 
 Traves, give thanks for me, and pray God to forgive me my un- 
 thankfulness. But what should I rehearse the benefits of God 
 towards me ? Alas, I cannot, I am too little for all his mercies, yea, I 
 am not only unthankful, but I am too far contumelious against God. 
 For where you know the sun, the moon, and the seven stars did 
 forsake me, and would not shine upon me, you know what 1 mean 
 per herum et heriles amicos, yet the Lord hath given me here in 
 the University as good a living as I would have wished. For I am 
 now a Fellow of Pembroke Hall: for the which neither I nor any 
 
 * Loden. 
 
24 
 
 other forme did ever make any suit:* yea, there was a contention 
 between the master of Catherine Hall, and the Bishop of Rochester, 
 who is master of Pembroke Hall, whether should have me, sit hoc 
 tibi dictum. 
 
 Thus you may see the Lord's carefulness for 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 and fourpence, 
 and fourpence 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. But I 
 pray you what do I now to God for all this? I will not speak of the 
 great mercies he shevveth upon my soul. Surely, Father Traves, I 
 have clean forgotten God, I am all secure, idle, proud, hard-hearted, 
 utterly void of brotherly love; I am envious, and disdain others; I 
 am a very stark hypocrite, not only in my words and works, but 
 even in my letters to you. I am all sensual without the true fear of 
 God, another manner of man than I have been since my call. 
 Alas, Father Traves, I write this to put myself in remembrance, but 
 1 am without all sense, I do but only write it. For God's sake pray 
 for me, which am only in name a Christian, in very deed a very world- 
 ling, and to say to you the very truth, the most worldling of all 
 other. 1 pray you exhort my mother now and then, with my sister 
 Margaret, to fear the Lord ; and if my mother had not sold the fox 
 fur which was in my father's Gown, I would she would send it me. 
 She must have your counsel in a piece of cloth. 
 
 Your's for ever, 
 
 JOHN BRADFORD. 
 
 No. 9t. 
 
 TO FATHER TRAVERS, MINISTER OF 
 BLACKLEY. 
 
 The abundant grace and rich mercy of God in Christ, our only 
 Saviour and High Bishop, be increased in your heart through the 
 
 * Sute. t Fox, Hi. 355. 
 
25 
 
 lively worker of all goodness, the Holy Spirit, until the Day of the 
 Lord, &c. 
 
 I have received your two letters (good Father Travers) since I 
 did write unto you, whereof though honesty willeth make an excuse, 
 yet troth biddeth me otherwise, and saith, it is better with shame to 
 confess the fault, (for therein is, as a man might say, half a deserving 
 of pardon), than without shame to lie. I might have written unto 
 you twice, notwithstanding indeed some business wherein I have 
 something been occupied, but yet 1 have not. Now the case is, 
 because I would not. And why would I not ? but because 1 could 
 not, I mean, because my careing is taken away by sin, for my sins do 
 forbid goodness unto me. Indeed if my sinning were of infirmity, 
 there were good hope of mercy of that which I have lost: but seeing, 
 both willing and knowing I have too much yielded, and yet do 
 yield to my infirmities, justly I do deserve, that because I have cast 
 away, and rejected the word of the Lord behind my back, the Lord 
 should reject me. And because I would not have blessing, 1 am 
 worthy, as David saith, that it be taken away from me. 
 
 I have now at length experience, that to bring a man forth of 
 God's favour, is sooner seen when a man hath received all things 
 abundantly, than when need or the cross pincheth. Afore it pleased 
 God to work the restitution, you know what I mean, and afore it 
 pleased God to provide for me as he hath done, so that I can say in 
 nothing where any want is, as pertaining to my body : I was another 
 manner of man, than now I am, and yet God's deserts have otherwise 
 bounden me: but the scripture is true, I have advanced my children, 
 and nourished them, but they have contemned me, I have fed them 
 that they were fat and gross, and they spurned against me. Per- 
 chance you will ask me wherein ? Oh, Father Travers, I warrant 
 you, this is my stile, in carnal and not in spiritual writing, doth 
 something shew unto you; but as for it, in comparison of other things 
 is nothing. For where the life of man is such, that either it paineth 
 or amendeth, as Paul saith, the outward man is corrupted day by day, 
 and therefore except the inward man be renewed, the shoe goeth 
 awry, every building in Christ doth grow to a holy temple, as the 
 wicked on the contrary part shall proceed to worser. 
 
 1 have made a change far otherwise in going back, than I think 
 
 
 
26 
 
 by letters I can persuade you: Wherein will you say? For the 
 first, second, and third, and to be brief, in all thing's. As for an 
 example, God's true fear is flown away from me, love to my brethren 
 is exiled from me, faith is utterly taken away. Instead whereof is 
 distrust and doubtfulness bearing rule, contempt of God's honour, 
 and of my brethren reigning; and instead of true fear, an imagined 
 fear, according to my brain holding the principality. For I ex- 
 tenuate sin, and I do not consider that is sin, which a Christian 
 ought to consider; that sin being not forgiven, is such a thing for the 
 which God casteth his creature away, as examples not only of Saul, 
 of Judas, of the Israelites, (which were beloved indeed, and yet for 
 sin are rejected), but also of others, on whom lately for my warning 
 God hath shewed the same, do admonish me. 
 
 But it is but my pen which writes this: for the wicked, saith 
 Solomon, when they come into the depth of their sins, then they 
 grow in security. I am I cannot tell what: I fear, but it is but 
 blindly, or else would I awake otherwise than I do, I fear me I say 
 that I am entangled of the devil, after his desire. Pray for me that 
 the Lord would give me repentance, that I may escape out of his 
 snares. Alas, the spirit of prayer, which before I have felt plenti- 
 fully, is taken clean away from me. The Lord be merciful unto me. 
 I am sold under sin, I am the bond slave of sin ; for whom I obey, 
 his servant I am. I am ashamed to speak oft, no I shame not at all ; 
 for I have forgot to blush, I have given over to weep. And truly 
 I obey, I obey 1 say my own concupiscences, namely in eating, in 
 drinking, in jangling and idleness, I will not speak of vain glory, 
 envy, disdain, hypocrisy, desire of estimation, self love, and who can 
 tell all? 
 
 Is this the reward thou renderest to God, O Bradford? It is 
 true, yea too true, thou knowest it, O Lord, for thy mercy's sake 
 pardon me. In your letters you touch me home, how that there is 
 no man's heart, but that considering the ingratitude of this world, 
 this belly-chear, wherein you even take me by the nose, &c. his eyes 
 would tumble out great gushes of tears. The Lord be praised which 
 worketh so in you, for it is with me as with them of whom you com- 
 plain. Indeed it may be so again, but oh it is very unlikely; for 
 mine enemies are become old, and are made by custom more than 
 
27 
 
 familiar, for they are as it were converted into nature in me. Yet 
 I am not g'rieved therefore, although I cannot persuade myself that 
 God will help me. O Lord be merciful unto me for thy Christ's 
 sake. This day I received the Lord's Supper, but how 1 have 
 welcomed him, this night, which I have spent in lasciviousness, in 
 wantonness, and in prodigality, obeying my flesh and belly, doth so 
 declare, that what to say, or write any more, I know not ; sleep doth 
 aggravate mine eyes, and to pray 1 am altogether unapt. All this is 
 come through the occasion of making this bringer a supper in my 
 chamber; the Lord pardon me, I trust no more to be so far overseen. 
 But this I write, not that the anger of God, which I have deserved, 
 so feareth me, thou knowest it O Lord ; but of this perchance too 
 much. 
 
 For God's sake pray for me, good Father Travers, and write unto 
 me as you may by your weakness, your letters do me good. By this 
 which I have now written you may consider more, touch me therefore 
 home in your letters, and the Lord, I trust, shall and will reward 
 you. Jf God lend me life, of which I am most unworthy, I will more 
 trouble you with my letters, than I have done, but bear with me, 
 I do it not out of any evil will, the Lord 1 take to judge, there is 
 none whose company and talk I more desire than your's, 1 speak it 
 before God. 
 
 Prove my mother's mind how she can bear it, if when I shall 
 come down I shall shew myself another man outwardly, but alas 
 feignedly, than before 1 have done. Marry when my coming will be 
 I know not. Indeed two things move me sore, the one for my 
 mother's cause, concerning her better instruction, if the Lord would 
 thereto use me his instrument ; the other is to talk with you, and 
 eftsoons to trouble you, as I have hitherto ever done, but always to 
 my profit. For God's sake pray for me, for I had never so much 
 need. This Sunday at night, following St. Andrew's Day, at Pem- 
 broke Hall. 
 
 The most miserable, hard hearted, unthankful sinner, 
 
 JOHN BRADFORD. 
 
The learned Martin Bucer, who had been 
 invited by Archbishop Cranmer to come to 
 England, was then professor of divinity at 
 Cambridge; and became so exceedingly 
 partial to Bradford, and so highly es- 
 teemed his piety, that he urged him to 
 employ his talents in preaching. To all such 
 solicitations, though often repeated, Bradford 
 modestly replied that he was unable to un- 
 dertake that office, through want of learning; 
 but Bucer endeavoured to remove that objec- 
 tion by telling him, that if he ,had not fine 
 manchet bread to bestow, he should at least 
 give the poor people barley bread, or whatever 
 else the Lord had committed to him. (<*/ 
 
 Dr. Ridley had formed so high an opinion 
 of Bradford, that very soon after that prelate 
 was translated to the See of London, he sent for 
 him to come and take deacon's orders. Upon 
 that occasion, Bradford considered that some 
 of the ceremonies then practised in ordination 
 were abuses, and refused to submit to them ; 
 but Ridley perceiving that Bradford was 
 inclined to enter into the ministry, and well 
 aware of his intrinsic worth; was of too 
 expanded and comprehensive a mind to insist 
 upon his compliance with such non-essentials ; 
 

29 
 
 and therefore not only ordained* him without 
 insisting upon the objectionable practice ;f 
 but obtained for him a license to preach ; and 
 gave him a prebend's stall in his own cathe- 
 dral church of St. Paul. And so great was the 
 confidence of this judicious prelate in our 
 martyr, that he made him his own domestic 
 chaplain.J 
 
 Our reformer performed his duty of a 
 preacher in an exemplary manner for the 
 space of three years, teaching faithfully and 
 labouring diligently, in many parts of 
 England, but probably more generally at 
 St. Paul's. He exposed and reproved sin 
 with severity ; preached Christ crucified 
 sweetly ; forcibly attacked the prevailing 
 errors and heresies, and earnestly exhorted 
 his hearers to holiness of life. /A/ 
 
 The following letters also must necessarily 
 have been written before Bradford went into 
 confinement : 
 
 * See App. Note (C.) t See App. Note (D.) J See App. Note (E.) 
 
 " He was at Catherine first, and afterwards elected of Pembroke, 
 and he was an earnest preacher there, exciting his auditors to walk 
 worthy of the gospel, and threatening them with terrible judgments, if 
 they rejected the means they then-enjoyed." Strype Eccl. Mem. vol. 
 Hi. pt. 1. 365. See App. Note (F ) 
 
30 
 
 No. 10.* 
 
 TO M. TRAVES, 
 
 Begging his Prayers, and lamenting his own sinful Condition. 
 
 GRACE and mercy from God the Father through our Lord Christ, 
 govern our minds, ne dominetur in nobis peccatum. Amen. 
 
 Yesterday a little before supper, I was desired by a neighbour, 
 my mother's friend, ayenst this day to dinner: unto whom, for that 
 a refusal would have been imputed disdainful stateliness, I unwil- 
 lingly, (God to witness) but not unadvisedly yet foolishly, granted 
 to the same : which I advertise you, as mine excuse of not coming 
 this day. And for mine absence yesterday, my vain liking for you 
 to have come with your nearest neighbour, (the rather for that I hear 
 him commit to you the survey of his will), hath with some repentance 
 deceived me, though to my hurt and loss, yet to your profit, which 
 else, by my coming and troubling jou, should have been contrary. 
 If you come not to morrow hither, send me word by this bringer and 
 if there be no sermon, I will come to you, to have your counsel ; in 
 such things as by letters I will not now write. 
 
 In the mean season, in your communication with God, 1 pray 
 you have me, of all sinners, a most negligent, unthankful, and 
 wretched, (Oh ! that from the bottom of my heart I confessed the 
 same unfeignedly,) in remembrance : that at length I might truly 
 convert, and return from these greasy flesh-pots of Egypt, to feed with 
 his manna, patiently and assuredly expecting his mercy, joyfully 
 sighing for, and bearing the badge of his disciples and servants, the 
 cross: I mean to crucify this luciferous and gluttonous heart, more 
 than most, worthy of the rich Epulo, his unquenchable thirst, and 
 gnawing worms of Herod. This paper, pen, and ink, yea, the marble 
 stone, weepeth, to see my slothful security, and unthankful hardness, 
 
 * Strype Eccl. Mem. vol. iii. pt. 2. 283. 
 
31 
 
 to so merciful and long-suffering a Lord. I confess it, 1 confess it, 
 though not tremblingly, humbly or penitently, yet I confess it, Oh! 
 hypocritically I confess it. 
 
 Therefore pray, pray for me, ut resipiscam, et ut Deum convertar, 
 non contemnens iram ejus, et mortem filii sui Jesu Christi, sed ut spiritu 
 incedam,et spiritu vivam: evermore to bewail my carnal security, 
 and this philautiam : that 1 may be made a new creature through 
 grace, made meet to receive the new wine of the gospel into a new 
 vessel, purified by faith, wrought by the spirit of consolation. Which 
 may vouchsafe to lead us in all truth and godly living ; ut in ipso 
 cognoscamus Deum patrem, solum verum Deum, et quern misit Jesum 
 Chri-^um. To which most blessed Trinity be all honour and glory 
 for ever. Amen. From Manchester in haste, this Thursday in the 
 morning'. 
 
 Yours as his own, 
 
 JOHN BRADFORD. 
 To my very loving friend John Traves, 
 in Blakely. 
 
 No. 1L* 
 
 To some Person of Quality unknown ; excusing his not coming ; 
 being desired; and debasing himself.-^ 
 
 GRACE and virtue from God the Father, through our Lord Jesus 
 Christ, govern our minds, that sin have not the upper hand of virtue 
 in our souls. Amen. 
 
 Whereas your mastership hath desired me to have been with you 
 this present day, which was never in your company, I being also a 
 refuse, an abject, a hireling of this naughty and wretched world ; 
 
 * Idem p. 284. 
 
 t There is little doubt but that this was addressed to the Lord Russel, to whom we shafl 
 afterwards find two other letters. 
 
yea, a worse than so, one of the most wretched sinners living : these 
 things considered on the one side, and your humane gentleness on 
 the other, seeing, I say, that I have disoheyed your most gentle 
 request and desire, I am worthy, if ye should entreat with me accord- 
 ing to my deserving, not only to go without, or want all such ghostly 
 edifying and profit, which I might have had of your mastership, hut 
 also to have you from now forth ever to be heavy master to me. But 
 all this notwithstanding, I will comfort myself with your gentleness, 
 trusting ye will not take me at the worst. And thus comforting 
 myself with your gentle humanity, 1 humbly beseech your mastership 
 that ye will be content this next week, or the Easter week, or any 
 other time at your pleasure. And surely, if ye will appoint no time, 
 I will come afore I be called. I thank you for your book. 
 
 After the death of King Edward VI. 
 Bradford still continued diligent in preaching, 
 until he was unjustly deprived both of his 
 office and liberty by Queen Mary and her 
 Council; and that for an act in itself highly 
 praiseworthy, and which especially merited 
 gratitude and kindness at the hands of those 
 w'ho thenceforward became his inveterate and 
 unrelenting persecutors. 
 
 The circumstances were as follow. On 
 Sunday, the 13th of April, 1553, Gilbert 
 Bourn, who had been appointed by Bonner, 
 then Bishop of London, a Canon of St. 
 Paul's,* delivered an inflammatory discourse 
 at Paul's Cross in praise of Bonner, against 
 
 * He was afterwards made Bishop of Bath and Wells, in the room of 
 Win. Barlow, \vlio had fled on the accession of Mary. 
 
33 
 
 the late monarch, and in favour of popery, 
 which so excited the populace that they were 
 ready to drag him out of the pulpit. 
 
 Neither respect for the place, the presence 
 of Bonner, nor regard for the civil authority 
 of the Lord Mayor, who remonstrated with 
 them, could restrain their rage ; at length a 
 dagger having been thrown at Bourn by one of 
 the mob, his brother entreated Bradford, who 
 stood in the pulpit behind him, to come forward 
 and address the people. Our martyr cheer- 
 fully complied with this request, and exhorted 
 them to submission and obedience to so good 
 effect, that the multitude, after hailing him 
 with affectionate expression, dispersed qui- 
 etly. 
 
 As soon as Bourn thought he might safely 
 venture out of the pulpit, and, notwithstand- 
 ing the civil authorities were at hand to 
 protect him, he besought Bradford not to quit 
 him till he was in a situation of safety; and 
 whilst the Lord Mayor and Sheriffs preceded 
 Bourn to the Grammar School House, Brad- 
 ford and Rogers (another martyr) kept close to 
 him behind, concealing him with their gowns, 
 and thus conducted him safe through the 
 mob.# In the afternoon of the same day, 
 
 * Upon that occasion some of the people warned him of his own im- 
 pending danger, by exclaiming, " Ah, Master Bradford, you are saving 
 him who will one day help to burn you." 
 
 F 
 
34 
 
 Bradford, who had not yet been silenced, 
 preached at Bow Church, and shortly re- 
 proved the people for their tumultuous and 
 seditious behaviour in the morning. 
 
 Within three days afterwards, however, 
 he was sent for to the Tower of London to 
 appear before the Queen and her Council; 
 where he was charged with his conduct on 
 the preceding Sunday, as seditious ; his ac- 
 cusers choosing to assume, that as he could so 
 easily disperse the mob, he must have had some 
 hand in exciting it.* They also objected 
 against him for preaching; and finally com- 
 mitted him to the Tower ; during his confine- 
 ment in which, it would seem that he wrote 
 the following letters: 
 
 No. 12.t 
 
 To his Mother, a godly Matron, dwelling in Manchester, and 
 to his Brethren and Sisters, and other of his Friends there. 
 
 OUR dear and sweet Saviour Jesus Christ, whose prisoner at this 
 present (praised be his name therefore 1 am,) preserve and keep you 
 
 * See Bradford's own account of this transaction in his examination 
 January 31, 1555, from which it appears, that he endangered his own 
 life, in order to save that of Bourn. 
 
 t Fox, iii. 308. Cov. 290. The general title to the letters of Bradford, in this col- 
 lection is as follows : letters of Maister John Bradforde, a faythful minister and a synguler 
 pyller of Christes churche : by whom great travailes and diligence in preaching and 
 planting the syncerity of the gospel, by whose most godly and innocent lyfe, and by 
 whose long and payneful imprisonments for the maintenance of the truth, the kingdom 
 of God was not a little advanced ; who also at last most valiantly and cheerfully gave 
 Lis blood for the same. The 4 Day of July, in the year of our Lord, 1553. 
 
35 
 
 jy good mother, with my brothers and sisters, my Father John 
 Travers, Thomas Sorrocalde, Lawrence and James Bradshaw, with 
 their wives and families, &c. now and for ever. Amen. 
 
 I am at this present in prison sure enough for starting, to confirm 
 that I have preached unto you: as I am ready, I thank God, with my 
 life and blood to seal the same, if God vouch me worthy of that 
 honour. For good mother and brethren, it is a most special benefit 
 of God to suffer for his name's sake and gospel, as now I do : I 
 heartily thank him for it, and am sure that with him I shall be partaker 
 of his glory, as Paul saith ; if we suffer with him we shall reign with 
 him. Therefore be not faint hearted, but rather rejoice, at the least 
 for my sake, which now am in the right and high way to heaven ; 
 for by many afflictions we must enter into the kingdom of heaven. 
 
 Now will God make known his children ; when the wind doth 
 not blow, then cannot a man know the wheat from the chaff: but 
 when the blast cometh, then flieth away the chaff, but the wheat 
 remaineth and is so far from being hurt, that by the wind it is more 
 cleansed from the chaff and known to be wheat. Gold when it is 
 cast into the fire, is the more precious : so are God's children by the 
 cross of affliction. Always God beginneth his judgment at his 
 house. Christ and his apostles were in most misery in the land of 
 Jewry, but yet the whole land smarted for it after: so now God's 
 children are first chastised in this world, that they should not be 
 damned with the world ; for surely great plagues of God hang over 
 this realm. 
 
 Ye all know, there was never more knowledge of God, and less 
 godly living and true serving of God.* It was counted a foolish 
 thing to serve God truly, and earnest prayer was not past upon. 
 Preaching was but a pastime. The communion was counted too 
 common. Fasting to subdue the flesh, was far out of use. Alms 
 was almost nothing. Malice, covetousness and uncleanness, were 
 common every where, with swearing, drunkenness and idleness. 
 God therefore now is come, as you have heard me preach, and 
 because he will not damnf us with the world, he beginneth to punish 
 us: as me for my carnal living. For as for my preaching, I am most 
 
 * Reader: Is not this still more the case in our day? t Dampne. 
 
36 
 
 certain it is and was God's truth, and 1 trust to give my life for it 
 by God's grace, but because I lived not the gospel truly but out- 
 wardly, therefore doth he thus punish me ; nay, rather in punishing, 
 bless me. And indeed I thank him more of this prison, than of any 
 parlour, yea than of any pleasure that ever I had ; for in it I find God, 
 my most sweet good God always. The flesh is punished, first to 
 admonish us now heartily to live as we profess, secondly to certify the 
 wicked of their just damnation, if they repent not. 
 
 Perchance you are infirmed and weakened of that which I have 
 preached, because God doth not defend it, as you thiuk, but sufiereth 
 the old popish doctrine to come again and prevail ; but you must 
 know, good mother, that God by this doth prove and try his children 
 and people ; whether they will unfeignedly and simply hang on him 
 and his word. So did he with the Israelites, bringing them into a 
 desert, after their coming out of Egypt, where, I mean the wilder- 
 ness, was want of all things in comparison of that which they had in 
 Egypt. 
 
 Christ, when he came into this world, brought no worldly wealth 
 nor quietness with him, but rather war; the world, sailh he, shall 
 rejoice, but ye shall mourn and weep, but your weeping shall be 
 turned into joy; and therefore, happy are they that mourn and weep, 
 for they shall be comforted. They are marked then with God's mark 
 in their foreheads, and not with the beast's mark, I mean the Pope's 
 shaven crown, who now with his shavelings rejoice; but woe unto 
 them, for they shall be cast down, they shall weep and mourn. The 
 rich glutton had here his joy, and Lazarus sorrow, but afterwards 
 the time was changed. The end of carnal joy is sorrow. Now let 
 the whoremonger joy, with the drunkard, swearer, covetous, mali- 
 cious, and blind buzzard Sir John : for the mass will not bite them, 
 neither make them blush as preaching would. Now may they do 
 what they will, come devils to the church and go devils home, for no 
 man must find fault. And they are glad of this: now have they their 
 hearts' desire, as the Sodomites had when Lot was gone, but what 
 followed ? Forsooth when they cried, peace ! all shall be well ; then 
 came Go(J's vengeance, fire and brimstone from heaven, and burned 
 up every mother's child: even so, dear mother, will it do to our 
 papists. 
 
37 
 
 Wherefore fear God ; stick to his word, though all the world should* 
 swerve from it. Die you must once, and when or how you cannot tell. 
 Die therefore with Christ, suffer for serving him truly and after his 
 word : for sure may we be, that of all deaths it is most to be desired 
 to die for God's sake. This is the most safe kind of dying : we 
 cannot doubt but that we shall go to heaven if we die for his name's 
 sake. And that you shall die for his name's sake, God's word will 
 warrant you, if you stick to that which God by me hath taught you. 
 You shall see that I speak as I think; for by God's grace I will drink 
 before you of this cup if 1 be put to it. 
 
 I doubt not but God will give me his grace, and strengthen me 
 thereunto: pray that he would, and that I refuse it not. I am at 
 a point, even when my Lord God will, to come to him. Death nor life, 
 prison nor pleasure, I trust in God, shall be able to separate me, from 
 my Lord God and his Gospel. In peace, when no persecution was, 
 then were you content and glad to hear me; then did you believe 
 me ; and will you not do so now, seeing I speak that which I trust by 
 God's grace if need be, to verify with my life ? Good mother I write 
 before God, to you, as I have preached before him. 
 
 It is God's truth I have taught ; it is that same infallible word where- 
 of he hath said, heaven and earth shall pass, but my word shall not pass. 
 The mass and such baggage as the false worshippers of God and ene- 
 mies of Christ's Cross, the papists I say, have brought in again to 
 poison the church of God withal, displeaseth God highly and is abomi- 
 nable in his sight. Happy may he be, which of conscience suffereth 
 loss of life or goods in disallowing it. Come not at it. If God be 
 God, follow him; if the mass be God, let them that will see it, 
 hear or be present at it, go to the devil with it. 
 
 What is there as God ordained ? His supper was ordained to 
 be received of us in the memorial of his death, for the confirmation 
 of our faith that his body was broken for us, and his blood shed for 
 pardon of our sins ; but in the mass there is no receiving, but the 
 priest keepeth all to himself alone. Christ saith, take, eat; no saith 
 the priest, gape, peep. There is a sacrificing, yea killing of Christ 
 again as much as they may. There is idolatry in worshipping the 
 
 * Would. * 
 
38 
 
 outward sign of breau and wine; there is all in Latin, you cannot 
 tell what he saith. To conclude, there is nothing as God ordained; 
 wherefore my good mother come not at it. 
 
 Oh! will some say, it will hinder you if you refuse to come to 
 mass, and to do as other do. But God will further you, be you 
 assured, as you shall one day find; whohatli promised to them that 
 suffer hindrance or loss of any thing in this world, his great blessing 
 here, and in the world to come, life everlasting. You shall be counted 
 an heretic, but not of others than of heretics, whose praise is a 
 dispraise. 
 
 You are not able to reason against the priests; but God will, that 
 all they shall not be able to withstand you. Nobody will do so but 
 you only. Indeed no matter, for few enter into the narrow gate which 
 bringeth to salvation. Howbeit, you shall have with you, I doubt not, 
 Father Traves and others, my brothers and sisters to go with you there- 
 in; but if they will not, I your son in GOD, I trust, shall not leave you 
 an inch, but go before you ; pray that I may, and give thanks for me. 
 Rejoice in my suffering, for it is for your sakes to confirm the truth 
 I have taught. 
 
 Howsoever you do, beware this letter come not abroad but into 
 Father Traves his hands; for if it should be known that I have pen 
 and ink in the prison, then would it be worse with me.* Therefore to 
 yourselves keep this letter, commending me to God and his mercy in 
 Christ Jesus, who make me worthy for his name's sake, to give my 
 life for his gospel and church sake. Out of the Tower of London, 
 the 6th day of October, 1553. 
 
 My name I write not for causes, you know it well enough ; like 
 the letter never the worse. Commend me to all our good brethren 
 and sisters in the Lord. Howsoever you do be obedient to the higher 
 powers; that is in no point, either in hand or tongue, rebel; but 
 rather, if they command that, which with good conscience you cannot 
 obey, lay your head on the block, and suffer ichatsoever they shall 
 do or say. By patience possess your souls. 
 
 * For all this caution, jet this letter came to the Earl of Derby's knowledge. Fox, iiL 
 284. 309. 
 
39 
 
 No. 13*. 
 
 To M. Warcuppe and his WifeJ Mrs. Wilkinson, and other of 
 his godly Friends, with their Families, 
 
 THE same peace our Saviour Christ left with his people, which 
 is not without war with the world, Almighty God work plentifully 
 in your hearts now and for ever. Amen. 
 
 The time I perceive is come wherein the Lord's ground will be 
 known, I mean it will now shortly appear, who have received God's 
 gospel into their hearts indeed, to the taking of good root therein, 
 for such will not for a little heat or sun burning, wither, but stiffly 
 will stand and grow on, maugre the malice of all burning showers 
 and tempests; and for as much as, my beloved in the Lord, I am 
 persuaded of you, that ye be indeed the children of God, God's good 
 ground, which groweth and will grow on, by God's grace, bringing 
 forth fruit to God's glory after your vocations, as occasion shall be 
 offered, burn the sun never so hot: 3: therefore I cannot but so signify 
 unto you, and heartily pray you and every one of you, accordingly 
 to go on forwards after your master Christ, not sticking at the foul 
 way and stormy weather which you are come into and are like so to 
 do; of this being most certain, that the end of your journey shall be 
 pleasant and joyful, in such a perpetual rest and blissfulness, as can- 
 not but swallow up the showers that ye now feel and are soused in, 
 if ye often set it before your eyes, after Paul's counsel in the latter 
 end of the fourth and beginning of the fifth of the second Epistle to 
 
 * Fox iii. 322. Cov. 280. 
 
 t After Mrs. Warcup became a widow, among her other good deeds, she was instru- 
 mental in saving the life of Bp. Jewell, who afterwards proved a great light to the 
 English Church. For when in the beginning of Queen Mary's reign, fleeing away from 
 Oxford, being on foot, he was so tired and spent, that he laid himself down upon the 
 ground, half dead ; Augustin Bernher,that good man, by mere chance, or rather by great 
 providence, met with him in that forlorn condition, and setting him upon a horse, 
 brought him to this lady, who refreshed and entertained him, and after conveyed him 
 safe to London, whither he was going, in order to his flight beyond sea. Strype, Ecc) 
 Mem. vol. iii. p. 1. 227. 
 
 J Whote. 
 
40 
 
 the Corinthians. Read it I pray you and remember it often, as a 
 restorative to refresh you, least ye faint in the way. 
 
 And besides this, set before you also, that though the weather 
 be foul and storms grow a pace, yet ye go not alone, but other your 
 brothers and sisters pad the same path, as St. Peter telleth us, and 
 therefore company should cause you to be the more courageous and 
 cheerful. But if ye had no company at all to go presently with you, 
 I pray you tell me if even from the beginning, the best of God's 
 friends have found any fairer weather and way to the place whither 
 ye are going, I mean heaven, than ye now find and are like to do ; 
 except ye will with the worldlings, which have their portion in this 
 life, tarry still by the way till the storms be over past, and then, either 
 night will so approach that ye cannot travel, or the doors will be 
 shut* before ye come, and so you shall lodge without, in wonderful 
 evil lodgings, read Apocalypse xxii. Begin at Abel and come from 
 him to Noah, Abraham, Isaac, Jacob, Joseph, the Patriarchs, Moses, 
 David, Daniel, and all the saints in the old Testament, and tell me 
 whether any of them found any fairer way than ye now find. 
 
 If the old Testament will not serve, I pray you come to the new, 
 and begin with Mary and Joseph, and come from them to Zacharias, 
 Elizabeth, John Baptist, and every one of the apostles and evange- 
 lists, and search whether they all found any other way into the city 
 we travel towards, than by many tribulations. 
 
 Besides these, if ye should call to remembrance the primitive 
 church, ye should see so many to have given cheerfully their 
 bodies to most grievous torments, rather than they would be 
 stopped in their journey, that there is no day in the year, but, I dare 
 say, a thousand was the fewest that with great joy lost their homes 
 here ; but in the city they went unto, have found other manner of 
 homes than man's mind is able to conceive. But if none of all these 
 were, if ye had no company now to go with you as ye have me your 
 poor brother and bondrnan of the Lord, with many other, I trust in 
 God : if ye had none other of the fathers, patriarchs, good kings, 
 prophets, apostles, evangelists, martyrs and other holy saints and 
 children of God, that in their journey to heavenward found as ye 
 now find and are like to find, if ye go on forward as 1 trust ye will; 
 
 -* Sparred. 
 
41 
 
 yet ye have your master and your captain Jesus Christ, the dear, 
 darling, and only begotten and beloved Son of God, in whom was 
 all the Father's pleasure, joy, and delectation ; ye have him to go 
 before you, no fairer way but much fouler, into this our city of Jeru- 
 salem. I need not, I trust, to rehearse what manner of way he found. 
 Begin at his birth, and till ye come to his burial, ye shall find that 
 every foot and stride of his journey, was no better but much worse 
 than your's is now. 
 
 Wherefore, my dearly beloved in the Lord, be not so dainty as to 
 look for that at God's hands, your dear father, which the fathers, 
 patriarchs, prophets, apostles, evangelists, martyrs, saints, and his 
 own son Jesus Christ, did not find. Hitherto we have had fair 
 way, I trow, and fair weather also : now because we have loitered by 
 the way, and not made the speed we should have done, our loving 
 Lord and sweet father, hath overcast the weather and stirred up 
 storms and tempests, that we might with more haste run out our race 
 before night come, and the doors be shut. The devil standeth now 
 at every inn door in his city and country of this world, crying unto 
 us to tarry and lodge in this or that place, till the storms be overpast : 
 not that he would not have us wet to the skin, but that the time 
 might overpass us to our utter destruction. Therefore beware of his 
 enticements ; cast not your eyes on things that be present, how this 
 man doth and how that man doth; but cast your eyes on the gleve 
 ye run at, or else ye will lose the game. Ye know that he which 
 runneth at the gleve, doth not look on other that stand by and go 
 this way or that way, but altogether he looketh on the gleve, and 
 on them that run with him, that those which be behind overtake 
 him not, and that he may overtake them which be before: even so 
 should we do, leave off looking on those which will not run the race 
 to heaven's bliss, by the path of persecution with us; and cast our eyes 
 on the end of our race and on them that go before us, that we may 
 overtake them, and on them which come after us, that we may pro- 
 voke them to come the faster after. 
 
 He that shooteth will not cast his eyes in his shooting, on them 
 that stand by or ride by the ways, I trow, but rather on the mark he 
 shooteth at, for else he were like to win the wrong way. Even so 
 
 G 
 
42 
 
 my dearly beloved, let your eyes be set on the mark ye shoot at, even 
 Christ Jesus, who for the journey he set before him, did joyfully 
 carry his cross, contemning the shame, and therefore he now sitteth 
 on the right hand of the throne of God. Let us follow him, for this 
 did he that we should not be faint hearted. For we may be most 
 assured, that if we suffer with him, we shall undoubtedly reign with 
 him ; but if we deny him, surely he will deny us ; for he that is 
 ashamed of me, saith Christ, and of my gospel in this faithless gene- 
 ration, I will be ashamed of him before the angels of God in heaven. 
 Oh, how heavy a sentence is this to all such as know the mass to be 
 an abominable idol, full of idolatry, blasphemy and sacrilege against 
 God and his Christ, as undoubtedly it is, and yet for fear of men, for 
 loss of life or goods, yea some for advantage and gain, will honest it 
 with their presence, dissembling both with God and man, as their 
 own hearts and consciences do accuse them. Better it were that such 
 had never known the truth, than thus wittingly, and for the fear or 
 favour of man, whose breath is in his nostrils,* to dissemble it or 
 rather, as indeed it is, to deny it. The end of such is like to be 
 worse than their beginning. Such had need to take heed of the two 
 terrible places to the Hebrews,f lest by so doing they fall therein. 
 Let them beware they play no wily beguile with themselves, as some 
 do 1 fear me which go to mass, and because they worship not, nor 
 kneel not, nor knock not as others do, but sit still in their pews,J 
 therefore they think they rather do good to others than hurt. 
 
 But, alas, if these men would look into their own consciences, 
 there should they see that they are very dissemblers, and in seeking 
 to deceive others, for by this means the magistrates think them of 
 their sort, they deceive themselves. They think at the elevation time, 
 all mens eyes are set upon them to mark how they do. They think 
 others hearing of such men going to mass, do see or enquire of thSr 
 behaviour there. Oh if there were in those men that are so present 
 at the mass, either love to God, or to their brethren, then would they 
 for the one or both, openly take God's part, and admonish the people 
 of their idolatry. They fear man more than him which hath power 
 
 
 
 * Nosethrelles. t Chap. vi. x. J Pues. 
 
43 
 
 to cast both soul and body into hell fire, they halt on both knees, 
 they serve two masters. God have mercy upon such, and open their 
 eyes with his eye salve that they may see, that they which take not 
 part with God, are against God, and that they which gather not with 
 Christ, do scatter abroad. Oh that they would read what St. John 
 saith will be done to the fearful. The counsel given to the Church 
 of Laodicea is good counsel to such. 
 
 But to return to you again, dearly beloved, be not ye ashamed of 
 God's gospel. It is the power of God to salvation, to all those that 
 do believe it. Be therefore partakers of the afflictions, as God shall 
 make you able, knowing for certain, that he will never tempt you 
 further than he will make you able to bear; and think it no small 
 grace of God to suffer persecution for God's truth, for the spirit of 
 God resteth upon you, and ye are happy, as one day ye shall see. 
 Read 2 Thess. 1. and Hebrews 12. As the fire hurteth not gold but 
 maketh it finer, so shall ye be more pure by suffering with Christ. 
 1 Peter 1. The flail and wind hurt not the wheat, but cleanse it 
 from the chaff. And ye, dearly beloved, are God's wheat, fear not 
 therefore the flail, fear not the fanning wind, fear not the millstone, 
 fear not the oven, for all these make you more meet for the Lord's 
 own tooth. Soap, though it be black, soileth not the cloth, but 
 rather at the length maketh it more clean ; so doth the black cross 
 help us to more whiteness, if God strike with his battledore. Because 
 ye are God's sheep, prepare yourselves to the slaughter, always 
 knowing that in the sight of the Lord, our death shall be precious. 
 The souls under the altar, look for us to fill up their number ; happy 
 are we if God have so appointed us. Howsoever it be, dearly beloved, 
 cast yourselves wholly upon the Lord, with whom all the hairs of 
 your head are numbered, so that not one of them shall perish. Will 
 we, nill we, we must drink God's cup if he have appointed it for us. 
 Drink it willingly then, and at the first when it is full, lest perad ven- 
 ture if we linger, we shall drink at the length of the dregs with the 
 wicked, if at the beginning we drink not with his children ; for with 
 them his judgment beginneth, and when he hath wrought his will 
 on Mount Sion, then will he visit the nations round about. 
 " Submit yourselves therefore under the mighty hand of the Lord. 
 
44 
 
 No man shall touch yor without his knowledge. When they touch 
 you therefore, know it is to your weal ; God thereby will work to 
 make you like unto Christ here, that ye may be also like unto him 
 elsewhere. Acknowledge your unthankfulness and sin, and bless 
 God that correcteth you in the world, because ye shall not be damned 
 with the world. Otherwise might he correct us, than in making us 
 to suffer for righteousness sake; but this he doth because we are not 
 of the world. Call upon his name through Christ for his help, as 
 he commandeth us. Believe that he is merciful to you, heareth you, 
 and keepeth you ; I am with him in trouble, and will deliver him saith 
 he. Know that God hath appointed bounds over the which the 
 devil, and all the world shall not pass. If all things seem to be 
 against you, yet say with Job, if he kill me I will hope in him. 
 Read the 91st Psalm, and pray for me your poor brother and fellow 
 sufferer for God's gospel's sake, his name therefore be praised, and 
 of his mercy may he make me and you, worthy to suffer with good 
 conscience for his name's sake. Die once we must, and when we 
 know not ; happy are they whom God giveth to pay nature's debt ; 
 I mean to die for his sake. 
 
 Here is not our home, therefore let us accordingly consider 
 things, always having before our eyes the heavenly Jerusalem, Heb. 
 12. Apoc. 21. 22., the way thither to be by persecutions. The dear 
 friends of God, how they have gone it after the example of our 
 Saviour Jesus Christ, whose footsteps let us follow even to the very 
 gallows, if God so will, not doubting but that as he within three days 
 rose again immortal, even so we shall do in our time ; that is when 
 the trumpet shall blow, and the angel shall shoot, and the son of man 
 shall appear in the clouds with innumerable saints and angels in 
 majesty and great glory; then shall the dead arise, and some shall be 
 caught up into the clouds to meet the Lord, and so be always with 
 him. Comfort yourselves with these words and pray for me for 
 God's sake. E. Carcere, 19 Novemb. 1553. 
 
 JOHN BRADFORD. 
 
45 
 
 No. 14*. 
 
 TO HIS BELOVED IN THE LORD, W. P. 
 
 GRACE and peace from God the Father through our Lord Jesus 
 Christ. Amen. 
 
 Dear brother, God most justly- hath cast me now into a dungeon 
 much better than I deserve ; wherein 1 see no man but my keeper, 
 nor can I see any except they come to me. Something in the earth 
 my lodging is; which is an example and memorial of my earthly 
 affections, which God I trust will mortify, and of my sepulchre, 
 whereunto I trust my Lord God will bring me in peace in his good 
 time. In the mean season he gives me patience, lively hope, and his 
 good spirit. I pray you pray for me, for the prayer of the godly, 
 if it be effectual, worketh much with God. 
 
 I thank God, my common disease f doth less trouble me now, 
 than when I was abroad, which doth teach me the merciful provi- 
 dence of God towards me. Commend me to Mrs. Wilkinson, whom 
 we pray God to strengthen in his truth and grace to the end. Use 
 true and hearty prayer and you shall perceive God at length will 
 declare himself to see, where now many think he sleepeth. 
 Out of the Tower, by the Lord's prisoner. 
 
 JOHN BRADFORD. 
 
 No. 15.$ 
 TO FATHER TRAVES. 
 
 THE self same mercy, grace, and peace, which heretofore I have 
 felt plenteously, though now through mine unthankfulness and wilful 
 
 * Fox, iii. 329. Cov. 305. 
 
 + This disease was a rheum with a feebleness of stomach, wherewith he was much 
 
 troubled whilst he was at liberty. Cov. 
 
 j Fox, iii. 362. 
 
46 
 
 obedience to the pleasure of this outward man, I neither feel, neither 
 can be persuaded that I possess, yea if I shall truly write, I in manner 
 pass not upon the same, so far am I fallen, the Lord help me, the 
 same mercy, &c. I say, I wish unto you as I can, with all increase 
 of godliness, hypocritically with my pen and mouth, beseeching you 
 in your earnest prayers to God, to be an earnest suitor unto God for 
 the which am fallen into such a security, and even an hardness of 
 heart, that neither I sorrow my state, neither with any grief or fear 
 of God's objection do write this; before the Lord which knoweth the 
 hearts of all men I lie not. 
 
 Consider for Christ's sake therefore, good Father Traves, my 
 necessity though 1 myself do it not, and pray for me, that God cast 
 me not off, as I deserve most justly. For where J ought to have well 
 proceeded in God's school, by reason of the time, I confess it to my 
 shame, I am so far gone back, as alas, if shame were in me I might 
 be ashamed to write it, but much more to write it, and think it not, 
 such is the reward of unthankfulness. For where God wrought the 
 restitution of the great thing you know of, the which benefit should 
 bind me to all obedience; alas Father Traves I am too unthankful, 
 I find no will in my heart, though by my writing it will be hard to 
 persuade you, either to be thankful, either to begin a new life in all 
 things to mortify this outward man, and heartily to be well content 
 to serve the Lord in spirit and verity, and withstand mine affections ; 
 and especially my beastly sensuality in meat and drink, wherewith 
 I was troubled at my being with you, but now through my licentious 
 obeying that affect, I am fallen so, that a whole legion of spirituum 
 malorum, possesseth me. 
 
 The Lord, whom I only with my mouth, my heart still abiding 
 both in hardness and wilfulness, call upon, deliver me and keep me. 
 And for God's sake give you hearty thanks for the great benefit of 
 restitution, pray to the Lord that at the length I may once return to 
 tke obedience of bis good will. Amen. 
 
 I thank you for your cheese, and so doth Father Latimer as 
 unknown ; for 1 did give it him, and be saith he did never eat better 
 cheese, and so I dare say he did not. I thank him I am as familiar 
 with him, as with you; yea, God so moveth him towards me, that 
 his desire is to have me come and dwell with him whensoever I will, 
 
and welcome. This do I write yet once more to occasion you to be 
 thankful for me to the Lord, which by all means sheweth nothing 
 but most high love to me'; and I again a very obstinate rebel. Pray 
 therefore for me, in haste. 
 
 The sinful, 
 
 JOHN BRADFORD. 
 
 No. 16.* 
 
 To his godly Friends, G. and N., encouraging them to prepare 
 themselves to the Cross, and patiently to endure afflictions 
 for God's Cause and his Holy Gospel. 
 
 THE God of all mercies and the father of all consolation, shew 
 unto you more and more the riches of his mercies in Christ Jesus 
 our Lord, and grant you a lively faith to apprehend and pull unto 
 yourselves the same, to your everlasting comfort. Amen. 
 
 Because my mind will not let me rest to think upon, and as it 
 were to see some storms like to fall more fully than any yet we have 
 felt, 1 should rather say ye have felt, and are like to feel, if ye 
 continue to confess Christianity, as ye have begun ; I thought it my 
 \iuty to admonish you, that therefore ye should not be dismayed and 
 think it any strange thing. 
 
 For undoubtedly, you confessing Christ according to the truth 
 taught you, yea received of you, though trouble come, the same shall 
 be so far from hurting you, that it shall profit you exceedingly; 
 making you thereby like to him which for your sakes, suffered much 
 greater sorrow than all men can sustain ; as well that your sorrows 
 and afflictions, whatsoever they be that shall come unto you, should 
 be sanctified in his cross, and that which he suffered ; as also that 
 
 * Cov. 363, 
 
48 
 
 in him ye might have both example how to order yourselves in the 
 cross, and how soon, shortly, and gloriously the end of your cross 
 will be. Therefore, I say, be not dismayed in that the cross cannot 
 but conform and make us like unto Christ, not simply of itself, but 
 by God's spirit, which maketh it his chief mean thereto; first in 
 putting us in mind of our corruption received of Adam, the cause of 
 all care ; then by occasioning us to remember as well our privy hid 
 sins, as also our more manifest evils ; that we therethrough might be 
 provoked to repentance and asking of mercy, the which undoubtedly 
 God will give us for his Christ's sake, and thereto also his holy 
 spirit to sanctify us, if we ask the same. 
 
 Now this spirit will not cease, more and more both to mortify the 
 old man with his desires, and also to renew and repair the new man 
 daily, with augmentation and increase; so that at length we shall be 
 made so like to Christ that we cannot but be coupled unto him ; I 
 mean not by faith as now we be, but even in deed, leaving here 
 behind us, with Elias, our cloak the flesh, which God one day will 
 call and quicken again, to be like unto the glorious and immortal body 
 of his son JesusChrist our Lord, after that it hath suffered and slept as 
 his hath done, the afflictions and time which God hath already 
 appointed. 
 
 My dear brethren and sisters, this is most certain that the afflic- 
 tions and crosses which ye shall suffer, God hath already appointed 
 for you, so that they are not in the power, choice, and will of your 
 and his enemies. If ye would fly them ye cannot, but will ye, nill 
 ye, needs must ye have them. If ye will not carry them in the love 
 of God, ye shall carry them in his displeasure. Therefore cast your 
 care on him who careth for you, and hath counted all the hairs of 
 your heads, so that one shall not perish, if that ye commit yourselves 
 to his ordering; wherelse your heads and bodies, yea souls too shall 
 perish, if that ye withdraw yourselves as unwilling to take his cup 
 and to drink of it. 
 
 Not that I would have yon to thrust yourselves, headlong and 
 rashly, to take or pull unto you trouble; or that 1 would not have you 
 to use such honest and lawful means, as ye may in the fear of God 
 and with good conscience, to avoid the cross and give place to evil; 
 but that I would have you xvilling to put forth your band to take it, 
 
49 
 
 when God offereth it, in such sort as with good conscience ye cannot 
 escape. Then take it, kiss it, and thank God for it ; for it is even 
 a very sacrament that God loveth you, as he saith, whom I love, them 
 do I chastise. And if ye he not partakers of correction, surely ye 
 are no children; but if he once chastise you, if that ye kiss the rod, 
 verily he will cast the rod into the fire, and call you and kiss you as 
 the mother doth her child, when she perceiveth the child, to take in 
 good part the correction. But why do I compare God your Father's 
 love, to a mother, in that it far passeth it. For saith he, though it 
 he possible that a natural mother should forget the child of her womb, 
 yet will not I forget thee, saith the Lord, our good God and Father, 
 through Christ. Though he seem angry towards evening, yet in the 
 morning we shall find him well pleased, if in Christ we come to him, 
 and cry, Abba ! dear Father ! help us, and as thou hast promised, 
 tempt us not further than thou wilt make us able to bear. 
 
 Therefore, my dear hearts in the Lord, be of good comfort, be of 
 good comfort in the Lord. Confess him and his truth and fear not 
 prison, loss of goods or life. Fear rather that prison, out of the 
 which there is no deliverance; fear rather the loss of those goods 
 which last for ever; fear rather the loss of the life which is eternal, 
 whereunto ye are called, and the way by which God will bring you 
 to it, in that ye certainly know not whether it will be by prison, fire, 
 halter, &c. whensoever these come, as I said before, let them not 
 dismay you, nor seem strange to you. For no small number of God's 
 children are gone that way, and we are a good company here 
 together, which are ready to follow the same way through God's 
 grace, if God so will. 
 
 I beseech you make you ready, and go with us ; or rather be 
 ready that when we come, we may go with you. The journey is but 
 short, though it be unpleasant to the flesh. Perchance if we should 
 die in our beds on a corporal malady, it would be much longer and 
 also more painful ; at the least in God's sight it cannot be so precious 
 and gainful, as I know this kind of death is; whereto I exhort you 
 to prepare yourselves, mine own dear hearts in the bowels and blood 
 of our Saviour Jesus Christ, to whose tuition, grace, governance, and 
 protection, I heartily commend you all, and beseech you that ye 
 
50 
 
 would do the like unto me in your hearty prayers. Out of the Tower 
 of London, 1554. 
 
 By your own, to live in the Lord for ever, 
 
 JOHN BRADFORD. 
 
 No. 17.* 
 
 TO CERTAIN GODLY PERSONS TO THE 
 SAME EFFECT.t 
 
 Gracious God, and most merciful father, for Jesus Christ's sake, 
 thy dearly beloved son, grant us thy mercy, grace, wisdom, and 
 holy spirit, to counsel, comfort, and guide us in all our cogitations, 
 words, and works, to thy glory, and our everlasting joy and peace, 
 for ever. Amen. 
 
 In my last letter, ye might perceive my conjecturing to be no less 
 towards you, than now 1 have partly learned. But my dearly be- 
 loved, I have learned none other thing than before I have told you 
 would come to pass, if ye cast not away that which I am sure ye have 
 learned. I appeal to both your consciences, whether herein I speak 
 truth, as well of my telling, though not so often as I might and 
 should, God forgive me, as also of your learning. 
 
 Now God will try you, to make others to learn by you that which 
 ye have learned by others, and by them which suffered this day,J 
 ye might learn, if already ye had not learned, that life and honour is 
 not to be set by, more than God's commandment. They in no point, 
 for all that ever their ghostly fathers could do, having Dr. Death to 
 take their part, would consent or seem to consent to the popish mass 
 
 * Fox iii. 334. Cov. 366. t Most probably to the same individuals as the last. 
 
 $ The Lady Jane Grey, and her husband the Lord Guildford, were beheaded that day, 
 
 viz. Feb. 12, 1554. Cov. 367. Burnett vol. u. 424. 
 
51 
 
 and papistical God, otherwise than in the days of our late king,* 
 they had received ; and this their faith they confessed with their deaths, 
 to their great glory and all our comforts, if we follow them; but to 
 our confusion, if we start back from the same. 
 
 Wherefore I beseech you both to consider it, as well to praise God 
 for them, as to go the same way with them if God so will. Consider 
 not the things of this life, which is a very prison to all God's chil- 
 dren; but the things of everlasting life, which is our very home. 
 But to the beholding of this gear ye must open the eyes of your mind, 
 of faith I should have said as Moses did, which set more by trouble 
 with God's people, than by the riches of Egypt and Pharaoh's court. 
 Your house, home, and goods, yea life and all that ever ye have, 
 God hath given to you as love tokens, to admonish you of his love, 
 and to win your love to him again. Now will he try your love, 
 whether ye set more by him than by his tokens or no. If ye for his 
 tokens' sake, that is, for your home, house, goods, yea life, will go 
 with the world lest ye should lose them; then be assured, your love, 
 as he cannot but espy it to be a strumpet's love, so will he cast it away 
 with the world. Remember that he which will save his life, shall lose 
 it, if Christ be true; but he which adventureth, yea loseth his life for 
 the gospel's sake, the same shall be sure to find it eternally. Do not 
 ye both know that the way to salvation is not the broad way which 
 many run in, but the strait way which few now walk in? 
 
 Before persecution came, men might partly have stood in doubt, 
 by the outward state of the world with us, although by God's word it 
 was plain, whether was the high way, for there were as many pre- 
 tended the gospel as popery; but now the sun is risen, and the wind 
 bloweth, so that the corn which hath not taken fast root cannot nor 
 will not abide ; and therefore easily ye may see the strait way by the 
 small number that passeth through it. Who will now adventure their 
 goods and life for Christ's sake, who yet gave his life for our sakes? 
 We now are Gergesites, that would rather lose Christ than our porkets. 
 A faithful wife is never tried so to be, but when she rejecteth and 
 withstandeth wooers. A faithful Christian is then found so to be, when 
 his faith is assaulted. 
 
 * Edward VI. 
 
52 
 
 If we be not able, I mean if we will not forsake tbis world for 
 God's glory and gosp( !'s sake, trow ye that God will make us able 
 or give us a will to forsake it for nature's sake? Die ye must once, 
 and leave all ye have, God knoweth how soon and when, will ye or 
 will ye not. And seeing- perforce ye must do this, will ye not wil- 
 lingly now do it for God's sake ? 
 
 If ye go to mass and do as the most part doth, then may ye live at 
 rest and quietly ; but if ye deny to go to it, then shall ye go to prison, 
 lose your goods, leave your children comfortless, yea lose your life 
 also. But my dearly beloved, open the eyes of your faith, and see 
 how short a thing this life is, even a very shadow and smoke. Again, 
 see how intolerable the punishment of hell fire is, and that endless. 
 Last of all look on the joys incomprehensible, which God hath pre- 
 pared for all them, world without end, -which love either lands or 
 goods for his name's sake. And then do ye reason thus ; if we go to 
 mass the greatest enemy that Christ hath, though for a little time we 
 shall live in quiet, and leave to our children that they may live here- 
 after; yet shall we displease God, fall into his hands, which is horrible 
 to hypocrites, and be in wonderful hazard of falling down from 
 eternal joy into eternal misery, first of soul and then of body, with 
 the devil and all idolaters. 
 
 Again, we shall want peace of conscience, which surmounteth all 
 the riches of the world, and for our children, who knoweth whether 
 God will visit our idolatry on them in this life; yea our home and 
 goods are in danger of losing, as our lives be, through many casual- 
 ties, and when God is angry with us, lie can send always when he 
 will, one mean or another to take all from us for our sins, and to cast 
 us into care for our own sakes, which will not come into some little 
 trouble for his sake. 
 
 On this sort reason with yourselves, and then doubtless God will 
 work otherwise with you and in you, than ye are aware of. Where 
 now ye think yourselves unable to abide persecution, be most assured, 
 if so be ye purpose not to forsake God, that God will make you able 
 to bear his cross, that therein ye shall rejoice. Faithful is God, saith 
 Paul, who will not tempt you' further than he will make you able to 
 bear, yea he will give you an outscape in the cross, which shall be to 
 your comfort. Think how great a benefit it is, if God will vouch you 
 
53 
 
 worthy this honour to suffer loss of any thing* for his sake. He might 
 justly cast most grievous plagues upon you, and now he will correct 
 you with that rod whereby you shall be made like to his Christ, that 
 for ever ye may reign with him. 
 
 Suffer yourselves therefore now to be made like to Christ, for else 
 ye shall never be made like unto him. The devil would gladly 
 have you now to overthrow, that which godly ye have of long pro- 
 fessed. Oh how would he triumph if he could win his purpose? 
 Oh how would the papists triumph against God's gospel in you? 
 Oh how would you confirm them in their wicked popery ? Oh how 
 would the poor children of God be discomforted, if now ye should go 
 to mass and other idolatrous service, and do as the world doth ? 
 
 Hath God delivered you from the sweat to serve him so ? Hath 
 God miraculously restored yon to health from your grievous agues 
 for such a purpose? Hath God given you such blessings in this 
 world and good things all the days of your life hitherto; and now of 
 equity will ye not receive at his hands and for his sake some evil? 
 God forbid, 1 hope better of you. Use prayer, and cast your care 
 upon God ; commit your children into his hands; give to God your 
 goods, bodies and lives, as he hath given them, or rather lent them 
 unto you. Say with Job, God hath given and God hath taken away, 
 his name be praised for ever. Cast your care upon him, I say, for he 
 is careful for you ; and take it amongst the greatest blessings of God 
 to suffer for his sake. I trust he hath kept you hitherto to that end. 
 
 And I beseech thee, O merciful Father, for Jesus Christ's sake, 
 that thou vvouldest be merciful unto us, comfort us with thy grace, 
 and strengthen us in thy truth, that in heart we may believe, and 
 in tongue boldly confess thy gospel, to thy glory and our eternal 
 salvation. Amen. Pray for me, and I by God's grace will do the 
 same for you. 
 
 JOHN BRADFORD. 
 
54 
 
 No. 18.* 
 
 TO THE SAME PERSONS. 
 
 GOD'S mercy in Christ I wish yon to feel, my dear brother, with 
 my faithful sister yonr wife now and for ever. Amen. 
 
 Having tins occasion, I could not hut write something, as well 
 to put myself in remembrance of my duty to god wards for you both, 
 in thankfulness and prayer, as to put you in remembrance of me and 
 your duty towards God for me, in praying for me ; I dare not say in 
 thankfulness for me; not that I would have you to give no thanks to 
 God for his wonderful great and sweet mercies towards me and upon 
 me in Christ his Son ; but because I have not deserved it at either of 
 your hands. For ye both know right well, at least my conscience 
 doth accuse me, how that 1 have not only not exhorted and tanght 
 you, as both my vocation and your deserts required, to walk worthy 
 of that vocation which God hath made you worthy of; and with 
 trembling and fear to work out your salvation, that is in the fear of 
 God to give yourselves to great vigilance in prayer for the increase 
 of faith, and to a wary circumspection in all your conversation, not 
 only in works and words, but also, in thoughts ; because God is a 
 searcher of the heart, and out of the heart it cometh that defileth as 
 in God's sight. I have, I say, not only not done this, but also have 
 given you example of negligence in prayer, watching, fasting, 
 telling and doing, so that woe to me for <. iving you such offence. 
 
 Partly for this cause, dear brother and sister, God hath cast me 
 and keepeth me sure, that I might repent me and turn to him, and 
 that ye might also by this correction upon me, be more diligent to 
 redress these things and others, if they in your conscience do accuse 
 you. 
 
 My dearly beloved, heavy is God's anger fallen upon us all; 
 doleful is the day. Now hath Anti-Christ all his power again, now 
 is Christ's gospel trod under foot, now is God's people a derision and 
 
 Cov. 370. 
 
55 
 
 at prey for the wicked. Now is the greatest plague of all plagues 
 fallen, the want of God's word ; and all these we have, yea I alone, 
 have justly deserved. Oh that as I write, 1 alone, 1 could with 
 David, and with Jonas, in heart say so. But 1 do not, I do not, I see 
 not how grievously I have sinned, and how great a misery is fallen 
 for mine unthankfulness for God's word, for mine hypocrisy in pro- 
 fessing, preaching, hearing, and speaking of God's word, for my not 
 praying to God for the continuance of it, for my not living of it 
 thoroughly as it requireth, &c. 
 
 I will speak nothing of my manifest evils, for they are known to 
 you well enough. Dear brother and sister, with me say ye the like, 
 for your own parts; and with me join your hearts, and let us go to 
 our heavenly Father, and for his Christ's sake beseech him to be 
 merciful unto us and to pardon us. Oh, good Father, it is'we that 
 have deserved the taking away of thy word, it is we that have 
 deserved these thy just plagues fallen upon us, we have done amiss, 
 we have dealt unjustly with thy gospel, we have procured thy wrath, 
 and therefore just art thou in punishing us, just art thou in plaguing 
 us, for we are very miserable. 
 
 But good Lord and dear Father of mercy, whose justice is such 
 that you will not punish the poor souls of this realm, which yet have 
 not thus sinned against thee as we have done, for many yet never 
 heard thy word, for our trespasses; and whose mercy is so great that 
 thou wilt put our iniquities out of thy remembrance for thy Christ's 
 sake, if we repent and believe ; grant us we beseech thee true repen- 
 tance and faith, that we having obtained pardon for our sins, may 
 through thy Christ, get deliverance from the tyranny of Anti-Christ 
 now oppressing us. 
 
 Oh, good Father, which hast said that the sceptre of the wicked 
 should not long He upon and over the just, lest they put forth their 
 hands to iniquity also; make us just, we pray thee in Christ's name, 
 and cut asunder the cords of them that hate Sion ; let not the wicked 
 people say where is there God? Thou, our God, art in heaven; 
 and doest whatsoever it pleaseth thee upon earth. Oh, that thoa 
 wouldest, in the mean whiles, before thou do deliver us, that, I say, 
 thou wouldest open our eyes to see all these plagues to come from 
 thee, and all other that shall come whatsoever they be, publick or 
 
56 
 
 private, that they com< not by chance nor by fortune, but that they 
 come even from thy hand, and that justly and mercifully ; justly 
 because we have and do deserve them, not only by our birth poison, 
 still sticking and working in us, but also by our former evil life past, 
 which by this punishment and all other punishments, thoa wouldest 
 have us to call to our remembrance and to set before us, that tliou 
 mightest put them from before thee ; whereas they stand, so long as 
 they are not in our remembrance, to put them away by repentance. 
 
 Mercifully, O Lord God, dost thou punish, in that thou dost not 
 correct to kill, but to amend, that we might repent our sins, ask 
 mercy, obtain it freely in Christ, and to begin to suffer for righteous- 
 ness' sake; to be part of thy house, whereat thy judgment beginneth; 
 to be partakers of the afflictions of thy Church and thy Christ, that 
 we might be partakers of the glory of the same. To weep here, 
 that we might rejoice elsewhere; to be judged in this world that we 
 might with thy saints judge hereafter the world ; to suffer with 
 Christ, that we might reign with him ; to be like to Christ in shame, 
 that we might be like to him in glory; to receive our evils here, that 
 we might with poor Lazarus find rest elsewhere ; rest, I say, and 
 such a rest as the eye hath not seen, the ear hath not heard, nor the 
 heart of man is able to conceive. 
 
 Oh, that our eyes were open to see this ; that the cross cometh 
 from thee to declare thy justice and thy mercy, and hereto that we 
 might see how short a time the time of suffering is ; how long a time 
 the time of rejoicing is to them that suffer here; but to them that 
 will not, how long and miserable a time is appointed and prepared ; 
 a time without time in eternal woe and perdition, too horrible to be 
 thought upon. From the which keep us dear Father, and give more 
 sight in soul to see this gear, and how that all thy dearest children 
 have carried the cross of grievous afflictions in this life, in whose 
 company do thou place us, and such a cross lay upon us as thou wilt 
 make us able to bear, to thy glory and our salvation in Christ, for 
 whose sake we pray thee to shorten the days of this our great 
 misery fallen upon us most justly, and in the mean season give us 
 patience, repentance, faith, and thy eternal consolation. Amen, 
 Amen, Amen. 
 
 And thus dear hearts, I have talked, methinks, a little while with 
 

 57 
 
 you, or rather we have all talked with God. Oh that God would 
 give us his spirit of grace and prayer. My dearly beloved, pray for 
 it, as for yourselves so for me, and that God would vouchsafe to 
 make me worthy to suffer with a good conscience for his name's 
 sake. Pray for me, and I shall do the like for you. This 20 of 
 December, from him whom by this bringer ye shall learn. I pray 
 you give my commendations to all that love me in the Lord. Be 
 merry in Christ, for one day in heaven we shall meet and rejoice 
 together for evermore. Amen. 
 
 JOHN BRADFORD. 
 
 THIS persecuted martyr remained in the 
 Tower till the following Easter Eve, when 
 he was sent to the King's Bench Prison, in 
 Southwark.* With the keeper of this prison 
 he was in such good credit that he was per- 
 mitted to go into London in the evenings, in 
 order to visit a sick person in the Steel-yard f 1 
 whenever he pleased, and that without a 
 keeper, upon his own promise to return before 
 the hour appointed. And once during the 
 summer time the same keeper gave him per- 
 mission to ride into Oxfordshire, in order to 
 visit a merchant of his acquaintance who 
 resided there ; and a horse and other pre- 
 parations, and a companion for the journey 
 were provided, but he was prevented from 
 going by illness. 
 
 * See Appendix, Note (G). t In Thames Street. 
 
 i 
 
58 
 
 By the kindness of the same individual, 
 another privilege, which in their circum- 
 stances must have been invaluable, was 
 granted to Bradford, and the martyr Lawrence 
 Saunders, who was at the same time confined 
 in the Marshalsea. The backs of the two 
 prisons joined together, where they were 
 permitted to meet and confer at their own 
 pleasure, and might have easily made their 
 escape if they had been inclined ; but as to 
 which, Bradford was so indifferent, that when 
 one of his old friends and acquaintance came 
 and asked him what he would do, and where 
 he would go if he petitioned for his liberty ; he 
 replied, that it was a matter of little anxiety 
 to him whether he went out or not ; but that 
 if he did he would marry, and remain still in 
 England, and spend his time in teaching the 
 people as opportunities might offer. 
 
 Farrar,* Bishop of St. Davids, who had 
 been a prisoner in the King's Bench, being 
 strongly urged by the papists about the end 
 of Lent, to consent to receive the sacrament 
 at the ensuing Easter in one kind only, after 
 much persuasion had yielded to their solicita- 
 tions. It was so ordered by divine providence, 
 that on Easter Even, the day before the bishop 
 
 * See Appendix, Note (H). 
 
59 
 
 was to have made this sacrifice of principle, 
 Bradford was brought into the prison, when 
 he was made the instrument of rescuing the 
 prelate from his threatened disgrace; who 
 immediately revoked his promise, and ever 
 afterwards steadily refused to contaminate 
 himself with any of the errors of the Church 
 of Rome. So effectually did it please God to 
 work by this holy martyr ; and such an in- 
 strument was he in the Church of Christ, 
 that few knew him who did not esteem him as 
 a precious jewel, and a true minister of the 
 gospel. 
 
 The following letters appear to have been 
 written at this period: 
 
 No. 19.* 
 
 TO THE HONOURABLE LORD RUSSELL, 
 
 Now Earl of Bedford, being then in Trouble for the Verity of 
 God's Gospel. 
 
 THE everlasting and most gracious God and Father of our 
 Saviour Jesu Christ, bless your good lordship, with all manner of 
 heavenly blessings, in the same Christ our only comfort and hope. 
 Amen. 
 
 Praised be God our father which hath vouched you worthy, as 
 of faith in his Christ, so of his cross for the same. Magnified be his 
 
 * Fox iii. 321. Cov. 275. and se No. 11. 
 
60 
 
 holy name, who as he hath delivered you from one cross, so he hath 
 made you willing 1 , I trust, and ready to bear another, when he shall 
 see his time to lay it upon you. For these are the most singular 
 gifts of God, given as to few, so to none else but to those few, which 
 are most dear in his sight. 
 
 Faith is reckoned, and worthily, among the greatest gifts of God, 
 yea it is the greatest itself that we enjoy, for by it, as we be justified 
 and made God's children, so are we temples and possessors of the 
 holy spirit, yea of Christ also, Ephes. iv. and of the father himself, 
 John xiv. By faith we drive the devil away, 1 Pet. v. 9. we over- 
 come the world, 1 John, v. 4. and are already citizens of heaven and 
 fellows with God's dear saints. 
 
 But who is able to reckon the riches that this faith bringeth with 
 her unto the soul she sitteth upon? No man, nor angel. And 
 therefore, as I said, of all God's gifts, she may be set in the top, and 
 have the uppermost seat. The which thing if then considered, in 
 that she cometh alonely from God's own mercy seat, by the hearing, 
 not of mass or mattins, diriges, or such draffe ; but of the word of 
 God, in such a tongue as we can and do understand, as they would 
 be diligent and take great heed for doing or seeing any thing which 
 might cast her down, for then they fall also ; so would they with 
 no less care, read and hear Gci's holy word, joining thereto most 
 earnest and often prayer, as well for the more and better under- 
 standing, as for the loving, living, and confessing of the same, 
 maugre the head of the devii, the world, our flesh, reason, goods, 
 possessions, carnal friends, wife, children, and very life here, if they 
 should pull us back to hearken to their voice and counsel, for more 
 quiet, sure, and longer use of them. 
 
 Now, notwithstanding this excellency of faith, in that we read 
 the apostle to match therewith, yea, as it were, to prefer suffering 
 persecution for Christ's sake, Phil, i., I trow no man will be so fond 
 as to think otherwise, but that I and all God's children have cause 
 to glorify and praise God, who hath vouchsafed you worthy so great 
 a blessing. For though the reason or wisdom of the world, think of 
 the cross according to their reach, and according to their present 
 sense, and therefore fly from it as from a most great ignominy and 
 shame ; yet God's scholars have learned otherwise to think of the 
 
61 
 
 cross, that it is the frame house, in the which God frameth his 
 children like to his son Christ; the furnace that lineth God's gold; 
 the high way to heaven ; the suit and livery that God's servants are 
 served withal; and the earnest beginning of all consolation and glory. 
 
 For they, I mean God's scholars, as your lordship is I trust, do 
 enter into God's sanctuary, lest their feet slip. They look not, as 
 beasts do, on things present only, but on things to come, and so have 
 they as present to faith, the judgment and glorious coming of Christ ; 
 like as the wicked have now their worldly wealth wherein they 
 wallow, and will wallow, till they tumble headlong into hell ; where 
 are torments too terrible and endless. Now they follow the fiend 
 as the bear doth the train of honey, and the sow the swillings, till 
 they be brought into the slaughter-house, and then they know that 
 their prosperity hath brought them to perdition. Then cry they, 
 Woe, Woe, we went the wrong way ; we counted these men, I mean 
 such as you be, that suffer for God's sake, loss of goods, friends and 
 life, whom they shall see endued with rich robes of righteousness, 
 crowns of most pure precious gold, and palms of conquest in the goodly 
 glorious palace of the lamb, where is eternal joy, felicity, &c., we 
 counted, will they then say, these men but fools and mad men; we 
 took their conditions to be but curiosity &c. But then will it be too 
 late, then the time will be turned, laughing shall be turned into 
 weeping, and weeping into rejoicing. Read Wisdom ii. iii. iv. v. 
 
 Therefore, as before I have said, great cause have I to thank God 
 which hath vouched you worthy of this most bountiful blessing; 
 much more then you have cause, my good lord, so to be, I mean 
 thankful. For look upon your vocation, 1 pray you, and tell me 
 how many noblemen, earl's sons, lords, knights, and men of estima- 
 tion, hath God in this realm of England dealt thus withal ? I dare 
 say you think not that you have deserved this. Only God's mercy 
 in his Christ hath wrought this on you, as he did in Jeremiah's time 
 on Abimelech, in Ahab's time on Obadiah, in Christ's time on 
 Joseph of Arimathea, in the apostles time on Sergius Paulus, and 
 the Queen of Ethiopia'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; 
 
62 
 
 stick fast nnto him and he will stick fast by you ; he will be with 
 yon in trouble and deliver you. But then must you cry unto him, 
 for so it proceedeth ; he cried unto me and I heard ; I was with him 
 in trouble &c. 
 
 Remember Lot's wife which looked back ; remember Francis 
 Spira ;* remember that none is crowned, but he that striveth law- 
 fully. Remember that all you have is at Christ's commandment. 
 Remember he lost more for you than you can lose for him. Remem- 
 ber you love not that which is lost for his sake, for you shall find 
 much more here and elsewhere. Remember you shall die, and 
 when, 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 that 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, over the which the devil 
 dare 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 walk 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 in both 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, [n which prayer I heartily desire your 
 lordship to remember us, who as we are going with you right gladly, 
 God therefore be praised, so we look to go before you, hoping that 
 you will follow, if God so will, according to your daily prayer ; thy 
 
 * See Appendix, Note (L) 
 
63 
 
 will be done on earth, &c. The good spirit of God always guide 
 your lordship unto the end. Amen. 
 
 Your lordship's own for ever, 
 
 JOHN BRADFORD. 
 
 No. 20*. 
 TO THE LORD RUSSELL. 
 
 THE eternal mercies of God in his dear son, our saviour Jesus 
 Christ, be more and more felt, and heartily perceived of you, my 
 good lord, to your endless joy and comfort. Amen. 
 
 Because your lordship looketh not for thanks of me, for God's 
 benefits ministered by you ; and in few words I cannot duly declare 
 that I would do, I will omit the same; praying God, our dear father, 
 in the day of his retribution, to remember it ; and in the mean 
 season to assist, counsel, and comfort you, as his child for ever in all 
 things. 
 
 I doubt not but that you have that childlike opinion, yea persua- 
 sion of his goodness in Christ towards you; than which blessing, my 
 good lord, none is greater given to man upon earth. For assuredly 
 he that hath it, is the very child of God, elect before all time in 
 Christ Jesu our Lord, and therefore shall enjoy everlasting felicity, 
 although he be here afflicted and tossed in trouble and temptation to 
 his trial, that when he is found faithful he may receive the crown of 
 glory. 
 
 The only thing that discerneth the child of God from the wicked, 
 is this faith, trust, and hope, in God's goodness, through Christ ; 
 the which I trust you have ; God increase it in you and make you 
 thankful. Certainly such as enjoy, it be happy ; if they be happy, 
 and that happiness is not where any thing is to be desired, they 
 
 * Cov. 278. 
 
64 
 
 cannot but for ever be most assured of perseverance to salvation, for 
 if they fall, the Lord putteth under his hand that they shall not 
 perish; they are beloved of Christ which loveth them to the very 
 end. 
 
 God for his mercy sake in Christ, open more and more your eyes 
 to see this his sweetness in Christ, to make you secure in him, and 
 awake the flesh from her security ; to be vigilant and heedful how 
 you may most behave yourself, in thankful obedience to God, and 
 careful help and service to his people ; that all your whole life may 
 tend to this, how by example and otherwise you may do good to 
 otheis, and still confirm his true service and religion by your con- 
 stancy. Wherein if you continue to the end, you shall receive an 
 incorruptible crown of immortal and unspeakable glory; but if for 
 because of God's tarrying, which is only to prove you, you relent, 
 which God forbid, thinking it enough in heart to serve God, and 
 in body to do as may make most to your commodity temporally, as 
 many do ; then undoubtedly your standing hitherto, wherefore God's 
 holy name be praised, shall make much more for the papistical 
 kingdom and glory thereof, than if you had never done as you have 
 done. 
 
 Whereof, my good Lord, be not weary nor unthankful, for with 
 the godly, and in the Church of God, you are and shall be had, as a 
 worthy member of Christ; worthy of double honour, because God of 
 his goodness hath vouched you worthy without your deserts. In the 
 one, that is for lands and possessions, you have companions many ; 
 but in the other, my good Lord, you are, A per se Jl, with us to our 
 comfort and joy unspeakable, so long as you continue, as I trust you 
 will do to the end; and to our most heavy sorrow, which God 
 forbid, if you should relent in any point. 
 
 Therefore, I beseech your Lordship, in the bowels and blood of 
 our Saviour Jesus Christ, to persevere and continue to the end. He 
 that hath not tempted you hitherto above your strength, will con- 
 tinue so to the end. If for a time he hide his face from you, yet he 
 doth it but for a moment, to make you the more heartily to cry to 
 him, and surely he will hear you ; not only when you are in crying, 
 but also whilst you are in thinking how to cry ; he is with you in 
 trouble and will indeed deliver you. The longer he tarrieth, the 
 
65 
 
 more pleasantly and comfortably will he appear. Only believe and 
 look for his help and you shall have peace, such peace as the world 
 knoweth not, nor can know ; the which God give us a true feeling 
 of, and then we shall not be grieved with afflictions, but rather 
 rejoice in them, because they are but exercisos and trials of faith, to 
 the increase of faith and patience, with many godly virtues, &c. 
 
 As concerning the number and charges of us here, which this 
 day I heard your lordship desired to understand, this is, so much as 
 I know, that we are four in number together, whose names this 
 bearer shall tell you ; the charges of the least is seven shillings a 
 week. There are fire others, whose charges be not so great, but as 
 they will themselves ; I mean they pay daily as they take, and that 
 to the uttermost; these were never ministers. I trust there is no 
 urgent need in any of us all, and, I think, least in myself, through 
 God, my father's, providence, the which 1 have and do daily won- 
 derfully feel, his name therefore be praised. 
 
 Other things I would write, but because they may be more safely 
 told by this bringer, I have omitted the same for that purpose. God 
 of his goodness ever be with you and keep your lordship to the very 
 end, as his dear child. Amen, Amen.* 
 
 Your humble to command, 
 
 JOHN BRADFORD. 
 
 No. 21.t 
 
 To certain Men, who maintained the heresy of the Pelagians and 
 Papists concerning men's free will ; which, upon occasions, 
 were then prisoners with him in the King's Bench. 
 
 The good spirit of God, which is the spirit of truth, and guide 
 to God's children, be with us all, and lead us into all truth. Amen. 
 
 * See Appendix, Note (K.) f Cov. 650. 
 
66 
 
 Hitherto 1 have oftentimes resorted unto yon, my friends as I 
 thought, and by all means sought to do you good, even to mine own 
 charges and hindrance. But now 1 see it happeneth otherwise ; and 
 therefore I am purposed, till I may know more than I do, to absent 
 mytelf from you, but not my help ; and by these letters to supply 
 that, which by mouth patiently you cannot abide to hear. 
 
 You report me to my face that I am a great slander to the church 
 of God; which may be two ways understood, that is, by living and 
 doctrine. But as for living, you yourselves, I thank God therefore, 
 gave testimony with me. In doctrine therefore you mean it. 
 
 Now, in that there be may parts of the doctrine of Christ, I trow 
 you mean not generally, but particularly ; for you in generality have 
 divers times given your commendations on my behalf, both to my 
 face and behind my back ; for the which I humbly praise my God, 
 through Christ. In particularity therefore, you mean that I am a 
 slander ; -which, as far as I know, is only in this to youwards, thai 
 I believe and affirm the salvation of God's children to be so certain, 
 that they shall assuredly enjoy the same. 
 
 You say it hangeth partly upon our perseverance to the end ; and 
 I say it hangeth only and altogether upon God's grace in Christ, and 
 not upon our perseverance in any point; for then were grace no 
 grace. You will and do in words deny our perseverance to be any 
 cause, but yet in deed you do otherwise. For if perseverance be not 
 a cause, but only God's grace in Christ, the whole and only cause of 
 salvation ; then the cause, that is to say, grace remaining, the thing, 
 that is to say, salvation, cannot but remain also. 
 
 Of which thing, if with the scriptures you would make per- 
 severance an effect or fruit, then could you not be offended at the 
 truth ; but say as it saith, that the salvation of God's children is so 
 certain, that they shall never finally perish, the Lord putting his 
 hand under them, that if they fall, yet they shall not lie still. For 
 whom he loveth he leaveth not, but loveth them unto the end. So 
 that perseverance is proper to them, and doth discern them from 
 hypocrites, and such as seem to other, and to themselves also some- 
 times, that they be God's children. 
 
 Which if they once were in deed, then as St. John saith, they 
 should not sin the sin to death ; neither should they go out of God's 
 
67 
 
 church, but as Paul saith, should persevere to the end. Now to be 
 God's child, is no less, in all points above the power of man ; than 
 to be man's child, is above our own power; but so much it passeth 
 our ability in all points to be God's child, by how much this dignity 
 is greater. 
 
 Again, once God's child indeed, and God's child for ever; that is, 
 finally shall not he that is so, perish eternally, if that, God our father 
 be both of good will infinite, and also of power accordingly; and 
 that the seed of God which remaineth in his children, can keep 
 them from sinning, I mean to death, for otherwise they sin ; and 
 therefore pray daily, forgive us our debts, &c. 
 
 Moreover, God's children be under grace, and not under the law, 
 and therefore sin shall not damn them. For where no law is, there 
 is no transgression, transgression I say to final damnation, for the 
 new covenant of God is, never to remember their sins, but to give 
 them such hearts and minds, that, as they naturally lust and labour 
 to do that is evil ; so their inward man renewed striveth to the con- 
 trary, and at the length shall prevail ; because HE is stronger that 
 is in them, than he that is in the world. And St. Paul saith, who 
 shall lay any thing to the charge of God's elect, in that God absolveth 
 them for Christ's sake, of whom they are kept ? So that it is not 
 possible for them to perish, in respect of their pastor, who is faithful 
 over God's people. 
 
 This certainty and assurance, whoso feeleth in himself, by the 
 testimony of God's spirit, indeed and of truth, the same is happy for 
 ever, and cannot but, as he hopeth he shall be like to Christ in his 
 coming, so desire it, and purifying himself in all purity, so far 
 will he be from carnal liberty; and as the elect of God, he will 
 endue and apparel himself daily with the apparel of the elect, 
 using prayer night and day, which is another property of God's 
 children. 
 
 To this certainty, all the creatures of God call us, concerning 
 their creation and use. This assurance, God's first commandment 
 requireth, under pain of damnation ; the gospel of God and all his 
 promises ; the sacraments and the substance of them, which is Christ 
 Jesus, our Saviour, do above all things, require it of every one that 
 is baptised, and brought into God's church. Nothing* else doth 
 
68 
 
 GOD so require of us, us thus to be persuaded of him, for out of it 
 floweth all godliness to God and man. 
 
 So that it cannot be but they take Satan's part; which go about 
 to let or hinder this certainty, in themselves and in others. The 
 which thing, in that you do indeed, howsoever you mean; I cannot 
 but as I have done often before, admonish you of it eftsoons, that 
 your bloods may be on your own heads, if you persevere in your 
 obstinacy, and that you do it obstinately and not ignorantly. From 
 the which I beseech Almighty God to deliver you. Amen. 
 
 1 January. JOHN BRADFORD. 
 
 No. 22.* 
 
 TO CERTAIN MEN, 
 
 Not rightly persuaded in the most true, comfortable, and necessary 
 Doctrine of God's Holy Election and Predestination. 
 
 GRACE, mercy, and peace, with increase of all godly knowledge 
 and living, from God the eternal father of all consolation, through 
 the bloody death of our alone and full redeemer Jesus Christ, by the 
 mighty and lively working and power of the holy spirit the com- 
 forter, I wish unto you now and for ever. Amen. 
 
 Although I look hourly for officers to come and have me to 
 execution, yet can I not but attempt to write something unto you, 
 my dearly beloved, as always you have been howsoever you have 
 taken me, to occasion you the more to weigh the things wherein 
 some controversy hath been amongst us, especially the article and 
 doctrine of predestination, whereof I have written a little treatise ; 
 therein, as briefly shewing my faith, so answering the enormities 
 
 Cov. 471. 
 
gathered of some, to slander the same necessary and comfortable 
 doctrine. That little piece of work I commend unto you, as a thing 
 whereof I doubt not to answer to my comfort, before the tribunal 
 seat of Jesus Christ ; and therefore I heartily pray you and every of 
 you, for the tender mercies of God in Christ, that you would not be 
 rash to condemn things unknown, lest God's woe should fall upon 
 you, for calling good evil and evil good. 
 
 For the great love of God in Christ, cavil not at things that be 
 well spoken, nor construe not things to the evil part, when ye have 
 occasion otherwise. Do not suppose that any man, by affirming 
 predestination, as in that book I have truly set it forth according to 
 God's word, and the consent of Christ's church, either to seek 
 carnality, or to set forth matter of desperation. Only by the doctrine 
 of it, I have taught, as to myself, so to others, a certainty of salva- 
 tion; a setting up of Christ only; an exaltation of God's grace, 
 mercy, righteousness, truth, wisdom, power and glory, and a casting 
 down of man and all his power, that he that glorieth may glory only 
 and altogether, and continually in the Lord. 
 
 Man consisteth of* two parts, the soul and the body, and every 
 man of God hath, as a man would say, two men, an outward or old 
 man, and an inward or new man. The devil's drift is, to bring the 
 one into a carnality, and the other into a doubt ; and so to despair, 
 and hatred of God ; but God for remedy hereof, hath ordained his 
 word ; which is divided into two parts ; the one is a doctrine which 
 demandeth of us our duty, but giveth no power thereto; the other 
 is a doctrine which not so much demandeth as giveth. The former 
 is called the law, which hath his promises, conditionals, and com- 
 minations or threats, accordingly ; the other is called the gospel, or 
 rather the free promises hanging not on conditions on our behalf, 
 but simply on God's verity and mercy, although they require con- 
 ditions, but not as hanging thereon ; of which promises the gospel 
 may well be called a publication. 
 
 The former, that is, the law with her promises and commi na- 
 tions, tells man what he is, and shews him what he can do ; the latter, 
 that is, the gospel and free promises, tell and set forth Christ, and 
 
 On. 
 
70 
 
 what mercy at God's hand through Christ, we have offered and given 
 unto us. The former part serveth to keep the old man from car- 
 nality and security, and to stir him up to diligence and solicitude; the 
 latter part serveth how to keep the ne\v and inward man from 
 doubting and despair, and to bring us : into an assured certainty and 
 quietness with God, through Christ. 
 
 The old man* and the field he resteth in, may not be sown 
 with any other seed than is agreeable to the former doctrine ; the 
 new man and the field he resteth in, may not be sown with any 
 other, than is agreeing to the latter doctrine. By this means man 
 shall be kept from carnality, and from desperation also, and brought 
 into diligence and godly peace of conscience. It is forbidden in the 
 old lav/, to sow two kinds of seeds in one field, to wear linsey wolsey 
 petticoats, or to eat beasts that did not cleave the hoofs. God grant us 
 to be wise husbandmen, to sow according as I hare said ; God grant 
 us to be wise tailors, to cut our coats for two men of one whole cloth, 
 as is declared. God grant us to be clean beasts, to cleave the hoofs 
 accordingly, that is, to give the old man meat, meet for the mowers, 
 that is, the law with the appurtenances, conditionals, promises, and 
 commi nations; and to give to the new man the gospel, and sweet 
 free promises, as appertaineth ; and then doubtless we shall walk in 
 the right high way unto eternal life, that is in Christ Jesu, the end 
 of the law and the fulfilling of the promises, in whom they be yea 
 and, Amen. 
 
 If this my poor advice be observed, my dear brethren in the 
 Lord, 1 doubt not but all controversies, for predestination, original 
 sin, free will, &c. shall so cease, that there shall be no breach of love, 
 nor suspicion amongst f us; which God grant for his mercy's sake. 
 I am persuaded of you, that you fear the Lord, and therefore 1 love 
 you, and have loved you in him, my dear hearts, though otherwise 
 you have taken it without cause on my part given, so far as 1 know. 
 For hitherto I have not suffered any copy of the treatise above 
 specified to go abroad, because I would suppress all occasions so far 
 as might be. 
 
 * See this subject pursued and more fully illustrated in No. 25. 
 t Emonges. 
 
71 
 
 Now am I going before you to my God and your God, to my 
 father and your father, to my Christ and your Christ, to my home 
 and your home. I go before, but you shall come after, sooner or 
 later. Howbeit I could not but before I go, signify thus much unto 
 you, as I have done, that you might see my love, and thereby be 
 occasioned to increase in love, and learn rather to bear than break. 
 
 My poor and most dear sister to me that ever I had, with whom 
 1 leave this letter, I commend unto you all and to every of you, 
 beseeching you and heartily praying you in the bowels and blood 
 of Jesus Christ, to care for her, as for one which is dear in God's 
 sight, and one which loveth you all in God, and hath done, as I can 
 and do bear her witness ; although in the point of predestination, 
 it hath pleased God by my ministry, to open unto her his truth. 
 Wherein as she is settled, and I trust in God, confirmed ; so if you 
 cannot think with her therein as she doth, I heartily pray you, and 
 as I can, in God's behalf charge you, that you molest her not, nor 
 disquiet her, but let love abound, and therein contend who can go 
 most before. I commend also unto you my good sister, M. C., 
 making for her the like suit unto you all. 
 
 All, dear hearts, be not faint hearted for these evil days, which 
 are come to try us and purify us, that we may the more be partners 
 of God's holiness; as to ourselves so to the world, we shall be better 
 known. Continue to walk in the fear of the Lord, as ye have well 
 begun. Keep yourselves pure, as I hope you do, from this rotten 
 Romish, yea Anti-Christian religion. Reverently read God's word, 
 thereto joining prayer; that as you hear, in reading, God speak unto 
 you; so in praying, you may speak unto him. Labour after your 
 callings to help other. As you have done, do still, and I pray God 
 give you grace to continue, as I doubt not but he will, for his good- 
 ness sake. At the length we shall meet together in Christ's kingdom, 
 and there never part asunder, but praise the name of our good God 
 and father, with the patriarchs, prophets, apostles, angels, arch- 
 angels, and all the saints of God. 
 
 Oh, joyful place, Oh, place of all places desired. My brethren, 
 I think myself more happy than you, by how much I am now more 
 near unto it. Elijah's chariot I hourly look for, to come and catch me 
 up, My cloak, that is, my carcase, I shall leave behind me in ashes. 
 
72 
 
 which 1 doubt not my Lord will raise np and restore to me again in 
 the last day, glorified even like unto his own most glorious body. 
 
 The portion of the good spirit which my father hath lent me, I 
 wish, yea double and treble, unto you all. God the father of mercy, 
 in the blood of his Christ, give to every of you, my dear hearts, in 
 him, his blessing, and pour plentifully upon you his holy spirit, 
 that you may increase in all godly knowledge and godliness, to your 
 own comfort and the edification of many others. Amen. 
 
 Yet once more I commend unto you my aforesaid most dear and 
 beloved sister in the Lord ; who always be unto her a most loving 
 father, spouse, and pastor. Amen, Amen. Out of prison, the 16th 
 of Feb. 1554. 
 
 Your own heart, 
 
 JOHN BRADFORD. 
 
 No. 23.* 
 
 TO TREWE AND ABYNGTON, 
 
 With other of their Company., Teachers and Maintainers of the 
 error of man's free-will. 
 
 YET once more.f beloved in the Lord, before pen and ink be 
 utterly taken from me, as I look it to be this afternoon, I thought 
 good to write unto you. because I stand in a doubt, whether at any 
 time hereafter, I shall see or speak with you ; for within this seven- 
 night my Lord Chancellor bad look for judgment. God knoweth I 
 lie not, 1 never did bear you malice, nor sought the hindrance of any 
 one of you, but your good both in soul and body, as when we shall 
 
 * Cov. 474. 
 t It seems probable that this letter was addressed to the same individuals as the last. 
 

 73 
 
 all appear together before God, I am certain you shall then know,* 
 though now you doubt it, and that causeless, I am right well assured. 
 For mine own conscience can and doth bear witness with me, that 
 I never defrauded you or any of you, of the value of one penny or 
 pennyworth of any thing ; but have sought, with that which hath 
 been given, not only in common, but also unto me and to mine own 
 use, discretion, and distribution ; to do you good. 
 
 Therefore disdain not the good will of your lover in God ; and in 
 hope that you will not, I have eftsones even now sent unto you thir- 
 teen shillings and fourpence; if you need as much more, you shall 
 have it, or any thing else I have, or can do for you. 
 
 Though in some things f we agree riot, yet let love bear the bell 
 away, and let us pray one for another, and be careful one for another; 
 for I hope we be all Christ's. As you hope yourselves to pertain to 
 him, so think of me ; and as you be his, so am I your's.J 
 
 JOHN BRADFORD. 
 
 No. 244 
 TO THE SAME. 
 
 HE that seeketh not to hinder himself temporally, that he may 
 further his brother in more need, the same wanteth true love. I have 
 done, do, and will, except you refuse it, hinder myself this way that 
 
 * Read 1 Cor. xiii. and compare these spirits with the spirit of humbleness, unity, 
 and love, which here you see in this man of God, doing good even to his adversaries, 
 and then judge of them and their doctrines. Cov. 475. 
 
 t He meaneth concerning free will, original sin, predestination, &c. wherein they 
 are plain pelagians and papists. Cov. 475. 
 
 J At this letter, these men were so sore offended, because he said he had hindered 
 himself to further them, as though he had thereby upbraided them ; that in displeasure 
 they sent it to him again. Whereupon he wrote unto them that which follows. 
 Cov. 475. 
 
 Cov. 475. 
 
74 
 
 I may further you, and indeed myself also that way, wherein I desire 
 to be furthered. If I would seek mine own gains temporally, then 
 could I have taken and used many portions of money, which have 
 been given to me for mine own use.* I never minded to upbraid 
 you; but that which I did write of my own hindrance, was that you 
 might see I loved you, and sought your weale, as I doe, and will be 
 glad to do it continually. The Lord, of mercy hath forgiven us all, 
 wherefore henceforth let us rather bear than break. 
 
 Your's in the Lord, 
 
 JOHN BRADFORD. 
 
 No. 25.* 
 
 TO CERTAIN OF HIS FAITHFUL FRIENDS, 
 
 Worthy of all Christians to be read, wherein is described a 
 lively comparison between the old man and the new : also 
 between the law and the gospel, containing much fruitful 
 matter of divinity, necessary for Christian consciences to 
 read and understand. 
 
 A MAN that is regenerate and born of GOD, the which thing that 
 every one of us be, 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 thy 
 word, according to the 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, 
 
 * Though he distributed to them, amongst other prisoners there, not only that 
 which was given in common, but also to his own use ; yet they suspected him of evil 
 dealing. Thus do not they, in whom the love of God dwelleth. Cov. 476. 
 t Fox 349. 
 

 75 
 
 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 Goliah, for his truth is now 
 perfect But the new man is like unto a little child, such a one as 
 was David, for his birth is not perfect until the day of his general 
 resurrection. 
 
 The old man therefore is more strong, lusty, and stirring than is 
 the new man, because the birth of the new man is begun now, and 
 the old man is perfectly born. And as the old man is more stirring, 
 lusty, and stronger than the new man ; so is the nature of him clean 
 contrary to the nature of the new man, as being earthy and corrupt 
 with satan's seed ; the nature of the new man being heavenly, and 
 blessed with the celestial seed of God. So that one man, inasmuch 
 as he is corrupt with the seed of the serpent, is an old man ; and 
 inasmuch as he is blessed with the seed of God from above, he is a 
 new man. And inasmuch as he is an old man, he is a sinner and an 
 enemy to God ; so inasmuch as lie is regenerate, he is righteous and 
 holy, and a friend to God, the seed of God preserving him from sin, 
 so that he cannot sin; as the seed of the serpent, wherewith he is 
 corrupt even from his conception, inclineth him, yea enforceth him 
 to sin, and nothing else but to sin ; so that the best part in man 
 before regeneration, in God's sight, is not only an enemy, but enmity 
 itself. 
 
 One man therefore which is regenerate, well may be called 
 always just, and always sinful; just in respect of God's seed, and his 
 regeneration; sinful in respect of satan's seed and his first birth. 
 Betwixt these two men therefore there is continual conflict, and 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 
 a child in comparison, and that in such sort, as not only other, but 
 even the children of God themselves, think that they be nothing else 
 but old, and that the spirit and seed of God is lost and gone away ; 
 where yet notwithstanding 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 God's seed from shining, as the clouds 
 in the air do the corporal sun ; so that sometimes a man cannot tell 
 by any sense, that there is any sun, the clouds and winds so hiding- 
 
76 
 
 it from our sight; even so our csecity or blindness, and corrupt affec- 
 tions do often shadow ttie light of God's seed in tjod's children, as 
 though they were plain reprobates. 
 
 Whereof it cometh, that they, praying according to their sense, 
 but not according to the truth, desire of God to give them again his 
 spirit, as though they had lost it, and he had taken it away. Which 
 thing God never dolh indeed, although he makes us to think so fora 
 time ; for always he holdeth his hand under his children in their fall, 
 that they lie not still as other do, which are not regenerate. And 
 this is the difference betwixt God's children which are regenerate 
 and elect before all times in Christ, and the wicked castaways; that 
 the elect lie not still continually in their sin, as do the wicked ; but 
 at the length do return again by reason of God's seed, which is in 
 them hid as a sparkle of fire in the ashes ; as we may see in Peter, 
 David, Paul, Mary Magdalen, and others. For these, I mean God's 
 children, God hath made all things in Christ Jesus, to whom he 
 hath given this dignity, that they should be his inheritance and 
 spouses. 
 
 This our inheritour 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 one 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 
 flesh of our flesh, and bone of our bones, substantially ; as we are 
 become flesh of his flesh, and 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 sueable person, but the husband; we may well bid him enter 
 his action against our husband Christ, and he will make him a 
 sufficient answer. 
 
 For this end, I mean that we might be coupled and married thus 
 to Christ, and so be certain of salvation, and at godly peace with 
 God in our conscience; God hath given his holy word, which hath 
 two parts, as now the children of God do consist of two men ; one 
 part of God s word being proper to the old man, and the other part of 
 
77 
 
 God's word being proper to the new man. The part properly per- 
 taining to the old man, is the law; the part properly pertaining to 
 the new man, is the gospel. 
 
 The law is a doctrine which commandeth and forbiddeth, 
 requiring doing and avoiding. Under it therefore are contained 
 all precepts, threatenings, promises upon conditions of our doing and 
 avoiding, &c. The gospel is a doctrine which always offereth and 
 giveth, requiring faith on our behalf, not as of worthiness, or as a 
 cause, but as a certificate unto us, and therefore under it are con- 
 tained all the free and sweet 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 we ourselves may be certain 
 of our good husband Christ and of his glory ; and therefore when the 
 conscience feeleth itself disquieted for fear of God's judgment against 
 sin, she may in no wise look upon the doctrine pertaining to the old 
 man, but on the doctrine only that pertaineth to the new man, in it 
 nofc looking for that which it requireth, that is faith, because we 
 never believe as we should ; but only on it which it offereth, and 
 which it giveth, that is, on God's grace and eternal mercy and peace 
 in Christ. 
 
 So shall she be in quiet, when she looketh for it altogether out of 
 herself, in God's mercy in Christ Jesus, in whose lap, if she lay her 
 head with St. John, then is she happy, and shall find quietness 
 indeed. When she feeleth herself quiet, then, in God's name, let 
 her look on the law, and 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 meet and lie together. For as the wife will keep 
 her bed only for her husband, although in other things she is con- 
 tented to have fellowship with others, as to speak, sit, eat, drink, 
 go, &c. ; so our consciences, which are Christ's wives, must needs 
 keep the bed, that is, God's sweet promises alonely 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 any thing, 
 would creep into the bed, and lie there, then complain to thy 
 
78 
 
 husband Christ, and forthwith thou shalt see him play Phineas* 
 part. Thus, ray dearly beloved, I have given you in fe\v words,* 
 a sum of all the divinity which a Christian conscience can not 
 want. 
 
 No. 26.t 
 
 TO CERTAIN OF HIS FRIENDS, N. S. & R. C. 
 
 At that time, not thoroughly instructed in the Doctrine of 
 God's Election. 
 
 I WISH to you, my good brethren, the same grace of God in 
 Christ, which I wish and pray the father of mercies to give me for 
 his holy name's sake. Amen. 
 
 Your letter though I have not read myself, because I would not 
 alienate my mind from conceived things to write to others, yet I 
 have heard the sura of it, that is of God's election ; wherein I will 
 briefly write to you my faith, and how I think it good and meet for 
 a Christian man to wade in it. I believe, that man, made after the 
 image of God, did fall from that blessed state, to the condemnation 
 of himself, and all his posterity. I believe that Christ, for man 
 being thus fallen, did oppose himself to the justice of God, a media- 
 tor, paying the ransom and price of redemption for Adam and his 
 whole posterity, that refuse it not finally. I believe that all that 
 believe in Christ, I speak of such as be of years of discretion, are 
 partakers of Christ and all his merits. I believe that faith, and to 
 believe in Christ, I speak not now of faith that men have by reason 
 of miracles, John ii. 11. Acts viii. or by reason of earthly commodity, 
 Matthew xiii., custom and authority of men, which is commonly 
 seen, the hearts of them that so believe being not right and simple 
 
 That is do without. t Fox iii. 352. 
 
79 
 
 before God ; but I speak of that faith which indeed is the true faith, 
 the justifying and regenerating faith, 1 believe, I say, that this faith 
 and belief in Christ, is the work and gift of God, that is, to those 
 whom God the father, before the beginning of the world, hath pre- 
 destinated in Christ unto eternal life. 
 
 Thus do I wade in predestination, in such sort as God hath 
 patefied and opened it. Though in God it be the first, yet to us it is 
 last opened, and therefore I begin with creation, from whence I come 
 to redemption, so to justification, and so to election. On this sort 
 I am sure, that warily and wisely a man may walk in it easily by 
 the light of God's spirit, in and by his word, seeing this faith is not 
 to be given to all men, 2 Thess. iii., but to such as are born of God, 
 predestinated hefore the world was made, after the purpose and good 
 will of God; which will we may not call into disputation, but in 
 trembling and fears submit ourselves to it, as to that which can will 
 none otherwise, than that which is holy, right, and good ; how far 
 soever otherwise it seem to the judgment of reason, which must needs 
 be beaten down to be more careful for God's glory, than for man's 
 salvation, which dependeth only thereon, as all God's children full 
 well see; for they seek not the glory which cometh of men, but 
 the glory which cometh of God, Jeremiah ix. John v. They know 
 God to be a God which doth on earth, not only mercy, but also 
 judgment; which is his justice, and most justice, although our foolish 
 reason cannot see it, and in this knowledge they glory and rejoice; 
 though others, through vain curiosity, grudge and murmur there 
 against. 
 
 Thus briefly I have sent you my mind and meaning concerning 
 this matter, Hereafter you shall have, I think, your letter particu- 
 larly answered by M. Philpot, as also if 1 have time, and so you 
 require it, I will do.* 
 
 JOHN BRADFORD. 
 
 * See Appendix, Note, (L.) 
 
80 
 No. 27.* 
 
 TO A DEAR FRIEND, 
 
 Wherein he treateth, as briefly, so most perfectly , godly, soundly, 
 and pithily, of God's Holy Election, Free Grace, and Mercy 
 in Jesus Christ. 
 
 FAITH of God's election, I mean to believe that we be in very 
 deed the children of God through Christ, and shall be for ever 
 inheritors of everlasting life, through the only grace of God our father 
 in the same Christ, is of all things which God requireth of us, not 
 only most principal, but also the whole sum; so that without this 
 faith, there is nothing we do that can please God. And therefore 
 as God first required it in saying, I am the Lord thy God, &c. that is, 
 I remit thee thy sins and give thee my holy spirit, and for ever will 
 I keep thee ; so our Saviour would have us to be persuaded when we 
 come to pray, and therefore teacheth, yea he commandeth us, to call 
 God our father; whose power were not infinite, as we profess in the 
 first article of our belief, where we call him expressly our Almighty 
 Father, if we shall doubt of his final favour. 
 
 And therefore 1 cannot but much marvel at some men which 
 seem godly, and yet are in this behalf too malicious both to God 
 and man. For what is more seeming to God than mercy, which is 
 most magnified of the elect children of God ? And what is more 
 seeming to man than humility, the which is not nor cannot be indeed 
 but in the elect of God, for they alone attribute nothing at all to 
 themselves continually but damnation, that in God only and for ever, 
 may be their whole glory? 
 
 But this notwithstanding, there is that have gone about together, 
 yea to set abroad enormities, out of the doctrine of God's most holy 
 and comfortable election and predestination ; while the same doctrine 
 hath more commodities than all the whole world can be able to 
 
 * Cov. 391. 
 
81 
 
 conceive, much less to express. For what destroys enormities so 
 much as it doth? It overthroweth the most pestilent papistical 
 poison of doubting of God's favour, which is the very dungeon of 
 despair and of the contempt of God. It destroys the Ethnick opinion 
 of fortune ; it comforteth most comfortably in the cross, and casteth 
 down all cogitations that would else cover us with sorrow and dolour, 
 in telling that all things shall turn to the best. 
 
 It niaketh us modest and putteth away pride in prosperity, by 
 pulling from men meriting or deserving. It enforceth men to love 
 and carefully to travail for their brethren, utterly impugning the con- 
 tempt of any. It provoketh to piety, and is the greatest enemy to 
 ungodliness that can be, by teaching us of what dignity we be, of 
 what price even our bodies be, temples of the Holy Ghost, and mem- 
 bers of Christ. It engendereth a true desire of our home in heaven, 
 and so to despise this world, and the things that this world hath in 
 estimation. 
 
 It maketh man wholly and continually to grieve over himself, to 
 be careful not for himself, but for others, and for those things that 
 make to God's glory. It helpeth very much to the true understand- 
 ing of the scriptures, and preserveth from errors, by knowing what 
 is to be attributed to the law, to the gospel, to the ministry, to the 
 vocal word, to the old testament, to the new testament, to the sacraments, 
 to faith, to works, to prayer, to penance, to God, to man, &c. For by 
 the spirit of election we see and know Christ, in whom dwelleth all 
 the riches and treasures of knowledge. It setteth up Christ's kingdom, 
 and utterly overthroweth the wisdom, power, choice, and ableness of 
 man, that all glory may be given only unto God. 
 
 But what go I about to reckon the commodities coming out of 
 the doctrine of God's election, in that they be innumerable ? This 
 is a sum, that where a Christian man's life hath respect to God, to man 
 and to himself, to live godly, justly, and soberly ; all is grounded 
 in predestination in Christ. For who liveth godly, but he that 
 believeth? and who believeth but such as are ordained to eternal 
 life? Who liveth justly, but such as love their neighbours? and 
 whence springeth this love, but of God's election before the begin- 
 ning of the world, that we might be blameless by love? Who 
 liveth soberly but such as be holy? and who are those, but only they 
 
92 
 
 that be endued with the spirit of sanctitication, which is the seal of 
 our election, who by election do believe ? 
 
 Wherefore, my dearly beloved in the Lord, I have taken in hand 
 at this present, something to write to you, and for your sake in this 
 matter, which herewithal I have sent unto you ; as well to be a help 
 to you herein, as also to be a pledge of my careful love and hearty 
 desire I have for your continuance in the truth, wherein I trust you 
 stand perfectly, when I am dead and burned ; as I look for none 
 other, so soon as God shall give leave to his enemies for my weal and 
 endless joy in Christ; to whom as to a most faithful pastor, from the 
 bottom of my heart, I do commend and bequeath you, beseeching 
 him to watch over you night and day as over one of his poor lambs, 
 to keep you out of the claws of the lion and mouth of the wolves, to 
 his glory and your eternal joy and comfort in him. Amen. 
 
 There is neither virtue nor vice to be considered according to any 
 outward action, nor according to the will and wisdom of man, but 
 according to the will of God. Whatsoever is conformable thereto, 
 the same is virtue, and the action that springeth thereof is laudable 
 and good, howsoever it appear otherwise to the eyes and reason of 
 man ; as was the lifting up of Abraham's hand to have slain his son. 
 Whatsoever is not conformable to the will of God, that same is vice; 
 and the actions springing thereof is to be disallowed and taken for 
 evil ; and that so much the more and greater evil, by how much it is 
 not consonant and agreeing to God's will, although it seem far 
 otherwise to man's wisdom ; as was Peter's wish of making three 
 tabernacles, and the request of some, who would have had fire to 
 come down from heaven, upon a zeal to God, &c. 
 
 Now, the will of God is not so known as in his word; therefore 
 according to it must vice and virtue, good and evil be judged ; and 
 not according to the judgment, wisdom, reason, and collection of any 
 man or of all the whole world, if all the angels in heaven should 
 take their part. 
 
 But this word of God, which is written in the canonical books of 
 the bible, doth plainly set forth unto us , that God hath of his own 
 mercy and good will, and to the praise of his grace and glory, in 
 Christ elected some and not all, whom he hath predestinated unto 
 everlasting life in the same Christ, and in his time called them, 
 
83 
 
 justified them, and glorified them, so that they shall never perish 
 and err to damnation finally. 
 
 Therefore to affirm, teach, and preach this doctrine, hath in it 
 no hurt, no vice, no evil ; much less then hath it any enormities, as 
 some do affirm, to the eyes and spirit of them which are guided, and 
 will be, hy the word of God. 
 
 That God, the eternal father of mercies before the beginning of 
 the world, hath of his own mercy and good will, and to the praise 
 of his grace and glory, elected in Christ some and not all of the 
 posterity of Adam ; whom he hath predestinated unto eternal life, 
 and calleth them in his time, justifieth them, and glorifieth them, 
 so that they shall never perish or err to damnation, finally ; that this 
 proposition is true and according to God's plain and manifest word, 
 by the help of his Holy Spirit, which in the name of Jesus Christ, 
 v I humbly beseech him of his mercy, plenteously to give to me at this 
 present and for ever, to the sanctification of his holy name 5 by the 
 help, I say, of his Holy Spirit, I trust so evidently to declare, that no 
 man of God shall be able by the word of God, ever to impugn it, 
 much less to confute it. 
 
 In the first chapter of the epistle to the Ephesians, the apostle 
 saith thus; Blessed be God, the father of our Lord Jesus Christ, 
 which hath blessed us with all manner of blessings in heavenly 
 things by Christ, according as be hath elected or chosen us in him 
 before the foundation of the world was laid, that we should he holy 
 and without blame before him through love ; and hath predestinated 
 us, or ordained us, through Jesus Christ, to be heirs unto himseif, 
 according to the good pleasure of his will, to the praise of the glory 
 of his grace, wherewith he hath made us accepted in the beloved, 
 by whom we have received redemption through his blood, and the 
 forgiveness of our sins, according to the riches of his grace, which 
 grace he hath shed on us abundantly in all wisdom and under- 
 standing; and hath opened unto us the mystery of his will according 
 to his good pleasure, which he purposed in himself, to have it 
 declared when the time was full come, that he might gather together 
 all things by, or in, Christ, as well the things that be in heaven, as 
 the things that be in earth, even in, or by, him ; by, or in, whom we 
 are made heirs, being thereto predestinated according to the purpose 
 
84 
 
 of him which worketh all things according to the decree, or counsel, 
 of his own will, that we which hoped before, (you) in Christ, should 
 be unto the praise of his glory; in whom ye also hoped, after that 
 ye heard the word of truth, the gospel of your salvation, wherein 
 ye also believing, were sealed with the holy spirit of promise, which 
 is the earnest of our inheritance, until the redemption, or full fruition, 
 of the purchased possession, unto the praise of his glory. 
 
 These be the words of Paul, which 1 have faithfully translated 
 according to the very text in the Greek, as by the judgment of all 
 that be learned I desire herein to be tried. Out of the which words 
 of Paul, we may well perceive every thing affirmed in my proposition, 
 as I will give occasion plainly to them that will, to see it. 
 
 First, that the cause of God's election is of his good will, the 
 apostle sheweth in saying that it is through his love, whereby we are 
 holy and without blame; also, according to the good pleasure of his 
 will ; according to his good pleasure purposed in himself; according 
 to his purpose, which worketh all things after the counsel of his own 
 will. 
 
 Secondly, that election was before the beginning of the world, 
 the apostle plainly sheweth in saying, that we were chosen before the 
 foundation of the world was laid; and afterwards, in calling it the 
 mystery of his will, purposed with himself, in time to be declared. 
 
 Thirdly, that election is in Christ, the apostle doth so flatly and 
 plainly set it forth, that I need not here to repeat it. We, saith he, 
 are chosen in him; we are heirs by him ; we are accepted by him; 
 we are gathered together in him, &c. 
 
 Fourthly, that election is of some of Adam's posterity and not 
 of all, we may plainly see it, if we consider that he maketh the 
 true demonstration of it, believing, hoping, and having the earnest of 
 the spirit. In whom ye hoped, saith he, after ye heard the word, 
 &c. in whom ye believed, were sealed up, &c. Again, in attributing 
 to the elect, forgiveness of sins, holiness, blameless living, being in 
 Christ, &c. That we should be holy, saith he, &c. We have received 
 forgiveness of sins, &c. Who seeth not that these are not common to 
 all men? All men have not faith, saith Paul elsewhere. None 
 believed, saith Luke, but such as were ordained to eternal life. None 
 believe but such as be born of God. None believe truly but such as 
 
85 
 
 have good hearts, and keep God's seed to bring forth fruit by 
 patience. So that it is plain, faith being a demonstration of God's 
 election to them that be of years of discretion, that all men are not 
 elect; because all men believe not. For he that believeth in the 
 Lord, shall be as MOUNT SIGN, that is, he shall never be removed ; 
 for if he be removed, that is finally perish, surely he never truly 
 believed. But what go I about to light a candle in the clear sun 
 light, when our Saviour plainly saith that all be not chosen, but few? 
 Many be called, saith he, but few be chosen. And in the second 
 chapter to the Ephesians, the apostle plainly saith, that the great riches 
 of God's mercy, through his exceeding great love, hath saved them 
 before their parents and many other gentiles, which were excluded 
 from Christ, and strangers from the promise, hopeless, godless, &c. 
 where-through we may be occasioned to cry ; Oh, the depth of the 
 judgments of God, who is just in all his doings, and holy in all his 
 works, extending his mercy after his good pleasure and will, above 
 all his works. 
 
 Fifthly, that God hath predestinated those, thus elect, unto ever- 
 lasting life in Christ, the apostle doth also in the words before 
 written declare, in saying ; And hath predestinated us through Jesus 
 Christ to be heirs unto himself. Again, By him, saith he, ye are 
 made heirs and predestinated to the praise of his glory. So saith the 
 apostle elsewhere ; whom he hath predestinated, them hath he pre- 
 destinated to be like fashioned unto the shape of his son. And 
 therefore Christ saith, Rejoice in this, that your names are written 
 in heaven. 
 
 Sixthly, that the end of election is to the praise of God's glory 
 and grace, the apostle sheweth here, in saying ; We are predestinated 
 to be holy, and without blame before God, &c. in saying we are pre- 
 destinated,to the glory of his grace ; and in saying also, unto the praise 
 of his glory; so that nothing can be more manifest. 
 
 Seventhly, that predestination is not without vocation in God's 
 time, and justification, the apostle here doth teach, in bringing us to 
 the consideration of hearing the word of truth, believing, receiving 
 the holy spirit, remission of sins, &c. In whom, saith he, ye have 
 hoped, after that ye heard the word of truth, &c. Again, by whom 
 ye have redemption, that is, remission of sins through the shedding 
 
86 
 
 of his blood, &c. Alsc, he hath in his full time declared the mystery 
 of his will, &c. Unto the Romans the apostle sheweth it most 
 manifestly in saying; Whom he hath predestinated, them he calleth; 
 whom he calleth, them he justifieth. Whereby we may see that 
 predestination or election is not universal of all, for all be not 
 justified. 
 
 Eighthly, and last of all, that election is so certain, that the elect 
 and predestinated to eternal life shall never perish or err to damna- 
 tion finally, the apostle doth hereby also very plainly shew, in 
 saying; that they are predestinated to the praise of God's Grace. 
 He saith not, to the praise of his justice, to the praise of his wisdom, 
 to the praise of his power, although he might most truly say so ; but 
 he saith, to the praise of his grace; which were not grace if there were 
 any respect at all of works on our behalf, for then were grace not 
 grace. If there should be any condemnation, of the elect and pre- 
 destinate to eternal life, it must needs be because of their sins; but 
 where were the praise of God's grace then, which is the end of God's 
 election? Shall we not by this means make God's election without 
 an end, and so without a head ; and so no election at all, as some 
 would have, further than they elect themselves ? Let such fear they 
 shall not find the benefit of God's election, because they seek it as 
 the Israelites did, and not as the elect, who not only find it, but 
 also obtain it. The other are blinded, as it is written ; God hath 
 given them the spirit of unbelief, eyes that they should not see, 
 and ears that they should not hear, even to this day, &c. Secondly, 
 he sheweth the certainty of salvation to them that be elected, 
 in saying that they be accepted in the beloved. Once accepted 
 and beloved in Christ, and ever beloved; for whom he loveth, 
 he loveth to the end; and God's gifts are such that he cannot 
 repent him of them. And therefore, saith Christ, 1 know whom I 
 have chosen, attributing to election the cause of final perseverance. 
 Bj which thing Judas was seen not to be elected to eternal life, 
 although he was elected to the office of an apostle, as Saul was elected 
 to the office of a king. Which kind of election is to be discerned in 
 reading the scriptures, from this kind of election, the which I speak 
 of now, that is, from election to eternal life in Christ. Thirdly, 
 te sheweth the certainty of salvation of the elect, by calling 
 
87 
 
 them heirs; for if we be heirs of God, then are we fellow 
 heirs with Christ, to be afflicted and glorified with Christ; and 
 therefore, saith he, according to the decree of his own will. Lo! he 
 calleth it a decree or counsel which shall stand, as Isaiah saith^ the 
 counsel of the Lord shall stand. Fourthly, he showed this 
 certainty, by saying that they are elect and predestinate to 
 the praise of God's glory, which we shbuld more care for, 
 than for the salvation of all the world. This glory of the 
 Lord is set forth as well in them that perish and are reprobates, as 
 in the elect; and therefore St. John, bringing in the place of Isaiah 
 speaking of the reprobate, saith that Isaiah spake that when he saw 
 the glory of the Lord. This glory of the Lord to be set forth by us, 
 is a great mercy and benefit of God. I am assured that if the very 
 devils and reprobates did not repine hereat, but were thankful that 
 they might be ministers in any point to set forth God's glory; I am 
 assured, I say, that they should find no hell nor torments. Theit 
 hell and torments come of the love they have to themselves, and of 
 the malice, envy, and hatred they have against God and his glory. 
 Let them tremble and fear, that may not away with the glory of the 
 Lord in election and reprobation. Let not their eyes be evil because 
 God is good, and doth good, to whom it pleaseth him; wrong he 
 doth to no man, nor can do, for then he were not righteous, and so 
 no God. He cannot condemn the just, for then were he untrue, 
 because his word is contrary. He cannot condemn the penitent and 
 believer, for that were against his promise. Let us therefore labour, 
 study, cry, and pray for repentance and faith, and then cannot we 
 be damned ; because we are the blessed of the father before all worlds, 
 and therefore we believe, therefore we repent. 
 
 And forasmuch as it pertaineth to us which be within, to see and 
 to speak of those things which are given unto us of God in Christ; let 
 s labour hereabouts, and leave them that be without to the Lord, 
 which will judge them in Itis time. The apostle prayeth for the 
 Ephesians, for none other wisdom and revelation from God, than 
 whereby they might know God, and have their minds illumined, to 
 see what they should hope for by their vocation, and how rich the 
 glory of his inheritance is upon his saints. 
 
 Further than this, I think is unseemly for us to search, until we 
 
88 
 
 have sought out, how vich God's goodness is and will be to n his 
 children. The which we can never do, but the more we go there- 
 abouts, and the more we taste his goodness, the more we shall love 
 him and lothe all things that displease him. This, I say, let us do, 
 and not be too busy bodies in searching the majesty and glory of 
 God ; or in nourishing in any wise the doubting of our salvation, 
 whereto we are ready enough, and the devil goeth about nothing 
 so much as that ; for by it we are dull to do good to others, we are 
 so careful of ourselves. By it we are more dull to do good to our- 
 selves, because we stand in doubt whether it profiteth us or no. By 
 it we dishonour God, either in making him as though he were not 
 true, or else as though our salvation came not only and altogether 
 from him, but hanged partly on ourselves. By it the devil will bring 
 men at length to despair and hatred of God. Doubt once of thy sal- 
 vation, and continue therein, and surely he will then ask no more. 
 It was the first thing wherewith he tempted Christ; If thou be the 
 Son of God, &c. It is the first and most principal dart he casteth at 
 God's elect. 
 
 But as he prevailed not against Christ, no more shall he do against 
 any of his members, for they have the shield of faith which quencheth 
 his fiery darts. They praise God night and day, how then should 
 they perish ? The angels of the Lord pitch their tents round about 
 them, how then should satan prevail ? They are borne in the hands 
 of the angels, least they should hurt their feet at any stone. God hath 
 given commandment to his angels over them. The angels are 
 ministers unto them. Their names are written in the book of life, and 
 therefore Christ bad them rejoice; as Paul doth the Phillipians, for 
 nothing shall separate them from the love wherewith God loveth them 
 in Christ Jesu, who saith that it is impossible for them to err finally 
 to damnation; for he is their light to illumine their darkness. 
 
 They are given to him to keep, and he is faithful over all God's 
 children; he saith he will keep them so that they shall never perish. 
 After they believe, they are entered already into everlasting life ; 
 Christ hath set them there already; he hath committed them into his 
 father's hands by prayer, which we know is sure, and therefore 
 death, hell, devils, nor all power, sins, nor mischief, shall never pull 
 us out of our Head's hands; whose members we are, and therefore 
 
89 
 
 receiving- of his spirit as we do, we cannot but bring forth the 
 fruits thereof, though now and then the flesh fail us. 
 
 But the Lord, even our Lord be praised, which is more strong in 
 us than he which is in the world; he always putteth under his 
 hand that we lie not still, nor shall do, as the reprobate; whose piety 
 is as the morning dew, soon come and soon gone, and therefore 
 they cannot continue to the end. Cannot? no, they will not if they 
 could, because they hate God and his glory, and therefore all them 
 that seek it, or set it forth; whereas the elect love all men, and seek 
 to do all men good in God ; suspending their judgments of others, 
 that they may stand or fall to the Lord, and not to them. 
 
 Hitherto out of this one place of Paul to the Ephesians, if the 
 matter of election and predestination be so fully set forth to God's 
 glory, and to the comfort of his Church ; how may we suppose is 
 this matter set forth, in the whole body and books of the canonical 
 scripture ? Whereto I had rather send you with this candlelight 
 which I have now given you, than in a matter so manifest to make 
 more a do than needeth. 
 
 JOHN BRADFORD. 
 
 No. 28.* 
 
 TO HIS DEAR FATHERS DR. CRANMER, 
 DR. RIDLEY, AND DR. LATIMER, 
 
 Prisoners in Oxford, for the Testimony of the Lord Jesus, and 
 his Holy Gospel. 
 
 Almighty God our heavenly Father, more and more kindle our 
 hearts and affections with his love ; that our greatest cross may be to 
 be absent from him, and strangers from our home, and that we may 
 gladly contend more and more to please him, Amen. 
 
 * Cov. 357. 
 
90 
 
 As always I have had great cause to praise our dear Father 
 through Christ, so methinks I have more and more, in seeing 
 more likely the end of my life, which is due for my sin, to he 
 through the exceeding grace of Christ, a testimony of God's truth. 
 Thus the Lord dealeth not with every body, not that every body hath 
 not more deserved at God's hands than I, who have deserved more 
 vengeance than any other, I know, of my time and stale ; but that 
 by me, I hope, the Lord will make the riches of his grace, to his glory, 
 to be seen more excellent. 
 
 With me, therefore, I humbly beseech you all, my most dear fathers 
 in God, to give thanks for me, and as you do still, to pray for me ; 
 that the Lord, as for his love's sake in Christ he hath begun his good 
 work in me, even so of and for the same, his love's sake in Christ, 
 he would make it perfect, and make me to continue to the end, as 
 I hope he will, for his mercy and truth endureth for ever. 
 
 As for your parts, in that it is commonly thought your staff 
 standeth next to the door; ye have the more cause to rejoice and 
 be glad, as they which shall come to your fellows under the altar*, 
 to the which society God, with you bring me also in his mercy, when 
 it shall be his good pleasure. 
 
 I have received many good things from you my good lord, 
 master, and dear father, N. Ridley, fruits I mean of your godly 
 labours ; all which I send unto you again by this bringer ; one thing 
 excepted, which he can tell, 1 do keep upon your further pleasure to 
 be known therein. And herewithall I send unto you a little treatise 
 which 1 have made, that you might peruse the same, and not only 
 you, but also ye my other most dear and reverend fathers in the Lord 
 for ever, to give to it your approbation as ye may think good. All 
 the prisoners hereabouts, in manner, have seen it, and read it, and as 
 therein they agree with me, nay, rather with the truth; so they are 
 ready, and will be, to signify it as they shall see you give them 
 example. 
 
 The matter may be thought not so necessary as I seem to make 
 it ; but yet if ye knew the great evil, that is like hereafter to come to 
 
 Rev. vi. 9. 
 
91 
 
 posterity by these men, as partly this bringer can signify unto you ; 
 surely then could ye not but be most willing to put hereto your 
 helping hands. The which thing that I might more occasion you to 
 perceive, I have sent you here a writing of Harry Hart's* own hand, 
 whereby ye may see how Christ's glory and grace is like to lose 
 much light, if that your sheep quondam be not something holpen by 
 them which love God, and are able to prove that all good is to be 
 attributed, only and wholly to God's grace and mercy in Christ, 
 without other respect of worthiness than Christ's merits. 
 
 The effects of salvation they so mingle and confound with the 
 cause, that if it be not seen to, more hurt will come by them, than 
 ever came by the Papists ; inasmuch as their lives commend them to 
 the world more than the Papists. God is my witness, that I write 
 not this, but because 1 would God's glory and the good of his people. 
 In free will they are plain Papists, yea Pelagians; and ye know that 
 modicum fermenli totam massam corrumpit. They utterly contemn 
 learning;! but hereof shall this bringer shew you more. 
 
 As to the chief captains, therefore, of Christ's Church here, I 
 complain of it unto you ; as truly I must do of you even unto 
 GOD in the last day, if ye will not as ye can, help something j ut 
 veritas Doctrine mancat apud posteros in this behalf, as ye have 
 done on the behalf of matters expugned by the Papists. God for his 
 mercy in Christ, guide you, my most dearly beloved fathers, with 
 his Holy Spirit here and in all other things ; as most may make to 
 his glory and the commodity of his Church. Amen. 
 
 All here, God therefore be praised, prepare themselves willingly 
 to pledge our Captain Christ, even when he will and how he will. 
 By your good prayers we shall all fare the better, and therefore we 
 all pray you to continue to cry to God for us, as we, God willing, do 
 
 * This was the chiefest maintainer of man's free will, and enemy to God's free grace. 
 
 Cov. 
 
 + This is well known to all those which have had to do with them in disputations 
 or otherwise ; for the writings and authority of the learned they have utterly rejected 
 and despised. Cov. 359. 
 
 j Upon this occasion, M. Ridley wrote a learned and godly treatise of God's 
 election and predestination. Cov. 359. Whereof he afterwards wrote a godly and 
 comfortable treatise, remaining yet in the hands of some, and hereafter shall come to 
 light, if God so will. Cov. 65. 
 
92 
 
 and will remember you. My brethren here with me, have thought it their 
 duty to signify this need to be no less than J make it, to prevent the 
 plantations which may take root by these men.* 
 Your's in the Lord, 
 
 ROBERT FERRAR. 
 
 ROWLAND TAYLOR. 
 
 JOHN BRADFORD. 
 
 JOHN PHILPOT. 
 
 IN the month of May, 1554, it was given 
 out that a solemn disputation was to be held 
 at Cambridge between Bradford, Saunders, 
 Rogers, and others of that side ; and the 
 Doctors of both the Universities on the other 
 side ; as had already taken place at Oxford. 
 
 The godly preachers who were in prison, 
 having heard thereof, although destitute of 
 their books, and by no means ignorant of the 
 purpose of their adversaries, and how the 
 case had been prejudiced before, as also 
 how the disputations had been confusedly 
 handled at Oxford ; thought nevertheless they 
 ought not to refuse the offer of a disputation, 
 so that they might be justly and impartially 
 heard. They therefore, by mutual consent, 
 issued a declaration of their minds in writing, 
 stating that although they knew they should 
 
 * See Appenrti*. Note (M.) 
 
93 
 
 do no good, all things having been predeter- 
 mined, yet nevertheless they would not refuse 
 to dispute ; so that the disputation might be 
 either before the Queen, the Council, or the 
 Parliament Houses, or else in writing. 
 
 For otherwise, if the matter were brought 
 to the Doctors' handling, in their own schools, 
 they had sufficient proof from the experience 
 of Oxford, what little good would be done at 
 Cambridge ; and so consequently declaring 
 the doctrine of their religion, and exhorting 
 the people to submit themselves with all 
 patience and humility, either to the will or 
 punishment of the higher powers, they appealed 
 in the end fromthemtobe their judges in this 
 behalf, and so ended their protestation, the 
 copy and contents whereof follow. 
 
 No. 29.* 
 
 A copy of a certain declaration, drawn and sent out of prison 
 by Master Bradford, Master Saunders, and divers other 
 godly preachers, concerning their disputation, and doctrine 
 of their religion, asfolloweth. 
 
 Because we hear that it is determined of the magistrates, and 
 such as be in authority, especially of the clergy, to send us speedily 
 out of the prisons of the King's Bench, the Fleet, the Marshalsea, 
 and Newgate, where at this present we are, and of long time some 
 of us have been ; not as rebels, traitors, seditious persons, thieves, or 
 transgressors of any laws of this realm, inhibitions, proclamations, 
 or commandments of the Queen's Highness, or of any of the councils, 
 
 * Fox iii. loo. 
 
94 
 
 God's name be praised therefore; but alonely for the conscience we 
 have to God, and his most holy word and truth, upon most certain 
 knowledge: because we say, we hear that it is determined, we shall 
 be sent to one of the Universities of Cambridge or Oxford, there to 
 dispute with such as are appointed in that behalf: in that we 
 purpose not to dispute otherwise than by writing, except it may be 
 before the Queen's Highness and her council, or before the parliament 
 houses; and therefore perchance it will be bruited abroad, that we 
 are not able to maintain by the truth of God's woid, and the consent 
 of the true and Catholic Church of Christ, the doctrine we have 
 generally and severally taught, and some of us have written and set 
 forth ; wherethrough the godly and simple may be offended, and 
 somewhat weakened : we have thought it our bounden duty now 
 whilst we may, by writing, to publish and notify the causes, why 
 we will not dispute otherwise than is above said, to prevent the 
 offences which might come thereby. 
 
 First, because it is evidently known unto the whole world, that 
 the determinations of both the Universities in matters of religion, 
 especially wherein we should dispute, are directly against God's 
 word, yea, against their own determinations in the time of our late 
 Sovereign Lord and most godly Prince, King Edward: and further 
 it is known they be our open enemies, and have already condemned 
 our causes, before any disputations had of the same. 
 
 Secondly, because the prelates, and clergy do not seek either us 
 or the verity, but our destruction and their glory. For if they had 
 sought us, as charity requireth, then would they have called us forth 
 hereabouts before their laws were so made, that frankly and without 
 peril, we might have spoken our consciences. Again, if they had 
 sought for the verity, they would not have concluded of controversies 
 before they had been disputed; so that it easily appeareth, that they 
 seek their own glory and our destruction, and not us and the verity : 
 and, therefore, we have good cause to refuse disputation, as a thing 
 which shall not further prevail, than to the setting forth of their 
 glory, and the suppression of the verity. 
 
 Thirdly, because the censors and judges, as we hear who they 
 be, are manifest enemies to the truth, and that which worse is, 
 obstinate enemies, before whom pearls are not to be cast, by the 
 commandment of our Saviour Jesus Christ, and by his own example. 
 
95 
 
 That they be such, their designs of late at Oxford, and in the 
 convocation house* in October last past, do most evidently declare. 
 
 Fourthly, because some of us have been in prison these eight or 
 nine months, where we have had no books, no paper, no pen, no ink, 
 or convenient place for study; we think we should do evil, thus 
 suddenly to descend into disputation with them, who may alledge, 
 as they list, the fathers and their testimonies, because our memories 
 have not that which we have read, so readily, as to reprove, when 
 they shall report and wrest the authors to their purpose ; or to bring- 
 forth that we may have there, for our advantage. 
 
 Fifthly, because in disputations we shall not be permitted to 
 prosecute our arguments, but be stopped when we should speak ; one 
 saying this, another that, the third his mind, &c. as was done to the 
 godly learned fathers, especially Dr. Ridley at Oxford,f who could 
 not be permitted to declare his mind and meaning of the propositions, 
 and had oftentimes half a dozen at once speaking against him, 
 always letting him to prosecute his argument, and to answer 
 accordingly: we will not speak of the hissing, scoffing, and taunting 
 which wonderfully then was used. If on this sort, and much worse 
 they handled these fathers, much more will they be shameless bold 
 with us, if we should enter into disputation with them. 
 
 Sixthly, because the notaries that shall receive and write the dispu- 
 tations, shall be of their appointment, and such as either do not or 
 dare not favour the truth, and therefore must write either to please 
 them, or else they themselves, the censors and judges we mean, at 
 their pleasure will put to and take from that which is written by the 
 notaries; who cannot, or must not have in their custody that which 
 
 * See the account of the proceedings upon that occasion, at length, in Fox iii. 1929. 
 t Se a full account of this extracted from Fox, and a variety of explanatory notes 
 by Dr. Wordsworth, vol. iii. 123. et sequent. Cranmer, Ridley, and Latimer were 
 appointed a day each in their cause to answer all opponents ; which each of them per- 
 formed, and that so, that notwithstanding they were annoyed with rude clamours, and 
 distracted with variety of opponents, all urging and craving answer at the same time ; 
 although they were scoffed at, reviled, and overborne with multitude, yet did they 
 force their adversaries to admire them. Cranmer did learnedly, and according to the 
 dignity wherein he so many years flourished, gravely. Ridley, acutely and readily. 
 And Latimer, with a pleasant tartness, and more solidly than could be expected of- a 
 man so near the age of fourscore. Up. Godwin's Annals. Queen Mary, 
 
they write, longer than the disputation endureth, as their doings at 
 Oxford declare. No copy, nor scroll could any man have by their 
 good will; for the censors and judges will have all delivered into 
 their hands. Yea, if any man was seen there to write, as the report 
 is, the same man was sent for and his writings taken from him ; so 
 must the disputation serve only for the glory, not of God, but of the 
 enemies of his truth. 
 
 For these causes we all think it so necessary, not to dispute with 
 them, as if we did dispute we should do that which they desire and 
 purposely seek, to promote the kingdom of antichrist, and to 
 suppress, as much as may be, the truth. We will not speak of the 
 offence that might come to the godly, when they should hear, by the 
 report of our enemies, our answers and arguments framed, you may 
 be sure, for their fantasies, to the slandering of the verity. 
 
 Therefore we publish, and by this writing notify unto the whole 
 congregration and Church of England, that for these aforesaid 
 causes we will not dispute with them, otherwise than with the pen ; 
 unless it be before the Queen's Highness and her Council, or before 
 the Houses of the Parliament, as is above said. If they will write, 
 we will answer, and by writing confirm and prove out of the infal- 
 lible verity, even the very word of God, and by the testimony of 
 the good and most ancient fathers in Christ's Church, this our 
 faith and every piece thereof ; which hereafter we in a sum do write 
 and send abroad purposely, that our good brethren and sisters in the 
 Lord may know it: and to seal up the same, we are ready, through 
 God's help and grace, to give our lives to the halter or fire, or other- 
 wise, as God shall appoint: humbly requiring, and in the bowels of 
 our Saviour Jesus Christ, beseeching all that fear God, to behave 
 themselves as obedient subjects to the Queens Highness and the 
 superior powers, which are ordained of God under her ; rather after 
 our example to give their heads to the block, than in any point to rebel, 
 or once to mutter against the Lord's anointed ; we mean our 
 Sovereign Lady Queen Mary, into whose heart we beseech the Lord 
 of mercy, plentifully to pour the wisdom and grace of his Holy 
 Spirit, now and for ever. Amen. 
 
 First, we confess and believe all the canonical books of the Old 
 Testament, and all the books of the New Testament, to be the very 
 true word of God, and to be written by the inspiration of the Holy 
 
97 
 
 Ghost, and are therefore to be heard accordingly, as the judge in 
 all controversies and matters of religion. 
 
 Secondly, we confess and believe, that the catholic church which 
 is the spouse of Christ, as a most obedient and loving wife, doth 
 embrace and follow the doctrine of these books in all matters of 
 religion, and therefore is she to be heard accordingly : so that those, 
 who will not hear this church, thus following and obeying the 
 word of her husband, we account as heretics and schismaticks, 
 according to this saying, If he will not hear the church, let him 
 be unto thee as a heathen. 
 
 Thirdly, we believe and confess all the articles of faith and 
 doctrine set forth in the symbols of the apostles, which we commonly 
 call the creed, and in the symbols of the councils of Nice, held A. D. 
 324; of Constantinople, A. D. 384; of Ephesus, A.D. 432; of 
 Chalcedon, A. D. 454; of Toletum* the first and fourth; also in the 
 symbols of Athanasius, Irenseus, Tertullian, and of Damasus, which 
 was about the year of our Lord 3/6 ; we confess and believe, we say, 
 the doctrine of the symbols generally and particularly; so that 
 whosoever doth otherwise, we hold the same to err from the truth. 
 
 Fourthly, we believe and confess concerning justification, that 
 as it cometh only from God's mercy, through Christ, so it is 
 perceived and had of none, which be of years of discretion, other- 
 wise than by faith only; which faith is not an opinion, but a certain 
 persuasion, wrought by the Holy Ghost in the rnind and heart of man, 
 wherethrough as the mind is illumined, so the heart is suppled to 
 submit itself to the will of God unfeignedly; and so sheweth forth an 
 inherent righteousness, which is to be discerned in the article of jus- 
 tification, from the righteousness which God indueth us, withall 
 justifying us, although inseparably they go together. And this we 
 do not for curiosity or contention sake, but for conscience sake, that 
 it might be quiet; which it can never be if we confound, without 
 distinction, forgiveness of sins, and Christ's justice imputed to 
 us, with regeneration and inherent righteousness. By this we 
 disallow the papistical doctrine of free will, of works of supereroga- 
 tion, of merits, of the necessity of" auricular confession, and satisfac- 
 tion to Godward. 
 
 Fifthly, we confess and believe concerning the exterior service of 
 
 * Toledo, in Spain. 
 
98 
 
 God, that it ought to be according to the word of God ; and therefore 
 in the congregation, all things public ought to be done in such a 
 tongue, as may be most to edify, and not in Latin, where the people 
 understand not the same. 
 
 Sixthly, we confess and believe that God only by Christ Jesus is 
 to be prayed unto, and called upon ; and therefore we disallow invo- 
 cation or prayer to Saints, departed this life. 
 
 Seventhly, we confess and believe, that as a man departeth this 
 life, so shall he be judged in the last day generally ; and in the mean 
 season is entered either into the state of the blessed for ever, or 
 damned for ever; and therefore is either past all help, or else needs 
 no help of any in this life. By reason whereof we affirm purgatory, 
 masses of Scala Cceli, Trentals,* and such suffrages as the Popish 
 Church doth obtrude as necessary, to be the doctrine of antichrist. 
 
 Eighthly, we confess and believe the sacraments of Christ, which 
 be baptism and the Lord's Supper, that they ought to be ministered 
 according to the institution of Christ, concerning the substantial 
 parts of them: and that they be no longer sacraments, than they be 
 had in use, and used to the end for the which they were 
 instituted. 
 
 And here we plainly confess, that the mutilation of the Lord's 
 Supper, and the subtraction of the one kind for the lay people, is 
 antichristian. 
 
 And so is the doctrine of transubstantiation of the sacramental 
 bread and wine, after the words of consecration, as they be called. 
 
 Item, the adoration of the sacrament, with honour due unto 
 God ; the reservation and carrying about of the same. 
 
 Item, the mass to be a propitiatory sacrifice for the quick and 
 dead, or a work that pleaseth God. 
 
 All these we confess and believe to be antichrist's doctrine : as is 
 the inhibition of marriage, as unlawful, to any state. And we 
 doubt not by God's grace, but we shall be able to prove all our con- 
 fessions here, to be most true by the verity of God's word, and consent 
 of the catholic church, which followeth and hath followed the govern- 
 ment of God's spirit, and the judgment of his word. 
 
 And this through the Lord's help we will do, either in disputation 
 by word before the Queen's Highness and her Council, either before 
 
 Romish Offices so called. 
 
99 
 
 the Parliament Houses, of whom we doubt not bat to be indifferently 
 heard, or else with our pens, whensoever we shall be thereto, by 
 them that have authority, required and commanded. 
 
 In the mean season, as obedient subjects, we shall behave our- 
 selves towards all that be in authority, and not cease to pray to God 
 for them, that he would govern them all, generally and particularly, 
 with the spirit of wisdom and grace. And so we heartily desire, 
 and humbly pray all men to do, in no point consenting to any kind 
 of rebellion or sedition, against our Sovereign Lady the Queen's 
 Highness : but where they cannot obey, least they must disobey God, 
 there to submit themselves, with all patience and humility, to suffer 
 as the will and pleasures of the higher powers shall adjudge: as we 
 are ready, through the goodness of the Lord, to suffer whatsoever they 
 shall adjudge us unto, rather than we will consent to any doctrine 
 contrary to this which we here confess, unless we shall be justly con- 
 vinced thereof, either by writing or by word, before such judges as 
 the Queen's Highness and her council, or the parliament houses, shall 
 appoint. For the Universities and clergy have condemned our 
 causes already, by the bigger but not by the better part, without all dis- 
 putation of the same: and therefore most justly we may, and do 
 appeal from them to be our judges in this behalf, except it may be 
 in writing, that to all men the matter may appear. The Lord of 
 mercy endue us all with the spirit of his truth and grace of perse- 
 verance therein unto the end, Amen. The 8th day of May, A. D. 1554. 
 ROBERT FERRAR, EDWARD CROME. 
 
 MENEVENSIS. JOHN ROGERS. 
 
 ROWLAND TAYLOR. LAURENCE SAUNDERS. 
 
 JOHN PHILPOT. EDWARD LAURENCE. 
 
 JOHN BRADFORD. I. P. 
 
 JOHN HOOPER, GLOUCESTR T. M. 
 ET W1GORN. 
 
 To these things above said, do 1, Miles Coverdale, late of Exon, 
 consent and agree, with these mine afflicted brethren being prisoners, 
 mine own hand.* 
 
 * See Appendix Note (N.) 
 
100 
 
 No. 30.* 
 
 TO SIR JAMES HALES, KNIGHT, 
 
 Then prisoner in the Compter, in Bread-street. 
 
 The God of mercy, and father of all comfort, plentifully pour 
 out upon you, and in you, his mercy ; and with his consolations 
 comfort and strengthen you to the end, for his and our Christ's sake. 
 Amen. 
 
 Although, right worshipful Sir, many causes might move me to 
 be content, with crying for you to your God and my God, that he 
 would give you grace to persevere well, as he hath right notably 
 begun to the great glory of his name, and comfort of all such as fear 
 him; as lack of learning, of familiarity, yea, acquaintance, for 1 think 
 I am unknown to you both by face and name, and other such 
 like things ; yet I cannot content myself, but presume something to 
 scribble unto you, not that I think my scribbling can do you good, 
 but that I might hereby declare my sympathy and com- 
 passion, love, and affection I bear towards your mastership; which is 
 contented, yea desirous with us poor misers, to confess Christ's 
 gospel in these perilous times and days of trial. Oh, Lord God, how 
 good art thou, which doeth thus glean out grapes, 1 mean children 
 for thyself, and brethren for Christ. 
 
 Look, goodM. Hales, on your vocation ; not many judges, not 
 many knights, not many landed men, not many rich men and 
 wealthy to live, as you are, hath God chosen to suffer for his sake, as 
 hehathno\v done you. Certainly 1 dare say, you think not so of your- 
 self, as though God were bound to prefer you, or had need of you; 
 but rather attribute this, as all good things, unto his free mercy in 
 Christ. Again, 1 daresay that, you being a wise man, judge of things 
 
 * Fox iii. 324. Cov. 286. 
 
101 
 
 wisely, that is, concerning this your cross, you judge of it not after 
 the world and people, which is magnus erroris magister, not after 
 the judgment of reason and worldly wisdom, which is foolishness 
 to faith, nor after the present sense, to the which non videtur gaudii, 
 sed molestitf, as Paul writeth: but after the word of God, which 
 teacheth your cross to he, in respect of yourself between God and 
 you, Cod's chastising and your father's correction, nurture, school, 
 trial, pathway to heaven, glory, and felicity, and the furnace to con- 
 sume the dross, and mortify the relics of old Adam which yet remain ; 
 yea, even the frame house to fashion you like to the dearest Saints of 
 God here, yea to Christ the Son of God, that elsewhere you might 
 be like unto him. 
 
 Now concerning your cross in respect of the world between the 
 world and you, God's word teacheth it to be a testimonial of God's 
 truth, of his providence, of his power, of his justice, of his wisdom, 
 of his anger against sin, of his goodness, of his judgment, of your 
 faith and religion : so that by it you are to the world a witness of 
 God, one of his testes, that he is true, he ruleth all things, he is just,- 
 wise, and at the length will judge the world, and cast the wicked 
 into perdition, but the godly he will take and receive into his eternal 
 habitation. 
 
 I know you judge of things after faith's fetch, and the effects or 
 ends of things, and so you see cslernum pondus glorias^ which this 
 cross shall bring unto you, dum non spectas ca qu& videntur, sedea 
 qua non videntur. Let the worldlings weigh things, and look upon 
 the affairs of men with their worldly and corporal eyes, as did many 
 in subscription of the King's last will, and therefore they did that for 
 the which they beshrewed themselves : but let us look on things with 
 other manner of eyes, as God be praised you did, in not doing that 
 which you were desired, and driven at to have done.* You then 
 beheld things not as a man, but as a man of God, and so you do now 
 in religion, at the least hitherto you have done, and that you might 
 do so still, I humbly beseech and pray you, say with David ; De~ 
 feccrunt oculi mei in eloquiumtuum^quando consolaberisme? Though 
 
 * Sec Appendix, Note (O;. 
 
102 
 
 jew be as uter infumo^ for I hear you want health, yet ne olliviscaris 
 justificationes Dei: but "cry out, quot sunt dies servi tuif quando 
 fades de persequentibus inejudiciumf And be certain, quod Dominus 
 veniens veniet, et non tartiabit. Si moram fecerit, expecta ilium, . for 
 he is but ad momentum in ira sua, et vita in voluntate ejus. Ad 
 Vesperam demorabitur fletus, et ad matutinum Letitia. Follow 
 therefore Isaiah's counsel ; abscendere ad modicum, ad momentum* 
 donee pertranseat indignatio ejus, which is not indignaiio indeed, 
 but to our sense, and therefore in the twenty- seventh chapter of that 
 prophet, God saith of his Church and People, that as he keepeth 
 night and day, so non est indignatio niihi, saith he. 
 
 The mother sometime beateth the child, but yet her heart 
 Hrelteth upon it even in the very beating, and therefore she casteth 
 the rod into the fire, and calleth the child, giyeth it an apple, and 
 dandleth it most motherly. And to say the truth, the love of mothers 
 to their children, is but a trace to train us to behold the love of God 
 towards us, aiid therefore saith he; can a mother forget the child of 
 her womb ? As who should say, no : but if she should do so, yet will 
 not I forget thee, saith the Lord of Hosts. Ah, comfortable saying ; 
 1 will not forget thee saith the Lord. 
 
 Indeed the children of God think oftentimes, that God hath for- 
 gotten them, and therefore they cry; ne abscondas faciem tuama me 
 Sfc. Ne derelinquas meDomine, $c. whereas in very truth it is not so, 
 but to their present sense, and therefore David said ; Ego dixi in 
 excessu meo projtectus sum a facie tua. But was it so? Nay, verily, 
 Read his psalms and you shall see. So writeth he also in other 
 places very often, especially in the person of Christ ; as when he saith, 
 Deus meus, Deus meus ut quid dereliquisti me f he saith not ut quid 
 derelinquis, or derelinquas me, but ut quid dereliquisti me ? Where 
 indeed God had not left him, but that it was so to his sense, and that 
 this psahn telleth full well ; which psalm I pray you now and then- 
 read, it is the 22d, and thereto join the 30th, and 116th, with 
 divers others. 
 
 The same we read in the prophet Isaiah, in his 40th chapter, 
 where he reproveth Israel for saying God had forgotten them. Nun- 
 quid nescis, saith he ? An non audivisti? &c. Qui sperant in Domino 
 liiutabunt fortitudinem. And in his 54th chapter : Noli timere, &c. 
 
103 
 
 Ad panctum enim in modico dereliqui te, at in miserationibus 
 magnis congregabo te. In momento indignationis abscondi facieni 
 meam parumper a te, etin misericordia sempiterna misertus sum tui, 
 dixit Redemptor tuus Dominus. Nam istud erit mihi sicut aquae 
 Noe. Ut enira juravi ne porro aquae Noe pertransirent terram, sic 
 juravi ut non irascar tibi et non increpem te. Montes enim com- 
 movebuntur et colles contremiscent, misericordia autem mea non 
 recedet a te, et foedus pacis meae non movebitur, dicit miserator tuus 
 Dominus. 
 
 But the scriptures are full of such sweet places, to them that will 
 portare iram Domini et expectare salutem et auxilium ejus. As of 
 all temptations this is the greatest ; that God hath forgotten or will 
 not help us through the pykes, as they say : so of all services of God, 
 this liketh him the best, to hope assuredly on him, and for his help 
 always, who is adjutor in tribulationibus, and doth more gloriously 
 shew his power by such as be weak, and feel themselves so. For, quo 
 infirmiores sumus, eo sumus in illo robustiores. Sic oculi Domini be on 
 them that tremble and fear. Voluntatem eorum faciet : he is with 
 them in their trouble, he will deliver them: antequam clamaverint 
 exaudit eos, as all the scriptures teach us: to the reading whereof 
 and hearty prayer, I heartily commend you, beseeching Almighty 
 God, that of his eternal mercies he would make perfect the good he 
 hath begun in you, and strengthen you to the end, that you might 
 have no less hope, but much more of his help to your comfort now 
 against your enemies, than already he hath given you against N.* for 
 not subscribing to the king's will. 
 
 Be certain, be certain, good Master Hales, that all the haii-s .of 
 your head, your dear father hath numbered, so that one of them 
 shall not perish ; your name is written in the book of life. Therefore 
 upon God cast all your care, who will comfort you with his eternal 
 consolation, and make you able to go through the fire, if need be, 
 which is nothing to_ be compared to the fire, wherein our enemies 
 shall fall and lie for ever. From the which the Lord deliver us, 
 though it be through temporal fire, which must be construed according 
 to the end and profit that cometh after it; so shall it then, not much 
 
 * John Dudley, Duke of Northumberland. 
 
104 
 
 fear us to suffer it, for our Master Christ's cause, the which the Lord 
 grant for his mercy's sake. Amen. From the King's Bench.* 
 Your humble, 
 
 JOHN BRADFORD. 
 
 No. 31.t 
 
 TO MY GOOD FRIEND IN GOD, MASTER 
 HUMPHREY HALES.$ 
 
 As to my dear friend, I wish unto you, gentle Master Hales, 
 health of soul and body to God's glory, and your everlasting com- 
 fort. Amen. 
 
 Although it be commonly spoken, and as commonly verified, 
 that seldom seen is soon forgotten ; yet it is not so commonly seen 
 or experienced amongst them, whose friendship is in God the Father 
 through Christ, as ours is, but in those whose friendship is begun in 
 respect of some earthly commodity; and therefore, lest I should incur 
 this suspicion at your hands, who have so many ways deserved 
 the contrary, I thought it my duty to refresh, if it need refreshing, 
 the amity in God begun betwixt us, which I doubt not shall continue 
 so long as we live, or else I would be sorry. 
 
 In consideration whereof, both mindful of my promise made 
 unto you, and careful for your safety, I have caused a place to be 
 provided for your wife's deliverance ; where she may so quietly and 
 safely remain, that for the avoiding of the perils and dangers of 
 these days, I see none more convenient ; I mean it in Hadley, at Dr. 
 Taylor's house, where I trust there is no peril to youwaroV, nor to 
 any that feareth or regardeth any peril that thereby may happen. 
 And herein of very love and good will, I am the more familiar 
 and bold to admonish you, not as distrusting you, God forbid, for I 
 
 * See Appendix Note (P.) 
 
 t Cov. 310. 
 
 J He was the son of the preceding Sir Jas. Hales, as this and the following Letter 
 
 show. 
 
105 
 
 think of you as a very child of God, but as one careful for you, lest 
 you should at length, through the common infirmity of our frail flesh, 
 and the manifold offences given of the world, do exteriorly as the 
 world doth, to save your sleeve and maim your arm for ever ; as those 
 do, who for the saving of their goods, jeopard goods of body and 
 soul, in the peril of eternal damnation. 
 
 If I suspected any such thing in you, gentle Master Hales, I then 
 would go about to tell you what this life is; a smoke, a shadow, a 
 vapour, &c. ; what the glory of this life is ; grass, hay ; yea, how full 
 of misery it is, and hath more aloes than honey, Job. ix. If I 
 suspected any thing your conscience, I would then set before you, 
 on the one part, the judgment of Christ, which shall be most 
 assuredly, the terrible sentence to them who are ashamed to confess 
 his gospel ; the eternal woe and misery which they shall be cast into, 
 that will not obey his gospel here ; and on the other part, the most 
 pleasant shout of the angel, to summon all men to come before our 
 Captain and Brother Christ, the collection and catching of us up in. 
 the clouds to meet our master, the eternal j jy and felicity which we 
 shall receive that here confess him, here suffer with him, here lose any 
 thing for his sake. 
 
 If I did in any point so much as think, that you would defile your 
 body in theantichristian service now used, then would I go about to set 
 forth these things, briefly spoken, more at large. But as I said before, 
 1 say again, because I am as well persuaded of you, my dearly beloved 
 brother, as of any in your profession and state ; I cannot but pray 
 God to make perfect, the good which he hath begun in you, and desire 
 you, as you have begun in God, so to go forward. 
 
 As your example hath done good to many, so cast not all down 
 with a type. Terrible is that woe which Christ threateneth, to them by 
 whom offences do come. You know that the way of salvation is 
 straiter than men make it. You know the soul is to be considered 
 above all things. Happy is the loss of that bodily life, liberty, and 
 goods, by the which a spiritual life, freedom, and felicity is purchased. 
 What should it profit a man to win the whole world and to lose his 
 own soul? Who would desire a two years merry life for an eternal 
 sorrow ? as these mass gospellers do, who yet are uncertain of two 
 
 p 
 
106 
 
 years life, and God knoweth what wounds their consciences have. 
 Hard is it to recover health to the conscience ; and because I am 
 careful for it to youwards, as to mine own brother, and dear friend, 
 therefore 1 write thus. We are in God's power, and not in the power 
 of our enemies; he it is that hath all our hairs numbered; before he 
 say Amen, no man shall onc touch you. Into his hands commit 
 yourself; cast your care on him, have a care to please him, and then 
 he will care to keep you. You know the oath the Athenians did 
 make; pugnabo pro sacris, et solus, et cum aliis ; which saying- of 
 the heathen will be to your condemnation, if for his holy word and 
 gospel's sake, we dare not adventure the loss of that he hath sent us, 
 keepeth for us, and can when he will take away from us, or us from it. 
 
 If worldly men dare jeopard a joint with God, rather than they 
 would lose worldly things, as experienc teacheth ; certainly it should 
 be much to our shame, who in baptism have vowed and solemnly 
 sworn to forsake the world, if we dare not jeopard a joint with man, 
 rather than we would lose a good conscience, and spiritual treasures. 
 He that will not have God's blessing, it shall be taken from him, 
 saith David. 
 
 Therefore, my dearly beloved, beware ; you are now, the temple 
 of the Holy Ghost; defile it not for the Lord's sake, but keep it pure, 
 not only from all uncleanness of the spirit, but also of the flesh, (2 
 Cor. vii.) as I trust you will ; and cry unto your father for his strength 
 and aid, which I beseech him of his mercy, always to give unto you, 
 my own good friend, even as I desire to myself. If in any thing I 
 could help you, you may be assured thereof as of your brother. My 
 prayer to God, night and day, you shall have, that for his holy name- 
 sake he would bless you in all things and keep you, with my good 
 sister your wife, unto the very end, as his dear elect children. Amen, 
 Amen. From my lodging, you know where, this fifth of August. 
 By your own to use in the Lord for ever, 
 
 JOHN BRADFORD. 
 
107 
 
 No. 32.* 
 To MASTER HUMPHREY HALES and his WIFE 
 
 The everlasting and merciful God, our dear Father through 
 Christ, be with you both, my most dearly and entirely beloved in the 
 Lord, now and for ever. 
 
 I cannot forbear but signify unto you both, that my heart is 
 careful and heavy for the cross which is come upon you, by the heavy 
 and fearful judgment of God fallen upon your father; justly for his 
 denying of God for fear of men and love of these things, which he 
 hath left behind him unto you and others. God grant his fact be so 
 imprinted in the hearts of all men, especially of you both, that his 
 fall may be unto you, I will not say a rising, for yet 1 trust ye are not 
 fallen, but an establishing in the verity of God, whereof whoso is 
 ashamed, shall at length feel such shame as I beseech God keep us 
 all from. Happy are they that mark the judgments of God upon 
 others, to come and increase in repentance Luke xiii. to fear God's 
 wrath and judgments, which is always like himself, if we follow the 
 steps of them, on whom he taketh punishment. 
 
 I need not tell you the cause of this that hath happened unto your 
 father, if it be as 1 with sorrow have heard. For you know well 
 enough, that till he forsook God, gave ear to the serpent's counsel, 
 began to mamber of the truth, and to frame himself outwardly to 
 do that which his conscience reproved inwardly for that which be 
 mingled with the love of God, I mean the love of the world, cannot 
 be in any man without the expulsion of God's love till then, I say, 
 God did not depart and leave him to himself, to the example of you 
 and me, and all others ; that we should fear even ourselves and our 
 own hands, more than man and all the powers of the world, if we 
 therefore should do any thing, "which should wound our conscience. 
 
 The conscience, I tell you, is soon wounded, yea sooner than we 
 be aware of. The devil useth all kind of deceit to blind us from seeing 
 that which might wound it: but when the stripe is given, then either 
 
 * Cov. 312. 
 
108 
 
 shutteth he still up our eyes with contempt to our hardening-, or else 
 openeth them to bring us to utter despairing. In your father, as ye 
 may see the latter, so in many worldly gospellers you may, if you will, 
 see the other. God might deal with all such, as he hath done now 
 with your father; but because the time of his judgment is not yet 
 come, his wisdom hath thought good to set your father forth as an 
 example to all men ; as lie did in the first world, Cain ; in the 
 second world, Cham ; in the third age, Korah, &c. ; in Christ's time, 
 Judas ; in the Apostles' time, Ananias, &c. ; although none will 
 heartily consider it, but such as be God's children indeed. 
 
 But here, in comparing your father thus, my dearly and 
 unfeignedly beloved in the Lord, I must pray you not to be offended, 
 or think that I do determinately judge, to God I leave all judgment, 
 but because the fruit to us declared no less, to the admonishment of us 
 all, I trust ye will accordingly consider my collation. For your parts 
 as 1 think godly of you both, that indeed ye are both the children of 
 God ; so I pray you comfort yourselves as David did, though his son 
 Absalom perished so desperately, and though his father-in-law, 
 Achitophel, father to Bathsheba, as the Hebrews write, perished so 
 miserably. Ye know Jonathan was not the worse, because his father 
 slew himself; nor Bathsheba, because of her father, Achitophel ; they 
 both were the children of God, and so I am assured, as man can be, 
 that ye are. As they used God's judgments upon their parents, so 
 do ye, to fear God and love God the more, and to fly from those 
 things, which in your father, ye did see displeased God. 
 
 Oh, that I were with you but one half hour, not only with you to 
 lament, but also as God should lend me his grace, to comfort you, 
 who by this judgment doth tempt your patience and faith, to the 
 comfort of you both, as you shall find, 1 am assured. My dear 
 hearts in the Lord, if 1 could by any means comfort you, certainly 
 if my life lay on .it, I think you should forthwith perceive it ; but 
 because 1 can do no more than I can, therefore as I can, I do, that is, 
 as to write, so to send this messenger, my good friend and brother 
 with the same ; to learn certainly of the truth herein, and the condi- 
 tion of your estate. My other letter was made before knew of 
 this matter. I pray God this which by report I understand, be other- 
 wise, but God's good will be done, who gives us patience and comfort 
 in him. 
 
109 
 
 To whom I commend you both, even as heartily as any friends I 
 have in this life, of your estate. From my lodging- you know 
 whore, this eight of August, Anno Domini, 1554. 
 
 By your own, to use in the Lord for ever, 
 
 JOHN BRADFORD. 
 
 No. 33.* 
 
 TO THE WORSHIPFUL, AND IN GOD MY MOST 
 DEAR FRIEND, THE LADY VANE.t 
 
 The good spirit of God our Father be more and more plentifully 
 perceived of your good Ladyship, through the mediation and merits 
 of our dear Saviour Jesus Christ. Amen. 
 
 Although your benefits towards me have deserved at my hands the 
 service I can do for you, yet, right worshipful and dearly beloved in 
 the Lord, the true fear of God and the love of his truth, which I per- 
 ceive to be in you, especially and above all other things, doth bind me 
 hereunto. 
 
 This bearer hath told me, that your desire is, to have something 
 sent to you concerning the usurped authority of the supremacy of the 
 Bishop of Rome, which is undoubtedly the great antichrist, of whom 
 the apostles do so much admonish us ; that you may have as well 
 something the more to stay you on, as also wherewith to answer the 
 adversaries, because you may perchance therein be something aposed. 
 To satisfy this your desire, I will briefly go about, and so that I will, 
 by God's grace, fully set forth the same; to ensure you to withstand 
 the assaults of the papists herein, if you mark well and read over 
 again, that which I now write. 
 
 The papists do place in pre-eminence over the whole church, the 
 Pope, thereby unplacing Christ who is the head of the church, that 
 giveth life to the whole body ; and by his spirit doth make lively every 
 
 * Fox iii. 339. Cov. 403. t See Appendix, Note (Q.) 
 
110 
 
 member of the same. This they do without all scriptures ; for where 
 they bring in this spoken to Peter, " feed my sheep," I would gladly 
 know whether this was not commanded unto others also? As for that 
 which perchance they will urge, that he spoke to Peter by name, if 
 they had any learning, they would easily perceive how thai it was not 
 for any such cause as they pretend, but rather, by a threefold com- 
 mandment, to restore to him the honour of an apostle, which he had 
 iost by his threefold denial. 
 
 And how dare they interpret these words, my sheep, my lambs, to 
 be the universal ehurch of Christ? I trow a man might easily 
 by the like reason, prove that Peter himself had resigned that which 
 Christ had given to him, in exhorting his fellow-pastors to feed the flock 
 of Christ. Is not this pretty stuff? Because Christ saith to Peter, 
 feed my sheep, therefore he ought to rule the universal and whole 
 Church of Christ. If Peter do truly write unto others that they 
 should do the like, that is, feed Christ's flock, either he translateth his 
 right and authority committed to him upon them, or else he doth par- 
 ticipate and communicate it with them. So that foolishly they go 
 about to establish that which hath no ground. 
 
 Peter, indeed, was a shepherd of the sheep, but such a one as 
 bestowed his labour on them, so far as he could stretch out himself 
 by his ministry. But the papists prate that he had full power over 
 all churches ; wherein they may see Paul to improve them, for else he 
 had done unjustly in denying him the superior place. Howbeit, 
 whoever yet read that Peter did take any thiag upon him, over 
 churches committed unto other men? Was not he sent of the church, 
 and sent as one not having rule over the rest? I grant that he was 
 an excellent instrument of God, and for the excellency of his gifts, 
 whensoever they met together, place therefore was commonly given 
 unto him. But what is this to the purpose, to make him ruler and 
 head over all the whole church, because he was so over a small 
 congregation? 
 
 But be it so, that Peter had as much given to him ! as they do 
 affirm; who yet will grant that Peter had a patrimony given for his 
 heirs? He hath left, say the papists, to his successors, the self same 
 right which he received. Oh, Lord God, then must his successor be 
 a satan ; for be received that title of Christ himself. I would gladly 
 
Ill 
 
 have the papists to shew me one place of succession, mentioned in the 
 scriptures. I am sure that when Paul purposely painteth out the 
 whole administration of the church, he neither maketh one head, nor 
 any inheritable primacy, and yet he is altogether in commendation 
 of unity. After he hath made mention of one God the Father, of one 
 Christ, and of one Baptism, then he describeth the mean and manner 
 how unity is to be kept; namely, because unto every pastor is grace 
 given, after the measure wherewith Christ hath endowed them. 
 Where, I pray you, is now any title of plenitud'mis potestatis, of 
 fulness of power? when he calleth home every one unto a certain 
 measure, why did he not forthwith say, one pope? Which thing- 
 he could not have forgotten, if the thing had been as the papists 
 make it. 
 
 But let us grant that perpetuity of the primacy in the church, was 
 established in Peter, I would gladly know why the seat of the pri- 
 macy should be rather at Rome, than elsewhere. Marry, say they, 
 because Peter's chair was at Rome. This is even like to this, that 
 because Moses the greatest prophet, and Aaron the first priest, 
 exercised their offices unto their death in the desert; therefore the 
 most principal place of th Jewish Church, should be in the 
 wilderness. 
 
 But grant them their reason, that it is good. What should 
 Antioch claim? For Peter's chair was there also; wherein Paul 
 gave him a check, which was unfeelingly and unmannerly done of 
 Paul, that would not give place to his President and better. No, say 
 the papists, Rome must have this authority, because Peter died there. 
 But what, and if a man should by probable conjectures shew, that it 
 is but a fable, which is feigned of Peter's Bishopric at Rome ? Read 
 how Paul doth salute very many private persons, when he writeth to 
 the Romans. Three years after his epistle made, he was brought to 
 Rome prisoner. Luke telleth, that he was received of the brethren, 
 and yet in all these, no mention at all of Peter, who then by their 
 stories was at Rome. Belike he was proud, as the Pope and Prelates 
 be, or else he would have visited Paul. Paul being in prison in 
 Rome, did write divers epistles, in which he expresseth the names of 
 many who were in comparison of Peter, but rascal personages, but 
 of Peter he speaketh never a word. Surely if Peter had been there, 
 
112 
 
 this silence respecting him had been suspicious. In the second 
 epistle to Timothy, Paul complaineth, that no man was with him 
 in his defence, but all had left him. If Peter had been then at 
 Rome, as they write, then either Paul had belied him, or Peter had 
 played his Peter's part. Luke xxiii. 
 
 In another place how doth he blame all that were with him, only 
 Timothy excepted ? Therefore we may well doubt whether Peter was 
 at Rome, Bishop, as they prate; for all this time and long- before, they 
 say that Peter was bishop there. 
 
 But I will not stir up Coals in this matter. If Rome be the chief 
 seat, because Peter died there, why should not Antioch be the second ? 
 Why should not James and John, who were taken with Peter to be as 
 pillars, why, I say, should not their seats have honour next to Peter's 
 seat ? Is not this gear preposterous, that Alexandria where Mark, who 
 was but one of the Disciples, was Bishop, should be preferred before 
 Ephesus, where John the Evangelist taught and was Bishop, and before 
 Jerusalem, where not only James taught and died Bishop, but also 
 Christ Jesus our Lord and High Priest for ever ; by whom being 
 master, I hope, honour should be given to his chair, more than to the 
 chair of his chaplains. 
 
 I need to speak nothing, how that Paul telleth Peter's apostleship, 
 to concern rather circumcision or the Jews, and therefore properly 
 pertaineth not to us. Neither do I need to bring in Gregory the sixth* 
 Bishop of Rome, which was about the year of our Lord 600; who 
 plainly in his works doth write, that this title of primacy, and to be 
 head over all churches, under Christ, is a title meet and agreeing only 
 to antichrist, and therefore he calleth it a prophane, a mischievous, 
 and a horrible title.f Who should we believe now, if we will neither 
 believe Apostle, nor Pope? 
 
 If I should go about to tell how this name was first gotten by 
 Phocas, I should be too long. I purpose, God willing, to set it forth 
 at large in a work which I have begun of antichrist, if God for his 
 
 * Not Gregory VI. but Gregory I., who was the sixth bishop of Rome, and is usually 
 
 called Gregory the Great the author of the famous Pastoral Letters. 
 
 t This declaration of Gregory's is to be found in Dupin's Ecclesiastical History, vol. T. 
 
 in. Contre la Qualite de Patriarche t*iversel. 
 
113 
 
 hiercy's sake, give the life to finish it. For this present therefore I 
 shall desire your Ladyship to take this in good part. If they will 
 needs have the Bishop of Rome to be acknowledged for the head of 
 the churchy then will I urge them that they shall give us a Bishop. 
 But they obtrude unto us a butcher rather, or a bitesheep, than a 
 bishop. 
 
 They brag of Peter's succession, of Christ's Vicar, this is always, 
 in their mouth ; but alas, how can we call him Christ's Vicar that 
 resisteth Christ, oppugneth his verity, persecuteth his people, and, 
 like a prelate, preferreth himself before God and man? How, or 
 wherein, do the Pope and Christ agree ? How supplieth he Peter's 
 ministry that boasteth of his succession ? Therefore to begin withal, 
 which I will use presently for a conclusion, if the papists will have the 
 Bishop of Rome supreme head of the church of Christ in earth, they 
 must afore they attain this, give us a Bishop in deed, and not in name. 
 For whosoever he be that wrll make this the bond of unity, 
 whatsoever the Bishop of Rome be ; surely this must needs follow, 
 that they do nothing else but teach a most wicked defection and 
 departing from Christ. But of this, if God lend me life, I purpose to 
 speak more at large hereafter. 
 
 Now, will 1 betake your Ladyship, unto the tuition of God our 
 Father, and Christ our only head, pastor, and keeper, to whom see 
 that you cleave by true faith, which dependeth only upon the word 
 of God ; which if you do follow as a lantern to your feet, and a light 
 to your steps, you shall then avoid darkness, and the dangerous deeps, 
 whereinto the papists are fallen by the just judgment of God, and seek 
 to bring us into the same danger with them, that the blind following 
 the blind, they both may fall into the ditch. Out of the which God 
 deliver them according to his good will, and preserve us for his 
 name sake, that we being in his light may continue therein, and walk 
 in it whilst it is day ; so shall the night never oppress us, we going 
 from light to light, from virtue to virtue, from faith to faith, from 
 glory to glory, by the governance of God's good spirit, which God 
 our Father give unto us all, for ever and ever, Amen. 
 From the King's Bench, 
 Your Brother in bonds, for the testimony of Jesus Christ, 
 
 JOHN BRADFORDE. 
 Q 
 
TO HIS GOOD LADY VANE. 
 
 The true sense and sweet feeling of God's eternal mercies in 
 Christ Jesus, be ever more and more lively wrought in your heart by 
 the Holy Ghost, Amen. 
 
 I most heartily thank you, good Madam, for your comfortable 
 letters, and whereas you would be advertised what were best to be 
 done on your behalf, concerning your three questions : the truth is, 
 that the questions are never well seen nor answered, until the thing 
 whereof they enquire, be well considered : I mean until it be seen 
 how great an evil the thing is. 
 
 If it be once indeed in your heart perceived, upon probable and 
 pithy places gathered out of God's book, that there was never thing 
 upon the earth, so great and so much an adversary to God's true ser- 
 vice, to Christ's death, passion, priesthood, sacrifice, and kingdom, to 
 the ministry of God's word and sacraments, to the church of God, 
 to repentance, faith, and all true godliness of life, as that is whereof 
 the questionsf arise, as most assuredly it is indeed; then cannot a 
 Christian heart but so much the more abhor it, and all things that in 
 any point might seem to allow it, or any thing pertaining to the same, 
 by how much it hath the name of God's service. 
 
 Again, your Ladyship doth know, that as all is to be discom- 
 mended and avoided, which is followed or fled from in respect of 
 ourselves, in respect of avoiding Christ's Cross; so the end of all our 
 doings should be to godwards, to his glory, to our neighbours, to 
 edification and good example, whereof none can be given, in allowing 
 any of the three questions by you propounded. But because this 
 which 1 write now, is brief, and needeth the more consideration or 
 example ; as I doubt not of the one in you, so from me by God's 
 grace you shall receive the other shortly.} For I have already written 
 a little book of it which I will send unto you, in the which you shall 
 
 * Fox iii. 331. Cov. 334. 
 
 t These qaestions were concerning the mass, wherein she desired his judgment. Cov. 83. 
 j See an admonition and several letters upon this subject, post. 
 
115 
 
 have your questions fully answered and satisfied, and therefore I omit 
 to write any more hereabouts presently ; beseeching God our Father 
 to guide you, as his dear child, with his spirit of wisdom, power, and 
 comfort, unto eternal life, that you may be strong and rejoice in him 
 and with his church, to carry Christ's Cross if he shall so think it 
 need. 1. Peter i. which is a thing to be desired, wished, and 
 embraced, if we looked on things after the judgment of God's word, 
 and tried them by that touchstone. 
 
 If you be accustomed to think on the brevity, vanity, and misery 
 of this life, and on the eternity, truth, and felicity, of everlasting 
 life ; if you look on things after their ends, and not after their 
 present appearance only ; if you use yourself to set God's presence, 
 power, and mercy, always before our eyes, to see them as God, by 
 every creature, would you should ; I doubt not but you shall find such 
 strength and comfort in the Lord, as you shall not be shaken with all 
 the power of satan. God's mercy in Christ be with you, and his good 
 spirit guide you for ever, Amen. 
 
 No. 35.* 
 TO THE LADY VANE. 
 
 As to mine own soul, 1 wish to your Ladyship grace and mercy, 
 from God our dear Father in Christ our Lord and Saviour. 
 
 I thank God that something he hath eased you, and mitigated his 
 fatherly correction in us both ; I would to God he had done so much, 
 in the behalf of the grief of the body to you, as he hath done to me. 
 For as for the soul, 1 trust you feel that which I pray God increase in 
 you, I mean his fatherly love, and grant that I may with you feel the 
 same in such degree as may please him ; I will not say as you feel, 
 least I should seem to ask too much at one time. 
 
 God doth often much more plentifully visit with the sense of his 
 
 * Fox iii. 3W. Cev. 335. 
 
116 
 
 mercy, them that humble themselves under his mighty hand, and are 
 sore exercised, as you long have been ; than others, who to the face 
 of the world, have more shew and appearance. Therefore I wish as 
 I do, and that not only for mine own commodity, but also that I might 
 occasion you to the consideration of the goodness of God, which I 
 by your letters do well espy, which is indeed the high way whereby, 
 as God encreaseth his gifts, so sheweth he more lively his salvation. 
 Ps. L. Cvii. 
 
 1 have received God's blessing from you, the which I have partly 
 distributed unto my three fellow-prisoners, Master Ferrar, Master 
 Taylor, Master Philpot ; and the residue I will bestow upon four poor 
 souls, who are imprisoned in the common jail for religion also. As 
 for mine own part, if I had had need, I would have served my turn 
 also. But because I had not, nor, I thank God, have not, I have 
 been and will be your almoner, in such sort as I have already 
 advertised you. God reward you, and give you to find it spiritually 
 and corporally. 
 
 Because otherwise I cannot talk with you, therefore on this sort, 
 as occasion and opportunity will serve, I am ready to show my good 
 will and desire of your help and furtherance in the Lord to everlasting 
 life, whereunto God bring us shortly for his mercy's sake, Amen. 
 
 Good Madam, be thankful to God, as I hope you be, be earnest 
 in prayer, continue in reading and hearipg God's word ; and if God's 
 further cross come, as therein God doth serve his providence, for else 
 it shall not come unto you, so be certain the same shall turn to your 
 eternal joy and comfort, Amen. 
 
 JOHN BRADFORD. 
 
 No. 36.* 
 TO THE LADY VANE. 
 
 The everlasting and most merciful God, which is the Father of 
 our Saviour Jesus Christ, encrease in your Ladyship the knowledge 
 
 * Cov. 336. 
 
: and love of his truth, with the gift of perseverance to continue 
 therein to the end, Amen. 
 
 Albeit at this present, I have no convenient leisure to write as 
 should be seeming 1 to send to your personage, yet considering your 
 gentle good will for God's cause towards me, I thought I might* be 
 the more bold to write something, although not in such sort as I 
 would, and perchance on your behalf might be looked for. 
 
 I doubt not but that your Ladyship considereth often with 
 yourself, that you are the child of God, and a citizen of heaven 
 by Christ, in whom God the Father, before the world was made, hath 
 chosen you of his own mere mercy, and not of your deserts done or 
 to be done. That you should with thankfulness call this to mind 
 often, thereby to excite and stir up yourself to the love of God in his 
 sight, and to all holiness of life in the sight of man, many things should 
 move and occasion you justly; as that you were born of Christian 
 parents, that the name of God was called upon you in baptism, which 
 is a sacrament of regeneration and adoption into the children of God, 
 with all other benefits which hitherto you have received. 
 
 Amongst which surely, your Ladyship should not think the 
 least, even the cross that God hath hitherto exercised you withal ; as 
 the loss of your good husband, lands, and other worldly commodi- 
 ties, &c. But above all, next to Christ crucified, this is most thank- 
 fully to be considered, that God, as he hath given you patience, I 
 trust, in your trouble ; so in these dangerous days he hath given you a 
 desire to know him, and to help them who for his sake be in trouble ; 
 for this I gather and evidently see by your twice sending to me, who 
 am not otherwise known to you but by name. I pray God I may be 
 heartily thankful to him for you, and so dispose your benefits as )*ou 
 desire. My best 1 will do by God's grace, but enough of this. 
 
 My desire is, good Madam, although I have no doubt, as I said, 
 but that you be diligent herein; that you would often call to mind 
 your state before God, I mean how that you be his child through 
 Christ; and this I would you did for divers causes. First, that you 
 might be quiet in conscience before him in this troublesome world, 
 as we never can be until this be something settled. Secondly, that 
 
 * Mought. 
 
118 
 
 you might be careful to appear in his sight, and in the sight of mao, 
 as one of God's children. Thirdly, that you might in all troubles 
 boldly by prayer through Christ, go to him and call him by the name 
 of Father, with hope of his help always to your comfort. Fourthly, 
 that you might not be dismayed if trouble come unto you, as it cannot 
 be but more or less it must needs come ; for the world loveth none 
 but such as be his ; the devil can never suffer the children of God to 
 be quiet. 
 
 1 will not speak of our mortal and familiar enemy the flesh, which 
 ceaseth not to fight against the spirit. But God your father being 
 heartily called upon, in and through Christ j as be will with his holy 
 spirit help you, so will he give you the victory at the length to your 
 singular comfort; which 1 pray God you may daily more and more 
 feel, Amen. From the King's Bench in haste as appeareth. 
 Your Ladyship's own in Christ to command, 
 
 JOHN BRADFORD. 
 
 No. 37.* 
 
 TO HIS O\VN DEAR BROTHER, MASTER 
 LAWRENCE SAUNDERS, 
 
 Prisoner in the Marshalsea. 
 
 God's sweet peace in Christ be with you, my good Brother in the 
 Lord Jesus, and with all your concaptives, Amen. 
 
 I was letted this morning from musing on that, which I was pur- 
 posed to have thought on} by reason uf you, against whom 1 saw 
 myself guilty of negligence even in this point, that I would not 
 write, I should say, that 1 had not written unto you as yet. There- 
 fore out of hand in manner I prepared myself to purge myself 
 
 * Fox iii. 320. Cov. 310. 
 
119 
 
 hereof; not that I will go about to excuse my fault, for that were 
 more to load me, but by asking 1 both God and you pardon, to get it 
 no more laid to my charge. Now, then, as I was thus purposing, and 
 partly doing, cometh there one with a letter from you, for the which 
 as I have cause to thank God and you, howbeit not so that you 
 should think I give not the whole to God, so I see myself more 
 blameworthy, for thus long holding my peace. 
 
 Howbeit good brother, in this I have given a demonstration to 
 you, to behold my negligence in all other things, and especially 
 in praying for you and for the Church of God ; who for my sins 
 and hypocrisy, hypocrisy indeed even in this writing, God deliver 
 me from it, have deserved to be punished. 
 
 Just is God, for we have deserved all kinds of plagues at his 
 hands : but yet merciful is he that will on this wise chastise us with 
 this world, ne cum mundo condemnemur. He might otherwise 
 have punished us, I mean, he might have for other causes cast us 
 into prison, me especially, than for his gospel and word's sake ; 
 praised therefore be his name, which voucheth us worthy this honour. 
 Ah, good God, forgive us our sins, and work by this thy fatherly 
 correction on us, on me especially, effectually to love thee and thy 
 Christ; and with joyfulness unto the end, to carry thy cross through 
 thick and thin. Always set before our eyes, not this gallows on earth 
 if we will stick to thee, but the gallows in hell if we deny thee, or 
 swerve from that we have professed. 
 
 Ah, good brother, if I could always have God, his majesty, mercy, 
 heaven, hell, &c. before mine eyes, then should I obdurare as Paul 
 writeth of Moses. Heb.xi. Obduravit, inquit, perinde quasi vidisset 
 um qui est invisibilis. Pray for me, as I know you do, and give 
 thanks also; for, in Domino spero non mutabo. Si ambulavero per 
 vallem umbrae mortis, non timebo quia tu Domine mecum es, Amen. 
 I think we shall be shortly called forth ; for now legern habent, 
 et secundum legem, &c. otherwise will they not reason with us ; and 
 I think their sheet anchor will be to have us to subscribe ; the which 
 thing, if we do, though with this condition, so far as the thing sub" 
 scribed to repugneth not against God's word, yet, this will be 
 offensive. Therefore let us vadere plane, and so saws ; I mean, let us 
 all confess that we are no changelings, but reipsa are the same 
 
120 
 
 we were in religion, and therefore cannot subscribe, except we will 
 dissemble both with God, ourselves, and the world. 
 
 Hsectibi scribo, frater mi charissime in Domino, lam legam tuani 
 epistolam. Ah, brother, that I had practicam tecum scientiam in 
 vite ilia quam ping-is; roga Dominum ut ita vere sentiam, Amen. 
 God make me thankful for you. Salutant te omnes concaptivi, et gra- 
 tias Domino pro te agunt; idem tu facias pro nobis, et ores ut, &c. 
 Your Brother, in the Lord Jesus, to live and die with you, 
 
 JOHN BRADFORD. 
 
 No. 38.* 
 TO MASTER LAWRENCE SAUNDERS. 
 
 My g'ood brother, I beseech our good God and gracious Father, 
 always to continue his gracious favour and Iqve towards us, and by 
 us, as by instruments of his grace, to work his glory, and confusion 
 of his adversaries. Ex ore infantium et lactentium, fundet laudem 
 ad destruendurn inimicum, See. Amen. 
 
 I have perused your letters to myself and have read them to 
 others. For answer whereof, if I should write what Dr. Taylor and 
 Master Philpot do think, then must 1 say, that they think the salt 
 sent unto us by your friend* is unseasonable. And indeed I think 
 they both will declare it heartily, if they should crme before them. 
 
 As for me, if you would know what I think, my good and most 
 dear brother Laurence, because I am so sinful and so polluted, f the 
 Lord knoweth I lie not, with many grievous sins, which yet I hope 
 are washed away sanguine Christi nostri, I neither can nor would be 
 consulted withal, but as a cipher in agrime. Howbeit to tell you how 
 and what I mind, take this for a sum ; I pray God in no case I may 
 seek myself. And, indeed, I thank God therefore, I purpose it 
 
 * Fox iii. 320. Cov. 321. f Conspurcate. 
 
 j This friend moved him to subscribe to the papists' articles with this condition, 
 so far as they were not against God's word, being indeed clean contrary to it; and yet 
 shortly after he valiantly suffered death, for refusing the same. Cov. 321. Fox 320. 
 
121 
 
 not. Quod reliquum est Domino Deo meo committo, et spero iri 
 ilium, quod ipse faciet juxta hoc: jacta in Dominum curam, &c. 
 Omnis cura vestra conjecta sit in ilium, &c. Revela Domino viam 
 tuam, et spera, &c. Sperantem in Domino misericordia circumdabit. 
 
 I did not, nor do not know, but by your letters, quod eras, we 
 shall come, coram nobis. Mine own heart, stick still to dabitur vobis : 
 fidelis enim est Dominus, dabit in tentatione eventum quo possumus" 
 sufferre. Novit Dominus pios e tentatione eripere, &c. O utinam pius 
 ego essem. Novit Dominus in die tribulationis sperantes in se, &c. " 
 Nahum i. 
 
 I cannot think that they will offer any kind of indifferent, or mean 
 conditions; for if we will not adorare bestiam, we never shall be 
 delivered, but against their will, think I. God our Father and gracious 
 Lord, make perfect the good he hath begun in us. Faciet mi frater, 
 charissime frater, quern in intimis visceribus habeo ad convivendurri 
 et commoriendum. () si tecum essem. Pray for me mine own heart- 
 root in the Lord. 
 
 For ever your own, 
 
 JOHN BRADFORD. 
 
 No. 39.* 
 
 TO THE WORSHIPFUL SIR WILLIAM FITZ- 
 WILLIAMS 5 t 
 
 Then being Knight Marshal of the King's Bench. 
 
 The peace of God proper to his people, the Holy Ghost work 
 daily and deeply in your heart, through Jesus Christ our Lord, 
 Amen. 
 
 I thank my Lord and God, through his Son our Mediator and 
 Saviour, for his mercies and graces given to your mastership, the 
 
 * Cov. 386. 
 
 t He was a good maii, and a lover of the gospel. Strype, Eccl. Mem. vol. iii. pt. 1. 224'. 
 
 R 
 
which I beseech his goodness to increase in you continually, to your 
 everlasting comfort in him. By his mercies towards you, I mean not 
 in your lands, possessions, offices, natural wisdom, rights, health, form, 
 &c. which indeed be gifts of God given to you of his mercy without 
 your deserts, and therefore should HE be daily of you praised for the 
 same, as I doubt not but he is; for else your ingratitude would pro- 
 voke him to punish you in them and by them, if he love you. But 
 I mean his mercies towards you, in the knowledge and love of his 
 truth in religion. 
 
 The which benefit in that you, amongst the not many of your 
 estate and condition, as St. Paul witnesseth, have received as a very 
 testimonial of your election in Christ, I would be sorry that you 
 should need any such as I am, to move you to thankfulness; for I am 
 not in a mammering whether you be thankful to God for this great 
 mercy, which is much more to be esteemed than all that ever you 
 have; I humbly beseech God in his Christ, to increase the same in 
 you to the very end. And that by me he might do the same in some 
 part, I thought it good and also my bounden duty, deeply deserved 
 on your behalf towards me, for the which I beseech the Lord to 
 reward you, to send to you this treatise* of the doings of Master 
 Ridley at Oxford, concerning his disputation about the sacrament. I 
 know that there have gone divers copies abroad, but none of them 
 were, as I know this is; for I have translated it out of that copy in 
 Latin which was corrected with his own hand, which came unto me 
 not without his own consent, and therefore dare I be bold to say, that 
 this hath not before been seen on this sort. 
 
 In reading whereof you shall well see this I speak to be most 
 true; and also that which causeth me to suppress commendations of 
 the thing, the excellency and worthiness thereof I mean, because I 
 think I cannot speak any thing so worthily, as undoubtedly these his 
 doings do deserve. Unto your Mastership I send them as a token of 
 my duty towards you, thereby to declare, that as you deserve much of 
 me, so I would shew myself willing to recompense the same if I 
 could ; but in that I cannot, and also your doing it simply in respect 
 of GOD and his cause, I will according to your expectation leave the 
 
 * This treatise is given by Fox at full length, vol. iii. 61. 
 
123 
 
 recompense unto him, in the mean season praying him that of his 
 goodness he would, as encrease the knowledge and love of his truth 
 in you, so strengthen you after your vocation, both purely to walk 
 and manfully to confess his gospel, if he shall think it needful to call 
 you to that honour, for surely of all honours it is the greatest to suffer 
 any thing for Christ's sake 
 
 Most happy may that man think himself that hath any thing for 
 his cause to lose. As he shall be sure to find for his own part eternal 
 felicity and honour endless ; so shall his posterity, even temporally, 
 prove this to be most true. For God's sake therefore, right worshipful 
 Mir, consider well this gear, and weigh it not as the world and your 
 mother-wit will move you to do, but as the word of God doth teach you ; 
 there shall you see this I speak of, to be matter of much mirth, joy, and 
 glory, though to the world it seem clean contrary. God's good spirit 
 always guide you tohis glory, and give you the spirit of prayer, con- 
 tinually to pray that God never further tempt you, than he will make 
 you able to bear, Amen. 
 
 In that this copy is not so fair written as 1 wish and would have 
 had it, I shall desire you to consider where I am, and how I cannot 
 have things so done as I would, and therefore you have it as may be, 
 when it may not be as I would it were and should be. From the 
 King's Bench. 
 
 Your humble, 
 
 JOHN BRADFORDE. 
 
 No. 40.* 
 
 TO MRS. M. H. 
 
 A godly gentlewoman, comforting her in that common heaviness 
 and godly sorrow, which the feeling and sense of sin worketh 
 in God's children. 
 
 I humbly and heartily pray the everliving good God and father 
 of mercy, to bless and keep your heart and mind in the knowledge 
 
 * Fox iii. 327. Cov. 296. 
 
124 
 
 and love of his truth, and of his Christ, through the inspiration and 
 working of the Holy Spirit, Amen. 
 
 Although I have no doubt, but that you prosper and go forwards 
 daily in the way of godliness, more and more drawing towards per- 
 fection, and have no need of any thing that I can write, yet because 
 my desire is, that you might be more fervent and persevere to the end ; 
 I could not but write something unto you, beseeching you both often 
 and diligently, to call unto your mind as a mean to stir you hereunto, 
 yea, as a thing which God most straitly requireth you to believe, that 
 you are beloved of God, and that he is your dear father in, through, 
 and for Christ and his death's sake. This love and tender kindness 
 of God towards us in Christ is abundantly herein declared, in that he 
 hath to the godly work of creation of this world, made us after his 
 image, redeemed us being lost, called us into his church, sealed us 
 with his mark and sign manual of baptism, kept and conserved us 
 all the days of our life ; fed, nourished, defended, and most fatherly 
 chastised us ; and now hath kindled in our hearts the sparkles of his 
 fear, faith, love, and knowledge of his Christ and truth ; and therefore 
 we lament, because we lament no more our unthankfulness, our 
 failings, our diffidence, and wavering, in things wherein we should be 
 most certain. 
 
 All these things we should use, as means to confirm our faith of 
 this, that God is our God and Father, and to assure us that he loveth 
 us as our father in Christ ; to this end, t say, we should use the things 
 before touched, especially in that of all things God requireth this 
 faith and persuasion of his fatherly goodness, as his chiefest service. 
 For before he ask any thing of us, he saith ; I am the Lord thy God, 
 giving himself, and then all he hath to us, to be our own. And this 
 he doth in respect of himself, of his own mercy and truth, and not 
 in respect of us, for then were grace no grace. In consideration 
 whereof, when he saith, Thou shall have none other Gods but me, 
 thou shalt love me with all thy heart, Sec. ; though of duty we are 
 bound to accomplish all that he requireth, and are culpable and guilty 
 if we do not the same ; yet he rrquireth not these things further of 
 us, than to make us more in love, and more certain of this his cove- 
 nant, that he is our Lord and God. In certainty whereof, as he hath 
 given this whole world to serve to our need and commodity, so hath 
 
125 
 
 he given his Son Christ Jesus, and in Christ, himself to be a pledge 
 and gage, whereof the Holy Ghost doth no\v and then, give us some 
 taste and sweet smell to our eternal joy. 
 
 Therefore, as I said, because God is your Father in Christ, and 
 requireth of you straitly to believe it, give yourself to obedience, 
 although you do it not with such feeling as you desire. First, must 
 faith go before, and then feeling will follow. If our imperfection, 
 frailty, and many evils, should be occasions whereby satan would 
 have us to doubt, as much as we can Jet us abhor that suggestion, as 
 of all others most pernicious ; for so indeed it is. For when we stand 
 in a doubt whether God be our Father, we cannot be thankful to God, 
 we cannot heartily pray, or think any thing we do acceptable to 
 God ; we cannot love our neighbours, and give over ourselves to care 
 for them, and do for them as we should do; and therefore satan is 
 most subtle hereabouts, knowing full well that if we doubt of God's 
 fatherly eternal mercies towards us through Christ, we cannot please 
 God, or do any thing as we should do to man. Continually casteth 
 he into our memories our imperfection, frailty, falls, and offences, that 
 we should doubt of God's mercy and favour towards us. 
 
 Therefore, my good Sister, we must not be sluggish herein, but 
 as satan laboureth to loosen our faith, so must we labour to fasten it, 
 by thinking on the promises and covenant of God in Christ's Blood, 
 namely, that God is our God with all that even he hath ; which cove- 
 nant dependeth and hangeth upon God's own goodness, mercy, and 
 truth only; and not on our obedience or worthiness in any point, for 
 then should we never be certain. Indeed God requireth of us 
 obedience and worthiness, but not that thereby we might be his 
 children and he our father ; but because he is our father and we his 
 children, through his own goodness in Christ, therefore requireth he 
 faith and obedience. Now if we want this obedience and worthiness 
 which he requireth, should we doubt whether he be our father ? Nay, 
 that were to make our obedience and worthiness the cause, and so to 
 put Christ out of place, for whose sake God is our Father. But rather 
 because he4s our Father, and we feel ourselves to want such things as 
 he requireth, we should be stirred up to a shamefacedness and 
 blushing, because we are not as we should be ; and thereupon should 
 we take occasion to go to our Father in prayer on this manner. 
 
126 
 
 4 Dear Father, thou of thine own mercy in Christ, hast chosen me 
 to be thy child, and therefore thou wouldest I should be brought 
 into thy church, and faithful company of thy children, wherein thou 
 hast kept rne hitherto, thy name therefore be praised. Now I see 
 myself to want faith, hope, love, &c. which thy children have, and 
 thou requires! of me, wherethrough the devil would have me to 
 doubt, yea utterly to despair of thy fatherly goodness, favour, and 
 mercy. Therefore I come to thee as to my merciful father through 
 thy dear Son Jesus Christ, and pray thee to help me good Lord, help 
 me and give me faith, hope, love, &c. and grant that thy Holy Spirit 
 may be with me for ever, and more and more to assure me that thou 
 art my father ; that this merciful covenant thou madest with me in 
 respect of thy grace, in Christ and for Christ, and not in respect of 
 any my worthiness, is always true to me, &c.' 
 
 On this sort, I say, you must pray and use your cogitations, when 
 satan would have you to doubt of salvation. He doth all he can to 
 prevail herein; do you all you can, to prevail herein against him. 
 Though you feel not as you would, yet doubt not, but hope beyond 
 all hope, as Abraham did. Faith, always, as I said, goeth before 
 feeling. As certain as God is Almighty, as certain as God is merciful, 
 as certain as God is true, as certain as Christ was crucified, is risen, 
 and sitteth on the right hand of the Fatl>er; ascertain as this is 
 God's commandment, I am the Lord thy God; so certain ought you to 
 be that God is your Father. As you are bound to have none other 
 Gods but him, so are you no less bound to believe that God is yonr 
 God. What profit should it be to you to believe this to be true ; 1 am 
 the Lord thy God, to others, if you should not believe that this is 
 true lo yourself? The devil believeth on this sort. And whatsoever 
 it be that would move you to doubt of this, whether God be your God 
 through Christ, that same cometh undoubtedly of the devil. Where- 
 fore did God make you, but because he loved you ? Might not he have 
 made you blind, dumb, deaf, lame, frantic, &c.? Might not he have 
 made you a Jew, a Turk, a Papist, &c. ? And why hath he not done 
 so? Verily, because he loved you. And why did he love you? 
 What was there in you to make him to love you? Surely nothing 
 moved him to love you, and therefore to make you, and so hitherto to 
 keep you, but his own goodness in Christ. Now then in that his 
 
127 
 
 goodness in Christ still remaineth as much as it was; that is, even as 
 great as himself, for it cannot be lessened, how should it be but that 
 he is your God and Father? Believe this, believe this, my good Sister, 
 for God is no changeling, them whom he loveth he loveth to the end. 
 
 Cast, therefore yourself wholly upon him, and think without all 
 wavering that you are God's child, that you are a citizen of heaven, 
 that you are the daughter of God, the temple of the Holy Ghost, &c. 
 If hereof you be assured, as you ought to be, then shall your con- 
 science be quieted, then shall you lament more and more, that you 
 want many things which God loveth ; then shall you labour to be holy 
 in soul and body, then shall you go about that God's glory may shine 
 in all your words and works ; then shall you not be afraid what 
 man can do unto you, then shall you have such wisdom to answer 
 your adversaries, as shall serve to their shame and your comfort ; then 
 shall you be certain that no man can touch one hair of your head, 
 further than shall please your good Father to your everlasting joy; 
 then shall you be most certain that God as your good Father, will be 
 more careful for your children, and make better provision for them, if 
 all you have were gone, than you can ; then shall you, being assured, 
 I say, of God's favour towards you, give over yourself wholly to help 
 and care for others that be in need ; then shall you contemn this life, 
 and desire to be at home with your good and sweet Father; then 
 shall you labour to mortify all things that would spot either soul or 
 body. All these things spring out of this certain persuasion and 
 faith, that God is our Father, and we are his children by Christ 
 Jesus. All things should help our faith herein ; but satan goeth 
 about in all things to hinder us. 
 
 Therefore let us use earnest and hearty prayer; let us often 
 remember this covenant, I am the Lord thy God ; let us look upon 
 Christ and his precious blood, shed for the obsignation and confirma- 
 tion of his covenant. Lei us remember all the free promises of the 
 gospel: let us set before us God's benefits generally in making this 
 world, in ruling it, in governing it, in teaching and keeping his 
 church, 8cc. Let us set before us God's benefits particularly, how he 
 hath made us creatures after his image; how he hath made us of 
 perfect limbs, form, beauty, memory, &c. ; how he hath made us 
 Christians, and given us a right judgment in his religion ; how he 
 
128 
 
 hath ever since we \ve e born, blessed, kept, nourished, and defended 
 us; how he hath often beaten, chastised, and fatherly corrected us; 
 how he hath spared us, and doth now spare us, giving us time, space, 
 place, grace. This if you do, and use earnest prayer, and so fly from 
 all things which might wound your conscience, giving yourself to 
 diligence in your vocation ; you shall find at the length that, which 
 God grant to me with you, a sure certainty of salvation, without all 
 such doubt as may trouble the peace of conscience, to your eternal 
 joy and comfort, Amen, Amen. 
 
 Your's to use in Christ, 
 
 JOHN BRADFORD. 
 
 No. 41.* 
 
 TO THE SAME PERSON, FULL OF GODLY 
 COMFORT. 
 
 The good spirit of God which guideth his children, be with you, 
 my good Sister in the Lord for ever, Amen. 
 
 Although, as I to you, so you unto me in person are unknown, 
 yet to him whom we desire to please, we are not only in persons, but 
 also in hearts known and thoroughly seen. And therefore, as for 
 his sake, you would by that you sent, of me be perceived how that in 
 God you bear to me a good will ; so, that I to you might be seen in 
 God, to bear you the like, 1 send to you these few words in writing, 
 wishing that in all your doings and speech, yea even in your very 
 thoughts, you would labour to feel that they are all present and open 
 before the sight of God* be they good or bad. This cogitation often 
 had in mind, and prayer made to God for the working of his spirit, 
 thereby as a mean, you shall at the length feel more comfort and 
 commodity, than any man can know but such as be exercised 
 therein. Howbeit this is to be added, that in thinking yourself and 
 all that you have, and do, to be in the sight of God: this, I say, is 
 
 * Fox iii. 329. Cov. 303. 
 
129 
 
 to be added that you think his sight is the sight, not only of a 
 Lord, but rather of a father, who tendereth more your infirmities, 
 than you can tender the infirmities of any your children. Yea, when 
 in yourself, you see a motherly affection to your little one that is 
 weak ; let the same be unto you a trace, to train you to see the 
 unspeakable kind affection, of God your Father towards you. 
 
 And therefore upon the consideration of your infirmities and 
 natural evils, which continually cleave unto us, take occasion to go to 
 God as your Father, through Christ, and before his merciful heart lay 
 open your infirmities and evils, with desire of pardon and help after 
 his good will and pleasure, but in his time and not when you will, 
 and by what means he will, not by that way you would ; in the 
 mean season hang on hope of his fatherly goodness, and surely you 
 shall never be ashamed. For if a woman that is natural cannot 
 finally forget the child of her womb, be sure God, who is a father 
 supernatural, cannot, nor will not forget you. Yea, if a woman could 
 be so forgetful, yet God himself saith, he will not be so. 
 
 This opinion, yea rather certain persuasion of God your Father 
 through Christ, see that you cherish ; and by all means, as well of 
 diligent consideration of his benefits, as of his loving corrections, 
 whether they be inward or outward, see that you nourish ; knowing 
 for certain that as the devil goeth about nothing so much, as to bring 
 you in a doubt, whether you be God's child or no; so whatsoever 
 shall move you to admit that dubitation, be assured the same to come 
 from the devil. If you feel in yourself not only the want of good 
 things, but also plenty of evil, do not therefore doubt whether you be 
 God's child in Christ or no. 
 
 For if for your goodness, or illness sake, which you feel or feel 
 not, you should believe or doubt, then should you make Christ Jesus, 
 for whose sake only God is your Father, either nothing, or else but a 
 half Christ. 
 
 But rather take occasion of your wants in good, and of your 
 plenty in evil, to go to God as to your Father, and to pray him 
 that inasmuch as he commandeth you to believe that he is your 
 God and Father, so he would give you his good spirit, that you might 
 feel the same, and live as his child to his glory. And cease not upon 
 
 s 
 
130 
 
 such prayers, to look for comfort in GocTs good time, still hoping the 
 best, and rejecting all dubitation, and so all evil works, words, and 
 cogitations, as the Lord shall enable you by his good spirit and grace; 
 which I beseech him to give unto you my good Sister for ever. 
 
 And further 1 pray you, that as he hath made you to be a helper 
 unto your husband, so you would endeavour yourself therein to 
 shew the same as well in soul as body: and beg grace of God, that 
 your endeavours may be effectual to both your comforts in Christ. 
 Amen. 
 
 JOHN BRADFORDE. 
 
 No. 42.* 
 TO HIS GOOD SISTER, M. H. 
 
 The peace of God, with increase of faith, and feeling of his 
 mercy to your comfort in Christ, the Holy Ghost wake in your heart, 
 now and for ever, Amen. 
 
 As it is much to my comfort that God hath given you such a 
 love and zeal to his truth ; so I exhort you, my good Sister, diligently 
 to labour, as by continual reading and meditation of God's holy 
 word, so by earnest prayer and other godly exercises, to maintain and 
 encrease the same; that by the feeling of God's gracious spirit 
 working in you such good fruits as witnesses of your faith, you may 
 grow in strength thereof, and certainty of God's favour, and good will 
 towards you. 
 
 For above all things, of this I would have you to be most assured, 
 that you are beloved of God ; that you are his dear child, and shall 
 be for evermore through Christ, in whom you are by faith, and he in 
 you. Out of this certainty, the cause whereof is God's own good- 
 ness, grace, and truth, springeth true love, and loving fear, and 
 
 Cov. 426. 
 
131 
 
 obedience to God continually, and in all thing's. Where it is, I mean 
 this faith, certainty, and persuasion of God's eternal goodness to you 
 in Christ, there no sins are imputed to you, or laid to your charge to 
 condemnation, nor shall be: though for correction sake, now and 
 then, your heavenly father visit them fatherly, or rather you for them. 
 Where it is not, there is nothing 1 , be it never so well done, that 
 pleaselh God. 
 
 Labour therefore for this certainty of faith, through Christ. 
 Whensoever you doubt, you heap sin upon sin. If satan, your con- 
 science, or God's law, do accuse you, confess your fault, and hide it 
 not before the Lord. But when they would infer, that because of 
 your sin, you are condemned, you are cast away; then answer them 
 that it is but their office to accuse and witness, not to give 
 sentence and judge; it only appertaineih to God to give judg- 
 ment. Paul saith, it is God that absolveth, who then shall 
 condemn us? 
 
 God himself promiseth, before he demand any thing of us, that 
 he is our Lord and our God ; and are not they happy who have the 
 Lord for their God ? Is he God to any whose sins he remitteth not ? 
 Through Christ he is our Father, and therefore we are commanded so 
 to call him ; and can there want any fatherly kind ness in him towards 
 us, who be his children ? No, verily. Therefore, be sure, and waver 
 not of God's love and favour towards you in Christ. The cause of 
 his love is his own goodness and mercy; this lasting for ever, his 
 love lastcth for ever. How can you then but be quiet and happy ? 
 Use this gear to comfort the weak conscience, and not to unbridle the 
 mighty affections of the flesh, or old Adam, which must have other 
 meat. 
 
 Your own in the Lord, 
 
 JOHN BRADFORD. 
 
132 
 
 No. 43.* 
 
 TO A FAITHFUL WOMAN 
 
 In her heaviness and trouble; most comfortable for all those that 
 are afflicted and broken hearted, for their sins. 
 
 Ah, my dearly beloved, and most dearly beloved in the Lord, 
 how pensive is my heart presently for you by reason of the fearful 
 judgment of our God, xvhich even now 1 heard for truth by Richard 
 Proude. God, our good Father, for his great mercies' sake in 
 Christ, have mercy upon us ; and with his eternal consolation so com- 
 fort you, my dear heart, as I desire, in my most need, so to be 
 comforted of him. Yea, he will comfort you (my dear Sister) only 
 cast your care upon him, and he never can nor will forsake you, 
 Amen. 
 
 The cause why since the receipt of your letter, 1 have not 
 sent unto you, this bringer can tell you; yea if 1 had not heard for 
 truth of this heavy chance, as yet you had not thus soon heard from 
 me. For I began of late a piece of work for your comfort, whereof I 
 send you now but a part, because my heart is heavy for your sake, and 
 I cannot be quiet till I hear how you do in this cross, wherein, my 
 dear Sister, I beseech you to be of good comfort, and to be no more 
 discouraged than was David at Absalom's death ; the good Jonathan 
 at his father Saul's fearful end; Adam at that of Cain; Noah of 
 Cham: Jacob of Reuben, and the godly Bathsheba, at the terrible 
 end of her father, oral least her grandfather, Achitophel. 
 
 Not that I utterly condemn and judge your Father,f for I leave it 
 to God, but because the fact, of itself, declaretli God's secret and fear- 
 ful judgment and justice, towards him and all men, and his great 
 mercy towards us. admonishing all the world how that he is to be 
 dreaded and feared, and satan not to sleep; and as his children, 
 especially, how weak and miserable we be of ourselves, and how happy 
 we are in him, who have him to be our father, protector, and keeper 
 and shall live for evermore, so that no evil shall touch us, further than 
 shall make to our father's glory, and to our everlasting commodity. 
 
 * Fox iii. 329. Cov. 322. 
 f This was most probably written to a daughter of Sir James Hales. 
 
133 
 
 And therefore let this judgment of God, be an occasion to stir us 
 up, more carefully to walk before God, and unfeignedly to cast our 
 whole care upon our dear Father, who never can nor will leave us, 
 for his calling- and gifts be such, that he can never repent him of them. 
 Rom. xi. Whom lie loveth, he loveth to the end ; none of his chosen 
 can perish ; of which number 1 know you are, my dearly beloved 
 Sister. God increase the faith thereof daily more and more in you; 
 may he give unto you to hang 1 wholly on him, and on his providence 
 and protection : for whoso dwelleth under that secret thing 1 , and 
 help of the Lord, he shall be cocksure for evermore. He that dwelleth, 
 I say ; for if we be flitters and not dwellers, as was 'Lot a flitter from 
 Segor,* where God promised him protection, if he had dwelled there 
 still; we shall remove to our loss, as he did into the mountains. 
 Gen. xix. 
 
 Dwell therefore, that is, trust, and that finally unto the end, in the 
 Lord, (my dear Sister) and you shall be as Mount Sion. As moun- 
 tains compass Jerusalem, so doth the Lord all his people. How then 
 can he forget you, which are as the apple of his eye, for his dear 
 Son's sake ? Ah, dear heart, that I were now but one half hour with 
 you, to he a Simon to help to carry your cross with you ; God send 
 you some good Simon, to be with you and help you. I will be a 
 Simon absent to carry, as 1 can bear, your cross, which you have pro- 
 mised not to hide from me ; Oh, that God would heartily touch your 
 husband's heart, so that he would get him beyond the seas, although 
 by that means I should never more corporally see you, as indeed I 
 fear it, I fear it, but God's good will be done. I have written to him, 
 God for his mercy's sake turn it to your and his good, Amen. 
 
 But to come again to that whence 1 have digressed, whereunto you 
 occasion me also by your letters, complaining to me of the blindness 
 of your mind, and of the troubles you feel through talk with some. 
 
 My dearly beloved, God make you thankful for that which 
 God hath given unto you ; may he open your eyes to see what 
 and how great benefits you have received, that you may be less 
 covetous or rather impatient, for so (1 fear me) it should be called, 
 and more thankful. Have you not received at his hands sight to see 
 your blindness, and thereto a desirous and seeking heart to see where 
 he lieth in the mid-day, as his dear spouse speaketh of herself in the 
 
 * The City Zoar is so written in the Vulgate. 
 
134 
 
 Canticles? Oh, Joyce, my good Joyce, what a gift is this? Many 
 have some sight, but none this sobbing- and sighing-, none this 
 seeking 1 which you have, 1 know, bt such as he hath married unto- 
 him in his mercies. You are not content to kiss his feet with the 
 Magdalen, but you would be kissed even with the kiss of his month, 
 Canticles \. You would see his face with Moses, forgetting how he 
 biddeth us seek his face. Psalm xxvii. Yea, and that tor ever. 
 Psalm cv. Which signifieth BO such sight as you desire, to be in this 
 pre>ent life, which would see God now face to face; whereas he 
 cannot be seen, but covered under something, yea, sometime in that 
 which is (as you would say) clean contrary to God; as to see his 
 mercy in his auger. In bringing us to hell, faith seeth him to bring 
 us to heaven; in darkness it beholdeth brightness; in hiding Ins 
 face from us, it beholdeth his merry countenance. How did Job see 
 God, but (as you would say) under satac's cloak? For, who cast the 
 fire from heaven upon his goods ? who overthrew his house, am} 
 stirred up men to take away his cattle, but satan? and yet Job pierced 
 through all these, and saw God's work, saying, The Lord hath 
 given, the Lord hath taken away, ;c. 
 
 In reading of the psalms how often do you see that David, in the 
 shadow of death, saw God's sweet love? And so, my dearly 
 beloved, I see that you in your darkness anil dimness, by faith do see 
 clarity and brightness. By faith, I say, because faith is of things 
 absent, of things hoped for, of things which I appeal to your con- 
 science, whether you desire or not. And can you desire any thing 
 which you know not ? And is there of heavenly things any other 
 true knowledge than by faith? 
 
 Therefore (my dear heart) be thankful, for (before God I write it) 
 you have great cause. Ah, my Joyce, how happy is the state 
 therein you are? Verily you are even in the blessed state of God's 
 children; for they mourn, and do r.ot you so? And that not for the 
 worldly weal, but for spiritual riches, faith, hope, charity, &c. Do you 
 not huuger and thirst for righteousness? And 1 pray you, saith not 
 Christ who cannot lie, tlvat happy are such? How should God wipe 
 away the tears from your eyes in heaven, if now on earth ye shed no 
 tear>? How could heaven bo a place of re^t, if on earth ye find it ? 
 How could ye desire to be at home, if in yoar joiuney you found no 
 
135 
 
 grief? How could you so often call upon God, and talk with him, as 
 I know you do, if your enemy should sleep ail tlie day long? How 
 should you elsewhere be made like unto Christ, I mean in joy, if in 
 sorrow you sobbed not with him? If you will have joy and felicity, 
 you must first needs feel sorrow and misery. If you will go to heaven, 
 you must sail by hell. If you would embrace Christ in his robes, 
 you must not think scorn of him in his rags. If you would sit at 
 Christ's table in his kingdom, you must first abide with him in his 
 temptations. If you will drink of his cup of glory, forsake not his 
 cup of ignominy. 
 
 Can the head corner stone be rejected, and the other more base 
 stones in God's building be in this world set by? You are one of his 
 lively stones; be content therefore to be hewn and snagged at, th;t 
 you might be made more meet to be joined to your fellows, which 
 suffer with you satan's snatches, the world's wounds, contempt of 
 conscience, and threats of the flesh, wherethrough they are enforced 
 to cry, Oh wretches that we are, who shall deliver us ? You are of 
 <jod'scorn, fear not therefore the flail, the fan, millstone, nor oven. 
 You are one of Christ's lambs, look therefore to be fleeced, haled at, 
 and even slain. 
 
 If you were a market-sheep, you should go in more fat and 
 grassy pasture. If you were for the fair, you should be stall-fed, 
 and want no weal. But because you are of God's own occupying, 
 therefore you must pasture on the bare common, abiding the storms 
 and tempests that will fall. Happy, and twice happy are you (my 
 dear Sister) that God haleth you whither you would not, that you 
 might come whither you would. Suffer a little and be still. Let satan 
 rage against you, let the world cry out, let your conscience accuse 
 you, let the law load you and press you down, yet shall they not 
 prevail, for Christ is Emanuel, that is, God with us. If' God 
 be with *, who can be against" us f The Lord is with you; 
 your Father cannot forget you; your spouse loveth you. If the 
 waves and surges arise, cry with Peter, Lord, I perish; and he will 
 put out his hand and help you. Cast out your anchor of hope, and 
 it will not cease for all the stormy surgc-s, till it take hold on the rock 
 of God's truth and mercy. 
 
136 
 
 Think not that he who hath given you so many thing's corporally, 
 as inductions of spiritual and heavenly mercies, and that without your 
 deserts or desire, can deny you any spiritual comfort, desiring 1 it. For 
 if he give to desire, he will give you to have and enjoy the thing- 
 desired. The desire to have, and the going about to ask, ought to 
 certify your conscience, that they he his earnest of the thing which, 
 you asking, he will give you ; yea, before you ask, and whilst you are 
 about to ask, he will grant the same, as Isaiah saith, to his glory and 
 your eternal consolation. He that spared not his own Son for you, 
 will not, nor cannot think any thing too good for you, my heartily 
 beloved. 
 
 If he had not chosen you (as most certainly he hath) he would 
 not have so called you ; he would never have justified you ; he would 
 never have so glorified you with his gracious gifts, which I know, 
 praised be his name therefore ; he would never have so exercised 
 your faith with temptations, as he hath done and doth ; if (I say) he 
 had not chosen you. If he hath chosen you (as doubtless dear heart, 
 he hath done in Christ, for in you I have seen his earnest, and before 
 me and to me you could not deny it, I know both where and when) 
 if, I say, he hath chosen you, then neither can you nor ever shall you 
 perish: for if you fall, he putteth under his hand. You shall not lie 
 still ; so careful is Christ your keeper over you. Never was mother 
 so mindful over her child, as he is over you, and hath not he always 
 been so? 
 
 Speak, woman, when did he finally forget you? And will he 
 now, trow you, in your most need do otherwise, you calling upon him, 
 and desiring to please him? Ah (my Joyce) think you God to be 
 mutable? Is he a changeling? Doth not he love to the end them 
 whom he loveth ? Are not his gifts and calling such, that he cannot 
 repent him of them? For else were he no God. If you should 
 perish, then wanted he power; for I am certain his will towards you 
 is not to be doubted of. Hath not the spirit, which is the spirit of 
 truth told you so ? And will you now hearken with Eve to the lying 
 spirit, which would have you, not to despair (no, he goeth more craftily 
 to work, howbeit to that end, if you should give ear unto it, which 
 God forbid) but to doubt and stand in a mammering, and so should 
 
137 
 
 you never truly love God, but serve him of a servile fear, lest he 
 should cast you off for your unworthiness and unthankfulness ; as 
 though your thankfulness or worthiness were any cause with God, 
 why he hath chosen you or will finally keep you. 
 
 Ah, mine own dear heart, Christ only, Christ only, and his mercy 
 and truth. In him is the cause of your election. This Christ, this 
 mercy, this truth of God remaineth for ever, is certain for ever; I 
 say, for ever. If an angel from heaven should tell you the contrary, 
 accursed be he. Your thankfulness and worthiness are fruits and 
 effects of your election ; they are no causes. These fruits and effects 
 shall be so much more fruitful and effectual, by how much you waver 
 not. 
 
 Therefore (my dearly beloved) arise, and remember from whence 
 you are fallen. You have a shepherd who never slumbereth nor 
 sleepeth; no man nor devil can pull you out of his hands. Night 
 and day he commandethhis angels to keep you. Have you forgotten 
 what I read to you out of the psalms, the Lord is my shepherd, I can 
 want nothing. Do you not know that God sparred* Noah in the ark on 
 the outside, so that he could not get out? So hath he done to you 
 (my good Sister), so hath he done to you. Ten thousand shall fall 
 on your right hand and twenty thousand on your left, yet no evil shall 
 touch you. Say boldly therefore, many a time from my youth up 
 have they fought against me, but they have not prevailed ; no, nor 
 never shall prevail, for the Lord is round about his people. And who 
 are the people of God but such as hope in him ? Happy are they that 
 hope in the Lord, and you are one of those, my dear heart, for I am 
 assured you have hoped in the Lord ; I have your words to shew most 
 manifestly, and 1 know they were written unfeignedly. I need not 
 to say, that even before God you have simply confessed to me, and 
 that oftentimes, no less. And if once you had this hope, as you doubt- 
 less had it, though now you feel ft not, yet shall you feel it again ; 
 for the anger of the Lord lasteth but a moment, but his mercy 
 lasteth for ever. Tell me (my clear heart) who hath so weakened 
 you ? Surely not a persuasion which came from him who called 
 you. For why should you waver and be so heavy hearted ? Whom 
 look you on ? On yourself? On your worthiness? On your thank- 
 
 * Shut-up. Sax. 
 
138 
 
 fulness ? On that which God requireth of you ; as faith, hope, love, 
 fear, joy, &c. ? Then can you not but waver indeed : for what have 
 you as God requireth ? Believe you, hope you, love you, &c. as much 
 as you should do ? No, no, nor ever can in this life. Ah, my dearly 
 beloved, have you so soon forgotten that which ever should be had 
 in memory? Namely, that when you would and should be certain 
 and quiet in conscience, then should your faith burst throughout all 
 things; not only that you have in you, or else are in heaven, earth, or 
 hell, until it come to Christ crucified, and the eternal sweet mercies 
 and goodness of God in Christ? Here, here is the resting place: 
 here is your spouse's bed ; creep into it, and in your arms of faith 
 embrace him. Bewail your weakness, your unworthiness, your diffi- 
 dence, &c. and you shall see he will turn to you. What said I, you shall 
 see? Nay, 1 should have said, you shall feel he will turn to you. 
 You know that Moses, when he went into the mount to talk with God, 
 entered into a dark cloud; and Elijah had his face covered wlien 
 God passed by. Both these dear friends of God heard God, but 
 they saw him not; but you would be preferred before them. See 
 now (my dear heart) how covetous you are. Ah ! be thankful, be 
 thankful. But God be praised your covetousness is Moses' covetous- 
 ness. Well, with him you shall be satisfied: But when? Forsooth 
 when he shall appear. Here is not the time of seeing, but as it were, 
 in a glass. Isaac was deceived, because he was not content with hearing 
 .only. 
 
 Therefore to make an end of these many words, wherewith I fear 
 me I do but trouble you from better exercises; inasmuch as you are 
 indeed the child of God, elect in Christ before the beginning of all 
 times; inasmuch as you are given to the custody of Christ, as one of 
 God's most precious jewels; inasmuch as Christ is faithful, and 
 thereto hath all power, so that you shall never perish; no, one hair 
 of your head shall not be lost : I beseech you, I pray you, I desire 
 you, I crave at your hands with all my very heart ; I ask of you with 
 hand, pen, tongue and mind, in Christ, through Christ, for Christ, 
 for his name, blood, mercies, power, and truth's sake (my most 
 entirely beloved Sister) that you admit no doubting of God's final 
 mercies towards you, howsoever you feel yourself; but complain 
 to God, and crave of him, as of your tender and dear Father, all 
 things; and in that time which shall be most opportune, you shall 
 
139 
 
 find and feel, far above that your heart, or the heart of any creature 
 can conceive, to your eternal joy. Amen, Amen, Amen. 
 
 The good Spirit of God always keep us as his dear children ; 
 may he comfort you, as I desire to be comforted, rny dearly beloved, 
 for evermore. Amen. The good spirit of God always keep us as 
 his dear children, he comfort you, as I desire to be comforted, my 
 dearly beloved, for evermore. Amen. I break up thus abruptly, 
 because our common prayer time calleth me. The peate of Christ 
 dwell in both our hearts for ever. Amen. 
 
 As for the report of W. P , if it be as you hear, you must prepare 
 to bear it. It is written on heaven's door, Do zw//, and hear evil. 
 Be content therefore to hear whatsoever the enemy shall imagine to 
 blot you withal. God's Holy Spirit always comfort and keep you, 
 Amen, Amen. This eight of August, by him that in the Lord 
 desireth to you, as well and as much felicity, as to his own heart. 
 
 JOHN BRADFORD. 
 
 No. 44.* 
 
 TO MRS. J. H. 
 
 A faithful woman, and fearing God, whom he txhorteth to be 
 patient under the cross, and not to fear death. 
 
 My dearly beloved, I beseech our merciful Father to comfort your 
 heavy and pensive heart, with his own consolations in Christ; as I 
 am assured he will in his own good time; which with patience look 
 for, good Sister, after the example of Job, Klias, Abraham, and all 
 the dear saints of God, who are set forth unto us for patterns^ of 
 patience. God grant us well to cut our cloth after them, for God is 
 the same God now, and the end will shew that he is a merciful Lord, 
 and full of compassion. My dear Sister, you shall unfeignedly feel 
 it at the length, though presently it seemeth otherwise unto your 
 
 * COT. 306. Evidently to the same person as the last, 
 t Patron* , 
 
140 
 
 sense; you shall, after you be a little exercised herein, find a quiet 
 fruit of righteousness, the God of grace which hath called you unlo 
 his eternal glory, confirming and strengthening you, being some deal 
 afflicted with your Brethren and Sisters that be in the world, for 
 alone you suffer not as I trust you know. 
 
 It comforted me to read in your letters, that no displeasure of 
 father, mother, husband, children, &c. doth move you to be ruled 
 after the counsel of the world, and therefore you will me not to be afraid 
 for you. Oh, my beloved, what thanks should I give to our God 
 and dear Father, for this his exceeding kindness towards you ? His 
 name be magnified for you for ever ; his mercy be more and more 
 multiplied unto you, in you, and upon you, for ever and ever, Amen. 
 God make me thankful herefore. But you add that the fear of death, 
 doth now and then move you a little, howbeit you say, that as 1 have 
 counselled you, you will strive thereagainst. My good Joyce, I take 
 you at your word, keep promise, I pray you ; that is, strive against it, 
 and I promise you in the name of the Lord, that you shall have the 
 victory, which I would wish you to set before your eyes also, and so 
 shall the terror of death trouble you the less. 
 
 Soldiers going to war, set not before their eyes simply the strife, 
 but rather the victory ; and my good Sister, will not you herein follow 
 them? In your travail with child doth not the hope of the babe to 
 be delivered, mitigate the malady? Doth not the sick, in taking 
 bitter and loathsome physic, set before him the commodity that will 
 ensue? And, my dear Sister, will not you by these be something 
 informed ? Consider what this life is ; consider what death is ; con- 
 sider what is prepared for you after death. Concerning this life, 
 you know that it is full of misery, vanity, and woe: it is a plain 
 exile, and hath nothing in it permanent. 
 
 It is therefore compared to a vapour, to a smoke, to a shadow, yea, 
 to a warfare, a wilderness, a vale of wretchedness, wherein we are 
 compassed on every side with most fierce and fearful enemies; and 
 should we desire to dwell here? should we lust to live in this loath- 
 some and laborious life ? should we wish to tarry in this wretched- 
 ness? should we have pleasure to remain in this perilous state? 
 Faniel's den is not so dreadful, as is this dungeon we dwell in. 
 
 Concerning death to them that be, as I know you are, God's dear 
 
141 
 
 children, my tenderly beloved Sister, what other thing- is it than the 
 dispatcher of all displeasure, the end of all travail, the door of 
 desires the gate of gladness, the port of paradise, the haven of 
 heaven, the rail of rest and quietness, the entrance to felicity, the 
 blessing of all blissfulness ? It is the very bed of down, and there- 
 fore well compared to a sleep, for the doleful bodies of God's people 
 to rest in, out of the which they shall rise and awake, most fresh and 
 lusty to life everlasting. 
 
 It is a passage to the Father, a chariot to heaven, the Lord's 
 messenger, a leader unto Christ, a going- to our home, a deliverance 
 from bondage and prison, a dismission from war, a security from all 
 sorrows, and a manumission from all misery. So that the very heathen 
 did in some places cause the day of their death to be celebrated with 
 mirth, melody, and minstrelsy, and should we be dismayed at it? 
 should we be afraid of it? should we tremble to hear of it? should 
 such a friend as it is, be unwelcome ? should the foulness of his face 
 fear us from his good conditions ? should the hardness of his husk 
 hinder us from his sweet kernel? should the roughness of the tide 
 tie us to the hank and shore, there to be drowned, rather than the 
 desire of our home drive us to go abroad ? should the hardness of 
 the saddle set us on our feet to perish by the way, rather than to 
 leap up and endure the same a little, and so to be where we would be ? 
 
 Concerning- that which is prepared for you after death, if I should 
 go about to express it, the more I should so do, the further I should 
 be from it. For the eye hath not seen, neither the ear hath heard, 
 nor the heart of man is able to conceive in any point, the joy, mirth, 
 melody, pleasure, power, wealth, riches, honour, beauty, fellowship, 
 dainties, odours, glory, wisdom, knowledge, treasures, security, 
 peace, quietness, and eternal felicity, which you shall have and enjoy 
 world without end, with God the Father, the Son, and the Holy 
 Ghost; with the angels, archangels; with the patriarchs and 
 prophets; with the apostles and evang-elists ; with the martyrs and 
 confessors; and with all the saints of God, in the palace of the Lord, 
 in heaven, the kingdom of God, the glory of the Father. 
 
 Oh woe to the blindness of our eyes that see not this ! woe to the 
 hardness of our hearts that feel not this ! woe to the deafness of our 
 ears that hear not this in such sort as we should do ; wherethrough 
 
142 
 
 we might be so far from fearing death, that rather we should wish 
 it, crying with Simeon; Now let thy servant depart in peace : with 
 Paul, [ desire to be dissolved* and to be with Christ ; with David, 
 When shall I come and appear before thee? and again, Oh woe is me 
 that my habitation is thus prolonged, &c. But, alas, dear Sister, 
 great is our unbelief, Full faint is our faith, or else i>ight and day 
 tears should be our bread and drink, whilst it is said unto us, where 
 is your GOD ? 
 
 It is a token of little love to God, to be loth to go unto him when 
 he calleth. If my dearest friend, of a special favour and tender 
 good will, should send a horse for me to come untolum, should I be 
 displeased thereat? Yea, should I not be willing and glad to come 
 unto him? And, alas, yet if death, the Lord's palfrey, the Lord's 
 messenger should come, I think 1 should not be so ready, but be 
 fearful as you foresee yourself to be. 
 
 Wherethrough, I doubt not, but you take occasion to lament the 
 weakness of your faith, and seeing your need, to prepare for remedy 
 against the time of need, and to beg of GOD his aid, strength, and 
 comfort, against that pinch, which undoubtedly you shall have, and 
 find his promise true, that in an acceptable time, he heard your prayer, 
 Such as I am, have no such foresight of death, and therefore are 
 less presently dismayed, which will turn to our greater grief in the 
 plunge ; save that for my part, 1 hope he will never tempt me, further 
 than he will make me able to bear. Into his hands I offer myself, 
 beseeching him for his Christ's sake, to keep me soul and body, to his 
 kingdom and glory ; and to lead me, order me, and dispose of me, as 
 he will, in all things, in all places, and forever ; that at the length I 
 may come whither I will, that is, unto his own blessed presence and 
 fruition of immortality, with you and his saints, Amen. 
 
 Thus much I thought good to write unto you for this present, to 
 occasion you the less to fear death, which either needeth not or boteth 
 not ; and therefore even reasonable men, much more spiritual men, 
 labour to strive against the fear of that which they can by no means 
 avoid. But of this hereafter, I trust, mouth to mouth to speak with you. 
 Now as to my soul, I pray and wish unto you, my most dear Sister in 
 
 Dissoulved. 
 
143 
 
 the Lord, whose grace guide you, and his mercy embrace you, on 
 every side for ever, Amen. 
 
 Your's, 
 
 JOHN BRADFORD. 
 
 No. 45.* 
 TO A PIOUS LADY, 
 
 Jesus is God with us. 1554. 
 
 The grace of God the Father, and the wisdom of our Saviour 
 Jesu Christ through the Holy Ghost, confirm you in the love of the 
 truth to the end. Amen. 
 
 I have much rejoiced, perceiving your ladyship's earnest zeal 
 towards the gospel of Christ, especially in these troublesome days, in 
 the which the verity is deadly persecuted. Blessed be God that hath 
 given you so bold a spirit that you are not ashamed of his gospel, 
 which is a plain token that you be the very elect child of God; if 
 you hold fast to the end this godly confession. But this you cannot 
 do unless you be content to suffer such persecutions as commonly do 
 follow the same; for as St. Peter teacheth us, it is not only given us 
 to believe, but also to suffer for the same. Christ and the cross do go 
 together, and joy doth follow affliction, the which our Saviour in the 
 gospel hath signified unto us, saying that we must, through many 
 troubles, enter into the kingdom of heaven. The dear disciples of 
 Christ would fain have overskipped the same, and been placed 
 at his right hand and at his left, but it would not be granted, 
 before they had tasted of the cup which they should drink of. We 
 are very far inferiors unto them in all good things; but if we be 
 like unto them in suffering, we shall assuredly be partakers of 
 their glory. 
 
 * Harl. MS. Brit. Mus. No. 416. Fo. 35. 
 
144 
 
 There is no outward thing in the world that doth more assure us 
 of the favour of God and of everlasting life, than persecution for the 
 righteousness uf God's word; and therefore St. Paul to the Galatians 
 saith in his troubles, that he carried the mark of our Saviour Jesus 
 Christ in his body. O how desirable a thing is it for the servant to 
 be like to his master! O how glorious a thing is the cross that pur- 
 chaseth eternal bliss! Verily we are not worthy to carry the cross of 
 Christ ; the Lord for his mercy sake make us worthy, that we may 
 esteem it as the chiefest handfast of our joy. If we consider what is 
 prepared for us in the same, there is nothing in the world that we 
 should rather desire; for as St. Paul icitnesseth. the momentary 
 lightness of afflictions doth bring forth an eternal weight of g'ory. 
 Why then should we shrink? Why now should we be afraid, since 
 by the cross which is offered us, the kingdom of God approacheth 
 nigher unto us ? Now, as Christ said, The kingdom of heaven suf- 
 fercth violence, and such as be violent do take the same. The Lord 
 loveth no coward in his cause, for such as be faint-hearted in the 
 Lord, are excluded the kingdom of heaven in the Apocalypse. An- 
 tichrist, which now by the will of God doth rage for the trial of our 
 faith, doth nothing else but procure us a ready horse to bring us unto 
 heavejj; but you perhaps do think this horse to be too hot for your 
 riding, and that you are not able to set him, he is so terrible and so 
 fiery: yet, good madam, if you ride him with the snaffle of patience, 
 and in your hand hold forth the buckler of faith, you shall be able 
 to abide at his outrageous courses and flaming flying. Moses saw 
 God in a fiery bush; Elias, the prophet, was carried to heaven in a 
 fiery chariot; God maketh his angels a flame of tire, yea, God himself 
 is a consuming fire. Wherefore, then, shall we be afraid to pass unto 
 God through tire, since it is his angel sent unto us, to bring us to 
 our eternal inheritance, in the which we are made approved gold for 
 the Lord's household? 
 
 The fire to us that be faithful is nothing so terrible as it is to the 
 unfaithful, for we know that it shall have no further force in us, than 
 is the good pleasure of God that we shall be able to bear; for he hath 
 promised a good success unto us in the very midst of our troubles, so 
 that Ave shall not be further tempted than our God will be assistant 
 with us, let us not mistrust the help of God to be present with us in our 
 
145 
 
 necessities, since that he hath promised, by the mouth of the prophet 
 David, to be present with us in our trouble, and that he will speedily 
 deliver us out of the same, and glorify us ; let us cast our care upon 
 God, and he will comfort us, we are his creatures and we must be 
 content to set forth his glory by such ways as he doth appoint us, 
 and not after our wills; he is our Lord, and we ought humbly to sub- 
 mit our neck to that yoke which he hath appointed us to bear, we may 
 not appoint God our end, but we must be content with that end as he 
 doth now offer us ; to the which if we be obedient, we shall receive 
 the inheritance of his obedient children; but if we murmur, grudge, 
 or be afraid of his prescribed ways, we shall exclude ourselves from 
 everlasting life; like as the Children of Israel did, when God had 
 delivered them out of the miserable servitude of Egypt, and appointed 
 to have brought them into the land of promise; who contrary to the 
 Lord's calling, being afraid of the terrible giants which they heard 
 to be dwelling in the same land, murmured against God, and would 
 have turned back again for fear into Egypt, whereby they were forty 
 years afflicted in the wilderness, and entered not into that land of 
 behest, but perished through their murmuring infidelity. 
 
 Let us beware that we lose not our heavenly inheritance by like 
 transgression, if we do not willingly take up that cross which God now 
 hath prepared for us ; let us not go about to chuse what kind of cross 
 we list, but being content with that which is offered by the will of 
 God, be it never so terrible or cruel, let us pray that we may have 
 patience and strength, to shew ourselves faithful in the same; rejoicing 
 that God giveth us any occasion to glorify his holy name, and to 
 declare our faithful service we owe unto him. He were to be counted 
 no faithful subject, who of his sovereign being appointed to serve 
 one way, would indent to serve another way; neither were he 
 worthy to be taken for a true servant, who having his manner of 
 service appointed by his master, doth withdraw himself from doing 
 the same, and doth otherwise serve at his own pleasure. 
 
 If we cannot but think this, an evident disobedient frowardness of 
 man to man, worthy great punishment; what shall we think of man's 
 wilful declining, murmuring, and grudging- from the holy precepts 
 and faithful prescribed service, of our everlasting king and mighty 
 lord, master, defender, and nourisher. O what unthankful creatures 
 
 u 
 
146 
 
 are we, so little to regard our creator! O faithless hearts that do 
 fear man more than God, that be content to serve man above God ! 
 O blindness of eyes that do more readily behold the earth than 
 heaven ; may they look for heaven, that be more willing to serve the 
 world than God? That which men do seek they shall find, and 
 according to that which they follow, the reward will be ; every 
 body shall receive after the work of his own hands. If we now labour 
 with Christ, we shall be rewarded with Christ; if we serve him 
 faithfully after the talents of our vocation, according to his gospel, 
 we shall enter into the joy of our lord and master; now at noon day 
 the good husbandman calleth us to work in his vineyard, to the 
 which calling, if we be obedient, and be content to suffer the heat and 
 fervent burning of the day, we shall have the penny of eternal life; 
 the which, otherwise forsaking this calling, we are like to lose. 
 
 If I should, all the days of my life, devise a ready way for you 
 to go unto heaven, I am certain there is none so ready and so certain 
 as this is, to take up your cross and to follow Christ. This is a hard 
 word to the Capernite and to such as be worldly affected; but that 
 which is impossible to the flesh and to man, is possible unto God; for 
 it is the spirit of God which doth help our infirmities, by whom we 
 are able to mortify the affections of the body, and are made strong, 
 against all the fiery darts of the devil and of the world. The mean 
 to attain this spirit, is to follow the counsel of David, saying, Forget 
 then the people and the house of thy father, and the king shall be 
 desirous of thy beauty. Therefore, dearly beloved, walk in the 
 spirit, and transform not yourself to the fashion of the world, neither 
 do after the concupiscence of the flesh, for he that will be a friend 
 of the world, is become an enemy to God. 
 
 We are bound to offer our bodies a lively, holy, and acceptable 
 sacrifice unto God, now have we good opportunity so to do; the Lord 
 make us willing and glad priests, to offer this our reasonable service 
 which we owe unto God; for this cause are we all called of St. Peter 
 both priests and kings ; priests, to the end we should sacrifice our 
 bodies to God; kings, because we should subdue our affections and 
 rule our bodies; to this point we can be content, for man's pleasure, 
 or for a small reward, to venture our life ; the which being once lost 
 no man can restore again, neither redeem by any price ; and cannot 
 
14T 
 
 be content to do the like at God's holy will, who, though we he dead, 
 can give us life, and reward us with eternal felicity. What is he that 
 being- in the cross doth not leap for joy, knowing that he shall pass 
 from death to life, from misery to bliss, from temporal delights to 
 eternal joys, from shame to glory, from wordly commodities to 
 everlasting possessions in heaven? 
 
 If he doubt the note of God's promise, x>r say in his heart 
 there is no God, as the wicked do ; the Lord's spirit doth fly 
 away from all feigned things, as it is written in the first of 
 the Book of Wisdom ; and therefore our Saviour commandeth 
 all true believers, in the Gospel of St. John, to worship God 
 in spirit and verity; so that in no wise we may worship God in 
 the papistical synagogue, under falsity and idolatry. The Lord grant 
 you faith, as effectual as the grain of mustard seed ; so that ye may 
 grow, through the sincere moisture of good works, unto a great tree in 
 the Lord, that the birds of the air may build their nests in your 
 branches ; that is, such as be weak, unstable, and wavering in the 
 faith, may, seeing your constant faith and godly conversation, be won 
 unto the faith. So mustour light shin*, tlit it may be seen of all men, 
 for God hath not kindled the light of his gospel in us, that we should 
 hide it under a bushel ; but that we should set the same upon a candle- 
 stick, that it might give Kght to as many as list to behold it. Therefore 
 Solomon compareth a good person's life, unto a bright light which ' 
 groweth unto the perfectness of the day: still the scripture exhorteth 
 us to grow in faith and to be perfect ; that is, with St. Paul to go 
 forward and to forget those things which we have, through knowledge, 
 cast behind us, and never to take them again; for as Christ saith in 
 the gospel, how none that hath put his hand to the plough, and 
 looketh backward, is meet for the kingdom of God. The Lord 
 grant that we may never look back again, for, if we do, our last fall 
 will be worse than the first. 
 
 It is good for you in these evil days, to have continually before your 
 eyes the philosophy of a Christian man; which is, to acknowledge God 
 as merciful, wise, just, and omnipotent; that he is merciful, he giveth 
 us freely by faith the remission of our sins ; by his wisdom, God trieth 
 our faith through adversities, that apparent faith may be known, as 
 well to ourselves as to the world, to his glory; that God is just, we 
 
148 
 
 are assured, according to his promise, he will not suffer us to be 
 tempted above that we shall be able to bear; and in that God is 
 omnipotent, we may be certain that he will turn our evil which we 
 suffer, to good, our shame to glory, our sorrow to joy, our death to 
 life. These things, Madam, if, with fervent prayer and continual 
 reading of the scriptures, you do well weigh, you shall fear neither 
 faggot, neither fire, nor sword, nor halter; but, in the midst of them, 
 rejoice that you are Christ's disciple, who doth exercise our faith by 
 this same. God deliver you out of all temptations, that you never be 
 overthrown of any. 
 
 Written by a captive in Christ in the King's Bench. 
 
 The following admirable meditation on 
 God's providence and presence, bears date 
 also during this year. 
 
 No. 40.* 
 
 THIS ought to be unto us most certain, that nothing is come 
 
 without thy providence, O Lord ; that is, that nothing is done, good or 
 
 bad, sweet or sour, but by thy knowledge ; that is, by thy will, 
 
 wisdom, and ordinance : for all these, knowledge doth comprehend 
 
 in it; as by thy word we are taught, in many places, that even the 
 
 loss of a sparrow is not without thy will : nor any liberty or power 
 
 upon a poor porket, have all the devils in hell, but by thine own 
 
 appointment and will. And we must always believe it most assuredly, 
 
 to be all just and good, howi-oever it seem otherwise unto us; for thou 
 
 art marvellous (and not comprehensible) in thy ways, and holy in all 
 
 thy works. But hereunto it is necessary for us to know, no less 
 
 certainly, that, although all things be done by thy providence, yet 
 
 the same thy providence, to have many and divers means to work by: 
 
 which being contemned, thy providence is contemned. As for an 
 
 example : meat is a mean to serve thy providence, for the preservation 
 
 of health and life here, so that he that contemneth to eat, because thy 
 
 J* Strype Eccl. Mem. vol. iii. pt. 2. 279. 
 
149 
 
 providencce is certain and in fallible, that same contenineth thy provi- 
 dence indeed. I f it were so, that meat could not be had, then should \ve 
 not tie thy providence unto this mean, but make free as thou art free ; 
 that is, that without meat thou must help to health and life. For it is 
 not of any need, that thou usest any mean to serve thy providence. Thy 
 wisdom and power is infinite, and therefore should we hang on thy 
 providence, even when all is clean contrary against us. But for our 
 erudition and infirmities' sake, it hath pleased theeto work by means, 
 and deal with us here, to exercise us in obedience. 
 
 And because we cannot (so great is our corruption) sustain thy 
 naked providence and presence, grant me therefore, dear Father, I 
 humbly beseech thee for Christ's sake, that as I something now know 
 these things, so I may use this knowledge to my comfort and 
 commodity. That is, grant that in what state soever I be, I doubt 
 not but the same to come to me by thy most just ordinance, yea, by 
 thy merciful ordinance also. For as thou art just, so art thou. 
 merciful; yea, thy mercy is above all thy works. And by this 
 knowledge, grant that I may humble myself to obey thee; and 
 expect for myself, in time convenient, not only when I have means by 
 which thou mayest work, and art so accustomed to do ; but also when 
 I have no means, but am destitute; yea, when all things and means 
 are clean contrary against me ; grant, I say, that I may still hang 
 upon thee and thy providence, not doubting of a fatherly end in good 
 time. 
 
 Again, lest I should contemn thy providence, or presuming on it, 
 by uncoupling those^ things which thou hast coupled together; 
 preserve me from neglecting- thine ordinance and lawful means in all 
 my need, (if so be I may have them, and with good conscience use 
 them) although I know thy providence be not tied to them, further 
 than it pleaseth thee ; but grant that I may with diligence, reverence, 
 and thankfulness use them; and thereto add my wisdom and industry, 
 in all things lawful for me, to serve thereby thy providence, if so 
 please thee. That I hang in no part on the means, or in my diligence, 
 wisdom, or industry, but only on thy providence; which more and 
 more persuade me, to be altogether fatherly and good, how far soever 
 it appear or seem, yea, is felt of me. By this I being preserved from 
 
150 
 
 negligence on roy behalf, ami despairing* or murmuring towards thee r 
 shall become diligent through thy mean, and alone grace; which give 
 me and increase in me, to praise thy holy name for ever, through 
 Christ oar Lord and Saviour. Amen. 
 
 There is nothing that maketh more to the true godliness of life 
 than this, the persuasion of thy presence, dear Father, and that 
 nothing is hid from thee; but all to thee is open and naked, even the 
 very thoughts, which one day thou wilt reveal and open, either to our 
 praise or punishment in this life; as thou didst David's faults, which 
 he did secretly, 2 Kings xii. or in the life to come, Matt. xxv. for 
 nothing is so hid, that shall not be revealed; therefore doth the 
 prophet say, Woe to them that keep secret their thoughts, to hide 
 their counsel from the Lord, and do their works in darkness, saying, 
 Who seelh us ? 
 
 Grant to me, therefore, that I may find mercy and pardon for all 
 my sins, especially my hid and close sins. Enter not into judgment 
 with me, I humbly beseech thee; give me to believe truly in thy 
 Christ, so that I naay never come into judgment for them ; that with 
 David I might so reveal them, and confess them unto thee, that thou 
 wouldest cover them. And grant further, that I always think myself 
 continually conversant before thee so that if I do well, I pass not of 
 the publishing of it, as hypocrites do; if I do or think any evil, I 
 may forthwith know, that the same shall not always be hid irom 
 men. Grant that always I may have in mind that day, wherein the 
 hid works of darkness shall be illumined, and the sentence of thy 
 Son, Nothing is so secret, that shall not be revealed. So in trouble 
 and wrong I shall find comfort, and otherwise be kept through thy 
 grace from doing evil. Which do thou work, 1 humbly beseech 
 thee, for Christ's sake. Jlnien. Soli Deo honor ft gloria. 1554. 
 
 JOHN BRADFORD. 
 
151 
 
 No. 47.* 
 
 A Letter which the Martyr, Bradford, set as a preface before 
 a Supplication sent to Queen Mary, her Council, and 
 the whole Parliament. 
 
 IN most humble wise complaineth unto your Majesty and 
 Honours, a poor subject persecuted for the confession of Christ's 
 verity; tbe which verity deserveth at your hands to be maintained 
 and defended, as the thing 1 by the which you reign, and have your 
 honours and authorities. 
 
 Although we that be professors, and through the grace of God, 
 the constant confessors of the same, are, as it were, the out-sweepings 
 of the world ; yet, I say, the verity itself is a thing not unworthy for 
 your ears to hear, for your eyes to see, and for your hands to handle, 
 help, and succour; according to that the Lord hath made you able, 
 and placed you where you are, for the same purpose. Your Highness 
 and Honours ought to know, that there is no innocency in words or 
 deeds, where it is enough and sufficeth, only to accuse. It behoveth. 
 kings, queens, and all that be in authority, to know, that in the 
 administration of their kingdoms, they are God's ministers. It 
 behoveth them to know, that they are no kings, but plain tyrants, 
 who reign not to this end, that they may serve and set forth God's 
 glory, after true knowledge. And therefore it is required of them, 
 that they should be wise, and surfer themselves to be taught ; to 
 submit themselves to the Lord's discipline, and to kiss their 
 sovereign, lest they perish. 
 
 As all these potentates with their principalities and dominions, 
 cannot long prosper but peiish indeed, if they and their kingdoms be 
 not ruled with the sceptre of God, that is with his word ; which 
 \vhoso honoureth not, honoureth not God ; and they that honour not 
 
 * Fox lii. 351. Cov. 476. 
 
152 
 
 the Lord, the Lord will not honour them, but bring them into 
 contempt; and at the length take his own cause, which he hath most 
 chiefly committed unto them to care for, into his own hands, and so 
 overthrow them, and set up his truth gloriously: the people also 
 perishing with the princes, where the word of prophecy is wanting, 
 much more where it is suppressed, as it is now in this realm of 
 England ; over which the eyes of the Lord are set to destroy it, 
 your Highness, and all your honours, if in time you look not better 
 to your office and duties herein, and not suffer yourselves to be slaves 
 and hangmen to antichrist* and his prelates ; who have brought your 
 Highness and Honours already, to let Barabbas loose, and to hang 
 up Christ. As by the grace and help of God, I shall make apparent, 
 if first it would please your excellent Majesty, and all your honours, to 
 take to heart God's doctrine, which rather through the malice of the 
 pharisees, I mean the bishops and prelates, than your consciences, 
 is oppressed ; and not for our contemptible and execrable state in the 
 sight of the world, to pass the less of it. 
 
 For it, the doctrine I mean, is higher and of more honour and 
 majesty than all the whole world. It standeth invincible above all 
 power, being not our doctrine, but the doctrine of the everliving 
 GOD, and of his Christ, whom the father hath ordained king, to have 
 dominion from sea to sea, and from the river unto the ends of the 
 world. And truly so doth he, and will he reign, that he will shake 
 all the whole earth, with his iron and brazen power, with his 
 golden and silvery brightness, only by the rod of his mouth ; to shi- 
 vers, in such sort, as though they were pots of clay, according to that 
 which the prophets do write, of the magnificence of his kingdom. 
 And thus much for the thing, I mean the doctrine, and your duties 
 to hearken, to propagate, and defend the same. 
 
 But now will our adversaries mainly cry out against us, because 
 no man may be admitted once to whist against them ; that we 
 pretend falsely the doctrine and word of God, calling us the most 
 
 * Nothing can be more evident, than that the man who could thus faithfully and 
 intrepidly address those, who had the power of life and death in their hands ; and as to 
 the exercise of which it had already appeared, they were not likely to be very abste- 
 mious had not taken counsel with flesh and blood, and was fully prepared to set his 
 own life upon the cast. 
 
153 
 
 wicked contemners of it, and heretics, schismatics, traitors, &c. All 
 which their sayings, how malicious and false they are, though I 
 might make report to that, which is written by those men whose 
 works they have condemned, and all that retain any of them, 
 publicly by proclamation; yet here will I occasion your Majesty and 
 Honours, by this my writing, to see that it is far otherwise than they 
 report of us. God our Father, for his holy name's sake, direct my 
 pen to be his instrument to put into your eyes, ears, and hearts, that 
 which most may make to his glory, to the safeguard of your souls 
 and bodies, and preservation of the whole realm. Amen. 
 
 JOHN BRADFORD. 
 
 No. 48/ 
 
 Unto the King and Queen's most excellent Majesties, and to 
 their most honourable and High Court of Parliament. 
 
 IN most humble and lamentable wise complain unto your Majes- 
 ties, and to your High Court of Parliament, your poor desolate and 
 obedient subjects, H., F., T., B., P. R., S., &c. That whereas your 
 said subjects, living under the laws of God, and of this realm, in the 
 days of the late most noble King Edward the Sixth, did in all things 
 shew themselves true, faithful, and diligent subjects, according to 
 their vocation, as well in the sincere ministering of God's most holy 
 word, as in due obedience to the higher powers, and in the daily 
 practice of such virtues and good demeanour, as the laws of God at 
 all times, and the statutes of the realm did then allow. 
 
 Your said subjects nevertheless, contrary to all laws of justice, 
 equity, and right, are in very extreme manner, not only cast into 
 prison, where they have remained now these fifteen or sixteen months ; 
 but their livings also, their houses and possessions, their goods and 
 books taken from them, and they slandered to be most heinous 
 
 * The supplication of the persecuted preachers to the King and Queen, sent with the 
 preceding letter. Fox iii. 118. 
 
 X 
 
154 
 
 heretics, their enemies themselves being both witnesses, accusers, 
 and judges; belying-, slandering, and misreporting your said 
 subjects at their pleasure, whereas your said subjects, being straitly 
 kept in prison, cannot yet be suffered to come forth, and make answer 
 accordingly. 
 
 In consideration whereof, may it please your most excellent 
 Majesties, and this your High Court of Parliament, graciously to 
 tender the present calamity of your said poor subjects, and to call 
 them before your presence, granting them liberty, either by mouth or 
 writing in the plain English tongue, to answer before you, or before 
 indifferent arbiters, to be appointed by your Majesties, unto such 
 articles of controversy in religion, as their said adversaries have 
 already condemned them of, as of heinous heresies. Provided, that 
 all things may be done with such moderation and quiet behaviour, as 
 become subjects and children of peace; and that your said subjects 
 may have the free use of all their own books, and conference together 
 among themselves. 
 
 Which thing being granted, your said subjects doubt not but 
 it shall plainly appear, that your said subjects are true and 
 faithful Christians, and neither heretics, nor teachers of heresy, nor 
 cut off from the true catholic universal Church of Christ; yea, that 
 rather their adversaries themselves be unto your Majesties, as were 
 the charmers of Egypt to Pharoah, Zedekiah and his adherents unto 
 the King of Israel, and Bar Jesu to the Proconsul, Sergius Paulus. 
 And if your said subjects be not able by the testimony of Christ, his 
 prophets, apostles, and godly fathers of his church, to prove that the 
 doctrine of the church, homilies, and service, taught and set forth in 
 the time of our late most godly prince and king, Edward VI., is 
 the true doctrine of Christ's catholic church, and most agreeable to 
 the articles of the Christian faith ; your said subjects offer themselves 
 then to the most heavy punishment, that it shall please your Majesties 
 to appoint. 
 
 Wherefore, for the tender mercy of God in Christ, which you look 
 for at the day of judgment, your said poor subjects in bonds, most 
 humbly beseech your excellent Majesties, and this your High Court 
 of Parliament, benignly and graciously to hear and grant this their 
 petition, tending so greatly to the glory of God, to the edifying of his 
 
155 
 
 church, to the honour of your Majesties, and to the commendation 
 and maintenance of justice, right, and equity, both before God and 
 man. And your said subjects, according to their bounden duty, shall 
 not cease to pray unto Almighty God, for the gracious preservation 
 of your most excellent Majesties, long to endure. 
 
 No. 49.* 
 
 The Prisoners for the Gospel, their Declaration concerning 
 King Edward, his Reformation. 
 
 To the King and Queen's most excellent Majesties, with their 
 most honourable High Court of Parliament. 
 
 We, poor prisoners for Christ's religion, require your honours, 
 in our dear Saviour Christ's Name, earnestly now to repent; for that 
 you have consented of late to the unplacing of so many godly laws, 
 set forth touching the true religion of Christ before, by two most 
 noble kings, being father and brother to the Queen's Highness, and 
 agreed upon by all your consents ; not without your great and many 
 deliberations, free and open disputations, costs and pains-taking in 
 that behalf; neither without great consultations and conclusions, had 
 by the greatest learned men in the realm, at Windsor, Cambridge, 
 and Oxford ; neither without the most willing consent and allowing 
 of the same, by the whole realm thoroughly. So that there was not 
 one parish, in all England, that ever desired again to have the Romish 
 superstitions and vain service, which is now by the popish, proud, 
 covetous clergy placed again, in contempt not only of God, all heaven, 
 and all the Holy Ghost's lessons in the blessed bible ; but also against 
 the honours of the said two most noble kings; against your own 
 
 * Strype, Cranmer, ii. 959. " By whom this memorable declaration was drawn 
 up, unless by John Bradford, I know not. This now is the second time a public chal- 
 lenge was made to justify King Edward's reformation ; the former in the last year by 
 Cranmer, the latter now by divers of the learned men in prison. Strype, Cranmer, 
 i. 506. 
 
156 
 
 country, fore agreements, and against all the godly consciences 
 within this realm of England, and elsewhere. 
 
 By reason whereof God's great plagues must need follow, and 
 great unquietness of consciences ; besides all other persecutions and 
 vexations of bodies and goods, must needs ensue. Moreover, we 
 certify your honours, that since your said unplacing of Christ's true 
 religion, and true service, and placing in the room thereof antichrist's 
 Romish superstition, heresy, and idolatry ; all the true preachers have 
 been removed and punished, and that with such open robbery and 
 cruelty, as in Turkey was never used, either to their own country- 
 men, or to their mortal enemies. 
 
 This therefore our humble suit is now to your honourable estates, 
 to desire the same, for all the mercies sake of our dear and only 
 Saviour Jesus Christ, and for the duty you owe to your native country, 
 and to your own souls, earnestly to consider from what light to what 
 darkness this realm is now brought; and that in the weightiest, chief 
 and principal matter of salvation, of all our souls and bodies everlasting, 
 and for evermore. And even so we desire you at this our appealing, 
 to seek some effectual reformation for the above written, most horrible 
 Deformation in this Church of England. 
 
 And touching yourselves, we desire you in like manner, that we 
 may be called before your honours ; and if we be not able to prove 
 and approve, by the catholic and canonical rites of Christ's true 
 religion, the church homilies, and service set forth in the most inno- 
 cent King Edward's days; and also to disallow and reprove, by the 
 same authorities, the service now set forth since his departing; then 
 tee offer our bodies, either to be immediately burned > or else to 
 suffer whatsoever other painful and shameful death, that it shall please 
 the King and Queen's Majesties to appoint. And we think this trial 
 and probation may be now best, either in the plain English tongue 
 by writing, or otherwise by disputation in the same tongue. Our 
 Lord, for his great mercy's sake, grant unto you all the continual 
 assistance of his good and holy spirit. Amen. 
 


157 
 
 ON the 22d of January, 1555,* Bradford 
 was brought from the King's Bench Prison, 
 by the Under Marshal, before the Com- 
 missioners or Council,t assembled most 
 probably at the Church of St. Mary Overies, 
 in Southwark.t 
 
 , When Bradford was brought into the 
 presence of the Council, who were sitting at 
 a table, he kneeled down on his knee; 
 but Gardiner, who was then Lord Chancellor, 
 directed him to stand up ; and earnestly 
 looked upon him, to have, belike, overfaced 
 him ; but Bradford gave no place ; that is, he 
 ceased not, in like manner, to look on the 
 Lord Chancellor still continually; save that 
 once he cast up his eyes to heavenward, 
 sighing for God's grace, and so overfaced 
 him ; at which Gardiner being as it were 
 
 * There must be some error in Fox's dates ; for he states that Brad- 
 ford was called in after the Commissioners had finished their talk with 
 Bishop Ferrar ; but from his account of that martyr, it would seem he 
 had not been examined till the 4th of May following. Probably it 
 should have been, after they had finished with Rogers, for he had been 
 examined on the same day. 
 
 + We do not know why they were called Commissioners, as we have 
 not been able to discover any Commission connected with the subject, 
 except that given by Bp. Burnet, vol. ii. pt. 2. No. 32., and noticed by 
 Collier, ii. 404.; in which Gardiner's name is not included. 
 
 | The same as St. Saviour's. See the process, Post, App. 
 
158 
 
 amazed and something troubled ; the exami 
 nation proceeded as follows: 
 
 No. 50.* 
 
 THE FIRST EXAMINATION OF BRADFORD, 
 
 Gard. You have for a long time been imprisoned justly, for your 
 seditious behavioural Paul's Cross, the thirteenth of August* 1553; 
 for your false preaching and arrogancy, taking- upon you to preach 
 without authority. But now, the time of mercy is come, and therefore 
 the Queen's Highness, minding to offer unto you mercy, hath by us 
 sent for you, to declare and give the same, if so be ye will, with us, 
 return: and if you will do as we have done, you shall find as we have 
 found, I warrant you. 
 
 Brad. (After reverent obeisance made) My Lord, and Lords of 
 all, I confess that I have been long imprisoned, and, with humble 
 reverence be it spoken, unjustly ; for that I did nothing seditiously, 
 falsely, or arrogantly, in word or fact, by speaking or otherwise ; but 
 rather sought truth, peace, and all godly quietness, as an obedient 
 and faithful subject, both in going about to save the present Bishop 
 of Bath, tlien.M' Bourne, the preacher at the Cross, and in preaching 
 for quietness accordingly. 
 
 Gard. (W*ith considerable impatience, and interrupting the 
 Martyr) That is a loud lie, for the fact was seditious, as you, my 
 Lord of London, can bear witness. 
 
 Banner. You say true, my Lord, I saw him with mine own eyes, 
 when he took upon him to rule and lead the people malapertly; 
 thereby declaring that he was the author of the sedition. 
 
 Brad. My Lords, notwithstanding my Lord Bishop's seeing 
 and saying, yet the truth 1 have told, as one day my Lord GOD 
 ALMIGHTY shall reveal to all the world, when we shall all come and 
 appear before him. In the mean season, because I cannot be believed 
 
 ' Fox iii. 283. 
 
159 
 
 of you, I must and am ready to suffer, as now your sayings be, 
 whatsoever God shall license you to do unto me. 
 
 Gard. I know thou hast a glorious tongue, and goodly shews thou 
 makest, but all is lies thou speakest. And again, I have not forgot 
 how stubborn thou wast before us in the Tower, whereupon thou 
 wast committed to prison concerning religion. I have not forgotten 
 thy behaviour and talk, wherethrough worthily thou hast been kept 
 in prison, as one that would kave done more hurt than I will 
 speak of. 
 
 Brad. My Lord, as I said, I say again, that I stand, as before 
 you, so before God, and one day we shall all stand before him ; 
 the truth then will be the truth, though now ye will not so take it. 
 Yea, my Lord, I dare say, that my Lord of Bath, Master Bourne, will 
 witness with me, that I sought his safeguard, with the peril of mine 
 own life,* 1 thank God therefore. 
 
 Bonner. That is not true; for 1 myself did see thee take upon 
 thee too much. 
 
 Brad. No, I took nothing upon me undesired, and that of 
 Master Bourne himself, as if he wore here present, I dare say he would 
 affirm ;f for he desired me both to help him to pacify the people, and 
 also not to leave him till he was in safety. And as for my behaviour 
 in the Tower, and talk before your Honours, if I did or said any 
 thing that did not beseem me, if your Lordships would tell me 
 wherein it was, I should and would shortly make you answer. 
 
 Gard. Well, to leave this matter, how sayest thou ? Wilt thou 
 return again, and do as we have done, and thou shalt receive the 
 Queen's mercy and pardon ? 
 
 Brad. My Lord, 1 desire mercy with God's mercy, but mercy 
 ivith God's wrath, God keep me from; although, I thank God 
 therefore, my conscience doth not accuse me, that I did speak any 
 thing, wherefore 1 had need to receive the Queen's mercy or pardon. 
 For all that ever I did or spake, was both agreeable to God's laws, 
 and to the laws of the realm, at that present, and did make much to 
 quietness. 
 
 * See the third examination, Post. 
 
 t To the credit of Bourne, it appears that he did interest himself to save Bradford's 
 life. See the conference with Weston. Post. 
 
160 
 
 Gard. Well, if tliou make this babbling 1 , rolling in thy eloquent 
 tongue, and yet being altogether ignorant and vain-glorious, and 
 wilt not receive mercy offered to thee; know for truth, that the 
 Queen is minded to make a purgation* of all such as thou art. 
 
 Brad. The Lord before whom I stand, as well as before you, 
 knoweth what vain-glory I have sought, and seek in this behalf; his 
 mercy I desire, and also would be glad of the Queen's favour, to live 
 as a subject without a clog of conscience. But otherwise the Lord's 
 mercy is better to me than life. And I know to whom I have 
 committed my life, even into his hands who will keep it, so that no 
 man may take it away before it be his pleasure. There are twelve 
 hours in the day, and as long as they last, so long shall no man have 
 power thereon. Therefore, his good will be done; life in his dis- 
 pleasure is worse than death, and death in his true favour, is true 
 life. 
 
 Gard. I know well enough that we shall have glorious talk of 
 thee : be sure therefore that as thou hast deceived the people with false 
 and devilish doctrines, so shalt thou receive. 
 
 Brad. I have not deceived the people, nor taught any other 
 doctrine, than by God's grace I am, and hope shall be ready, to 
 confirm with my life. And as for the devilishness and falseness in 
 the doctrine, I would be sorry you could so prove it. 
 
 TonstaJ. Why, tell me, what say you by the ministration of the 
 communion, as now you know it is? 
 
 Brad. My Lord, here I must desire of your Lordship, and of all 
 your honours a question, before I dare make you an answer to any 
 interrogatory or question, wherewith you now begin. I have been 
 six times sworn that I shall in no wise consent to the practising of 
 any jurisdiction, or any authority, on the Bishop of Rome's behalf, 
 within this Realm of England. Now, before God, I humbly pray 
 your Honours to tell me, whether you ask me this question by his 
 authority, or no? If you do, I dare not, nor may, answer you any 
 thing in his authority which you shall demand of me, except 1 would 
 be forsworn, the which God forbid. 
 
 That is the worst you and your Pope can do, and the best argument you have.' 
 Fox iii. 283. 
 
161 
 
 Bourne.* Hast thou been sworn six times? What office hast 
 thou borne ? 
 
 Brad. Forsooth I was thrice sworn in Cambridge ; when I was 
 admitted Master of Arts, when I was admitted Fellow of Pembroke 
 Hall, and when 1 was there, the visitors came thither, and sware the 
 University. Again, I was sworn when I entered into the ministry, 
 when I had a prebend given me, and when I was sworn to serve the 
 King, a little before his death. 
 
 Gard. Tush, Herod's oaths a man should make no conscience 
 at. 
 
 Brad. But, my Lord, these were no Herod's oaths, no unlawful 
 oaths, but oaths according to God's word, as you yourself have well 
 affirmed in your book De Vera Obedientia.-^ 
 
 Griffin.* My Lords, I never knew wherefore this man was in 
 prison, before now; but 1 see well, that it had not been good that this 
 man had been abroad. What the cause was, that he was put in prison, 
 I know not ; but I now well know, that not without a cause, he was 
 and is to be kept in prison. 
 
 Bourne. Yea, it was reported this parliament time, by the Earl 
 of Derby, that he hath done more hurt by letters, and exhorting 
 those that have come to him, in religion, than ever he did when he 
 was abroad by preaching. In his letters he curseth all that teach any 
 false doctrine, for so he calleth that which is not according to that he 
 taught; and most heartily exhorteth them to whom he writeth, to 
 continue still in that they have received by him, and such like as he 
 is. All which words divers of the Council having affirmed, Bourne 
 added, How say you, Sir, have you not thus seditiously written, and 
 exhorted the people. 
 
 Brad. I have not written nor spoken any thing seditiously ; 
 neither, I thank God therefore, have I admitted any seditious 
 cogitation, nor, I trust, ever shall do. 
 
 Bourne. Yea, but thou hast written letters. 
 
 * Secretary to the Council, brother of the Bishop of Bath, whose life Bradford 
 
 had saved. 
 
 t See Appendix, Note (R.) { Bp. of Rochester. 
 
 The letter here referred to was that to his mother, No. 12. Fox iii. 284. 309. 
 
 Y 
 
162 
 
 Gard. Why speakest thou not? Hast thou not written as lie 
 saith ? 
 
 Brad. That I have written, I have written. 
 
 Southwell.* Lord God, what an arrogant and stubborn boy is 
 this, that thus stoutly and dallyingly behaveth himself before the 
 Queen's Council ! 
 
 Brad. My Lords and Masters, the Lord God who is, and will be, 
 judge to us all ; that as I am certain I stand now before his majesty, 
 so with reverence in his sight I stand before you, and unto you 
 accordingly, in words and gesture, I desire to behave myself. If you 
 otherwise take it, I doubt not but God in his good time will reveal 
 it. In the mean season, I shall suffer with all due obedience, your 
 sayings and doings too, I hope. 
 
 Gard. These be gay glorious words of reverence; but as in all 
 other things, so herein also thou dost nothing but lie. 
 
 Brad. Well, I would God, the author of truth and abhorrer of 
 lies, would pull my tongue out of my head before you all, aud show 
 a terrible judgment on me here present; if I have purposed, or do 
 purpose, to lie before you, whatever you shall ask me. 
 
 Gard. Why then dost thou not answer? Hast thou written such 
 letters as here is objected against thee ? 
 
 Brad. As I said, my Lord, that I have written, I have written. 
 I stand now before you, who either can lay my letters to my charge or 
 no; if you lay any thing to my charge that I have written, if 1 deny 
 it, I am then a liar. 
 
 Gard. We shall never have done with thee, I perceive; now, be 
 short, be short ; wilt thou have mercy ? 
 
 Brad. 1 pray God give me his mercy, and if therewith you will 
 extend yours, I will not refuse it, but otherwise I will none. 
 
 Here now was much ado, one speaking this, and another that, 
 
 of his arrogancy, in refusing the Queen's pardon, which she so 
 
 lovingly did offer unto him; whereto, 
 
 Brad. My Lords, if I may live as a quiet subject, without clog 
 of conscience, I shall heartily thank you for your pardon ; if otherwise 
 I behave myself, then I am in danger of the law ; in the mean season, 
 
 * Sir Richard Southwell, one of the Queen's Privy Council. 
 

 163 
 
 I ask no more, but the benefit of a subject, till 1 be convinced of 
 
 transgression,, If I cannot have this, as hitherto I have not had, 
 
 God's good will be done. 
 
 After a long 1 process of the false doctrine, wherewith tjie 
 people were deceived in the days of King 1 Edward 
 Gard. How sayest thou? 
 Brad. My Lord, the doctrine taught in King 1 Edward's days was 
 
 God's pure religion, the which as I then believed, so do 1 now more 
 
 believe it than ever I did ; and therein 1 am more confirmed, and 
 
 ready to declare it, by God's grace, even as he will, to the world, than 
 
 I was when I first came into prison. 
 
 Tonstal. What religion mean you in King Edward's days? 
 
 What year of his reign? 
 
 Brad. Forsooth, even the same year, my Lord, that the King 
 
 died, and I was a preacher.* 
 
 Here wrote Secretary Bourne I wote not what; and after a 
 little pausing, Gardiner began again to declare, that the doctrine, 
 taught in King Edward's days, was heresy ; using probation and 
 demonstration thereof, not scripture, nor reason, but this; that it 
 ended with treason and rebellion ; that the very end were enough 
 to prove that doctrine to be naught. 
 Brad. Ah, my Lord, that you could enter into God's sanctuary, 
 
 and mark the end of this present doctrine, that you now so magnify ! 
 Gard, What meanest thou by that ? I ween we shall have a 
 
 snatch of rebellion even now. 
 
 Brad. My Lord, I mean no such end as you would gather ; I 
 
 mean an end which no man seeth, but such as enter into God's 
 
 sanctuary.f If a man look on present things, he will soon deceive 
 
 himself. 
 
 Here now did Gardiner again offer mercy, and Bradford answered, 
 as before ; Mercy with God's mercy shall be welcome, but other- 
 wise he would none. Whereupon Gardiner did ring a little bell ; 
 upon which the Under Marshal came in. 
 Gard. Ye shall take this man to you, and keep him close without 
 
 conference with any man, but by your knowledge ; and suffer him not 
 
 * Here. t Rev. xix. 20. 
 
164 
 
 to write any letters, 8rc. for he is of another manner of charge unto 
 
 you now, than he was before. 
 
 And so they departed, Bradford looking as cheerfully as any 
 man could do; declaring thereby even a desire to give his life for 
 confirmation of that he had taught and written.* 
 
 No. 51.t 
 
 THE SECOND EXAMINATION OF BRADFORD, 
 
 In St. Mary Overie's Churchy before Gardiner and divers other 
 Bishops, the IQth of January, 1555. 
 
 Gard. Wherebefore, on the 22d of January, you was called 
 before us, and we offered unto you the Queen's pardon ; although 
 you had contemned the same, and further said, that you would stiffly 
 and frontly maintain the erroneous doctrine taught in the days of 
 King Edward VI.; yet, in consideration that the Queen's Highness 
 is wonderfully merciful, we think good eftsoons to offer the same 
 mercy again, before it be too late. Therefore advise you well; 
 there is yet space and grace, before we so proceed, that you be 
 committed to the secular power ; as we must do, and will do, if you 
 will not follow the example of M. Barlow, and M. Cardmaker. 
 
 Whom he here commended, adding oratoricallyl amplifications, 
 
 in order to move Bradford to yield to the religion lately 
 
 set forth. 
 
 Brad. My Lord, and my Lords all, as now I stand in your 
 sight before you, so I humbly beseech your honours to consider, that 
 you sit in the seat of the Lord, who, as David doth witness, is in the 
 congregation of judges, and sitteth in the midst of them judging; 
 and as you would your place to be now of us taken as God's place, 
 
 * See Appendix, Note (S.) t Fox iii. 284. 
 
 j-Oratoriouoly. Presently. 
 
165 
 
 so demonstrate yourselves to follow him in your sitting 1 ; that is, seek 
 no guiltless blood,* nor hunt not by questions, to bring into the 
 snare them which are out of the same. At this present I stand 
 before you guilty or guiltless; then proceed and give sentence 
 accordingly; if guiltless, then give me the benefit of a subject, which 
 hitherto I could not have. 
 
 Gard. You began with a true sentence, Deus stetit in synagoga, 
 etc.; but this and all thy gesture declareth but hypocrisy and vain- 
 glory. 
 
 He then made much ado to purge himself, that he sought not 
 guiltless blood, and so began a long process, how that Bradford's 
 fact at Paul's Cross was presumptuous, arrogant, and declared a 
 taking upon him to lead the people ; which could not but turn to 
 much disquietness, in that he was so prefract and stout in religion 
 at that present. 
 
 For the which as thou wast then committed to prison, so hitherto 
 thou hast been kept in prison, where thou hast written letters to no 
 little hurt, to the Queen's people ; as by report of the Earl of Derby 
 in the Parliament House, was credibly declared. And you stubbornly 
 behaved yourself the last time you was before us ; and therefore not 
 for any other thing, now I demand of thee, but of or for thy doctrine 
 or religion. 
 
 Brad. My Lord, where you accuse me of hypocrisy and vain- 
 glory, I must and will leav.e it to the Lord's declaration, which one 
 day will open yours and my truth, and hearty meanings. In the 
 mean season, I will content myself with the testimony of mine own 
 conscience ; which if it yield to hypocrisy, could not but have God to 
 be my foe also, and so both God and man were against me. And as 
 for my fact at Paul's Cross, and behaviour before you at the Tower ; 
 I doubt not but God will reveal it to my comfort. For if ever I 
 did thing which God used to public benefit, I think that my deed 
 was one, and yet for it 1 have been and am kept of long time in 
 prison. And as for letters and religion, I answer as I did the last 
 time I was before you. 
 
 * Si ilium objurges vitae qui auxilium tulit; quid facies illi qui dederit damuum aut 
 malum 1 Fox. 
 
166 
 
 Gard. There didst thou say, stubbornly and malapertly, that 
 thou wouldest manfully maintain the erroneous doctrine in King- 
 Edward's day. 
 
 Brad. My Lord, I said the last time I was before you, that I 
 had six times taken an oath, that I should never consent to the 
 practising of any jurisdiction, on the Bishop of Rome's behalf; and 
 therefore durst I not answer to any thing that should be demanded 
 so, lest I should be forsworn, which God forbid. Howbeit, saving 
 mine oath, I said that I was more confirmed in the doctrine, set 
 forth publicly in the days of King Edward, than ever I was before 
 1 was put in prison; and so I thought I should be, and think yet 
 still I shall be found more ready to give my life as God will, for the 
 confirmation of the same 
 
 Gard. I remember well that thou madest much ado about 
 needless matter, as though the oath against the Bishop of Rome 
 were so great a matter. So others have done before thee, but yet 
 not in such sort as thou hast done ; for thou pretendest a conscience 
 in it, which is nothing else but mere hypocrisy. 
 
 Brad. My conscience is known to the Lord : and whether I deal 
 herein hypocritically, or no, he knoweth. As I said therefore then, 
 my Lord, so say I again now, that for fear lest I should be perjured, 
 I dare not make answer to any thing you shall demand of me, if my 
 answering should consent to the confirming or practising of any 
 jurisdiction, for the Bishop of Rome, here in England. 
 
 Gard. Why didst thou begin to tell that we are Dii, and sit in 
 God's place, and now wilt thou not make us an answer? 
 
 Brad. My Lord, I said, you would have your place taken of us 
 now as God's place; and therefore I brought forth that piece of 
 scripture, that ye might the more be admonished to follow God and 
 his ways at this present, who.seeth us all, and well perceiveth whether 
 of conscience I pretend this matter of the oath, or no, 
 
 Gard. No, all men may well see thine hypocrisy; for if, for 
 thine oath's sake, thou didst not answer, then wouldest thou not 
 have spoken as thou didst, and have answered me at the first. But 
 now men well perceive, that this is but a starting hole to hide thyself 
 in ; because thou darest not answer, and so wouldest escape, blinding 
 the simple people's eyes, as though of conscience you did all you do. 
 
167 
 
 Brad. That which I spake at the first, was not a replication, or 
 an answer to that you spake to me ; and therefore I needed not to lay 
 for me mine oath. For I thought you would have more weighed 
 what I did speak, than you did. But when I perceived you did not 
 consider it, but came to ask matter, whereto by answering 1 should 
 consent to the practising of jurisdiction, on the Bishop of Rome's 
 behalf here in England, and so be forsworn; then of conscience and 
 simplicity, I spake as I do yet again speak, that I dare not for 
 conscience answer you. And therefore I seek no starting holes, nor 
 go about to blind the people, as God knoweth. For if you, of your 
 honours, shall tell me, that you do not ask me any thing, whereby 
 mine answering should consent to the practising of the Bishop of 
 Rome's jurisdiction, ask me wherein you will, and you shall hear 
 that I will tell you as flatly, as any ever did that came before you. 
 I am not afraid of death, I thank God ; for 1 look and have looked 
 for nothing else at your hands, of long time ; but 1 am afraid, when 
 death cometh, I should have matter to trouble my conscience by the 
 guiltiness of perjury, and therefore do I answer as I do. 
 
 Gard. These be gay glorious words, full of hypocrisy and vain- 
 glory; and yet dost thou not know that I sit here as Bishop of 
 Winchester in mine own diocese, and therefore may do this which I 
 do, and more too. 
 
 Brad. My Lord, give me leave to ask you this question, that 
 my conscience may be out of doubt in this matter: Tell me here, 
 before God, all this audience being witness, that you demand of me 
 nothing, whereby mine answering should consent to and confirm 
 the practice of jurisdiction, for the Bishop of Rome here in England ; 
 and your Honour shall hear me give you as flat and as plain answers 
 briefly, to whatsoever you shall demand me, as ever any did. 
 
 Here Gardiner was wonderfully offended, and spake much how 
 that the Bishop of Rome's authority needed no confirmation of 
 Bradford's answers, no, nor such as he was; and turned his talk 
 to the people, how that Bradford followed crafty covetous 
 merchants, who because they would lend no money to their 
 neighbours when they were in need, would say that they had 
 sworn oft, that they would never lend any more money, because 
 their debtors had so oft deceived them. 
 
168 
 
 Gard. Even so them doest at this present, to cast a mist in the 
 people's eyes, to blear them with an heresy, which is greater and 
 more hurtful to the commonwealth than the other is, pretend thine 
 oath, whereby the people might make a conscience, whereas they 
 should not. Why speakest thou not ? 
 
 Brad. My Lord, as 1 said, 1 say again ; I dare not answer you 
 for fear of perjury, from which God defend me; or else 1 could tell 
 you, that there is a difference between oaths. Some be according to 
 faith and charity, as the oath against the Bishop of Rome; some be 
 against faith and charity, as this, to deny by oath my help to my 
 brother in his need. 
 
 Here Gardiner again was much offended, still saying that 
 
 Bradford durst not answer, and further made much ado, to prove 
 
 that the oath against the Bishop of Rome was against charity. 
 
 Brad. Howsoever your Honour takes me, yet I am assured of 
 my meaning, that no fear, but the fear of perjury, makes me 
 unwilling to answer. For as for my death, my Lord, as I know 
 there are twelve hours in the day, so with the Lord my time is 
 appointed. And when it shall be his good time, then shall I depart 
 hence; but in the mean season, I am safe enough, though all the 
 people had sworn my death. Into his hands I have committed it, 
 and do, his good will be done. And, saving mine oath, I will 
 answer you in this behalf, that the oath against the Bishop of Rome 
 was not, nor is not, against charity. 
 
 Gard. How prove you that ? 
 
 Brad. Forsooth, 1 prove it thus. 
 
 Nothing is against charity, which is with God's word, and not 
 
 against it. 
 
 The oath against the Bishop of Rome's authority in England, 
 
 is with God's word, and is not against it. 
 
 Ergo, the oath against the Bishop of Rome's authority in 
 
 England, is not against charity. 
 
 Gard. Is it against God's word, that a man should take a king 
 to he supreme head of the church in his realm? 
 
 Brad. No, saving still mine oath, it is not against God's word, 
 but with it, being taken in such sense, as it may be well taken ; that is, 
 attributing to the King's power, the sovereignty in all his dominions. 
 
169 
 
 Gard. I pray you where find you that ? 
 
 Brad. I find it in many places, but especially in the thirteenth to 
 the Romans, where St. Paul writeth, Every soul to be subject to the 
 superior power; but what power? Quae gladium gestat, the power 
 verily which beareth the sword ; which is not the spiritual, but the 
 temporal power. As Chrysostom full well noteth upon the same 
 place, which your Honour knoweth better than I. He, Chrysostom 
 I mean, there plainly sheweth that bishops, prophets, and apostles, 
 are obedient to the temporal magistrates. 
 
 Here yet more Gardiner was stirred, and said, how that 
 
 Bradford went about to deny all obedience to the Queen, for his 
 
 oath ; and so, quoth he, this man would make God's word a 
 
 warrant of disobedience; for he will answer the Queen on this 
 
 sort, that when she saith, now swear to the Bishop of Rome, or 
 
 obey his authority ; no, will he say, for I should be forsworn, and 
 
 so he makes the Queen no Queen. 
 
 Brad. No, I go not about to deny all obedience to the Queen's 
 Highness, but denying obedience in this part, if she should demand 
 it. For I was sworn to King Edward, not simply, that is, not only 
 concerning his own person, but also concerning his successors; and 
 therefore, in denying to do the Queen's request herein, 1 deny not 
 her authority, nor become disobedient. 
 
 Gard. Yes that thou doest ; 
 
 And so he began to tell a long tale, how if a man should make 
 
 an oath to pay to me 100. by such a day, and the man to whom 
 
 it was due would forget the debt, the debtor would say, No, you 
 
 cannot do it; for I am forsworn then. 
 
 Brad. Do not trifle, my Lord, I wonder your Honour will make 
 solemn oaths made to God, trifles in that sort; and make so great a 
 matter concerning vows, as they call it, made to the Bishop for 
 marriage of priests. 
 
 Gard. (Much offended) I did not trifle; but thou goest about 
 to deny obedience to the Queen, who now requireth obedience to the 
 Bishop of Rome. 
 
 Brad. No, my Lord, I do not deny obedience to the Queen, if 
 you would discern between genus and species. Because 1 may not 
 obey in this, ergo, I may not obey in the other, is no good reason. 
 
 z 
 
170 
 
 As if a man let or sell a piece of his inheritance, yet this notwith- 
 standing 1 , all his inheritance is not let or sold; and so in this case, 
 all obedience I deny not, because I deny obedience in this branch. 
 
 Gard. I will none of these similitudes. 
 
 Brad. I would not use them, if that you went not about to 
 persuade the people, that I meant that which I never meant ; for 
 I myself not only mean obedience, but will give example of all most 
 humble obedience to the Queen's Highness, so long as she requireth 
 not obedience against God. 
 
 Gard. No, no, all men may see your meaning well enough. 
 There is no man, though he be sworn to the King, that doth therefore 
 break his oath, if he be afterwards sworn to the French King and to 
 the Emperor. 
 
 Brad. It is true, my Lord, but the cases be not like. For here 
 is an exception ; thou shall not swear to the Bishop of Rome, at any 
 time. If we in like manner were sworn; thou shalt not serve the 
 Emperor, &c., you see there were some alteration, and more doubt. 
 And I beseech your Honour remember, what ye yourself have 
 written, answering the objections here-against in your book, De Vera 
 Obcdientia; Vincat modo divini verbi veritas; let God's word and 
 the reason thereof bear the bell away. 
 
 Here G ardiner was thoroughly moved, and said still, how that 
 
 Bradford had written seditious letters, and perverted the people 
 
 thereby, and did stoutly stand, as though he would defend the 
 
 erroneous doctrine in King Edward's time, against all men; and 
 
 now, he saith, he dare not answer. 
 
 Brad. \ have written no seditious letters. 1 have not perverted 
 the people; but that which I have written and spoken, that will I 
 never deny by God's grace. And where your Lordship saith, that I 
 dare not answer you; that all men may know that I am not afraid, 
 saving mine oath, ask me what you will, and I will plainly make you 
 answer by God's grace, although I now see my life lieth thereon. 
 But, O LORD, into thy hands 1 commit it, come what come will ; 
 only sanctify thy name in me, as in an instrument of thy grace, 
 Amen. Now ask me what you will, and you shall see I am not 
 afraid by God's grace, flatly to answer. 
 
 Gard. tt'ell then, how say you to the blessed sacrament? Do 
 
171 
 
 you not believe there Christ to be present, concerning 1 his natural 
 body ? 
 
 Brad. My Lord, I do not believe that Christ is corporally 
 present, at and in the due administration of the sacrament. By this 
 word, c orporally, I mean that Christ is there present corporally unto 
 faith. 
 
 Gard. Unto faith? We must have many more words to make it 
 plain. 
 
 Brad. You shall so; but first give me leave to speak two 
 words. 
 
 Gard. Speak on. 
 
 Brad. I have been now a year and almost three quarters in 
 prison, and of all this time you never questioned with me hereabout, 
 when I might have spoken my conscience frankly without peril; but 
 now you have a law to hang up and put to death, if a man answer 
 freely, and not to your appetite, and so now you come to demand this 
 question. Ah, my Lord, Christ used not this way to bring men to 
 faith. No more did the prophets or apostles. Remember what 
 Bernard writeth to Eugenius the Pope; I read that the apostles 
 stood to be judged; but I read not that they sat to judge. This 
 shall be, that was, &c.* 
 
 Gard. Somewhat appalled, said gently that HE used not this 
 means. It is not my doing, although some there be that think this 
 to be the best way. For I, for my part, have been challenged for 
 being too gentle oftentimes. 
 
 Which thing the Bishop of London confirmed, and so did 
 
 almost all the audience, that he had been ever too mild and too 
 
 gentle. 
 
 Brad. My Lord, I pray you stretch out your gentleness, that I 
 may feel it, for hitherto 1 never felt it. 
 
 Gard. With all my heart, not only I, but the Queen's Highness, 
 will stretch out mercy, if with us you will return. 
 
 Brad. Return, my Lord ? God save me from that going back ; 
 I mean it not so, but I mean, that I was three quarters of a year in 
 the Tower ; you forbade me paper, pen, and ink ; and never in ail 
 
 * See Appendix, Note (T.) 
 
172 
 
 that time, nor since, did I feel any gentleness from you. I have 
 rather hitherto found, as I looked for, extremity. And I thank dod, 
 that I perceive now ye have kept me in prison thus long 1 , not 
 for any matter ye had, but for matter ye would have, God's good will 
 be done. 
 
 Gardiner, being informed that dinner was 
 ready, rose up and left Bradford speaking ; 
 who was conveyed into the Vestry ; and 
 whilst there, M. Thomas Hussey, a gentle- 
 man of Lincolnshire, who had been an officer 
 in the Duke of Norfolk's household, came in, 
 and recognized Bradford ; and told him that 
 he would commune and speak with him the 
 next morning for old acquaintance. Bradford 
 was kept in the Vestry till night, and then 
 conveyed again to prison.* 
 
 The next moning, about seven o'clock, 
 M. Hussey came into Bradford's chamber, 
 and began a long oration, how that of love 
 and old acquaintance he came unto him to 
 speak that which he would further utter. 
 You did, said he, so wonderfully behave 
 yourself before the Lord Chancellor, and 
 other Bishops yesterday, that even the veriest 
 enemies you have, did see that they have no 
 matter against you ; and therefore advise you, 
 speaking as though it came of his own good 
 
 * See Appendix, Note (U-) 
 
173 
 
 will, without making any other man privy, 
 or any other procuring him, as he said, this 
 day, for anon you shall be called before them 
 again, to desire a time and men to confer 
 withal ; so shall all men think a wonderful 
 wisdom, gravity, and godliness in you ; and 
 by this means you shall escape present 
 danger, which else is nearer than you be 
 aware of. 
 
 To this truly deceptive advice, Bradford 
 firmly replied, I neither can nor will make 
 such request, ; for then shall I give occasion 
 to the people and to all others, to think that I 
 doubt of the doctrine which I confess ; the 
 which thing I do not ; for thereof I am most 
 assured, and therefore I will give no such 
 offence. 
 
 As they were thus talking, the chamber 
 door was unlocked, and Dr. Seton* came in, 
 who, when he saw Hussey, said, What, Sir, 
 are you come before me ? 
 
 O Lord, said Bradford in his heart to God, 
 goeth the matter thus ? This man told me, 
 no man knew of his coming ; Lord, give me 
 grace to remember thy lesson, Beware of 
 those men, &c. Cast not your pearls before 
 
 * Chaplain to Gardiner. 
 
174 
 
 dogs : for I see that these men are come to 
 hunt for matter, that the one may bear witness 
 with the other. 
 
 After some by-talk respecting Brad ford's age, country, and such 
 like; Seton began a gay and long discourse concerning my Lord 
 of Canterbury, (Cranmer), M. Latimer, and M. Ridley, and how 
 they at Oxford had not been able to answer any thing at all ; and 
 that therefore Cranmer had desired to confer with the Bishop of 
 Durham and others ; all which tended to this end, that Bradford 
 should make the like suit, being in nothing to be compared to 
 my Lord of Canterbury. 
 
 To this Bradford briefly answered, as he had done before to 
 
 M. Hussey ; with which neither Hussey nor Seton being satisfied, 
 
 the latter after many persuasions proceeded. 
 
 Seton. I have heard much good talk of you, and even yesternight 
 
 a gentleman made report of you at the Lord Chancellor's table, that 
 
 ye were able to persuade as much as any that he knew. And I, 
 
 though I never heard you preach, and to my knowledge never saw 
 
 you before yesterday, yet, methought your modesty was such, your 
 
 behaviour and talk so without malice and impatience, that I should 
 
 be sorry you should do worse than myself. And 1 tell you further, 
 
 I do perceive my Lord Chancellor hath a fancy towards you; 
 
 wherefore be not so obstinate, but desire respite, and some learned 
 
 man to confer withal, &c. 
 
 Brad. I cannot nor I will not so offend the people. I doubt not, 
 but I am most certain of the doctrine I have taught. 
 
 Here Seton waxed hot, and called Bradford arrogant, proud, 
 vain-glorious, and spake like a prelate; to which 
 Brad. Beware of judging, lest you condemn yourself. 
 
 But still Seton urged him, shewing him how merciful Gardiner 
 was, and how charitably they entertained him. 
 Brad. I never saw any justice, much less love, 1 speak for my 
 part, in my Lord Chancellor. Long have I been unjustly impri- 
 soned, and handled in the same uncharitably; and now my Lord 
 h:ith no such matter against me. 
 
175 
 
 This talk served not the Doctor's purpose, wherefore he went 
 from matter to matter, from this point to that point. Bradford 
 still gave him the hearing and answered not; for he perceived that 
 they had both come only to fish for something, which might 
 make a show that my Lord Chancellor had justly kept him in 
 prison. When all this talk took no such effect as they had 
 looked for ; 
 
 Hussey. Will ye not admit conference, if my Lord Chancellor 
 should offer it publicly? 
 
 Brad, Conference, if it had been offered before the law had been 
 made, or if it were offered so that I might be at liberty to confer, and 
 as safe as he with whom I should confer, then it were something; 
 but else I see not to what other purpose conference should be 
 oftered, bat to defer that which will come at the length, and the 
 liigerinof may give more offence than do good. Howbeit, if my Lord 
 siall make such an offer of his own motion, I will not refuse to 
 lonfer with whomsoever he shall appoint. 
 
 Upon hearing this, Seton called Bradford arrogant, proud, 
 and made use of other reproachful expressions; when Bradford 
 perceiving that he should be shortly called for, besought them 
 both to give him leave to talk with God; and to beg wisdom and 
 grace of him; alleging that otherwise he was helpless; upon 
 which, after much ado, they departed. 
 
 Then Bradford went to God, and made 
 his prayers, which the Lord, of his goodness, 
 graciously accepted in his need ; praised 
 therefore be his holy name. 
 
176 
 
 No. 52.* 
 
 THE THIRD AND LAST EXAMINATION OF 
 BRADFORD, 
 
 In the Church of St. Mary Overies, on the 30th of January, 
 
 1553. 
 
 SOON after Seton and Hussey had left Bradford, he was 
 conducted to St. Mary's, and kept waiting till e'even o'clock ; 
 when he was brought before Gardiner and the other bishops: 
 upon which the former said, that if Bradford would answer with 
 modesty and humility, and conform himself to the catholic church 
 with them, he yet might find mercy, because thev would be loith 
 to use extremity ; concluding with an exhortation, that Bradford 
 would recant his doctrine. 
 
 Brad. As yesterday 1 besought your Honours, to set in you- 
 sight the majesty and presence of God, to follow him, who seeketl 
 not to subvert the simple by subtle questions: so I humbly beseech 
 every one of you to do this day; for that you know well enough, 
 that guiltless blood will cry for vengeance. And this I pray not 
 your Lordships to do, as one that taketh upon me to condemn 
 you utterly herein ; but that ye might be more admonished, to do 
 that which none doth so much as he should do. For our nature 
 is so much corrupt, that we are very oblivious and forgetful of God. 
 Again, as yesterday I pretended mine oath, and oaths, against the 
 Bishop of Rome, that I should never consent to the practising of any 
 jurisdiction for him, or on his behalf, in the Realm of England ; so 
 do I again this day, lest I should be perjured. And last of all, 
 as yesterday the answers I made were by protestation, and, saving 
 mine oath, so I would your Honours should know that my answers 
 shall be this day ; and this I do, that when death, which 1 look for 
 at your hands, shall come, I may not be troubled with the guiltiness 
 of perjury. 
 
 * Fox iii. 288. 
 

 * a 
 
 B 
 
 ; 
 
177 
 
 Gard. (In wrath) We had given you respite to deliberate till 
 this day, whether you would recant your errors of the blessed 
 sacrament, which yesterday before us you uttered, 
 
 Brad. My Lord, you gave me no time of any such deliberation, 
 neither did I speak any thing of the sacrament which you did 
 disallow. For when I had declared a presence of Christ to be there 
 to faith, you went from that matter to purge yourself that you were 
 not cruel, and so went to dinner. 
 
 Gard. What? I perceive we must begin all again with thee. 
 Did not I yesterday tell thee thou madest a conscience where none 
 should be ? Did not I make it plain that the oath against the Bishop 
 of Rome was an unlawful oath ? 
 
 Brad. No, indeed, My Lord ; you said so, but you proved it 
 not yet, nor ever can do. 
 
 Gard. O Lord God, what a fellow art thou ! Thou wouldest go 
 about to bring into the people's heads, that we, all the Lords of the 
 Parliament House, the Knights and Burgesses, and all the whole 
 realm be perjured. O what an heretic is this! Here, good people, 
 you may see what a senseless heretic this fellow is.* If I should 
 make an oath, I would never help my brother, nor lend him money 
 in his need,-\ were this a good answer to tell my neighbour, desiring 
 my help, that I had made an oath to the contrary ; or that I could 
 not do it ? 
 
 Brad. O my Lord, discern betwixt oaths that be against 
 charity and faith, and oaths that be according to faith and charity, 
 as this is against the Bishop of Rome. 
 
 Here Gardiner made much ado, and a long time was spent 
 
 about oaths, which were good, and which were evil, he often 
 
 captiously asking of Bradford a direct answer concerning oaths, 
 
 which Bradford would not give simply, but with a distinction. 
 
 Whereat Gardiner was much offended; but Bradford still kept 
 
 * How closely tyrants and persecutors in all ages imitate each other. "There he 
 saw the judge sitting on the trial of the Christians, and trangressing the bounds of 
 decency, and of moderation." Lord Hailes, iii. 26. So Jeffries, in the trial of Baxter. 
 
 t We have heard of persons, calling themselves pious, making such oaths or 
 resolutions as these let them hear the enormity of their crime, even from such a very 
 wretch as Gardiner was ! Deut. xv. 9. Matt. v. 42. 
 
 2 A 
 
178 
 
 him at bay, that tire oath against the Bishop of Rome was a 
 lawful oath, using thereto Gardiner's own book, De Vera 
 Obediently for confirmation. 
 
 At length they came to this issue, who should be judge of the 
 lawfulness of the oath ; and Bradford said the Word of God, 
 according to Christ's Word, John xii., My word shall judge, and 
 according to the testimony of Isaiah and Micah, That God's word 
 coming out of Jerusalem, shall give sentence among the Gentiles. 
 By this word Bradford offered to prove the oath against the 
 Bishop of Rome's authority to be a good, a godly, and a lawful 
 oath. So that Gardiner left his hold, and as the other day he 
 pretended a denial of the Queen's authority, and obedience to her 
 Highness, so did he now. 
 
 But Bradford, as the day before, proved that obedience in this 
 point, to the Queen's Highness, if she should demand an oath to 
 the Bishop of Rome, being denied, was not a general denial of 
 her authority and of obedience to her; no more than the sale, 
 gift, or lease of a piece of a man's inheritance, proveth it a sale, 
 gift, or lease, of the whole inheritance. 
 
 And thus much ado was made about this matter; Gardiner 
 talking much and using many examples of debt, of going out of 
 the town to-morrow by oath, and yet tarrying till Friday, and 
 such like. Which trifling talk Bradford did touch, saying, that 
 it was a wonder his Honour weighed conscience no more in this, 
 and would be so earnest in vows of priests's marriages made to 
 bishops, and be careless for solemn oaths made to God, and to 
 princes. Summa, this was the end ; Gardiner said the Queen 
 might dispense with it, and did so to all the whole realm ; but 
 Bradford said, that the Queen's Highness could do no more 
 but remit her right; as for the oath made to God, she could 
 never remit, forasmuch, as it was made unto God. At which 
 Gardiner chafed wonderfully. 
 
 Gard. In plain sense, you slander the realm of perjury; and 
 therefore, addressing the people, you see how this fellow taketh upon 
 him, to have more knowledge and conscience, than all the wise men 
 of England, and yet he hath no conscience at all. 
 
 Brad. Well, my Lord, let all the standers by see who hath 
 
179 
 
 conscience. I have been a year and a half in prison; now before afl 
 these people, declare wherefore I was imprisoned, or what cause you 
 had to punish me. You said the other day in your own house, my 
 Lord of London witnessing with you, that I took upon me to speak 
 to the people undesired. There he sitteth by you, 1 mean my Lord 
 of Bath,* who desired me himself for the passion of Christ, I would 
 speak to the people. Uporn these words, I coming 1 into the pulpit, 
 had like to have been slain with a dagger, which was hurled at him, 
 I think, for it touched my sleeves. He then prayed me, I would not 
 leave him, and I promised him, as long as I lived, I would take hurt 
 before him that day; and so went out of the pulpit, and intreated 
 with the peopk, and at length brought him myself into an house. 
 Besides this, in the afternoon, I preached in Bow Church, and there 
 going up into the pulpit, one willed me not to reprove the people; 
 for, quoth he, you shall never come down alive, if you do it. And 
 yet notwithstanding, I did in that sermon reprove their fact, and 
 called it sedition at the least twenty times. For all which my doing, 
 I have received this recompense, prison for a year and a half and 
 more, and death, now which you go about. Let all men be judges 
 where conscience is. 
 
 In speaking of these words, there was endeavour to have letted 
 
 it ; but Bradford still spake on, and gave no place, till he had 
 
 made an end, speak what they would ; O then, Gardiner said, that 
 
 for all that fair tale, his fact at the Cross was naught. 
 
 Brad. No, my fact was good, as you yourself did bear witness 
 
 with me ; for when I was at the first before you in the Tower, you 
 
 yourself did say, that my fact was good, but that my mind was evil. 
 
 Well, quoth 1 then, my Lord, in that you allow the fact, and 
 
 condemn my mind, for so much as otherwise I cannot declare my 
 
 mind to man, but by saying and doing, God one day I trust will 
 
 open it to my comfort, what my mind was, and yours is. 
 
 Gard. I never said so. 1 had not so little wit, I trow, as not to 
 discern betwixt meaning and doing. 
 
 * This was Bourue,fwhose life he had saved, and who was now sitting as one of his 
 judges; but although he did not openly interfere in Bradford's favour, he appears tw 
 have made some exertions to save him. See p. 159, and Post. 
 
180 
 
 He then brought forth, little to the purpose, many examples to 
 
 prove that men construe things, by the meaning of men, and not 
 
 by their doings. But when this would not serve, then cometh be 
 
 to another matter, and said that Bradford was put in prison at the 
 first, because he would not yield, nor be conformable to the Queen's 
 
 religion.* 
 
 Brad. Why, my Lord, your Honour knoweth that you would not 
 then reason with me in religion, but said a time should afterwards be 
 found out,f when I should be talked withal. But if it were as your 
 Lordship saith, that I was put in prison for religion, in that my 
 religion was then authorized by public laws of the realm, could 
 conscience punish me, or cast me in prison therefore? Wherefore, 
 let all men be judges, in whom conscience wanteth. 
 
 Chamberlaine.+ This Bradford has been a serving man, and 
 was with M. Harrington. 
 
 Gard. True, and did deceive his master of seven score pounds ; 
 and because of this, he went to be a gospeller, and a preacher, good 
 people, and yet you see how he pretendeth conscience. 
 
 Brad. My Lord, I set my foot by this, 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. 
 
 Gard. We heard it, but we have another manner of matter than 
 this against you ; for you are an heretic. 
 
 Banner . Yea, he did write letters to M. Pendleton, who knoweth 
 his hand as well as his own ; your Honour did see the letters. 
 
 Brad. That is not true : I never did write to Pendleton since I 
 came to prison, and therefore I am not justly spoken of. 
 
 Banner. Yea, but you indited it. 
 
 * Here we have the fact acknowledged, that these persecutions were on account of 
 religion ; and not, as the popish writers would insinuate, for rebellion and sedition. 
 
 t See the subtlety and iniquity of these fiends : they would not discuss the question 
 of religion upon its own merits, but waited till they had made a law to entrap their 
 victims; and by which they must either involve themselves in the consequences, 
 confess to error against conscience, or consent to appear, as if incapable of justifying 
 their own opinions. 
 
 } Of Woodstock. 
 
181 
 
 Brad. I did not, nor know what you mean, and this I offer 
 to prove. 
 
 Here Allen, one of the Clerks of the Council, put Gardiner in 
 
 remembrance of letters written into Lancashire. 
 
 Gard. You say true, for we have his hand to shew. 
 
 Brad. I deny that you have my hand to shew of letters sent into 
 Lancashire, otherwise than before you all I will stand to, and prove 
 them to be good and lawful. 
 
 Gard. Sir, in my house the other day you did most con- 
 temptuously contemn the Queen's mercy, and further said, that you 
 would maintain the erroneous doctrine in Kins' Edward's days, 
 against all men, and this you did most stoutly. 
 
 Brad. Well, I am glad that all men see now, you have had no 
 matter to imprison me afore that day, justly. Now say I, that I did 
 not contemptuously contemn the Queen's mercy, but would have 
 had it, though if justice might take place, I need it not, so that I 
 might have had it with God's mercy, that is, without doing or saying 
 any thing against God and his truth. And as for maintenance 
 of doctrine, because I cannot tell how you will stretch this word 
 maintenance, 1 will repeat again that which I spake. I said I was 
 more confirmed in the religion, set forth in King Edward's days, 
 than ever I was ; and if God so would, I trust I should declare it, by 
 giving my life, for the confirmation and testification thereof. So I 
 said then, and so I say now. As for otherwise to maintain it, than 
 pertaining to a private person by confession, I thought not, nor 
 think not. 
 
 Gard. Well, yesterday thou didst maintain false heresy, con- 
 cerning the blessed sacrament, and therefore we gave thee respite till 
 this day to deliberate. 
 
 Brad. My Lord, as I said at the first, I spake nothing of the 
 sacrament, but that which you allowed, and therefore refused it not, 
 nor gave me any thing to deliberate. 
 
 Gard. Why? Didst thou not deny Christ's presence in the 
 sacrament ? 
 
 Brad. No, I never denied nor taught, but that to faith whole 
 Christ, body and blood, was as present as the bread and wine, to the 
 due receiver. 
 
182 
 
 Gard. Yea, but dost thou not believe that Christ's body 
 naturally and really is there, under the form of bread and wine? 
 
 Brad. My Lord, I believe Christ is present there to the faith 
 of the due receiver; as for transubstantiation, I plainly and flatly 
 tell you 1 believe it not. 
 
 Here was Bradford called diabolus, a slanderer. 
 
 Gard. We ask no question of transubstantiation, but of Christ's 
 presence. 
 
 Brad. I deny not his presence to the faith of the receiver, but 
 deny that he is included in the bread, or that the bread is transub- 
 stantiate. 
 
 Heath.* If he be not included, how is he then present ? 
 
 Brad. Forsooth, though my faith can tell how, yet my tongue 
 cannot express it ; nor you otherwise than by faith hear it, or under- 
 stand it. 
 
 Here was much ado, now one doctor standing up and speaking 
 
 this, and others speaking- that, and the Lord Chancellor talking 
 
 much of Luther, Zuinglius, and CEcolampadius ; bat still Bradford 
 
 kept him at this point, that Christ is present to faith ; and that 
 
 there is no transubstantiation, nor including of Christ in the 
 
 bread ; but all this would not serve them. 
 
 Therefore another bishop asketl this question, Whether the 
 
 wicked man received Christ's very body or not? And Bradford 
 
 answered plainly, No. 
 
 Gard. It cannot be that Chris* is present, except that the evil 
 man receives it. 
 
 Brad. Grace is at this present offered to your Lordship, although 
 you receive it not; so that the receiving maketh not the presence, as 
 your Lordship would infer; but God's grace, truth, and power is the 
 cause of the presence, which grace the wicked that lack faith cannot 
 receive. I pray yon, my Lord, not to divorce that which God hath 
 coupled together. He hath coupled all these together. Take eat, 
 this is my body. He saith not, see, keep, this is my body; but take 
 eat. So that it approveth this as a promise, depending upon condition, 
 if we take and cat. 
 
 * Up. of Worcester. 
 
183 
 
 Here Gardiner and other Bishops said that Bradford had found 
 out a toy, that no man else ever did, of the condition; and 
 Gardiner made many words to the people thereabout. 
 Brad. My Lord, are not these words, take and eat, a command- 
 ment? And are not these words, this is my body, a promise? If 
 you will challenge the promise, and doubt the commandment, may 
 you not deceive yourself? 
 
 Here Gardiner denied Christ to have commanded the sacrament, 
 and the use of it. 
 
 Brad. Why, my Lord, I pray you tell the people what mood, 
 accipite, manducate, is ; is it not plain to children, that Christ in so 
 saying commandeth? 
 
 At these words Gardiner ma4e a great toying and trifling at 
 the imperative mood, and fell to parsing or examining, as he 
 would teach a child ; and so concluded that it was no command- 
 ment, but such a phrase as this; I pray you give me drink, 
 which, quoth he, is no commandment, I trow. 
 Brad. I entreat you, my Lord, to leave toying and trifling ; if it 
 be not a commandment of Christ, to take and eat the sacrament, 
 %vhy dare any take upon them, to command and make that of 
 necessity, which God leaveth free; as you do in making it a necessary 
 commandment, once a year for all that be of discretion, to receive 
 the sacrament ? 
 
 Card. You are a caviller. Let a man prove himself, and so eat 
 of the bread, (yea, quoth Bradford) and drink of the cup ; this is no 
 commandment, for if it were, then should it bind all men, in all 
 places, and at all times. 
 
 Brad. O, my Lord, discern between commandments ; some be 
 so general, as the ten commandments, that they bind always, in all 
 places, and all persons; some be not so general, as this is of the 
 Supper, the sacrament of baptism; of the thrice appearing before the 
 Lord yearly at Jerusalem; of Abraham offering of Isaac, &c. 
 
 Gard. The cup is not commanded of Christ, for then we should 
 have eleven commandments. 
 
 Brad. Indeed I believe you think as you speak, for else would 
 you not take the cup from the people, in that Christ saith, Drink ye 
 all of it. But how say you, rny Lords? Christ saith to you Bishops 
 
184 
 
 especially, Go and preach the Gospel: feed Christ's flock, &c. Is 
 this a commandment or no?* 
 
 TonstaL When does Christ begin to be present in the sacrament? 
 Before the receiver receives it or no ? 
 
 Brad' The question is curious, and not necessary. As the cup 
 is the New Testament, so the bread is Christ's body to him that re- 
 ceived it duly, but yet so that the bread is bread. For in all the 
 Scripture ye shall not find this proposition, there is no bread. And so 
 saith Chrysostom, Si in corpore essemus. Horn. 83. in Matt. 
 
 Much ado was hereabouts, they calling Bradford heretic, and 
 
 he desiring them to proceed on in God's name, he looked for that 
 
 which God had appointed for them to do. 
 
 Gard. This fellow is now in another heresy of fatal necessity, as 
 though all things were so tied together, that of mere necessity, all 
 must come to pass. 
 
 Brad. I pray your Lordship to take things as they be spoken, 
 and not wrest them into a contrary sense. You discern betwixt God 
 and man. Things are never by fortune to God at any time, though 
 to man they seem so sometimes. I speak but as the apostles said ; 
 Lord see how Herod and Pontius Pilate, with the Prelates, are 
 gathered together against thy Christ, to do that which thy hand and 
 council, hath before ordained for them to do. 
 
 Here Gardiner read the excommunication ;f and when he came 
 
 to the word laicus : 
 
 Gard. Why, art thou no priest? 
 
 Brad. No, nor ever was, either priest, either beneficed, either mar- 
 ried, either any preacher, afore public authority had established 
 religion ; or preacher, after public authority had altered religion ; and 
 yet I am thus handled at your hand; but God I doubt not will give 
 his blessing, where you curse.}: 
 
 * Here Gardiner was in a great chafe, and said as pleased him, Fox ad locum. 
 None of their Lordships chose to notice this direct attack upon them ; so Latimer, 
 when he wishes to censure the popish Bishops most severely, designates them as " the 
 no-preaching prelates" And yet in our own day we have heard it used as a mark of 
 reproach against one Bishop, though but one, " that he was too fond of preaching." 
 
 t See Appendix, Note (V.) t See Appendix, Note (W.) 
 
185 
 
 And so he fell down on his knees, and heartily thanked God, 
 that he counted him worthy* to suffer for his name's sake ; and so 
 praying God to give him repentance, and a good mind, after the 
 excommunication was read, he was delivered to the custody of the 
 Sheriffs of London. , 
 
 IMMEDIATELY after the last examination, 
 Bradford was conveyed to the Clink ;f where 
 he remained two or three days, and was thence 
 removed to the Compter in the Poultry ;j it 
 being originally intended by his murderers, as 
 Fox justly calls them, to deliver him to the 
 Earl of Derby, in order to be conveyed to 
 Manchester,!! where he was born, and where it 
 was intended he should be burned. At this 
 period we find the following letters. 
 
 * " Blessed therefore and honourable, are all martyrdoms, endured according to the 
 will of God ; for it becometh us, who profess to be devout above all others, to ascribe 
 whatever befalleth to the will of God." Lord Hailed Rem. C. A. vol. i. 2. 
 
 + A comman jail in Long Southwark, at the west end, on the bank 
 side of the Thames, near where the stews formerly stood. Biog. Brit, 
 ii. 551. 
 
 J In Grocers' Hall Court ; very lately taken down ; and a chapel 
 erected upon its site, where the Rev. John Clayton, Jun. officiates. 
 How would our holy martyr have rejoiced, could he have forseen that 
 the genuine Gospel of his Saviour and Redeemer, and the same truths 
 for which he was about to lay down his life at the stake ; would be 
 preached with such acceptance, power, and effect, on the very spot 
 where his frail body was so cruelly incarcerated ! 
 
 Acts and Mon. iii. 291. See Appendix, Note (X.) 
 11 See Appendix, Note (Y.) 
 
186 
 
 No. 53.* 
 
 To HIS DEARLY BELOVED SISTER, MRS. A. W. 
 
 THE everlasting peace of Christ be more and more lively felt in 
 our hearts, by the operation of the Holy Ghost, now and for ever, 
 Amen. 
 
 Although I know it to be more than needeth, to write any thing 
 unto you, good Sister, being, as I doubt not you be, diligently 
 exercised in reading of the Scriptures, meditating 1 the same, and 
 hearty prayer to God for the help of his Holy Spirit, to have the sense 
 and feeling especially of the comforts you read in God's sweet book ; 
 yet having such opportunity, and knowing not whether hereafter 
 I shall have the like, as this bringer can declare, I thought good in 
 few words to take my farewell in writing, because otherwise I 
 cannot. 
 
 And now methinks, I have done it; for what else can I, or 
 should I, say unto you, my dearly beloved in the Lord, but farewell ? 
 Farewell, dear Sister, farewell ; howbeit in the Lord, our Lord, I say, 
 farewell ; in him shall you fare well, and so much the better, by how 
 much in yourself you fare evil, and shall fare evil. 
 
 When I speak of yourself, I mean also this world, this life, and 
 all things properly pertaining to this life. In them as you look not 
 for your welfare, so be not dismayed, when accordingly you shall feel 
 it. To the Lord our God, to the Lamb our Christ, who hath borne 
 our sins on his back, and is our mediator for ever, do I send you. 
 In him look for welfare, and that without all wavering, because of 
 his own goodness and truth, which our evilness and untruth cannot 
 take away. 
 
 Not that therefore I would have you to flatter yourself in any 
 evil or unbelief, but that I would comfort you, that they should not 
 
 * Fox iii. 319. Cov. 457. 
 
1ST 
 
 dismay you. Yours is our Christ wholly ; yours, I say, he is, with 
 all that ever he hath. Is not this welfare, trow you ? Mountains 
 shall move and the earth shall fall, before you find it otherwise ; say 
 the liar satan what he list. Therefore, good Sister, farewell, and be 
 merry in the Lord ; be merry, I say, for you have good cause. 
 
 If your welfare, joy, and salvation hanged upon any other thing, 
 than only God's mercy and truth, then might you well be sad, 
 heavy, and stand in a doubt. But in that it hangeth only upon these 
 two, tell satan he lieth, when he would have you to stand in a 
 mammering, by causing you to cast your eyes, which only in this 
 case should be set on Christ, your sweet Saviour, on yourself in 
 some part. 
 
 Indeed, look on yourself, on your faith, on your love, obedience, 
 &c., to awake you up from security, to stir you to diligence, in 
 doing the things appertaining to your vocation; but when you 
 would be at peace with God, and have true consolation in your 
 conscience, altogether look upon the goodness of God in Christ. 
 Think on this commandment, which precedeth all others, that you 
 must have no other Gods, but the LORD JEHOVAH, which is your 
 Lord and God ; the which he could not he, if that he did not pardon 
 your sins in very deed. Remember that Christ commandeth you to 
 call him Father, for the same intent. 
 
 And hereto call to mind all the benefits of God, hitherto showered 
 upon you ; and so shall you feel in very deed, that which I wish 
 unto you now, and pray you to wish unto me, farewell or well fare 
 in the LORD JESUS ; which may he grant us shortly to meet, as his 
 children, for his name and mercy's sake, to our eternal welfare. 
 Amen. , 
 
 Your own in the Lord, 
 
 JOHN BRADFORD. 
 
188 
 No. 54.* 
 
 TO HIS MOTHER, 
 
 As a farewell, who thought he should have suffered shortly 
 
 after. 
 
 THE Lord of Life and Saviour of the World, Jesus Christ, bless 
 you and comfort you, my good and dear Mother, with his heavenly 
 comfort, consolation, grace, and spirit, now and for ever. Amen. 
 
 If I thought that daily, yea almost hourly, you did not cry upon 
 God the Father, through Jesus Christ, that he would give me his 
 blessing, even the blessing of his children ; then would I write more 
 hereabouts. But forasmuch as herein I am certain you are diligent, 
 and so I beseech you, good Mother, to continue; 1 think it good to 
 write something, whereby this your crying might be furthered. 
 Furthered it will be, if those things which hinder it be taken away. 
 Among the which, in that I think my imprisonment is the greatest 
 and chiefest, 1 will thereabout spend this letter, and that briefly, lest 
 it might increase the let, as my good brother, this bringer, can 
 tell you.f 
 
 You shall know therefore, good Mother, that for my body, 
 though it be in an house, out of the which I cannot come when I 
 will, yet in that I have conformed my will to God's will, I find herein 
 liberty enough, I thank God. And for my lodging, bedding, meat, 
 drink, godly and learned company, books, and all other necessaries, 
 for mine ease, comfort, and commodity, I am in much better case, 
 than I could wish, and God's merciful providence here is far above 
 my worthiness. Worthiness, quoth I ? Alas, I am worthy of nothing 
 but damnation. 
 
 * Fox iii. 350. Cov. 451. 
 
 t He meaneth the danger of more strait imprisonment, that might hereby follow. 
 Cov. 451. 
 
189 
 
 But besides all this, for my soul I find much more commodity ; 
 for God is my father, I now perceive, through Christ; therefore in 
 imprisoning me for his Gospel, he maketh me like to the image of his 
 Son Jesus Christ here, that when he cometh to judgment, I might 
 then be like unto him, as my trust and hope is I shall be. Now 
 maketh he me like to his friends, the prophets, apostles, the holy 
 martyrs, and confessors. Which of them did not suffer, at the least, 
 imprisonment or banishment for his Gospel and word ? 
 
 Now, Mother, how far am I unmeet to be .compared unto them ? 
 [, I say, who always have been, and am, so vile an hypocrite, and 
 grievous a sinner; God might have caused me, long before this 
 time, to have been cast into prison, as a thief, a blasphemer, an 
 unclean liver, and an heinous offender of the laws of the realm ; but, 
 dear Mother, his mercy is so great upon both you and me, and all 
 that love me, that I should be cast into prison as none of these, or for 
 any such vices ; but only for his Christ's sake, for his Gospel's sake, 
 for his Church's sake ; that hereby, as I might learn to lament, to 
 bewail my ingratitude and sins ; so I might rejoice in his mercy, be 
 thankful, look for eternal joy with Christ, for whose sake, praised be his 
 name for it, I now suffer, and therefore should be merry and glad. 
 
 And indeed, good Mother, so I am as ever I was, yea, never so 
 merry and glad was f , as I now should be, if I could get you to be 
 merry with me, to thank God for me, and to pray on this sort. Ah, 
 good Father, who dost vouchsafe that my son, being a grievous sinner 
 in thy sight, should find this favour with thee, to be one of thy Son's 
 captains, and men of war to fight and suffer for his Gospel's sake. 
 I thank thee and pray thee, in Christ's name, that thou wouldest 
 forgive him his sins and unthankfulness, and make perfect in him 
 that good, which thou hast began; yea, Lord, I pray thee make him 
 worthy to suffer not only imprisonment, but even very death, for the 
 truth, religion, and Gospel's sake. As Hannah did apply, and 
 give her first child, Samuel, unto thee; so do I, dear Father, 
 beseeching thee, for Christ's sake, to accept this my gift, and give 
 my son John Bradford grace, always truly to serve thee and thy 
 people, as Samuel did, Amen, Amen. 
 
 If on this sort, Mother, from your heart, you would pray, as 1 
 
190 
 
 should be the merriest* man that ever was, so am I certain the lets 
 of your prayer for my imprisonment, would be taken away. Mark 
 therefore, good Mother, what I have written, and learn this prayer 
 by heart, to say it daily, and then I shall be merry, and you shall 
 rejoice; if that you continue as I trust you do, in God's true 
 religion, even the same I have taught you; and my Father Traves, I 
 trust, will put you in remembrance of; my brother Roger also, I 
 trust, doth so daily. Go to therefore, and learn apace. Although the 
 devil cast divers lets in the way, God, in whom you trust, will cast 
 them away for his Christ's sake, if you will call upon him, and never 
 will he suffer you to be tempted, above that he will make you able to 
 bear. But how you should do herein, the other letter 1 have written 
 herewith,f shall teach you, which I would none should read, till my 
 Father Traves have read it, and he will give you, by God's grace, 
 some instructions. 
 
 Now therefore will I make an end, praying you, good Mother, 
 to look for no more letters ; for if it were- known that I have pen and 
 ink and did write, then should I want all the foresaid commodities I 
 have spoken of concerning my body, and be cast into some dungeon 
 in fetters of iron, which thing I know would grieve you, and 
 therefore, for God's sake, see that these be burned, when this little 
 prayer in it is copied out by my brother Roger ; for perchance your 
 house may be searched for such gear, when you think little of it; and 
 look for no more, sweet Mother, till either God shall deliver me and 
 send me out, either you and I shall meet together in heaven, where 
 we shall never part asunder, Amen. 
 
 I require you, Elizabeth and Margaret, my sisters, that you will 
 fear God, use prayer, love your husbands, be obedient unto them, as 
 God willeth you ; bring up your children in God's fear; and be 
 good housewives. God bless you both, with both my good brethren 
 your husbands, whom to do good, because I now cannot, I will pray 
 
 * See Appendix, Note (S.) How delightful it is to see the power of religion thus 
 ' exemplified in the view of death, and how our minds are thus led to retrace the history 
 of the early Christians. 
 
 t This letter cometh not to our hands. Cov. 453. Fox iii. 351. 
 
191 
 
 for them and you. Commend me to my sister Anne, Mother Pike, 
 T. Sorrocold and his wife, R. Shalcrosse and his wife, R. Bolton, 
 J. Wilde, M. Vicar, the Parson of Mottrom, Sir Lawrence Hall, 
 with all that love, and, I trust, live the Gospel; and God turn Sir 
 Thomas's heart, Amen. I will daily pray for him. I need not to 
 set my name, you know it well enough. 
 
 Because you should give my letters to Father Traves to be 
 burned, I have written here a prayer for you to learn to pray for me, 
 good Mother, and another for all your house, in your evening prayer, 
 to pray with my brother. These prayers are written with mine own 
 hand ; keep them still, but the letters give to Father Traves to burn, 
 and give Father Traves a copy of the latter prayer. 
 
 WHILST Bradford was in the Compter, 
 numerous attempts were made to induce 
 him to change his opinions ; and various 
 instruments were set to work, and manoeuvres 
 practised, in order to accomplish that object.* 
 
 On the fourth of February, the same day 
 upon which the martyr Rogers was burned, 
 Bonner came to the Counter to degrade Dr. 
 Taylor, another of the martyrs ; and sending 
 for Bradford, as soon as he saw him, he put 
 off his cap and gave him his hand. 
 
 * See Appendix, Note (Z.) 
 
192 
 
 No. 55.* 
 
 CONFERENCE WITH BONNER. 
 
 Banner. Because I perceive that ye are desirous to confer with 
 some learned men, therefore I have brought Master Archdeacon 
 Harpsfield to you ; and I tell you do like a wise man ; but I pray you 
 go roundly to work for the time is but short. 
 
 Brad. My Lord, as roundly as I can, I will go to work with you; 
 I never desired to confer with any man, nor yet do; howbeit if ye will 
 have one to talk with me, I am ready. 
 
 Banner. What, did you not tell me that this man desired con- 
 ference ? 
 
 Keeper. No, my Lord, I told you that he would not refuse to 
 confer with any; but I did not say that it is his desire. 
 
 Banner. Well, M. Bradford, you are well -beloved ; I pray you, 
 consider yourself, and refuse not charity when it is offered. 
 
 Brad. Indeed, my Lord, this is small charity, to condemn a man 
 as you have condemned me, who never broke your laws. In Turkey 
 a man may have charity, but in England I could not yet find it. I 
 was condemned for my faith, so soon as I uttered it at your requests, 
 before I had committed any thing against the laws. And as for 
 conference, I am not afraid to talk with whom ye will ; but to say 
 that I desire to confer, that do I not. 
 
 
 
 No. 56.t 
 TO THE LADY VANE. 
 
 OUR dear and most meek Father, always be with us for his 
 Christ's sake, and as his children, guide us for ever. Amen. 
 
 Your comfortable and necessary letters last sent me, right 
 
 Fox iii. 291. f Cov. 467. 
 
193 
 
 worshipful and dearly beloved, do deserve at my hands, as other your 
 benefits have done, that which I cannot give. The Lord my God 
 recompense you, as he can and undoubtedly will. Now am I going 
 to my good Father and your Father; now am I going to my Christ 
 and your Christ; now am I going to my home and your home. 
 I go before, but you shall follow ; howbeit when or which way, I 
 know not ; the Lord knoweth. Unto his providence and will, 
 commend yourself; for as it cannot but come to pass, so is there 
 nothing so good to us as it is. Happy were we that ever we were 
 born, that God might set forth his glory by us, howsoever he do it. 
 
 Though I am led, as to Peter was said, whither I would not, yet 
 with me and for me give thanks, that it pleaseth my Father thus to 
 lead me. I have deserved, yea even since I came into this prison, 
 many a shameful death ; such and so great is my ingratitude and 
 sins. But lo, the tender kindness of my Father, doth correct me as 
 a child and son, making the remedy for my sins an occasion of his 
 glory, a witness of his verity, a confirmation of his true religion, 
 heretofore set forth and preached by me ; wherein, good Madam, 
 persist, and you shall be safe. JBe not now ashamed of it, for though 
 it seem to be overcome, YET BY SUFFERING IT OVERCOMETH ; that 
 God's wisdom, which is foolishness to the world ; God's power, which 
 is weakness to the reason of man ; may triumph and confound that, 
 which with the world, is wise and mighty. 
 
 Now do I begin to be Christ's disciple; now I begin to be 
 fashioned like to my Master in suffering, that so I may be in 
 reigning; now do I for ever take my farewell of you for this life; 
 now commend I myself into the hands of my Father, by whose 
 providence I came into this world, by whose providence I have 
 been kept in this world, and by whose providence I do depart hence. 
 And as his providence is towards, me, so doubt you nothing less it 
 is towards you ; though not in such sort exteriorly, yet in such 
 love, solicitude, and carefulness for you interiorly. 
 
 God, our God, and Father of Mercy, for the blood of his Christ, 
 wash away all our sins, comfort his Church, strengthen the weak, 
 convert or confound, as may make most to his glory, his enemies, 
 and be with us KMANUEL for ever. Amen, Amen. 
 
 In haste, out of prison, the 5 of February, 1555. 
 
 JOHN BRADFORDB. 
 2c 
 
194 
 
 ON a subsequent day in the same month, 
 M. Willerton, chaplain to Bonner, came 
 to confer with Bradford, but when he per- 
 ceived that the martyr wished for his 
 departure, said, Well, M. Bradford, I pray 
 you let us confer a little, perchance you may 
 do me good, if I can do you none. Bradford 
 having acquiesced, Willerton argued from 
 the doctors, and fathers, and of the bread in 
 Johnvi. labouring to prove transubstantiation, 
 and alleging that wicked men do receive 
 Christ. But Bradford, on the contrary, 
 improved his authorities, so that they came 
 to this issue, that Willerton should draw out 
 his reasons from the Scriptures and the 
 Doctors, and Bradford should peruse them ; 
 and if he could not answer them, then he 
 would give place. Likewise Bradford was 
 to draw out his reasons, from the Scriptures 
 and Doctors, to which Willerton should 
 answer if he could ; and so they sepa- 
 rated. 
 
 The next morning, Willerton sent half a 
 sheet of paper written on both sides, con- 
 taining no reasons how he gathered his 
 doctrine ; but only bare sentences, The bread 
 which I will give is my flesh ; and the 
 places in Matt, xxvi., Mark xiv., Luke 
 xxii., and 1 Cor. x. xi., with some sentences 
 
195 
 
 of the Doctors, all which made as much 
 against him as for him. 
 
 In the afternoon he came himself, when 
 they had a long conference to little effect : 
 and at length Willerton alleged that Bradford 
 swerved from the Church. 
 
 No. 57.* 
 CONFERENCE WITH M. WILLERTON. 
 
 Brad. No, that 1 do not, but ye do, for the Church is Christ's 
 spouse, and Christ's obedient spouse, which your Church, which robs 
 the people of the Lord's cup, and of service in the English Tongue, 
 is not. 
 
 Wilier. Why ? it is not profitable to have the service in English ; 
 for it is written, The lips of the priest should keep the law, and out of 
 his mouth man must look for knowledge. 
 
 Brad. Should not the people then have the Scriptures? 
 Wherefore serveth this saying of Christ, Search the Scriptures? 
 
 Wilier. This was not spoken to the people, but to the scribes 
 and learned men. 
 
 Brad. Then the people must not have the Scriptures ? 
 
 Wilier. No, for it is written, They shall be all taught of God. 
 
 Brad. And must we all learn of the priests ? 
 
 Witter. Yea. 
 
 Brad. Then I see you would bring the people to hang up 
 Christ, and let Barabbas go, as the priests did then persuade the 
 people. 
 
 * Fox iii. 291. 
 
196 
 
 In the end Bradford gave his reasons, which he had gathered 
 against transubstantiation, and prayed him to frame his into the 
 form of reasons, and that then he would answer them. 
 IViller. Well, 1 will do so ; hut first I will answer yours.* 
 
 No. 58.t 
 
 ANOTHER LETTER to MRS. ANNE WARCUP. 
 
 ALMIGHTY God, our heavenly Father, for his Christ's sake, 
 increase in us faith, by which we may more and more see what glory 
 and honour is reposed, and safely kept in heaven, for all them that 
 believe with the heart, and confess Christ and his truth with the 
 mouth, Amen. 
 
 My dearly beloved, I remember that once heretofore:*: I wrote unto 
 you a Vale, or a farewell upon conjecture; but now I write my 
 farewell to you in this life indeed, upon certain knowledge. My staff 
 standeth at the door, I continually look for the Sheriff to come for 
 me, and, I thank God, I am ready for him. Now go 1 to practice that 
 which I have preached. Now am I climbing up the hill : it will 
 cause me to puff and blow before I come to the cliff. The hill is 
 steep and high ; my breath is short, and my strength is feeble ; pray 
 therefore to the Lord for me, that as I have now through his goodness, 
 even almost come to the top, I may, by his grace, be strengthened, 
 not to rest till I come where I should be. 
 
 Oh, loving Lord, put out thy hand and draw me unto thee ; for 
 no man cometh, but he whom the Father draweth. See, my dearly 
 beloved, God's loving mercy ; he knoweth my short breath and great 
 weakness. As he sent for Elijah a fiery chariot, so sendeth he for 
 me ; for by fire my dross must be purified, that I may be fine gold in 
 his sight. O unthankful wretch that I am ; Lord, do thou forgive 
 
 * Which however he never did. Fox iii. 292. 
 t Fox iii. 3. Cov. 438. } See No. 53. 
 
197 
 
 me mine unthankfulness. Indeed I confess, right dear to me in the 
 Lord, that my sins have deserved hell fire ; much more than this fire. 
 But lo! so loving is my Lord, that he converteth the remedy for my 
 sins, the punishment for my transgressions, into a testimonial of his 
 truth, and a testification of his verity, which the prelates do persecute 
 in me, and not my sins ; therefore they persecute not me, but Christ 
 in me, who I doubt not will take my part unto the very end. Amen. 
 
 Oh, that I had so open an heart, as could so receive as I should do, 
 this great benefit and unspeakable dignity, which God my Father 
 offereth to me. Now pray for me, my dearly beloved, pray for me, 
 that I never shrink. 1 shall never shrink, I hope; I trust in the 
 Lord, I shall never shrink ^ for he that always hath taken my part, I 
 am assured will not leave me when 1 have most need, for his truth 
 and mercy's sake. Oh, Lord, help me ; into thy hands I commend 
 me wholly. In the Lord is my trust, I care not what man can do 
 unto me, Amen. 
 
 My dearly beloved, say you Amen, also, and come after if God so 
 call you. Be not ashamed of the Gospel of Christ, but keep company 
 with him still. He will never leave you; but in the midst of tempta- 
 tion will give you an outscape, to make you able to bear the brunt. 
 Use hearty prayer; reverently read and hear God's Word; put it in 
 practice ; look for the cross ; lift up your heads, for your redemption 
 draweth nigh. Know that the death of God's saints is precious in 
 his sight ; be merry in the Lord ; pray for the mitigation of God's 
 heavy displeasure upon our country ; God keep us for ever ; God 
 bless us with his spirtual blessings in Christ. 
 
 And thus I bid you farewell for ever in this present life ; pray for 
 me, pray for me, for God's sake, pray for me. God make perfect his 
 good work begun in me, Amen. Out of prison this 7 of February. 
 
 Yours in the Lord, 
 
 JOHN BRADFORD. 
 
198 
 
 No. 59,* 
 
 TO HIS DEAR FATHERS, DR. CRANMER, 
 DR. RIDLEY, AND DR. LATIMER. 
 
 JESUS IMMANUEL. My dear Fathers in the Lord, I beseech God 
 our sweet Father, through Christ, to make perfect the good he hath 
 begun in us all, Amen. 
 
 I had thought that every of yonr staves had stood next the door; 
 but now it is otherwise perceived. Our dear brother Rogers hath 
 broken the ice valiantly, and as this day, I think, or to-morrow at 
 the uttermost, hearty Hooper, sincere Saunders, and trusty Taylor, 
 end their course and receive their crown. 
 
 The next am I, who hourly look for the porter, to open me the 
 gates after them, to enter into the desired rest. God forgive me mine 
 unlhankfulness, for this exceeding great mercy; that amongst so 
 many thousands, it pleased his mercy to choose me, to be, one in 
 whom be will suffer. For although is be west true, that juste patror, 
 for I have been a great hypocrite, and a grievous sinner, the Lord 
 pardon me, yea, he hath done it, he hath done it, indeed, yet, Hie 
 autem quid mali fecit? Christ whom the prelates persecute, his 
 verity which they hate in me, hath done no evil, nor deserveth death. 
 
 Therefore ought I most heartily to rejoice of this dignation, and 
 tender kindness of the Lord, towards me, which useth the remedy 
 &r my sin, as a testimonial! of his Testament, to his glory, to your 
 everlasting comfort, to the edifying of his Church, and to the 
 overthrowing of antichrist and his kingdom. O what am I, Lord, 
 that thou shouldest thus magnify me, so vile a man and miser as 
 always I have been ? Is this thy wont to send for such a wretch and 
 hypocrite as I have been, in a fiery chariot, as thou didst for Elijah ? 
 
 * Fox iii. 321. Cov. 466. 
 
 t It is a singular mercy of God to bave death, which is a due punishment for sin, 
 turned into a demonstration and justification of the Lord's truth. Cov. 466. 
 
199 
 
 Oh, dear Fathers, be thankful for me, and pray for me, that 1 still may 
 be found worthy, in whom the Lord would magnify his holy name. 
 
 And for your part, make you ready, for we are but your gentlemen 
 ushers. Nuptias agni parati sunt, venite ad nuptias. I now go to 
 .leave my flesh there, where I received it. I shall be conveyed 
 thither,* as Ignatius was to Rome, Leopardis; by whose evil I hope 
 to be made better. God grant, if it be his will that I ask, it may 
 make them better by me, Amen. 
 
 For my farewell therefore, I write and send this unto you, 
 trusting shortly to see you, where we shall never be separated. In 
 the mean season I will not cease, as I have done, to commend you to 
 our Father in heaven. And that ye would do so by me, I most 
 heartily pray every one of you ; you know now I have most need. 
 But fidelis Deus, qui nunquam sinet nos tentari, supra id quod 
 possumus. He never did it hitherto, nor now, and I am assured, he 
 will never, Amen. 
 
 A dextris cst mini, non movebor. Propter hoc laetabitur cor 
 meum, quia non derelinquet animam meam in inferno, nee dabit me, 
 sanctum suum per gratiam in Christo, videre corruptionem. E 
 carcere raptim, expectans omni momento carnificem. The 8 of 
 February, Anno 1555. 
 
 JOHN BRADFORD, 
 
 No. 60.t 
 
 TO HIS DEAR FRIEND, AND BROTHER IN 
 THE LORD, M. GEORGE EATON. 
 
 ALMIGHTY God, our dear Father, give to you daily more and 
 more, the knowledge of his truth, and a love and life to the same for 
 ever in all things, through Jesus Christ, our Lord, Amen. 
 
 * He meaueth that he should be conveyed by the Queen's guards into Lancashire 
 to be burnt, as the adversaries had once determined ; like as Ignatius was by a 
 company of soldiers, conveyed to Rome, and cast to the leopards. Cov. 467. 
 
 t Cov. 446. 
 
200 
 
 I should begin with thanksgiving to God, and to you as his 
 steward, for the great benefits I have oftentimes received from you, 
 and especially in this time of my most need, far above my expectation ; 
 but because thankfulness lieth not in words or letters, and because 
 you look not to hear of your well-doing of man, I am purposed to pass 
 it over with silence, and to give myself presently to that which is 
 more profitable unto you ; that is, as God shall lend me his grace, 
 briefly to labour, or at least, to shew my good will, to help you in 
 God's gift to me, as you by your doing the like in God's gift unto 
 you, have, as already done, so occasioned me greatly hereto. 
 
 I would gladly have done it heretofore, but I have been 
 discouraged to write unto you, lest hurt thereby might come unto 
 you ; which is the only cause 1 have not hitherto written, nor now 
 would not have done, but that I stand in a doubt, whether ever 
 hereafter I shall have liberty to write unto you. And therefore, whilst 
 I something may, I thought good to do thus much, to declare unto 
 you, how that, as I think myself much bound to God for you, so I 
 desire to gratify the same, as God should enable me. 
 
 The days are come, and more and more do approach, in the 
 which trial will be of such, as have unfeignedly read and heard the 
 Gospel; for all others will abide no trial, but as the world will. But 
 of you because I have better hope, I cannot but, as pray to God, in 
 him to confirm you; so to beseech you of the same. I know it will 
 be a dangerous thing indeed to declare that which in word you have 
 confessed, and in heart have believed, especially concerning the 
 papistical mass; but, notwithstanding, we must not for dangers 
 depart from the truth, except we will depart from God ; for inasmuch 
 as God is the truth, and the truth is God, he that departeth from the 
 one, departeth from the other. 
 
 Now what a thing it is to depart from God, I need not to tell you, 
 because you know it is no less than a departing from all that is good, 
 and not only so, but also a coupling of yourself to all that is evil ; 
 for there is no mean, either we depart from God and stick to the 
 devil, or depart from the devil and stick to God. 
 
 Some men there be, who for fear of danger and loss of that they 
 must leave, when, where, and to whom, they know not ; do deceive 
 themselves after the just judgment of God, to believe the devil, 
 
201 
 
 because they have no lust to believe God, in hearkening to satan's 
 counsel of parting stake with God; as to be persuaded that it is not 
 evil, or else no great evil, inwardly in heart to conceal the truth, and 
 outwardly in fact to betray it. 
 
 And therefore, though they know the mass to be abomination, 
 yet they make it but a straw, in going to it as the world doth ; in 
 which thing the Lord knoweth they deceive themselves to damnation, 
 dream they as they lust. For surely the body departing from the 
 verity, and so from God, will draw and drown, in damnation, the 
 soul also. For we shall receive according to that we do in the 
 body, good or bad ; and therefore the matter is more to be considered, 
 than men make of it ; the more it is to be lamented. 
 
 But I trust, my right dearly beloved, you will consider this with 
 yourself, and call your conscience to account, as God's word maketh 
 the charge. Beware of false auditors, who making a false charge, 
 can get no quietness of the conscience, after God's word. Therefore 
 cast your charge, and there you shall see, that no belief of the 
 heart justifieth, which hath not confession of the mouth to declare 
 the same. No man can serve two masters ; he that gathereth not 
 with Christ, as no mass seer unreproving it doth, scattereth abroad. 
 God's chosen are such as not only have good hearts, but also kiss 
 not their hands, nor bow their knee to Baal. Christ's disciples are 
 none but such as deny themselves, and take up their cross and 
 follow him. He that is ashamed of Christ and his truth in this 
 generation, must look that Christ will be ashamed of him in the day 
 of judgment. He that denieth Christ before men, shall be denied 
 before God. Now, two kinds of denial there be, yea three kinds ; 
 one in heart, another in word, and the third in deed. In the which 
 kinds, all mass gospellers be so bitten, that all the surgeons in the 
 world can lay no healing plaster thereto, till repentance appear and 
 draw out the matter of using the evil, and resorting to the mass. 
 For free should we be from all spots, not only of the flesh, but also 
 of the spirit ; and our duty is to depart, not only from evil, that is, 
 from the mass, but also, from the appearance of evil, that is, from 
 conniving at it. 
 
 Woe unto them that give offence to the children of God, that is, 
 who occasion, by any means, any to tarry in the church at mass 
 
 2D 
 
202 
 
 time, much more then, they who occasion any to come thereto ; 
 most of all they who enforce any thereto. Assuredly a most heavy 
 vengeance of God hangeth upon such. Such as decline to their 
 crookedness, God will lead on with wicked workers ; whose portion 
 shall be snares, fire, brimstone and stormy tempests ; whose palace 
 and house shall be hell fire and darkness; whose cheer shall be 
 weeping 1 and gnashing of teeth; whose song shall be woe, woe, 
 woe, from the which the Lord of mercy deliver us. 
 
 My dearly beloved, I write not this, as one that thinketh not 
 well of you, but as one that would you did well, and therefore to 
 help you thereto, 1 write as I write ; beseeching God to open your 
 , eyes, to see the dangers men be in, who dissemble with .God and 
 man, to the end you do not the like ; and also to open your eyes to 
 see the high service you do to God, in adventuring yourself and that 
 you have, for his sake. 
 
 Oh, that we considered that it is happiness to suffer any thing 
 for Christ's sake, who have deserved to suffer so much for our sins 
 and iniquities, Oh, that our eyes were opened to see the great 
 reward they shall have in heaven, who suffer the loss of any thing 
 for God's sake. If we know the cross to be as a purgation most 
 profitable to the soul, as a purifying fire to burn the dross away, of 
 our dirtiness and sins; as an oven to bake us in, to be the Lord's 
 bread ; as soap to make us white, as a stream to mundify and cleanse 
 us, as God's frame-house to make us like to Christ here in suffering, 
 that we may be so in reigning ; then should we not so much care 
 for this little short sorrow, which the flesh suffereth in it; but rather 
 in consideration of the exceeding endless joy and comfort which 
 will ensue, we should run forwards in our race, after the example of 
 our captain Christ, who comforts us all in our distress, and gives us 
 the spirit of prayer, therein to watch and pray, that we be not led 
 into temptation; which God grant to us for ever, Amen. 
 
 And thus much 1 thought good to write to you, at this present ; 
 to declare my carefulness for the well-doing of you, and all your 
 family, whom I commend with you, into the hands and tuition of 
 God our Father, so be it. 
 
 Your own in the Lord, 
 JOHN BRADFORD. 
 
203 
 No. 61.* 
 
 TO M. GEORGE EATON. 
 
 ALMIGHTY God, our heavenly Father, recompense abundantly 
 into your hosom, my dearly beloved, here and eternally, the good 
 which from him by you I have continually received, since my coming 
 into prison. Otherwise can I never be able to requite your loving 
 kindness here, than by praying for you, and after this life, by wit- 
 nessing your faith declared to me by your fruits ; when we shall 
 come and appear together, before the throne of our Saviour Jesus 
 Christ; whither, I thank God, I am even now a going, ever looking 
 when the officers will come and satisfy the precept of the prelates; 
 whereof, though I cannot complain, because I have justly deserved 
 an hundred thousand deaths at God's hands, by reason of my sins ; 
 yet I may and must rejoice, because the prelates do not persecute in 
 me mine iniquities, but Christ Jesus and his verity ; so that they 
 persecute not me, they hate not me, but they persecute Christ, they 
 hate Christ. 
 
 And because they can do him no hurt, for he sitteth in heaven and 
 laugheth them and their devices to scorn, as one day they shall feel ; 
 therefore they turn their rage upon his poor sheep, as Herod their 
 father did upon the infants, Matt. ii. Great cause therefore have I 
 to rejoice, that my dear Saviour Christ, will vouchsafe among many, 
 to choose me to be a vessel of grace to suffer in me, who 4 have 
 deserved so often and justly to suffer for my sins, that I might be 
 most assured, I shall be a vessel of honour, in whom he will be 
 glorified. 
 
 Therefore, my right dear brother in the Lord, rejoice with me, 
 give thanks for me, and cease not to pray, that God for his mercy's 
 sake, would make perfect the good he hath begun in me. And as 
 for the doctrine which I have professed and preached, I do confess 
 unto you in writing, as to the whole world I shortly shall by God's 
 grace in suffering, that it is the very true doctrine of Jesus Christ, of 
 
 * Fox iii. 344. Cov. 449. 
 
204 
 
 his Church* of his prophets, apostles, and all good men ; so that if 
 an angel should come from heaven, and preach otherwise, the same 
 were accursed. 
 
 Therefore waver not, dear heart in the Lord, but he confirmed 
 in it, and as your vocation requireth, when God so will, confess it, 
 though it be perilous so to do. The end shall evidently shew 
 another manner of pleasure for so doing, than tongue can tell. Be 
 diligent in prayer,and watch therein; use reverent reading of God's 
 Word. Set the shortness of this time before your eyes, and let not 
 the eternity that is to come, depart out of your memory. Practise in 
 doing, that you learn by reading and hearing; decline from evil, and 
 pursue good. Remember them that be in bonds, especially for the 
 Lord's cause, as members of your body, and fellow heirs of grace. 
 Forget not the affliction of Sion, and the oppression of Jerusalem ; 
 and God our Father shall give you his continual blessing, through 
 Christ our Lord, who guide us as his dear children for ever, Amen. 
 
 And thus I take my Vale and farewell with you, dear brother, for 
 ever in this present life, till we shall meet in eternal bliss; whither 
 our good God and Father bring us shortly, Amen. God bless your 
 babes for ever, Amen. Out of prison this eighth of February. 
 
 Your afflicted brother, for the Lord's cause, 
 
 JOHN BRADFORD. 
 
 No. 62.* 
 
 To all that profess the Gospel and true doctrine of our Lord 
 and Saviour Jesus Christ, in the City of London, John 
 Bradford, a most unworthy Servant of the Lord, now not 
 only in Prison, but also excommunicated and condemned to 
 be burned for the same true doctrine ; wisheth mercy, grace, 
 and peace, with increase of all godly knowledge, from God 
 
 * Fox iii. 309. Cov. 251. 
 
205 
 
 the Father of Mercy, through the merits of our alone and 
 omnisufficient Redeemer Jesus Christ, by the operation of 
 his Holy Spirit for ever. Amen. 
 
 MY dearly beloved brethren in our Saviour Christ, although 
 the time 1 have to live is very little, for hourly I look \vhen I should 
 be had hence, to be conveyed into Lancashire there to be burned, 
 and to render my life by the providence of God, where I first received 
 it by the same providence ; and although the charge is great, to keep 
 me from all things, whereby I might signify any thing to the world 
 of my state ; yet having as now I have, pen and ink, through God's 
 working, mauger the head of satan, and his soldiers, I thought good 
 to write a short confession of my faith, and thereto join a little ex- 
 hortation unto you all, to live according to your profession. 
 
 First for my faith,* I do confess and pray all the whole congre- 
 gation of Christ to bear witness with me of the same, that I do 
 believe constantly, through the gift and goodness of God, for faith 
 is God's only gift, all the twelve articles of the symbol or creed, 
 commonly attributed to the collection of the apostles, not because of 
 the creed itself, but because of the word of God, the which teacheth 
 and confirmeth every article accordingly. 
 
 This Word of God, written by the prophets and apostles, left and 
 contained in the canonical books of the HOLY BIBLE, I do believe 
 to contain plentifully all things necessary to salvation; so that 
 nothing, as necessary to salvation, ought to be added thereto, and 
 therefore the Church of Christ, nor none of his congregation, ought 
 to be burdened with any other doctrine than which hereout hath her 
 foundation and ground. In testimony of which faith, I render and 
 give my life, being condemned as well for not acknowledging the 
 antichrist of Rome, to be Christ's vicar-general, and supreme head 
 of his Catholic and Universal Church, here and elsewhere, upon 
 
 * This my faith I would gladly particularly declare and expound, to the confirma- 
 tion and comfort of the simple ; but alas, by starts and stealth, I write in manner that 
 that I write, and therefore I shall desire you all to take this brevity in good part. 
 Cov. 
 
206 
 
 earth; as for denying the horrible and idolatrous doctrine of tran- 
 substantiation, and Christ's real, corporal, and carnal presence in 
 his Supper, under the forms and accidents of bread and wine. 
 
 To believe Christ our Saviour to be the Head of his Church, 
 and kings in their realms to be the supreme powers, to whom every 
 soul oweth obedience, and to believe that in the Supper of Christ, 
 which the sacrament of the altar, as the papists call it and use it, 
 doth utterly overthrow, is a true and a very presence of whole 
 Christ, God and man, to the faith of the receiver, but not to the 
 stander by and looker upon, as it is a true and a very presence 
 of bread and wine, to the senses of men; to believe this, I say, will 
 not serve, and therefore, as an heretic, I am condemned and shall 
 be burned ; whereof I ask God heartily mercy, that I do no more 
 rejoice than I do, having so great cause as to be an instrument, 
 wherein it may please my dear Lord and Saviour to suffer. 
 
 For albeit my manifold sins, even since I came into prison, have 
 deserved at the hands of God, not only this temporal, but also 
 eternal fire in hell, much more than my former sinful life, which 
 the Lord pardon for his Christ's sake; as I know he of his mercy 
 hath done, and never will lay my iniquities to my charge to 
 condemnation, so great is his goodness, praised therefore be his hoiy 
 name. Although, I say, my manifold and grievous late sins have 
 deserved most justly, all the tyranny that man or devil can do unto 
 me, and therefore I confess that the Lord is just, and that his 
 judgments be true and deserved on my behalf; yet the bishops and 
 prelates do not persecute them in me, but Christ himself, his word, 
 his truth, and religion. And therefore I have great cause, yea 
 most great cause, to rejoice that ever I was born and hitherto kept 
 of the Lord; that by my death, which is deserved for my sins, it 
 pleaseth the heavenly Father to glorify his name, to testify his 
 truth, to confirm his verity, to oppugn his adversaries. Oh, good 
 God, and merciful Father, forgive me my great untlmnkfulness, 
 especially herein. 
 
 And you, my dearly beloved, for the Lord Jesus Christ's sake, I 
 humbly and heartily in his bowels and blood, do now, for my last 
 Vale and farewell in this present life, beseech you and every of you, 
 that you will consider this work of the Lord accordingly. First by 
 
207 
 
 me to be admonished, to beware of hypocrisy and carnal security. 
 Profess not the Gospel with tongue and lips only, but in heart and 
 verity; frame and fashion your lives accordingly. Beware God's 
 name be not evil spoken of, and the Gospel less respected by your 
 conversation. God forgive me that I have not so heartily professed 
 it, as I should have done, but have sought much myself therein. 
 
 The Gospel is a new doctrine to the old man; it is new wine, 
 and therefore cannot be put in old bottles, without greater hurt 
 than good to the bottles. If we will talk with the Lord, we must 
 put off our shoes and carnal affections; if we will hear the voice of 
 the Lord, we must wash our garments and be holy; if we will be 
 Christ's disciples, we must deny 'ourselves, take up our cross and 
 follow Christ. We cannot serve two masters; if we seek Christ's 
 kingdom, we must also seek for the righteousness thereof. To the 
 petition of, Let thy kingdom come, we must join, Thy will be 
 done, done on earth as it is in heaven. If we will not be doers 
 of the word, but hearers of it, we sore deceive ourselves. If we 
 hear the Gospel and love it not, we declare ourselves to be but fools, 
 and builders upon the sand. The Lord's spirit hateth feigning; 
 deceitfulness the Lord abhorreth. If we come to him, we must 
 beware we come not with a double heart, for then it may chance 
 that God will answer us according to the block which is in our 
 heart, and so we shall deceive ourselves and others. To faith see 
 that we couple a good conscience, lest we make a shipwreck. To 
 the Lord we must come with fear and reverence. If we will be 
 gospellers, we must be Christ's ; if we be Christ's, we must crucify 
 our flesh, with the lusts and concupiscences thereof. If we will be 
 under grace, sin must not bear rule in us. We may not come to the 
 Lord, and draw nigh to him with our lips, and leave our hearts 
 elsewhere ; lest the Lord's wrath wax hot, and he take from us the 
 good remaining ; in no case can the kingdom of Christ approach to 
 them who repent not. 
 
 Therefore, my dearly beloved, let us repent and be heartily 
 sorry, that we have so carnally, so hypocritically, so covetously, so 
 vain- gloriously, professed the Gospel. For all these I confess 
 myself, to the glory of God and mine own confusion here, that he 
 may cover mine offences in the day of judgment. Let the anger 
 
208 
 
 and plagues of God, most justly fallen upon us, he applied to every 
 one of our deserts, that from the bottom of our hearts, every of us 
 may say ; It is /, Lord, that have sinned against thee, it is mine 
 hypocrisy, my vain-glory, my covetousness, uncleanness, carnality, 
 security, idleness, unthankfulness, self-love, and such like, which 
 have deserved the taking away of our good king, of thy word and 
 true religion, of thy good ministers, by exile, imprisonment, and 
 death ; it is wickedness, that causeth success and increase of 
 authority and peace to thine enemies. Oh, be merciful, be merciful, 
 unto us; turn to us again, oh, Lord of Hosts, and turn us unto thee. 
 Correct us, but not in thy fury, lest we be consumed. In thy 
 wrathful displeasure reprove us not, but in the midst of thine anger, 
 remember thy mercy ; for if thou wilt mark what is done amiss, 
 who shall be able to abide? But with thee is mercifulness, that 
 thou might be worshipped ; oh, then be merciful unto us, that we 
 may truly worship thee. Help us, for the glory of thy name, be 
 merciful unto our sins, for they are great; oh, heal us and help us for 
 thine honour, let not the wicked people say, Where is their God, &c. 
 
 On this sort, my right dearly beloved, let us heartily bewail our 
 sins, repent us of our former evil life, heartily and earnestly purpose 
 to amend our lives in all things, continually watch in prayer, 
 diligently and reverently attend, hear, and read the Holy Scriptures, 
 and labour after our vocation, to amend our brethren. Let us 
 reprove the works of darkness ; let us fly from all idolatry ; let us 
 abhor the antichristian, and rotten Romish service, detest the popish 
 mass, forsake their Romish God, prepare ourselves to the cross, be 
 obedient to all that be in authority, in all things that be not against 
 God and his word ; for then answer with the apostles, It is more 
 meet to obey God than man. 
 
 Howbeit, never for any thing resist, or rise against the magis- 
 trates ; avenge not yourselves, but commit your care to the Lord, to 
 whom vengeance pertaineth, and he in his time will reward it. If 
 ye feel in yourselves an hope and trust in God, that he will never 
 tempt you above that he will make you able to bear, be assured the 
 Lord will be true to you, and ye shall be able to bear all brunts. 
 But if ye want this hope, fly and get you hence, rather than by 
 your tarrying, God's name should be dishonoured. 
 
209 
 
 In summa, cast your care upon the Lord, knowing for most 
 certain that he is careful for you ; with him are all the hairs of your 
 head numbered, so that not one of them shall perish without his 
 good pleasure and will ; much more then, nothing shall happen to 
 your bodies which shall not be profitable, howsoever for a time it 
 seemeth other to your senses. Hang on the providence of God, 
 not only when you have means to help you, but also when you 
 have no means, yea, when all means be against you. Give him 
 this honour, which of all other things, he most chiefly requireth at 
 your hands, namely, believe that ye are his children, through 
 Christ; that he is your Father and God through him; that he 
 loveth you, pardoneth you all your offences ; that he is with you in 
 trouble, and will be with you for ever. When ye fall, he will put 
 under his hand, ye shall not lie still. Before ye call upon him, lie 
 heareth you ; out of evil he will finally bring you, and deliver you 
 to his eternal kingdom. Doubt not, my dearly beloved, hereof, 
 doubt not, I say; this will God your Father do for you in respect, 
 not of yourselves, but in respect of Christ your captain, your pastor, 
 your keeper, out of whose hands, none shall be able to catch you. 
 In him be quiet, and often consider your dignity; namely, how 
 that ye be God's children, the saints of God, citizens of heaven, 
 temples of the Holy Ghost, the thrones of God, members of Christ, 
 and lords over all. 
 
 Therefore be ashamed to think, speak, or do any thing, that 
 should be unseemly for God's children, God's saints, Christ's 
 members, &c. Marvel not, though the devil and the world hate 
 you ; though ye be persecuted here, for the servant is not above his 
 master. Covet not earthly riches, fear not the power of man, love 
 not this world, nor things that be in this world; but long for the 
 Lord Jesus his coming, at which time your bodies shall be made 
 like unto his glorious body. When he appeareth, ye shall be 
 like unto him ; when your life thus shall be revealed, then shall 
 ye appear with him in glory; in the mean season live in hope 
 thereof. 
 
 Let the life you lead be in the faith of the Son of God, for the 
 just doth live by faith ; which faith flieth from allevil, and foiloweth 
 the word of God, as a lantern to her feet, and a light to her steps. 
 
 2E, 
 
210 
 
 Her eyes be above where Christ is, sbe beboldetb not the tilings 
 present, but rather thing's to come; she glorieth in afflictions, she 
 knoweth that the afflictions of this life, are not to be compared to 
 the glory which God will reveal to us and in us. Of this glory God 
 grant us here a lively taste ; then shall we run after the scent it send- 
 eth forth. It will make us valiant men, to take to us the kingdom 
 of God; whither the Lord of mercy bring us, in his good time, 
 through Christ our Lord; to whom with the Father, and the Holy 
 Ghost, three persons and one God, be all honour and glory, world 
 without end, Amen. 
 
 My dearly beloved, I would gladly have given here my body, to 
 have been burned for the confirmation of the true doctrine, 1 have 
 taught here unto you, but that my country must have ; therefore I 
 pray you, take in good part, this signification of my good will, 
 towards every of you. Impute the want herein, to time and trouble. 
 Pardon me mine offensive and negligent behaviour, when I was 
 amongst you. With me repent, and labour to amend ; continue in 
 the truth, which I have truly taught unto you, by preaching in all 
 places where I have come, God's name therefore be praised; confess 
 Christ when ye are called, whatsoever cometb thereof, and the God 
 of peace be with us all, Amen. 
 
 Your brother in bonds for the Lord's sake. 
 
 JOHN BRADFORD. 
 
 No. 63.< 
 
 To all that love the Lord Jesus, and his true doctrine, being in 
 the University and Town of Cambridge, JOHN BRADFORD, 
 a most unworthy Servant of the Lord; now not only im- 
 prisoned, but also condemned for the same true doctrine ; 
 wisheth grace, peace, and mercy, with increase of all 
 
 * Fox iii. 311. Cov. 257. 
 
211 
 
 godliness, from God the Father of all mercy, through the 
 bloody passion of our alonely Saviour Jesus Christ, by the 
 lively working of the Holy Spirit, for ever, Amen. 
 
 ALTHOUGH I look hourly, when I should be had to the stake, my 
 right dearly beloved in the Lord, and although the charge over me 
 is great and strait ; yet having by the providence of God secretly pen 
 arid ink, I could not but something signify unto you, my solicitude 
 which I have for you and every of you in the Lord, though not as 
 I would, yet as I may. 
 
 Ye have often, and openly heard the truth, especially in this 
 matter wherein I am condemned, disputed and preached, that it is 
 needless to do any more, but only to put you in remembrance of the 
 same; but hitherto ye have not heard it confirmed, and, as it were, 
 sealed up, as now ye do, and shall do here by me, that is, by my 
 death and burning. For albeit through my uncleanness, hypocrisy, 
 avarice, vain-glory, idleness, unthankful ness, and carnality, whereof 
 I accuse myself to my confusion before the world, that before God 
 through Christ I might, as my assured hope is I shall, find mercy, 
 1 have deserved eternal death and hell-tire ; much more then this 
 affliction and fire prepared for me ; yet my dearly beloved it is not 
 these, or any of these things, wherefore the prelates do persecute 
 me, but God's verity and truth. 
 
 Yea, even Christ himself, is the only cause and thing, wherefore 
 I am now condemned, and shall be burned as an heretic, because 1 
 will not grant the antichrist of Rome, to be Christ's vicar general, 
 and supreme head of his Church here, and every where upon earth, 
 by God's ordinance; and because I will not grant such corporal, real, 
 and carnal presence of Christ's body and blood in the sacrament, as 
 doth transubstantiate the substance of bread and wine, and is re- 
 ceived of the wicked, yea, of dogs and mice. 
 
 Also 1 am excommunicated, and counted as a dead member of 
 Christ's Church, as a rotten branch, and therefore shall be cast into 
 the fire. Therefore ye ought heartily to rejoice with me, and to give 
 thanks for me, that God, the eternal Father, hath vouchsafed our 
 mother to bring up any child, in whom it would please him to mag- 
 
nify his holy name, as he doth, and I hope for his mercy and truth's 
 sake, will do in me and by me. Oh what such benefit upon earth 
 can there be, as that I, who deserved death by reason of my sins, 
 should be diverted to a demonstration, a testification, and confirma- 
 tion of God's verity arid truth. 
 
 Thou, my Mother, the university, hast not only had the truth 
 of God's word, plainly manifested unto thee by reading, disputing, 
 and preaching-, publicly and privately; but now, to make thee 
 altogether excuseless, and as it were almost to sin against the Holy 
 Ghost, if thou put to thy helping hand, with the Romish rout, to 
 suppress the verity, and set out the contrary ; thou hast my life and 
 blood as a seal to confirm thee, if thou wilt be confirmed, or else to 
 confound thee and bear witness against thee, if thou wilt take part 
 with the prelates and clergy, \ v lo now fill up the measure of their 
 fathers, who slew the prophets and apostles ; that all the righteous 
 blood from Abel to Bradford, shed upon the earth, may be required 
 at their hands. 
 
 Of this therefore I thought good, before my death, as time and 
 liberty would suffer me, for the love and duty J bear unto thee; to 
 admonish thee, good Mother, and my sister the town, that ye 
 would call to mind from whence ye are fallen, and study to do the 
 first works. Ye know, if you will, these matters of the Romish 
 supremacy, and the an tichristian transubstantiation, whereby Christ's 
 Supper is overthrown, his priesthood evacuate, his sacrifice frustrate, 
 the ministry of his word unplaced, repentance repelled, faith tainted, 
 godliness extinguished, the mass maintained, idolatry supported, 
 and all impiety cherished ; you know, I say, if you will, that these 
 opinions are not only besides God's word, but even directly against 
 it ; and therefore to take part with them, is to take part against God, 
 against whom you cannot prevail. 
 
 Therefore for the tender mercy of Christ, in his bowels and 
 blood I beseech you, to take Christ's collyrium and eye-salve, to 
 anoint your eyes ; that ye may see what ye may do and have done, 
 in admitting, as I hear ye have admitted, yea alas authorized, and 
 by consent confirmed, the Romish rotten rags, which once ye utterly 
 expelled. Oh, be not canis reversus ad vomitum, be not sus lota, 
 reversa ad volutabrum coeni. Beware lest old satan enter in, with 
 
213 
 
 seven other spirits, and so the last shall he worse than the first. It 
 had been hettcr ye had never known the truth, than, after knowledge, 
 to run from it. Ah, woe to this world, and the things therein, 
 which hath now so wrought with you. Oh, that ever this dirt of 
 the devil, should daub up the eye of the realm. If thou he light 
 and give shine, all the body shall fare the better; but if, thou, the 
 light, be darkness, alas, how great will the darkness be ? What 
 is man, whose breath is in his nostrils, that thou shouldest thus be 
 afraid of him; 
 
 Oh, what is honour and life here, but plain bubbles? What is glory 
 in this world, but shame? Why art thou afraid to carry Christ's 
 cross? Wilt thou come into his kingdom, and not drink of his cup? 
 Dost thou not know Rome to be Babylon r Dost thou not know 
 that as the Old Babylon, had the children of Judah in captivity; 
 so hath this Rome, the true Judah, that is the confessors of Christ ? 
 Dost thou not know, that as destruction happened unto it, so shall it 
 do unto this? And trowest thou that God will not deliver his 
 people now, when the time is come, as he did then ? Hath not God 
 commanded his people, to come out from her, and wilt thou give 
 example to the whole realm to run into her? Hast thou forgotten 
 the woe that Christ threateneth to offence-givers ? Wilt thou not 
 remember, that it were better a millstone were hanged about thy 
 neck, and thou thrown into the sea, than that thou shouldest offend 
 the little ones ? And alas, how hast thou offended ; yea, how dost 
 thou still offend? Wilt thou consider things according to the 
 outward shew ? Was not the synagogue more seemly and like to 
 the true Church, than the simple flock of Christ's disciples? Hath 
 not the whore of Babylon more costly array and rich apparel, 
 externally to set forth hereof, than the homely housewife of Christ ? 
 Where is the beauty of the king's daughter, the Church of Christ, 
 without or within ? Doth not David say, within ? Oh, remember, 
 that as they are happy, who are not offended at Christ ; so are they 
 happy, who are not offended at his poor Church. 
 
 Can the Pope and his prelates mean honestly, who make so much 
 of the wife, and so little of the husband ? The Church they magnify, 
 but Christ they contemn. If this Church were an honest woman, 
 that is Christ's wife, except they would make much of her husband 
 
214 
 
 Christ, and his word, she would not be made much o of them. 
 When Christ and his apostles were upon earth, who was more like 
 to be the true Church $ they,, or the prelates, bishops, and synagogue? 
 If a man should hare followed custom, unity, antiquity, or the more 
 part; should not Christ and his company have been cast out of 
 doors ? Therefore bade Christ, Search the Scriptures. And, good 
 Mother, shall the servant be above his master ? Shall we look for 
 other entertainment, at the hands of the world, than Christ and his 
 dear disciples found ? 
 
 \Vho was taken in Noah's time for the Church ; poor Noah and 
 his family T or others? Who was taken for God'sChnreh in Sodom; 
 Lot or others ? And doth not Christ say; As it went then, so shall 
 it go now, towards the coming of the Son of Man ? What meaneth 
 Christ, when he saith, Iniquity shall have the upper hand ; doth he 
 not tell that charity shall wax cold ? And who seeth not a wonderful 
 great lack of charity, in those, who would now be taken for Christ's 
 Church ? All that fear God in this realm truly, can tell more of this, 
 than I can write. 
 
 Therefore, dear Mother, receive some admonition of one of thy 
 poor children, now going to be burned for the testimony of Jesus. 
 Come again to God's truth; come out of Babylon; confess Christ 
 and his true doctrine ; repent that which is past ; and make amends 
 by declaring thy repentance by the fruits. Remember the readings 
 and preachings of God's prophet, and true preacher, Martin Bucer. 
 Call to mind the threatening of God, now something seen by 
 thy children Leaver, and others. Let the exile of Leaver, Pilkinton, 
 Grindal, Haddon, Home, Scory, Ponet, &c., something awake thee. 
 Let the imprisonment of thy dear sons, Cranmer, Ridley, and 
 Latimer, move thee. Consider the martyrdom of thy chickens, 
 Rogers, Saunders, and Taylor. And now cast not away the poor 
 admonition of me, going to be burned also, and to receive the like 
 crown of glory with my fellows. Take to heart God's calling by us. 
 Be not as Pharoah was, for then will it happen unto thee, as it did 
 unto him; what is that? Hardness of heart; and what then? 
 Destruction eternally both of body and soul. 
 
 Ah, therefore, good Mother, awake, awake, repent, repent, 
 bustle thyself, and make haste to turn to th Lord ; for else it shall 
 
215 
 
 be more easy for Sodom and Gomorrah, in the day of judgment, 
 than for thee. Oh, harden not your hearts ; oh, stop not your ears 
 to-day, in bearing God's voice, though it be by me a most unworthy 
 messenger. Oh, fear the Lord, for his anger is begun to kindle; 
 ven now the axe is laid to the root of the tree. Ye know I 
 prophesied truly to you before the sweat came, what would come if 
 ye repented not your carnal gospelling; and now I tell you, before I 
 depart hence, that the ears of men will tingle to hear of the ven- 
 geance of God, that will fall upon you all, both town and university, 
 if ye repent not, if ye leave not your idolatry, if ye turn not speedily 
 to the Lord, if ye still be ashamed of Christ's truth, which ye know. 
 
 Oh, Perne, repent; Oh, Thomson, repent; Oh, ye doctors, 
 bachelors, and masters, repent ; Oh, mayor, aldermen, and town- 
 dwellers, repent, repent, repent ; that ye may escape the near ven- 
 geance of the Lord. Rend your hearts, and come apace, calling on 
 the Lord. Let us all say, peccavimus, we have sinned, we have done 
 wickedly, we have not hearkened to thy voice, O Lord. Deal not 
 with us, after our deserts, but be merciful to our iniquities, for they 
 are great. Oh, pardon us our offences ; in thine anger, remember 
 thy mercy. Turn us unto thee, O Lord God of Hosts, for the glory 
 of thy name's sake ; spare us, and be merciful unto us. Let not the 
 wicked people say ; Where is now their God ? Oh, for thine own 
 sake, for thy name's sake, deal mercifully with us. Turn thyself 
 unto us, and us unto thee ; and we shall praise thy name for ever. 
 
 If in this sort my dearly beloved, in heart and mouth, we come 
 unto our Father, and prostrate ourselves before the throne of his 
 grace, then surely, surely, we shall find mercy; then shall the Lord 
 look merrily upon us, for his mercy's sake in Christ; then shall we 
 hear him speak peace unto his people, for he is gracious and merciful, 
 of great pity and compassion ; he cannot be chiding for ever, his 
 anger cannot last long to the penitent. Though we weep in the 
 morning, yet at night we shall have our sorrow to cease ; for he is 
 exorable, and hath no pleasure in the death of a sinner, he rather 
 would our conversion and turning. 
 
 Oh, turn you now, and convert, yet once again I humbly beseech 
 you, and then the kingdom of heaven shall draw nigh. The eye 
 hath not seen, the ear hath not heard, nor is the heart of man able 
 
216 
 
 to conceive the joys prepared for us if we repent, amend our lives, 
 and heartily turn to the Lord. But if ye repent not, but be as ye 
 were, and go on forwards with the wicked, following 1 the fashion of 
 the world ; the Lord will lead you on with wicked doers, ye shall 
 perish in your wickedness, your blopd will be upon your own heads ; 
 your part shall be with hypocrites, where shall be weeping- and 
 gnashing of teeth, ye shall be cast from the face of the Lord for 
 ever and ever ; eternal shame, sorrow, woe, and misery, shall be both 
 in body and soul to you, world without end. 
 
 Oh, therefore, right dear to me in the Lord, turn you, turn you ; 
 repent you, repent you ; amend, amend your lives, depart from evil, 
 do good, follow peace and pursue it. Come out from Babylon, cast 
 off the works of darkness, put on Christ, confess his truth, be not 
 ashamed of his gospel, prepare yourselves to the cross, drink of God's 
 cup before it come to the dregs ; and then shall I with and for you, 
 rejoice in the day of judgment, which is at hand, and therefore pre- 
 pare yourselves thereto, I heartily beseech you. 
 
 And thus I take my Vale in seternum with you in this present 
 life, mine own dear hearts in the Lord. The Lord of mercy be with 
 .us all, and give us a joyful, and sure meeting in his kingdom. 
 Amen, Amen. Out of prison, the 11 of February, anno, 1555.* 
 
 Your own in the Lord for ever, 
 
 JOHN BRADFORD. 
 
 No. 64.t 
 
 To all those that profess the name and true ' religion of our 
 Saviour Jesus Christ, in Lancashire and Cheshire, and 
 especially abiding in Manchester and thereabouts; JOHN 
 BRADFORD, a most unworthy Servant of the Lord, now 
 not only in Bonds, but also condemned in the same true 
 religion, wisheth mercy and grace, peace, and increase of 
 godliness, from God the Father of all piety, through the 
 
 * See Appendix, Note (AA.) t Fox iii. 313. Cov. 263. 
 
217 
 
 deserts of our Lord Jesus Christ, by the working of the 
 most mighty and lively Spirit the Comforter, for ever. 
 Amen. 
 
 1 HEAR it reported credibly, my dearly beloved in the Lord, that 
 my heavenly Father hath thought it good to provide, that as I have 
 preached his true Gospel and doctrine amongst you by word, so I 
 shall testify and confirm the same by deed ; that is, I shall with you 
 leave my life, which by his providence I first received there, for in 
 Manchester was I born, for a seal to the doctrine I have taught with 
 you and amongst you ; so that if from henceforth, you waver in the 
 same, you have no excuse at all. 
 
 I know the enemies of Christ, who exercise this cruelty upon 
 me, I speak it in respect of mine offence, which is none to them 
 wards, think by killing of me amongst you, to affray you and 
 others, lest they should attempt to teach Christ truly, or believe his 
 doctrine hereafter; but I doubt not, but that my heavenly Father 
 will, by my death, more confirm you in his truth for ever. 
 
 And therefore I greatly rejoice, to see satan and his soldiers 
 supplanted in their own sapience, which is plain foolishness amongst 
 the wise indeed; that is, amongst such as have heard God's word, 
 and do follow it; for they only are accounted wise of the wisdom of 
 God our Saviour. 
 
 Indeed, if I should simply consider my life, with that which it 
 ought to have been ; and as God in his law requireth, then could I 
 not but cry as I do; Righteous art thou, O Lord, and all thy 
 judgments are true ; for I have much grieved thee, and transgressed 
 thy holy precepts, not only before my professing the Gospel, but 
 since also ; yea even since my coming into prison. I do not excuse, 
 but accuse myself before God, and all his Church, that I have 
 grievously offended my Lord God ; I have not lived his Gospel as I 
 should have done, I have sought myself, and not simply and only 
 his glory, and my brethren's commodity; I have been too un- 
 thankful, secure, carnal, hypocritical, vain-glorious, &c. All which 
 my evils, the Lord of mercy pardon me for his Christ's sake, as I 
 
 2F 
 
-218 
 
 hope, and certainly believe he hath done, for his great mercy in 
 Christ our Redeemer. 
 
 But when I consider the cause of my condemnation, I cannot 
 but lament that I do no more rejoice than 1 do, for it is God's verity 
 and 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, amongst 
 you for his sake. All glory and praise be given unto God our 
 Father, for his exceeding great mercy towards me, through Jesus 
 Christ our Lord. 
 
 But perchance ye will say unto me, What is the cause for the 
 which you are condemned ? We hear say you 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 M. Pendleton is gone 
 down to preach with you, not as he once recanted ; for ye 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 am 
 come, and when 1 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 which 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, his sacrifice and cross 
 imperfected, his priesthood destroyed, the ministry taken away, 
 repentance repelled, and all true godliness abandoned. 
 
-219 
 
 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 
 to whole Christ, God and man, to the faith of the receiver; but not 
 to 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 be burned. > 
 
 But, my dearly beloved, this truth, which I have taught, and ye 
 have received,! 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; who 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. 
 
 And to the end ye might be delivered, right dear to me in the 
 Lord, I shall, for my farewell with you for ever in the present life> 
 heartily desire you all, in the bowels and blood, of our most merciful 
 Saviour Jesus Christ, to attend unto those things, which now I shall 
 shortly write unto you, out of the Holy Scriptures of the Lord. Ye 
 know an heavy plague, or rather plagues, of God is fallen upon us, 
 in taking away our good king, God's true religion, God's true pro- 
 phets and ministers, &c. and setting over us such as seek not the 
 Lord after knowledge, whose endeavours God prospereth wonder- 
 fully, to the trial of many ; that his people may both better know 
 themselves, and be known. 
 
 Now the cause hereof is our iniquities, and grievous sins. We 
 did not know the time of our visitation: we were unthankful unto 
 God, we contemned the gospel, and carnally abused it, to serve our 
 hypocrisy, our vain-glory, our viciousness, avarice, idleness, security, 
 &c. Long did the Lord linger and tarry to have shewn mercy upon 
 us, but we were ever the longer, the worse. Therefore most justly 
 hath God dealt with us, and dealeth with us. Yea, yet we may see, 
 
220 
 
 that his justice is tempered with much mercy; whereto let us 
 attribute, that we are not utterly consumed ; for if the Lord should 
 deal with us after our deserts, alas, how could we abide it ? In his 
 anger therefore, seeing he doth remember his mercy undeserved, 
 yea, undesired on our behalf; let us take occasion the more speedily, 
 to go out to meet him, not with force and arms, for we are not so 
 able to withstand him, much less to prevail against him; but to 
 beseech him to be merciful unto us, and according to his wonted 
 mercy to deal with us. Let us arise with David, and say, Enter not 
 into judgment, O Lord, with thy servant, for in thy sight no flesh 
 living shall be justified. Let us send ambassadors, with the cen- 
 turion, and say, Lord, we are not worthy to.come ourselves unto thee, 
 speak the word, and we shall have peace. Let us penitently, with 
 the publican, look down on the earth, knock our hard hearts to 
 burst them, and cry out, Oh, God, be merciful unto us wretched 
 sinners. Let us, with the lost son, return and say, O, Father, we 
 have sinned against heaven and earth, and beiore thee, we are 
 unworthy to be called thy children. Let us, I say, do on this sort, 
 that is, heartily repent us of our former evil life, and unthankful 
 gospelling past, convert and turn to God, with our whole hearts, 
 hoping in his great mercy through Christ, and heartily calling upon 
 his holy name; and then undoubtedly we shall find and feel 
 otherwise, than yet we feel, both inwardly and outwardly. Inwardly 
 we shall feel peace of conscience, between God and us, which peace 
 passeth all understanding ; and outwardly, we shall feel much 
 mitigation of these miseries, if not an outward taking of them away. 
 Therefore, my dearly beloved in the Lord, I, your poorest 
 brother now departing to the Lord ; for my Vale in aeternum, for 
 this present life, pray you, beseech you, and even from the very 
 bottom of my heart, for all the mercies of God in Christ shewed 
 unto you, most earnestly beg and crave of you out of prison ; as 
 often out of your pulpits I have done, that ye will repent you, leave 
 your wicked and evil life, be sorry for your offences, and turn to the 
 Lord, whose arms are wide open to receive and embrace you; 
 whose stretched out hand to strike to death, stayeth that he might 
 shew mercy upon you. For he is the Lord of mercy, and God of all 
 comfort, he will not the death of a sinner, but rather that he should 
 
221 
 
 return, convert, and amend ; lie hath no pleasure in the destruction 
 of men, his long 1 suffering draweth to repentance, before the time of 
 vengeance, and day'of wrath, which is at hand, doth come. 
 
 Now is the axe laid to the root of the tree, utterly to destroy the 
 impenitent. Now is the fire gone out before the face of the Lord, 
 and who is able to quench it ? Oh, therefore, repent you, repent you. 
 It is enough to have lived as we have done ; it is enough to have 
 played the wanton gospellers, the proud protestants, hypocritical 
 and false Christians, as, alas, we have done. Now the Lord unto us 
 is mercy and grace; oh, turn before he speak in wrath. Yet is 
 there mercy with the Lord and plenteous redemption ; yet hath he 
 not forgotten to shew mercy to them that call upon him ! Oh, then 
 call upon him while he may be found, for he is rich in mercy, and 
 plentiful to all them that call upon him, so that he that calleth upon 
 the name of the Lord shall be saved. If your sins be as red as 
 scarlet, the Lord saith he will make them as white as snow. He 
 hath sworn, and never will repent him thereof, that he will never 
 remember our iniquities, but as he is good, faithful, and true, so will 
 he be our God, and we shall be his people. His law will he write 
 in our hearts, and ingraft it in our minds, and never will he have in 
 rnind our unrighteousness. 
 
 Therefore, my dear hearts in the Lord, turn you, turn you to 
 the Lord your Father, to the Lord your Saviour, to the Lord your 
 comforter. Oh, why do you stop your ears, and harden your hearts 
 to-day, when you hear his voice, by me, your poorest brother? Oh, 
 forget not how that the Lord hath shewed himself true, and me his 
 true preacher, by bringing to pass these plagues, which at my mouth 
 and by my preaching, ye often heard before they came; especially 
 when I treated of Noah's flood, and when I preached from the 23d 
 chapter of St. Matthew's Gospel, on St. Stephen's day, the last time 
 that [ was with you. 
 
 And now by me, the same Lord sendeth you word, dear coun- 
 trymen, that if ye will go on forwards in your impenitency, carna- 
 lity, hypocrisy, idolatry, covetousness, swearing, gluttony, drunken- 
 ness, whoredom, &c. wherewith, alas, alas, our country flovveth; 
 if, I say, ye will not turn and leave off, seeing me now burned 
 amongst you, to assure you on all sides how God seeketh you, and 
 
222 
 
 Is sorry to do you hurt, to plague you, to destroy you, to take 
 vengeance upon you ; Oh, your blood will be upon your own 
 
 heads. 
 i 
 
 Ye have been warned and warned again by me in preaching, by 
 me in burning ; as I said therefore, I say again, my dear hearts and 
 darlings in the Lord, turn you, turn you, repent you, turn you, cease 
 from doing evil, study to do well, away with idolatry, fly the Romish 
 God and service, leave off from swearing, cut off carnality, abandon 
 avarice, drive away darkness, fly from fornication and flattery, from 
 murder and malice, destroy deceitfulness, and cast away all the works 
 of darkness. Put on piety and godliness, serve God after his word, 
 and not after custom, use your tongues to glorify God by prayer, 
 thanksgiving, and confession of his truth, &c. 
 
 Be spiritual, and by the spirit mortify carnal affections ; be sober, 
 holy, true, loving, gentle, merciful, and then shall the Lord's wrath 
 tease, not for this your doings' sake, but his mercy's sake. Go to, 
 therefore, good contrymen, take this counsel of the Lord, by me now 
 sent unto you, take it as the Lord's counsel, I say, and not as mine, 
 that in the day of judgment, I may rejoice in you and for you ; the 
 which thing I heartily desire, and not to be a witness against jou. 
 My blood will cry for vengeance, as against the papists, God's 
 enemies, whom 1 beseech God, if it he his good will, heartily to 
 forgive ; yea, even them who put me to death, and are the causes 
 thereof,, for they know not what they do; so will my blood cry for 
 vengeance against you, ray dearly beloved in the Lord, if ye repent 
 not, amend not, and turn not unto the Lord. 
 
 Turn unto the Lord, yet once more I heartily beseech thee, thou 
 Manchester, thou Bolton, Bury, Wigan, Liverpool, Ashton-under- 
 Line, Mottrine, Stepport, Wimley, Eccles, Prestwich, Middleton, 
 Radcliefe, and thou City of West Chester, where 1 have truly taught, 
 and preached the word of God. Turn, 1 say unto you ail, and to 
 all the inhabitants thereabouts, unto the Lord our God, and he will 
 turn unto you. He will say unto his angel, it is enough, put up 
 thy sword. The which thing that he will do, I humbly beseech his 
 goodness, for the precious blood's sake of his dear Son, our Saviour 
 Jesus Christ. Ah, good Brethren, take in good part these my last 
 words unto every one of you. Pardon me mine offences and 
 
2*23 
 
 negligence in behaviour amongst you. The Lord of mercy, pardon 
 us all our offences, for our Saviour, Jesus Christ's sake, Amen. 
 Out of prison, ready to come to you; the 11 of February, anno 
 1555.* 
 
 JOHN BRADFORD. 
 
 No. 65.t 
 
 To the faithful, and such as profess the true doctrine of our 
 Saviour Jesus Christ, dwelling at Walden and thereabouts ; 
 JOHN BRADFORD, a most unworthy Servant of the Lord, 
 now in Bonds, and condemned for the same true doctrine, 
 wisheth grace, mercy, and peace ; with the increase of all 
 godliness, in knowledge and living, from God the Father of 
 comfort, through the deserts of our alone and free Redeemer 
 Jesus Christ, by the mighty working of the most holy spirit, 
 the Comforter for ever, Amen. 
 
 WHEN I remember, how that by the providence and grace of 
 God, I have been a man by whom it hath pleased him, through 
 my ministry to call you to repentance and amendment of life, 
 something effectually, as it seemed, and to sow amongst you, 
 his true doctrine and religion; but that by my affliction, and the 
 storms now risen to try the faithful, and to conform them like to the 
 - image of the Son of God, into whose company we are called, ye 
 might be faint hearted; I could not but out of prison, secretly, for 
 my keepers may not know that I have pen and ink, to write unto 
 you a signification of the desire I have, that you should not only be 
 more confirmed in the doctrine I have taught amongst you, which I 
 take on my death as I shall answer at the day of doom, I am 
 persuaded to be God's assured, infallible, and plain truth ; but also 
 should after your vocation, avouch the same by confession, pro- 
 fession, and living. 
 
 * See Appendix, Note, (BB.) ' t Fox iii. Cov. 269. 
 
224 
 
 I have not taught you, my dearly beloved in the Lord, fables, 
 tales, or untruth ; but I have taught you the verity, as now by my 
 blood gladly, praised therefore be God, I shall seal up the same. 
 Indeed, to confess the truth unto you and to all the Church of 
 Christ, I do not think of myself but that I have most justly deserved, 
 not only this kind, but also all kinds of death, and that eternally, for 
 mine hypocrisy, vain-glory, uncleanness, self-love, covetousness, 
 idleness, unthankfulness, and carnal professing of God's holy 
 Gospel; living thereby not so purely, lovingly, and painfully, as I 
 should have done ; the Lord of mercy, for the blood of Christ, pardon 
 me, as I hope, yea 1 certainly believe, he hath done, for his holy 
 name's sake through Christ. 
 
 But, my dearly beloved, ye and all the whole world may see 
 and easily perceive, that the prelates persecute in me, another thing 
 than my iniquities ; even Christ himself, Christ's verity and truth, 
 because I cannot, dare not, nor will not confess transubstantiation ; 
 and how that wicked men, yea mice and dogs, eating the sacrament, 
 which they term of the altar, thereby overthrowing Christ's holy 
 Supper utterly, do eat Christ's natural and real body, born of the 
 Virgin Mary. 
 
 To believe and confess, as God's word teacheth, the primitive 
 Church believed, and all the catholic and good holy fathers taught, 
 for five hundred years at the least after Christ ; that in the Supper 
 of the Lord, which the mass overthroweth, as it doth Christ's 
 priesthood, sacrifice, death and passion, the ministry of his word, 
 true faith, repentance, and all godliness, whole Christ, God and man, 
 is present by grace to the faith of the receivers, but not of the 
 standers by and lookers on, as bread and wine is to their senses, will 
 not serve ; and therefore I am condemned, and shall be burned out 
 of hand, as an heretic. Wherefore I thank my Lord God heartily, 
 that will and doth vouch me worthy to be an instrument, in whom 
 he himself would suffer. For ye see my affliction and death is not, 
 simply because I have deserved no less, but much more at his hands 
 and justice; but rather because I confess his verity and truth, and 
 am not afraid, through his gift, so to do, that ye also might be 
 confirmed in his truth. 
 
 Therefore, my dearly beloved, I heartily do pray you, and so 
 
-225 
 
 many as unfeignedly love me in God, to give with me and for me 
 most hearty thanks to our heavenly Father, through our Saviour 
 Jesus Christ, for this his exceeding great mercy towards me and you 
 also; that your faith should not waver from the doctrine I have 
 taught, and ye have received. For what can ye desire more to 
 assure your consciences, of the verity taught by your preachers, than 
 their own lives? Go to, therefore, my dear hearts in the Lord, 
 waver not in Christ's religion, truly taught you and set forth in 
 King Edward's days. Never shall the enemies be able to burn it, 
 to imprison it, and keep it in bonds. Us they may imprison, they 
 may bind, and burn, as they do and will do, so long as shall please 
 the Lord ; but our cause, religion, and doctrine, which we confess, 
 they shall never be able to vanquish and put away. 
 
 Then idolatry and popish religion, shall never be built in the 
 consciences of men that love the truth. As for those that love 
 not God's truth, that have no pleasure to walk in the ways of the 
 Lord ; in those, I say, the devil shall prevail, for God will give them 
 strong illusion, to helieve lies. Therefore, dear brethren and sisters 
 in the Lord, I humbly beseech you and pray you, in the bowels and 
 blood of our Lord and Saviour Jesus Christ, now going to the 
 death, for the testimony of Jesus, as oftentimes I have done before 
 this present out of the pulpit, that ye would love the Lord's truth ; 
 love it, I say, to live it, and frame your lives thereafter. 
 
 Alas, ye know the cause of all these plagues fallen upon us, 
 and of the success which God's adversaries have daily, is for our not 
 living God's word. Ye know how that we are gospellers in lips and 
 not in life ; we are carnal, full of concupiscence, idle, unthankful, 
 unclean, covetous, arrogant, tipplers, crafty, subtle, malicious, 
 false, backbiters, &c. ; and even glutted with God's tvord, yea we 
 loathed it, as did the Israelites the manna in the wilderness ; and 
 therefore, as to them, the Lord's wrath waxed hot, so doth it unto 
 us. So that there is no remedy, for it is better late to turn than 
 never to turn, but that we confess our faults, even from the bottom of 
 our hearts, and with hearty repentance, which God work in us all, 
 for his mercy's sake, we run unto the Lord our God ; who is 
 exorable, merciful, and sorry for the evil poured out upon us ; and 
 cry out unto him, with Daniel, We have sinned, we have sinned 
 
 2c 
 
226 
 
 grievously, Oh Lord God, against thy majesty; we have heaped 
 iniquity upon iniquity, the measure of our transgressions floweth 
 over, so that justly is thy wrath and vengeance fallen upon us; for 
 we are very miserable, we have contemned thy long suffering, we 
 have not hearkened to thy voice ; when thou hast called us by thy 
 preachers, we hardened our hearts, and therefore now deserve that 
 thou sendest thy curse hereupon to harden our hearts also ; that we 
 should henceforth have eyes and see not, ears and hear not, hearts 
 and understand not, lest we should be converted and saved. 
 
 Oh, be merciful unto us, spare us, good Lord, and all thy people, 
 whom thou hast dearly bought. Let not thine enemies triumph 
 altogether and always against thee, for then will they be puffed up. 
 Look down and behold the pitiful complaints of the poor, let the 
 sorrowful sighings of the simple come in thy sight, and be not 
 angry with us for ever. Turn us, O Lord God of Hosts, unto thee, 
 and turn thee unto us, that thou mayest be justified in thy sweet 
 sentences, and overcome when thou art judged, as now thou art of 
 our adversaries ; for they say, Where is their God ? Can God deliver 
 them now? Can their Gospel serve them? Oh, Lord, how long? 
 For the glory of thy name, and for thy honour's sake, in the bowels 
 and blood of Jesus Christ, we humbly beseech thee, come and help 
 us, for we are very miserable. 
 
 On this sort, I say, dearly beloved, let us publicly and privately 
 bewail our sins; but so that hereto we join ceasing from wilfulness 
 and sin of purpose, for else the Lord heareth not our prayers, as 
 David saith ; and in St. John it is written, The impenitent sinners 
 God heareth not. Now impenitent are they who purpose not to 
 amend their lives ; as for example, not only those who follow still 
 their pleasures, in covetousness, uncleanness, carnality ; but those 
 also who, for fear or favour of man, do against their conscience, 
 consent to the Romish rags, and resort to the rotten religion, 
 communicating in service and ceremonies with the papists; thereby 
 declaring themselves to love the world more than God, to fear man 
 more than Christ, to dread the loss of temporal things more than 
 of eternal ; in whom it is evident, the love of God abideth not ; for 
 he that loveth the world, hath not God's love abiding in him, saith 
 the Evangelist. 
 
227 
 
 Therefore, my dear hearts, and dear again in the Lord, remember 
 what ye have professed, Christ's religion and name, and the 
 renouncing- of the devil, sin, and the world. Remember that before 
 ye learned A. B. C., your lesson was Christ's cross. . Forget not 
 that Christ will have no disciples, but such as will promise to deny 
 themselves, and take up their cross, mark, they must take it up, and 
 follow him ; and not the multitude, custom, and use. 
 
 Consider, for God's sake, that if we gather not with Christ, we 
 scatter abroad. What should it profit a man to win the whole world, 
 and lose his own soul? We must not forget that this life is a 
 wilderness, and not a paradise ; here is not our home, we are now 
 in warfare ; we must needs fight, or else be taken prisoners. Of all 
 things we have in this life, we shall carry nothing with us. If 
 Christ be our captain, we must follow him as good soldiers. If we 
 keep company with him in affliction, we shall be sure of his society 
 in glory. If we forsake not him, he will never forsake us. If we 
 confess him, he will confess us ; but if we deny him, he will deny 
 us. If we be ashamed of him, he will be ashamed of us. Wherefore, 
 as he forsook Father, heaven, and all things, to come to us ; so let 
 us forsake all things, to come to him, being sure and most certain, 
 that we shall not lose thereby. Your children shall find, and feel 
 it double, yea treble, whatsoever ye lose for the Lord's sake ; and ye 
 shall find and feel peace of conscience and friendship with God, 
 which is more worth than all the goods of the world. 
 
 My dearly beloved, therefore, for the Lord's sake, consider these 
 things, which I now write unto you of love, for my Vale and last 
 farewell for ever, in this present life. Turn to the Lord, repent ye 
 your evil and unthankful life, declare repentance by the fruits, take 
 time whilst you have it, come to the Lord whilst he calleth you, run 
 into his lap whilst his arms are open tp embrace you, seek him whilst 
 he may be found, call upon him whilst time is convenient ; forsake 
 and fly from all evil, both in religion, and in the rest of your life 
 and conversation ; let your lights so shine before men, that they may 
 see your good works, and praise God in the day of his visitation. 
 
 Oh, come again, come again, ye stray children, and I will 
 receive you, saith the Lord. Convert and turn to me, and I will 
 turn unto you; why will ye needs perish? As sure as I live, 
 
228 
 
 sweareth the Lord, I will not your death, turn therefore unto me. 
 Can a woman forget the child of her womb? If she should, yet 
 will not I forget you, saith the Lord your God. I am he, I am he, 
 who putteth away your sins, for mine own sake. Oh then, dear 
 friends, turn, I say, unto your dearest Father; cast not these his 
 sweet and loving words to the ground, and at your tail, for the Lord 
 watcheth on his word to perform it, which is in two sorts ; to them 
 that lay it up in their hearts and believe it, will he pay all and 
 eternal joy and comfort ; but to them that cast it at their backs, and 
 wilfully forget it; to them, 1 say, will he pour out indignation and 
 eternal shame. 
 
 Wherefore, I heartily yet once more beseech and pray you and 
 every of you, not to contemn this poor and simple exhortation, which 
 now out of prison, I make unto you, or rather the Lord by me. Loth 
 would I be, to be a witness against you in the last day, as of truth I 
 must be if ye repent not, if ye love not God's gospel, yea, if ye live 
 it not. Therefore, to conclude, repent, love God's gospel, live it in 
 all your conversation; so shall God's name be praised, his plagues 
 mitigated, his people comforted, and his enemies ashamed. Grant 
 all this thou gracious Lord God, to every of us, for thy dear Son's 
 sake, our Saviour Jesus Christ ; to whom with thee and the Holy 
 Ghost, be eternal glory, for ever and ever, Amen. The 12 of Feb- 
 ruary, 1555. 
 
 By the bondman of the Lord, your afflicted poor brother. 
 
 JOHN BRADFORD. 
 
 No. 66.* 
 
 To MASTER SHALLCROSS AND HIS WIFE, 
 
 Dwelling in Lancashire. 
 
 THE peace of conscience in Christ, and through faith in his blood, 
 which as it passeth, and is far better than any worldly riches or joy ; 
 
 * Cov. 359. 
 
229 
 
 so is it to be redeemed with the loss of the dearest treasures we have, 
 rather than we should lose it; this peace I wish unto you good 
 M. Shallcross, and unto your good yoke-fellow, my good sister in 
 the Lord, now and for ever, Amen. 
 
 Hitherto, although I could not write unto you, yet as I trust you 
 pray for me, so I have not been forgetful of you, in my poor prayers 
 to Almighty God, my dear Father through Christ; to whom I 
 give humble praises that he hath given you grace as yet, for so I 
 hear, to keep yourself undented in his service, which far differeth 
 from the Romish rags revived of late, and justly for our sins and 
 unthankful using his true religion and holy ceremonies, once again 
 in peace and use amongst us, 
 
 In token whereof, J mean that I have not been forgetful of you, 
 I thought good now when I may write, to signify the same, as well 
 to renew our mutual love in God, and care for one another by hearty 
 prayer; as to excite and provoke you both to thankfulness for God's 
 graces hitherto, especially in the point before spoken of, and to be 
 diligent and wary that you unto the end continue in the same; for 
 you know that perseverance in godliness and purity, is required of 
 us, and that none other shall be crowned but such as fight lawfully. 
 
 Go to, therefore, and tight on a good fight stoutly and manfully ; 
 that is, as you know God is not to be worshipped and served, but 
 after his word written, and not after unwritten verities, or the 
 device, fancy, and pleasures of men or women, in what state soever 
 they be; accordingly behave yourself, as inwardly in God's sight, 
 so outwardly before your brethren. Seem not to approve by your 
 outward man, that which the inward man detesteth. It is not 
 enough to believe with the heart, except the mouth and fact confess 
 the same. Nor it is not enough with the mouth to acknowledge a 
 verity, and by our fact and deed to destroy the same. 
 
 Paul speaketh sometimes of deniers of God, not only with their 
 lips and tongue, but also with their deed and life. Let not the 
 world, or the more part of men, be an example to you to follow 
 them, or do as they do, in the service of God. Christ saith, 
 Follow me, speaking of himself, who is the pattern and sampler we 
 should set before us ; and not the world or more part, which windeth 
 the wide and broad way, whose end doth lead to perdition and 
 
230 
 
 everlasting woe; but rather let the example of such as walk in the 
 narrow and strait way, which bringeth to life endless, encourage 
 you to walk with them, although the number of them be but few ; 
 and the personages of them be utterly contemned with the world, 
 and in the world, which world cannot love, no, nor know indeed, 
 the children of God, because it canr.ot receive the spirit of God. 
 And therefore, as the ape her young ones, so it, the world 1 mean, 
 doth think her own birds the fairest, contemning, with deadly hate, 
 all others that will not follow her judgment. 
 
 But what saith Christ? Be of good cheer ; although the world 
 will persecute you, yet I have overcome the world. Oh, comfortable 
 sentence, I have overcome the world. This undoubtedly hemeaneth 
 for you and me and all other his children, that he hath overcome the 
 world for us. But by what means? Surely by suffering contempt, 
 wrong, false reports, and even very shameful and most bitter death. 
 
 If he went this way, and won the victory this way, as I trust we 
 know; let us as his servants, whose state ought not to be above our 
 master's, not be dismayed of contempt, of wrong, of loss of goods or 
 life itself; but rather joyfully suffer the same as men, knowing we 
 have better portions in heaven, and that this is the sure way to 
 victory most victorious ; for by many tribulations must we enter into 
 the kingdom of heaven; if we would come thither, except for 
 tribulation's sake, we shall with ease, and worldly quietness, go to 
 hell. 
 
 You know what Paul saith, AH that will live godly in Christ 
 Jesu, must suffer persecution ; wherefore in that you are in Christ 
 Jesu, I dare say you will continue, though persecution come to you, 
 being assured that it cannot come, except God have so decreed ; and 
 if he have so decreed, then cannot you but receive it, or else a cross 
 which will be much worse. Willingly therefore take what cross the 
 Lord shall offer, and then the Lord will make you able to bear it, 
 and never tempt you further than he will make you strong enough. 
 Yea, all the hairs of your head he will number and keep, so that 
 one of them shall not perish ; but if you should refuse God's cross, 
 especially in suffering the loss of any thing for his sake, who giveth 
 you all the good that ever you have and keepeth it ; if, I say, you 
 refuse ; be certain the plagues of God will be poured down, first on 
 
231 
 
 your soul and conscience in hardening your heart, and blinding 
 your mind, either by bringing you into despair, or into a contempt 
 and carnal security; whereafter will ensue loss of the dearest things 
 you have, if God love you, or else he will conserve the same, to 
 your eternal destruction. 
 
 I write not this, as distrusting your constancy in God's cause, 
 God forbid, for methinks I am assured of your godly zeal ; but I do 
 it as I said, that you may be the more heedy, wary, diligent, and 
 earnestly given to call upon the name of God, for his help and grace 
 of perseverance, who is more ready to give than we to ask. 
 
 I know this kind of writing is madness to the world, foolishness 
 to reason, and sour to the flesh ; but to you who are a man of God, 
 and by profession in baptism h?ve forsaken the world, and do con- 
 sider things after the reach of faith, and have tasted of the good 
 spirit of God, and of the life to come: unto such a one I say, as I 
 trust you be, this kind of writing is otherwise esteemed. For here 
 you are but a pilgrim, your home is in heaven, your treasures are 
 there hoarded,* where thieves cannot come to steal them ; there is 
 your heart, and therefore you can and will say, as the philosopher 
 said when he was robbed of all he had, omnia mea mecum porto, 
 I carry all with me. If he t an heathen, took his riches to be the 
 world's rather than his, how much more should we do so? 
 
 Therefore, my dear brother, accordingly prepare yourself, as you 
 have done and do 1 hope. Read the second of Ecclesiasticus, how 
 he counselleth them that will serve God, to prepare themselves to 
 temptation. Often set before your eyes the judgment of Christ, his 
 coming in the clouds, and the resurrection, which is now our com- 
 fort, especially in afflictions. I write to you none otherwise than f 
 am persuaded, I thank God, and purpose to go before you. I know 
 there is an eternal life, and I hope to be partaker of it through 
 Christ. I know this is the way thither, I mean by suffering. I 
 know that if we suffer with him, we shall reign with him. I know 
 that by the cross he maketh us like to Christ here, that we might be 
 like to him elsewhere ; therefore I write to you not words only. 
 
 And hereupon I am the more earnest, as to admonish, so to pray 
 
 * Hurded. 
 
you, to cleave still to the Lord, and his true religion, which you 
 have received, and I for my part am sure that I have preached unto 
 you. For the confirmation whereof, as I am in bonds, so I trust in 
 the goodness of God and his power, to give my life in and for the 
 same; that you and others might be certain and follow as God 
 shall call you, and vouch you worthy. Remember that die you 
 must, but when, as you know not, so where and how, it is uncertain 
 to you. Again, all that you have you must leave behind you, for 
 nothing shall go with you, but a good or an evil conscience. More- 
 over, to whom you shall leave your goods it is hid from you ; for you 
 may purpose, but God will dispose. 
 
 Therefore if God will have you to die, or to leave your goods for 
 his cause, how much are you bound then to bless God? Sure you 
 may be, that then you cannot perish, for of all ways to heaven it is 
 the most sure way. Your goods God will preserve, so that your 
 children shall find them, although the wicked spoil every piece of 
 them ; for the righteous man's seed, I have not seen, saith David, beg 
 their bread, but God will bless them unto a thousand generations; 
 the which thing I pray God to remember, towards your children, 
 for his name's sake, Amen. 
 
 Thus will I betake you to God, and to his holy word ; which is 
 able, as to teach you which way to serve God, so to save you, if you 
 believe and love it. If I thought it might do you any good, 1 would 
 send you a book, which James Bradshaw already hath, to teach you 
 how you should behave yourselves, especially concerning the mass; 
 I wrote it since ray trouble. Commend me to T. Riddleston, although 
 I fear me, he has defiled himself in this false service. That book 1 
 wish he would read ; as you shall advertise me, I will do in sending 
 to him. I shall pray God to illuminate his eyes with his grace. 
 Commend me to Sir W. Charelton, who I trust hath kept himself 
 pure from idolatry; God grant him so continue. Written in haste, as 
 it appeareth, from the Compter in the Poultry. By your's in Christ. 
 
 JOHN BRADFORD. 
 
233 
 
 No. 67.* 
 
 CONFERENCE WITH THE EARL OF DERBY'S 
 SERVANT. 
 
 On the 12 of February there came to Bradford one of the Earl 
 
 of Derby's servants. 
 
 Serv. JVIy Lord hath sent me to you, he willeth you to tender 
 yourself, and he would be a good lord unto you. 
 
 Brad. I thank his Lordship for his good will towards me; but 
 in this cause I cannot tender myself, more than God's honour. 
 
 Serv. Ah, M. Bradford, consider your mother, sisters, friends, 
 kinsfolk, and country; what a great discomfort it will be unto them, 
 to see you die as an heretic. 
 
 Brad. I have learned to forsake father, mother, brother, sister, 
 friend, and all that ever I have; yea, even mine own self, for else I 
 cannot be Christ's disciple. 
 
 Serv. If my Lord should obtain for you, that ye might depart 
 the realm ; would ye not be content to be at the Queen's appoint- 
 ment, where she would appoint you beyond the sea? 
 
 Brad. No, I had rather be burned in England, than be burned 
 beyond the seas; for I know that if she should send me to Paris, 
 Louvaine, or some such place, forthwith they would burn me. 
 
 No. 68. t 
 CONFERENCE withPERCIVAL CRESSWELL. 
 
 ON the 14 of February, Percival Cresswell, an old acquain- 
 tance of Bradford's, came to him bringing with him a kinsman of 
 M. Fecknam's. 
 
 * Fox iii. 292. t Fox iii. 292. 
 
 2 H 
 
-234 
 
 Cress. I pray you let me make labour for you ? 
 
 Brad. You may do what ye will. 
 
 Cress. But tell me what suit I should make for you ? 
 
 Brad. Forsooth that ye will do, do it not at my request, for I 
 desire nothing at yo ,r hands. If the Queen will give me life, I will 
 thank her. If she will banish me, I will thank her. If she will 
 burn me, I will thank her. If she will condemn me to perpetual 
 imprisonment, I will thank her. 
 
 Hereupon Cresswell went away, and about eleven of the clock 
 
 he and the other man came again ; and brought a book of 
 
 More's* making, desiring Bradford to read it over. 
 
 Brad. Good Percival, 1 am settled for being moved in this 
 article. 
 
 Cress. Oh, if ye loved me, do one thing for me. 
 
 Brad. What is it? 
 
 Cress. Desire and name what learned man or men, ye will have 
 to come unto you, my Lord of York, my Lord of Lincoln, my Lord 
 of Bath, and others will gladly come unto you. 
 
 Brad. No, never will I desire them, or any other, to come to 
 confer with me ; for I am as certain of my doctrine, as I am of any 
 thing. But for your pleasure, and also that all men may know 
 I am not ashamed to have my faith sifted and tried, bring whom ye 
 will, and 1 will talk with them. 
 
 No. 69.t 
 CONFERENCE WITH DR. HARDING. 
 
 ABOUT three o'clock in the afternoon Dr. Harding* came to 
 Bradford, and after a great and solemn protestation, shewing how 
 that he had prayed to God before he came, to turn his talk to 
 
 * Most probably his book against Luther. t Fox iii. 292. 
 
 J Chaplain to the Bishop of Lincoln, and the same to whom Bishop JowelTs admir- 
 able defence was addressed in the reign of Queen Elizabeth. 
 
235 
 
 Bradford's good; he began to tell of the good opinion he had of 
 Bradford, and spent the time in such tattling, so that their talk 
 was to little purpose; save that Bradford prayed him to consider 
 from whence he was fallen, and not to follow the world, nor to 
 love it; for the love of God is not where the world is. 
 
 Harding counted Bradford in a damnable estate, as one being 
 out of the church ; and therefore willed him to take heed of his 
 soul, and not to die in such an opinion. 
 Brad. What M. Harding! I have heard you with these ears, 
 
 maintain that which I stand in. 
 
 Hard. I grant that I have taught that the doctrine of transub- 
 
 stantiation was a subtle doctrine, but otherwise I never taught it 
 
 And so he inveighing against marriages of priests, and namely 
 against Peter Martyr, Martin Bucer, Luther, and such, who for 
 breaking their vows were justly given up unto heresies, as he 
 said ; and Bradford seeing him altogether given up to popery, 
 after admonishment thereof, bad him farewell. 
 
 No. 70.* 
 
 BRADFORD'S FIRST CONFERENCE WITH 
 ARCHDEACON HARPSFIELD. 
 
 ON the 15 of February, Percival Cresswell came with M. 
 Harpsfield, Archdeacon of London; and after formal salutations, 
 made a long oration ; that all men even Infidels, Turks, Jews, 
 Anabaptists, and Libertines, desire felicity as well as the 
 Christians, and that every one thinketh they shall attain to it by 
 their religion. To which Bradford answered briefly, that he 
 spake not far amiss. 
 
 Harps. But the way thither is not all alike; for the Infidels 
 by Jupiter and Juno, the Turk by his Alcoran, the Jew by his 
 
 * Fox iii. 292 
 
236 
 
 Talmud, do believe to come to heaven. For so may I speak of 
 such as believe the immortality of the soul. 
 
 Brad. You speak truly. 
 
 Harps. Well then, here is the matter, to know the way to this 
 heaven. 
 
 Brad. We may not invent any manner of ways. There is but 
 one way, and that is Jesus Christ, as he himself doth witness; I am 
 the way. 
 
 Harps. It is true that you say, and false also. I suppose that 
 you mean by Christ, believing 1 in Christ? 
 
 Brad. I have learned to discern betwixt faith and Christ; albeit 
 I confess, that whoso believeth in Christ, the same shall be saved. 
 
 Harps. No, not all who believe in Christ; for some shall say; 
 Lord, Lord, have not we cast out devils, &c.? But Christ will answer 
 in the day of judgment to these, Depart from me, 1 know you not. 
 
 Brad. You must make difference betwixt believing and saying 1 , 
 I believe; as for example, if one should say and swear he loveth 
 you, for all his saying ye will not believe him, when you see he 
 goeth about to utter and do all the evil against you he can ? 
 
 Harps. Well, this is not much material; there is but one way, 
 Christ. How come we to know him ? Where shall we seek to find 
 him? 
 
 Brad. Forsooth, we must seek him by his word, and in his 
 word, and after his word. 
 
 Harps. Very good ; but tell me now how first we came into 
 the company of them that could tell us, but by baptism? 
 
 Brad. Baptism is the sacrament, by the which outwardly we 
 are engrafted into Christ; 1 say outwardly, because I dare not 
 exclude from Christ all that die without baptism. I will not tie 
 God, where he is not bound. Some infants die, whose parents 
 desire baptism for them ; and cannot have it. 
 
 Harps. To these we may think perchance, that God will shew 
 mercy ? 
 
 Brad. Yea, the children whose parents do contemn baptism, 
 will not I condemn, because the child shall not bear the father's 
 offence. 
 
 Harps. Well, we agree, that by baptism then we are brought, 
 
237 
 
 and, as a man would say, begotten to Christ. For Christ is our 
 father, and the Church his spouse is our mother. As all men 
 naturally have Adam for their father, and Eve for their mother; so 
 all spiritual men have Christ for their father, and the Church for 
 their mother; and as Eve was taken out of Adam's side, so was the 
 Church taken out of Christ's side, whereout flowed blood for the 
 satisfaction and purgation of our sins. 
 
 Brad. All this is truly spoken. 
 
 Harps. Now then tell me whether this Church of Christ hath 
 not been, always ? 
 
 Brad. Yea, since the creation of man, and shall be for ever. 
 
 Harps. Very good ; but yet tell me whether this Church is a 
 visible Church or no? 
 
 Brad. It is no otherwise visible, than Christ was here on earth ; 
 that is, by no exterior pomp or shew, that setteth her forth 
 commonly; and therefore to see, we must put on such eyes as good 
 men put on to see and know Christ, when he walked here on earth. 
 For as Eve was of the same substance that Adam was of, so was the 
 Church of the same substance that Christ was of, flesh of his flesh, 
 and bone of his bones, as Paul saith.* Look therefore how Christ 
 was visibly known to be Christ, when he was on earth, that is, by 
 considering him after the word of God, so is the Church known. 
 
 Harps. I do not come to reason at this present, and therefore I 
 will go on forward. Is not this Church a multitude ? 
 
 Brad. Yes, that it is; howbeit, latet anguis in herba, as the 
 proverb is ; for in your question is a subtlety. What visible mul- 
 titude was there in Elias's time, or when Moses was on the mount, 
 and Aaron and all Israel worshipping the calf? 
 
 Harps. Ye divert from the matter. 
 
 Brad. No, nothing at all ; for I do prevent you, knowing well 
 whereabout you go ; and therefore fewer words might well serve, if 
 that you so would. 
 
 Harps. Well, [ perceive you have knowledge, and by a little 
 perceive I the more. Tell me yet more, whether this multitude have 
 not the ministry, or preaching of God's word ? 
 
 * Ephes. v. 
 
238 
 
 Brad. Sir, ye go about the bush. If ye understand preaching 
 for confessing of the Gospel, I will go with you ; for else if you will, 
 you may know that persecution often letteth preaching. 
 
 Harps. Well, I mean it so. Tell me yet more; hath it not the 
 sacraments administered? 
 
 Brad. It hath the sacraments, howbeit the administration of 
 them is often letted. But I will put you from your purpose, because 
 I see whereabout you go. If heretics have baptism, and do baptize, 
 as they did in St. Cyprian's time; you know this baptism is baptism, 
 and not to be reiterate. 
 
 This Bradford did speak, that the slanders by might see, that 
 
 though the Papist's Church have baptism, which we have received 
 
 of them; yet therefore it is not the true Church, neither need 
 
 we to be baptized again. 
 
 Harps* You go far from the matter, and 1 perceive you have 
 more errors than one. 
 
 Brad. So you say, but that is not enough till you prove them. 
 
 Harps. Well, this Church is a multitude. Hath it not the 
 preaching of the Gospel, and the ministration of the sacraments ? 
 And yet more, hath it not the power of jurisdiction ? 
 
 Brad. What jurisdiction is exercised in persecution and 
 affliction ? 
 
 Harps. I mean by jurisdiction, admonishing one another, and 
 so forth. 
 
 Brad. Well, go to ; what then? 
 
 Harps. It hath also succession of bishops. 
 
 And here he made much ado to prove that this was an 
 
 essential point. 
 
 Brad. You say as you would have it; for if this part fail you, 
 all the Church that you go about to set up, will fall down. You 
 shall not find in all the Scripture, this your essential part of 
 succession of bishops.* In Christ's Church antichrist will sit. And 
 Peter telleth us, as it went in the Old Church, afore Christ's 
 
 ' Succession of Bishops is no essential part of the Church ; but rather accidens 
 which, being interrupted, yet the Church may stand; as it did both 
 before Christ's coming and after at the coming of antichrist." Fox, in Loco. 
 
239 
 
 coming; so will it be in the New Church, since Christ's coming-; 
 that is, as there were false prophets, and such as have rule were 
 adversaries to the true prophets; so shall there be, saith he,* false 
 teachers, even of such as arc bishops, and bear rule amongst the 
 people. 
 
 Harps. You go always out of the matter; but I will prove 
 further the succession of bishops. 
 
 Brad. Do so. 
 
 Harps. Tell me, were not the apostles bishops ? 
 
 Brad.' No, except you will make a new definition of a bishop; 
 that is, give him no certain place. 
 
 Harps. Indeed, the apostle's office was not the bishop's office; 
 for it was universal ; but yet Christ instituted bishops in his Church, 
 as Paul saith, He hath given pastors, prophets, &c.; so that, I trow, 
 it be proved by the Scriptures, that the succession of bishops, is an 
 essential point. 
 
 Brad. The ministry of God's word and ministers, is an 
 essential point; but to translate this to the bishops, and their 
 succession, is a plain subtlety ; and therefore that it may be plain, 
 I will ask you a question. Tell me, whether that the Scripture 
 knew any difference between bishops and ministers, which ye called 
 priests f 
 
 Harps. No ! 
 
 Brad. Well, then go on forwards, and let us see what ye shall 
 get now by the succession of bishops; that is, of ministers; which 
 cannot be understood of such bishops as minister not, but lord it. 
 
 Harps. I perceive that you are far out of the way. By your 
 doctrine, you can never shew in your Church, a multitude which 
 ministereth God's word and his sacraments, which hath jurisdiction 
 and succession of bishops, which hath, from time to time, believed 
 as you believe, beginning now and so going upwards, as I 1 will do 
 of our doctrine ; and therefore are ye out of the Church, and so 
 cannot be saved. Perchance you will bring me downwards, a shew 
 to clear people's eyes ; but to go upwards, that you can never do, 
 and this is the true triah 
 
 * 2 Peter ii. 
 
240 
 
 Brad. Ye must and will, I am assured, give me leave to follow 
 the scriptures and examples of good men. 
 Harps. Yea. 
 
 Brad. Well then, Stephen was accused and condemned as I 
 am, that he had taught new and false doctrine, before the Fathers of 
 the Church then, as they were taken. Stephen, for his purgation, 
 improveth their accusation. But how? Doth he it hy going up- 
 wards? No, but by coming downwards, beginning at Abraham' 
 and continuing still till Isaiah's time, and the people's captivity. 
 From whence he maketh a great leap, until the time he was in, 
 which was, I think, upon four hundred years, and called them by 
 their right names, hell-hounds, rather than heaven-hounds. On this 
 sort will I prove my faith, and that can you never do yours. 
 
 Harps. Yea, Sir, if we did know that you had the Holy Ghost, 
 then could we believe you. 
 
 Here Bradford would have answered, that Stephen's enemies 
 would not believe he had the Holy Ghost, and therefore they did 
 as they did. But as he was speaking 1 , M. Harpsfield rose up, 
 and the keeper and others who stood by, began to talk gently, 
 praying Bradford to take heed to what JYJ. Archdeacon spake, 
 who still said that Bradford was out of the Church. 
 Brad. Sir, I am most certain that I am in Christ's Church, and 
 I can shew a demonstration of my religion, from time to time con- 
 tinually. 
 
 God our Father, for the name and blood of his Christ, 
 be merciful unto us, and unto all his people; and deliver 
 them from false teachers, and blind guides,' through whom, 
 alas, I fear me, much hurt will come to this Realm of 
 England. God, our Father, bless us, and keep us in his 
 truth, and poor Church for ever. Jimen. 
 Then the Archdeacon departed, saying that he would come 
 again the next morning. 
 
241 
 
 No. 71.* 
 
 BRADFORD'S SECOND CONFERENCE WITH 
 HARPSFIELD. 
 
 On the 16 February in the morning 1 , the Archdeacon, and the 
 other two with him, came again ; and after a few by-words spoken, 
 sat down. M. Archdeacon began a very long* oration, first re- 
 specting what they had said, and how far they had gone over- 
 night. ' And therewith did begin to prove upwards, succession of 
 Bishops here in England for eight hundred years ; in France, at 
 Lyons, for one thousand two hundred years ; in Spain, at His- 
 palen, for eight hundred years; in Italy, at Milan, for one thou- 
 sand two hundred years ; labouring by this to prove his Church. 
 He used all succession of bishops in the East Church, for the 
 more confirmation of his words ; and so concluded with an exhor- 
 tation, and an interrogation. The exhortation, that Bradford 
 would obey this church ; the interrogation, whether Bradford 
 could shew any such succession, for the demonstration of his 
 Church, for so he called it, which followed. 
 Brad. My memory is evil, so that I cannot answer particularly 
 your oration. Wherefore I will generally do it, thinking because 
 your oration is rather to persuade than to prove, that a smaller answer 
 shall serve. If Christ or his apostles, being here on earth, had been 
 required by the prelates of the Church then, to have made a demon- 
 stration of that Church, by succession of such high priests, as had 
 approved the doctrine which he taught, 1 think that Christ would 
 have done as I do. That is, he would have alleged that which up- 
 holdeth the Church, even the verity, the AVord of God taught and 
 believed ; not by the high priests, who of long time had persecuted 
 it, but by the prophets and other gdod simple men, who perchance 
 xvere counted for heretics of the Church ; which Church was not 
 tied to succession, but to the Word of God. And this to think, St. 
 Peter giveth me occasion, when he saith, that as it went in the 
 Church before Christ's coming, so shall it go in the Church after his 
 
 * Fox ill. 24. 
 
 2i 
 
242 
 
 coming ; but then the pillars of the Church, were persecutors of the 
 Church; therefore the like we must look for now. 
 
 Harps. I can gather and prove succession in Jerusalem, of the 
 High Priests from Aaron's time. 
 
 Brad. I grant, but not such succession as allowed the truth. 
 
 Harps. Why, did they not allow Moses' law? 
 
 Brad. Yea, and keep it, as touching the books thereof, as you 
 do the Bible; and Holy Scriptures. But the true interpretation and 
 meaning of it, they did corrupt, as you have done, and do; and 
 therefore the persecution which they stirred up against the Prophets 
 and Christ, was not for the law, but for the interpretation of it. For 
 they taught as you do now, that we must fetch the interpretation of 
 the Scriptures at your hands. But to make an end, death 1 look 
 daily for, yea hourly, and I think my time is but very short; 
 therefore I had need spend as much time with God as I can, 
 whilst I have it, for his help and comfort; and therefore I pray you 
 bear with me, that I do not now particularly, and in more words, 
 answer your long talk. If I saw death not so near me as it is, I 
 would then weigh every piece of your oration, if you would give me 
 the sum of it, and I would answer accordingly; but because I dare 
 not, nor i will not leave off looking and preparing for that which is 
 at hand, I shall desire you to hold me excused, though I do as I do, 
 and heartily thank you for your gentle good will. I shall heartily 
 pray God, our Father, to give you the same light and life, I do wish 
 to myself. 
 
 And so Bradford began to rise up, hut then began M. Arch- 
 deacon to tell him, that he was in a very perilous case ; and that 
 
 he was sorry to see him so settled. 
 
 Harps. As for death, whether it be nigh or far off 1 know not, 
 neither forceth it, so that you did die well. 
 
 Brad. 1 doubt not in this case, but that I shall die well; for as I 
 hope and am certain, my death shall please the Lord, t>o I trust I 
 shall die cheerfully, to the comfort of his children. 
 
 Harp*. But what if you be deceived ? 
 
 Brad. What if you should say the sun did not shine now. 3 * 
 
 * The sun did shiae through the window where they sat. Fox. 
 
243 
 
 Harps. Well, 1 am sorry to see you so secure and careless. 
 
 Brad. Indeed I am more carnally secure and careless than I 
 should be, God make me more vigilant; but in this case I cannot be 
 so secure, for I am most assured I am in the truth. 
 
 Harps. That are ye not ; for you are out of the catholic church. 
 
 Brad. No, though you have excommunicated me out of your 
 Church, yet am I in the Catholic Church of Christ; and am, and by 
 God's grace shall be a child, and an obedient child of it for ever. I 
 hope Christ will have no less care for me, than he had for the blind 
 man excommunicated of the synagogue. And further I am sure that 
 the necessary articles of the faith, I mean the twelve articles of the 
 creed, 1 confess and believe with that which you call the holy 
 Church ; so that even your Church hath taken too much upon her to 
 excommunicate me for that, which by the testimony of my Lord of 
 Durham, in the Book of the Sacrament lately put forth, was free 
 many an hundred year after Christ, to believe or not believe. 
 
 Harps. What is that? 
 
 Brad. Transubstantiation. 
 
 Harps. Why ? Ye are not condemned therefore only. 
 
 Brad. For that, and because I deny that wicked men do receive 
 Christ's body. 
 
 Harps. You agree not with us in the presence, nor in any thing 
 else. 
 
 Brad. How you believe, you know ; for my part I confess a 
 presence of whole Christ, God and man, to the faith of the receiver. 
 
 Harps. Nay, you must believe a real presence in the sacrament. 
 
 Brad. In the sacrament? Nay, I will not shut him in, nor tie 
 him to it, otherwis'e than faith seeth and perceiveth. If I should 
 include Christ really present in the sacrament, or tie him to it other- 
 wise than to the faith of the receiver ; then the wicked men should 
 receive him, which I do not, nor will, by God's grace, believe. 
 
 Harps. More pity, but a man may easily perceive, you make no 
 presence at all, and therefore you agree not therein with us. 
 
 Brad. I confess a presence, and a true presence, but to the faith 
 of the receiver. 
 
 What, saith one that stood by, of Christ's very body which 
 
 died for us ? 
 
244 
 
 Brad. Yea, even of whole Christ, God and man, to feed the 
 faith of him that receiveth it. 
 
 Harps. Why. this is nothing else but to exclude the omnipo- 
 tency of God, and all kind of miracle in the sacrament? 
 
 Brad, I do not exclude his omnipotency, but you do it rather; 
 for I believe that Christ can accomplish his promise, the substance 
 of bread and wine being there, as well as the accidents, which you 
 believe not. When we come to the sacrament, we come not to feed 
 our bodies, and therefore we have but a little piece of bread; but we 
 come to feed our souls with Christ by faith, which the wicked do 
 want, and therefore they receive nothing butpanem Domini, as Judas 
 did, and not panem Dominum, as the other apostles did. 
 
 Harps. The wicked do receive the very body of Christ, but not 
 the grace of his l>ody. 
 
 Brad. They receive not the body, for Christ's body is no dead 
 carcase; he that receiveth it, receiveth the spirit, which is not with- 
 out grace I trow. 
 
 Harps. Well, you have many errors ; you count the mass for 
 abomination, and yet St. Ambrose said mass. 
 
 And so he read out of a written book, a sentence of St. Am- 
 brose to prove it. 
 
 Brad. Why Sir, the mass as it is now, was nothing so in St. 
 Ambrose's time. Was not the most part of the canon made since by 
 Gregory and Scholasticus ? 
 
 Harps. Indeed a great piece of it was made, as ye say, by Gre- 
 gory; but Scholasticus* was before St. Ambrose's time. 
 
 Brad. 1 ween not ; howbeit 1 will not contend. St. Gregory 
 saith, that the apostles said mass without the canon, only with the 
 Lord's prayer. 
 
 Harps. You say true ; for the canon is not the greatest part of 
 the mass; the greatest part is the sacrifice, elevation, transubstanti- 
 ation, and adoration. 
 
 * It appears to be uncertain who is here referred to. St. Gregory mentions him. 
 Lib. vii. Ind. 2. Epist. 63.Petrie i. 151. Preservative against Popery, vol. ii. 
 Tit. vi. ch. 2. p. 75. Fabricius, in his Bibliotheca Graeca, refers to two persons who 
 bore the above cognomen, viz. John of Antioch, vol. x. 158. and who is probably the in- 
 dividual alluded to; and John Climacu?, vol. viii. 615. who was Abbot of Mount Sinai. 
 
245 
 
 \ 
 
 Brad. I can away with none of those. 
 
 Harps. No, I think the same ; but yet, hocfacite, telleth plainly 
 the sacrifice of the church. 
 
 Brad. You confound sacrifices, not discerning betwixt the sa- 
 crifice of the church, and for the church. The sacrifice of the church, 
 is no propitiatory sacrifice, but a gratulatory sacrifice, and as for, hoc 
 facite, is not referred to any sacrificing 1 , but to the whole action of 
 taking', eating, &c. 
 
 Harps. You speak not learnedly now; for Christ made his 
 supper orfly to the twelve apostles, not admitting his mother, or any 
 of the seventy disciples to it. Now the apostles do signify the priests. 
 
 Brad. I think that you speak, as you would men should under- 
 stand it ; for else you would not keep the cup away from the laity. 
 We have great cause to thank you, that you will give us of your 
 bread ; for I perceive you order the matter so, as though Christ had 
 not commanded it to his whole church. 
 
 Then Harpsfield would have proved elevation by a place of Basil. 
 
 Brad. I have read the place, which seemeth to make nothing 
 for elevation ; but be it as it is, this is no time for me to scan the 
 doubtful places of the doctors with you. I have been in prison long 
 without books, and all necessaries for study : and now death draweth 
 nigh, and I by your leave, must now leave off, to prepare for him. 
 
 Harps. If I could do you good, I would be right glad ; either 
 in soul or body, for you are in a perilous case both ways. 
 
 Brad. Sir, I thank you for your good will, my case is as it is. I 
 thank God it was never so well with me ; for death to me shall be life. 
 
 Cress. It were best for you to desire M. Archdeacon that he 
 would make suit for you, that you might have a time to confer. 
 
 Harps. I will do the best I can, for I pity his case, 
 
 Brad. Sir, I will not desire any body to sue for time for me. I 
 am not wavering, neither would I that any body should think I were 
 so. But if you have the charity and love you pretend towards me, 
 and thereto do think I am in an error, I think the same should move 
 you to do as you would be done to. As ye think of me, so do I of 
 you, that you are far out of the way; and I do not only think it, 
 but also am thereof most assured. 
 
 And in this, and such like gentle talk, they departed. 
 
246 
 No. 72.* 
 
 CONFERENCE WITH THE ARCHBISHOP 
 
 OF YORKt AND THE BISHOP OF 
 
 CHICHESTER.J 
 
 ON the 23 February, the Archbishop of York, and the Bishop 
 of Chichester, came to the Compter to speak with Bradford. 
 When he was come before them, they both, and especially the 
 Archbishop of York, used him very gently; they would have 
 him to sit down, and because he would not, they also would not 
 sit. So they all stood ; and whether he would or not, they would 
 needs he should put on, not only his nightcap, but his upper cap 
 also, saying to him, that obedience was better than sacrifice. 
 
 Now thus standing together, my Lord of York began to tell 
 Bradford how that they were not sent to him, but of love and 
 eharity they came to him: and he, for that acquaintance also 
 which he had with Bradford, more than the Bishop of Chichester 
 had. Then after commending Bradford's godly life, he con- 
 cluded with this question, How he was certain of salvation, and 
 of his religion ? 
 
 After thanks for their good will, 
 
 Brad. By the word of God, even by the Scriptures, 1 am certain 
 of salvation and religion. 
 
 Heath. Very well said ; but how do ye know the word of God 
 and the Scriptures, but by the Church ? 
 
 Brad, Indeed, my Lord, the Church was and is a mean, to 
 tring a man more speedily to know the Scriptures and the word of 
 God ; as was the woman of Samaria, a mean that the Samaritans 
 knew Christ. But, as when they had heard him speak, they said, 
 Now we know that he is Christ, not because of thy words, but 
 because we ourselves have heard him; so after we come to the 
 hearing and reading of the Scriptures, shewed unto us, and discerned 
 
 * Fox iii. 295. f Heath. j Day. 
 
247 
 
 by the Church, we do believe them, and know them as Christ's 
 sheep; not because the Church saith they are the Scriptures, but 
 because they be so, being thereof assured by the s ame Spirit, who 
 wrote and spake them. 
 
 Heath. You know, in the apostles' time at the first, the word 
 was not written. 
 
 Brad. True, if you mean it for some books of the New 
 Testament; but else for the Old Testament, Peter telleth us, 
 Firmiorem sermonem propheticum habemus ; We have a more sure 
 word of prophecy ; not that it is simply so, but in respect of the 
 apostles, who being alive and encompassed with infirmity, attributed 
 to the word written more firmity, as wherewith no fault could be 
 found; whereas, for the infirmity of their persons, men perchance 
 might have found some fault at their preaching ; albeit in very deed, 
 no less obedience and faith ought to have been given to the one, 
 than to the other; for all proceedeth forth of one spirit of truth. 
 
 Heath. That place of Peter is not so to be understood of the 
 word written. 
 
 Brad. Yea, Sir, that it is, and of none other, 
 
 Day. Yea, indeed, M. Bradford doth tell you truly in that point. 
 
 Heath. Well, you know that Irenaeus and others do magnify 
 much, and allege the Church against the heretics, and not the 
 Scriptures. 
 
 Brad. True, for they had to do with such heretics as did deny 
 the Scriptures, and yet did magnify the apostles; so that they were 
 enforced to use the authority of those churches, wherein the apostles 
 had taught, and which had still retained the same doctrine. 
 
 Day. You speak the very truth; for the heretics did refuse alt 
 Scriptures, except it were a piece of Luke's Gospel. 
 
 Brad. Then the alleging of the Church cannot be principally 
 used against me, who am so far from denying of the Scriptures, that 
 I appeal unto them utterly, as to the only judge. 
 
 Heath. A pretty matter, that you will take upon you to judge 
 the Church. 1 pray you, where hath your Church been hitherto? 
 For the Church of Christ is catholic and visible hitherto. 
 
 Brad, My Lord, I do not judge the Church, when I discern it 
 
248 
 
 from that congregation, and those which be not of the Church ; and 
 I never denied the Church to be catholic and visible, although it he 
 more visible at some times than at others. 
 
 Day. I pray you tell me where the Church which allowed your 
 doctrine, was these four hundred years? 
 
 Brad. I will tell you, my Lord, or rather you shall tell yourself, 
 if you will tell me this one thing, where the Church was in Elijah's 
 time, when Eljah said that he was left alone? 
 
 Day. That is no answer. 
 
 Brad. I am sorry that you say so; but this will I tell your 
 Lordship, that if you had the same eyes, wherewith a man might 
 have espied the Church then ; you would not say it were no 
 answer. The fault why the Church is not seen of you, is not 
 because the Church is not visible, but because your eyes are not 
 clear enough to see it. 
 
 Day. You are much deceived, in making this collation betwixt 
 the Church then and now. 
 
 Heath. Very well spoken, my Lord ; for Christ said, Edificabo 
 Ecclesiam, I will build my Church ; and not I do, or have built it, 
 but I will build it. 
 
 Brad. My Lords, Peter teacheth me to make this collation, 
 saying ; As in the people there were false prophets, who were most 
 in estimation afore Christ's coming ; so shall there be false teachers 
 amongst the people after Christ's coming; and very many shall 
 follow them. And as for your future tense, I hope your Grace will 
 not thereby conclude Christ's Church not to have been before, but 
 rather that there is no building in the Church, but by Christ's 
 work only ; for Paul and A polios be but waterers. 
 
 Day. In good faith, I am sorry to see you so light in judging 
 the Church. 
 
 Heath. He taketh upon him, as they all do, to judge the 
 Church. A man shall never come to certainty that doth as they do. 
 
 Brad. My Lords, I speak simply what I think, and desire 
 reason to answer my objections. Your affections and sorrow cannot 
 be my rules. If that you consider the order and cause of my con- 
 demnation, I cannot think but that it should something move your 
 
249 
 
 Honours. You know it well enough, for you heard it, no matter 
 was laid against me, but what was gathered upon mine own 
 confession. Because I did deny transubstantiation, and the wicked 
 to receive Christ's body in the sacrament, therefore I was condemned 
 and excommunicated; but not of the Church, although the pillars of 
 the Church, as they be taken, did it. 
 
 Day. No, I heard say the cause of your imprisonment was, for 
 that you exhorted the people to take the sword in the one hand, and 
 the mattock in the other. 
 
 Brad. ' My Lord, I never meant any such thing, nor spake any 
 thing in that sort. 
 
 Heath. Yea, and you behaved yourself before the Council so 
 stoutly at the first, that you would defend the religion then ; and 
 therefore worthily were you imprisoned. 
 
 Brad. Your Grace did hear me answer my Lord Chancellor to 
 that point. But put case I had been so stout, as they and your 
 Grace make it; were not the laws of the realm on my side then? 
 Wherefore unjustly was I imprisoned; only that which my Lord 
 Chancellor propounded, was my confession of Christ's truth against 
 transubstantiation, and of that which the wicked do receive, as 1 
 said. 
 
 Heath. You deny the presence. 
 
 Brad. I do not, to the faith of the worthy receivers. 
 
 Heath. Why? What is that to say other, than that Christ 
 lieth not on the altar ?. 
 
 Brad. My Lord, I believe no such presence. 
 
 Day. It seemeth that you have not read Chrysostom; for he 
 proveth it. 
 
 Brad. Hitherto I have been kept well enough without books ; 
 howbeit this I do remember of Chrysostom, that he saith that Christ 
 lieth upon the altar, as the seraphims, with their tongues, touch our 
 lips with the coals of the altar in heaven ; which is an hyperbolical 
 locution, of which you know Chrysostom is full. 
 
 Heath. It is evident that you are too far gone ; but let us come 
 then to the Church, out of the which ye are excommunicate. 
 
 Brad. \ am not excommunicate out of Christ's Church, my 
 Lord, although they who seem to be in the Church, and of the 
 
250 
 
 Church, have excommunicated me ; as the poor blind man was, 
 John ix. I am sure Christ receiveth me. 
 
 Heath. You do deceive yourself. 
 
 Brad. Assuredly, as I think you did well to depart from the 
 Romish Church, so I think you have done wickedly to couple 
 yourselves to it again; for you can never prove that, which you call 
 the Mother Church, to he Christ's Church. 
 
 Day. Ah, M. Bradford, you were but a child when this matter 
 began. I was a young man, and then coming from the University, 
 I went with the world ; but I tell you it was always against my 
 conscience. 
 
 Brad. I was but a child then, howbeit as I told you, I think 
 you have done evil. For ye are come, and have brought others to 
 that wicked man, who sitteth in the Temple of God, that is, in the 
 Church; for it cannot be understood of Mahomet, or any out of the 
 Church, but of such as bear rule in the Church. 
 
 Heath. See how you build your faith upon such places of 
 Scripture as are most obscure, to deceive yourself; as though ye 
 were in the Church, where you are not. 
 
 Brad. Well, my Lord, though I might by fruits judge of you 
 and others; yet will I not utterly exclude you out of the Church. 
 And if I were in your case, I would not condemn him utterly that 
 is of my faith in the sacrament; knowing as you know, that at the 
 least eight hundred years after Christ, as my Lord of Durham 
 writeth, it was free to believe or not to believe transubstantiatiori. 
 
 Heath. This is a toy that you have found out of your own 
 brain; as though a man not believing as the Church doth, that is, 
 transubstantiation, were of the Church. 
 
 Day. He is an heretic, and so none of the Church, that doth 
 hold any doctrine against the definition of the Church ; as a man to 
 hold against transubstantiation. Cyprian was no heretic, though 
 he believed rebaptizing of them who were baptized of heretics, 
 because he held it before the Church had denned it; whereas if he 
 had holden it after, then had he been an heretic. 
 
 Brad. Oh, my Lord, will ye condemn to the devil any man 
 that believeth truly the twelve articles of the faith, wherein I take 
 the unity of Christ's Church to consist, although in some points he 
 
251 
 
 believe not the definition of that, which ye call the Church? I 
 doubt not but that he holdeth firmly the articles of our belief, though 
 in other things he dissent from your definition, yet he shall be saved. 
 
 Heath. 1 
 
 j^ ai > Yea, this is your divinity. 
 
 Brad. No, it is Paul's, who saith, that if they hold the founda- 
 tion Christ, though they build upon him straw and stubble, yet they 
 shall be saved. 
 
 Heath. Lord God, how you delight to lean to the hard and dark 
 places of the scriptures. 
 
 Day. I will shew you how that Luther did excommunicate 
 Zuinglius for this matter. 
 
 And so he read a piece of Luther making for his purpose. 
 
 Brad. IVly Lord, what Luther writeth, as you much pass not, 
 no more do I in this case. My faith is not builded on Luther, Zu- 
 inglius, or (Ecolampadius in this point; and indeed to tell you 
 truly, 1 never read any of their works in this matter. As for them, 
 I do think assuredly that they were and are God's children, and 
 saints with him. 
 
 Heath. Well, you are out of the communion of the Church. 
 
 Brad. I am not, for it consisteth, and is in faith. 
 
 Heath. Lo, how you make your Church invisible; for you 
 would have the communion of it to consist in faith. 
 
 Brad. For to have communion with the Church needeth no 
 visibleness of it; for communion consisteth as I said, in faith, 
 and not in exterior ceremonies, as appeareth both by Paul, who 
 would have one faith; and by Irenseus to Victor, for the observation 
 of Easter, saying that, disagreeing of fasting, should not break the 
 agreeing of faith. 
 
 Day. The same place hath often even wounded my conscience, 
 because we dissevered ourselves from the See of Rome. 
 
 Brad. Well, God forgive you ; for you have done evil to bring 
 England thither again. 
 
 Here my Lord of York took a book of paper of common 
 
 places, and read a piece of St. Augustin, contra epistolam funda- 
 
 menti ; how that there were many things that did hold St. Austin 
 
 in the bosom of the Church ; consent of people and nations, 
 
 

 252 
 
 authority confirmed with miracles, nourished with hope, increased 
 
 with charity, established with antiquity. Besides this, there 
 
 holdeth me in the Church, said St. Augustin, the succession of 
 
 priests from St. Peter's seat until this present bishop. Last of all 
 
 the very name of catholic doth hold ine, &c. 
 
 Heath. Lo, how say you to this of St. Augustine? Paint me 
 out your Church thus. 
 
 Brad. My Lord, these words of St. Austin make as much for 
 me as for you; although I might answer, that all this, if they had 
 been so firm as you make them, might have been alleged against 
 Christ and his apostles. For there was the law and the ceremonies, 
 consented to by the whole people, confirmed with miracles, anti- 
 quity, and continual succession of bishops, from Aaron's time until 
 that present. 
 
 Day. In good faith, M. Bradford, you make too much of the 
 state of the Church, before Christ's coming. 
 
 Brad. Therein I do but as Peter teacheth, 2 Pet. ii. and Paul 
 very often. You would gladly have your Church here very glorious, 
 and as a most pleasant lady. But as Christ said, Beatus est quicun- 
 que nonfueru offemiis per me, so may his Church say, Blessed are 
 they that are not offended at me. 
 
 Heath. Yea, you think that none is of the Church, but such as 
 suffer persecution. 
 
 Brad. What I think, God knoweth; I pray your Grace judge 
 me by my words and speaking, and mark what Paul saith, Ail that 
 will live godly in Christ Jesus must suffer persecution. Sometimes 
 Christ's Church hath rest here; but commonly it is not so, and espe- 
 cially towards the end her form will be more unseemly. 
 
 Heath. But what say you to St. Austin? Where is your Church 
 that hath the consent of people and nations? 
 
 Brad. Even all people and nations that be God's people, have 
 consented with me, and I with them in the doctrine of faith. 
 Heath. Lo, ye go about to shift off all things. 
 Brad. No, my Lord ; I mean simply, and so speak, God 
 knoweth. 
 
 Heath. St. Augustine doth here talk of succession, even from 
 Peter'* seat. 
 
253 
 
 Brad. Yea, that seat then was nothing so much corrupt as it is 
 now. 
 
 Heath. Well, you always judge the Church. 
 
 Brad. No, my Lord, Christ's sheep discern Christ's voice, but 
 they judge it not; so they discern the Church, but judge her not. 
 
 Heath. Yes, that they do. 
 
 Brad. No, and it like your Grace; and yet full well may one 
 not only doubt, but judge also of the Romish Church; for she 
 obeyeth not Christ's voice, as Christ's true Church doth. 
 
 Heath. Wherein? 
 
 Brad. In Latin service, and robbing the laity of Christ's cup in 
 the sacrament; and in many other things, in which it committeth 
 most horrible sacrilege. 
 
 Day. Why? Latin service was in England, when the Pope 
 was gone. 
 
 Brad. True; the time was in England when the Pope was 
 away, but not all popery; as in King Henry's days. 
 
 Heath. Latin service was appointed to be sung and had in the 
 choir, where only were clerici, that is, such as understood Latin ; the 
 people sitting in the body of the church, praying their own private 
 prayers; and this may yet well be seen by making of the chancel 
 and choir, so as the people could not co'me in, or hear them. 
 
 Brad. Yea, but in Chrysostom's time, and also in the Latin 
 Church in St. Jerome's time, all the Church, saith he, reboat^ Amen ; 
 that is, answereth again mightily, Amen. Whereby we may see, 
 that the prayers were made so, that both the people heard them and 
 understood them. 
 
 Day. Ye are to blame to say that the Church robbeth the peo- 
 ple of the cup. 
 
 Brad. Well, my Lord, term it as it please you ; all men know 
 that the laity hath none of it. 
 
 Day. Indeed I would wish the church would define again, that 
 they might have it, for my part. 
 
 Brad. If God make it free, who can define to make it bound? 
 
 Heath. Well, M. Bradford, we lose our labour; for ye seek to 
 put away all things which are told you to your good ; your Church 
 no man can know. 
 
 
 
254 
 
 Brad. Yes, that ye may well. 
 Heath. I pray you whereby? 
 
 Brad. Forsooth Chrysostom saith, Tantummodo per scriptures, 
 only by the scriptures ; and this speaketh he very oftentimes, as ye 
 well know. 
 
 Heath. \ ndeed that is of Chrysostom in opere imperfecto, which 
 may be doubted of. The thing whereby the Church may be known 
 best, is succession of Bishops. 
 
 Brad. No, my Lord, Lyra* full well writeth upon Matthew, 
 The Church consisteth not in men, by reason either of secular or 
 temporal power; but in men indued with true knowledge, and con. 
 fession of faith, and of verity. And in Hilary's time, you know he 
 writeth to Aurentius, that the Church was hidden rather in caves 
 and holes, than did glisten and shine in thrones of preeminence. 
 
 Then came one of the servants and told them that my Lord 
 of Durham tarried for them at M. York's house; and this was 
 after they had tarried three hours with Bradford. And after 
 their man was come, they put up their written books of com- 
 mon places, and said that they lamented his case. They willed 
 him to read over a book which did Dr. Croome good ; and so 
 wishing him good in words, they went their way, and poor Brad- 
 ford to his prison. 
 
 No. 73.t 
 CONFERENCE with TWO SPANISH FRIARS. 
 
 ON the 25 February, about eight o'clock in the morning, two 
 Spanish Friars came to the Compter, to talk with Bradford, sent, 
 as they said, by the Earl of Derby ; of whom the one was the 
 
 * Nicholas of Lyra, a converted Jew, so called from the place of hits birth, near 
 Evrenx in Normandy. His Commentaries on the Bible, and other controversial 
 works against the Jews, are deservedly in high repute. 
 
 t Fox iii. 299. 
 
255 
 
 Icing's confessor, and the other was Alphonsus, who had before 
 
 written a popish book against heresies. 
 
 When Bradford was called, the confessor asked him in Latin, 
 
 for their talk was in that language, whether he had not seen nor 
 
 heard of one Alphonsns,* that had written a book against 
 
 heresies. 
 
 Brad. I do not know him. 
 
 Con. Well, this man, pointing to Alphonsus, is he. We are 
 corne to you of love and charity, by the means of the Earl of Derby, 
 because you desired to confer with us. 
 
 Brad. I never desired your coming, nor to confer with you, or 
 any other. But seeing you are come of charity, as you say, I cannot 
 but thank you; and as touching conference, though I desire it not, 
 yet I will not refuse to talk with you, if you will. 
 
 ' Alpk. It were requisite that you did pray unto God, that ye 
 might follow the direction of God's spirit, that he would inspire 
 you, so that ye be not addicted to your self, will, or wit. 
 
 Whereupon Bradford made a prayer, and besought God to 
 
 direct all their wills, words, and works, as the wills, words, and 
 
 works of his children for ever. 
 
 Alph. Yea, you must pray with your heart. For if you speak 
 but with tongue only, God will not give you his grace. 
 
 Brad. Sir, do not judge, lest ye be judged. You have heard 
 my words, now charity would have you leave the judgment of the 
 heart to God. 
 
 Alpk. You must be, as it were, a neuter, and not wedded to 
 yourself, but as one standing in doubt; pray and be ready to receive 
 what God shall inspire; for in vain lboureth our tongue to speak 
 else. 
 
 Brad. Sir, my sentence, if you mean it for religion, must not 
 be in a doubting or uncertain, as 1 thank God I am certain in that 
 
 * Alphonsus a Castro, a Franciscan Friar, confessor to King Philip, and famous 
 for his treatHJfr De Hceresibus. In a sermon preached before his master, he declaimed 
 at large against taking away people's lives for religion ; inveighed against the English 
 bishops for doing so ; and said that they had not learned it in Scripture, which taught 
 bishops in the spirit of meekness to instruct those that opposed them ; and not to 
 burn them for their consciences. Burnet's Hist. Reform, vol. ii. pt. i. 477. 
 
256 
 
 for which I am condemned; 1 have no cause to doubt of it, but 
 rather to be most certain of it; and therefore I pray God to confirm 
 me more in it. For it is his truth, and because it is so certain and 
 true that it may abide the light, I dare be bold to have it looked on, 
 and confer it with you, or any man ; in respect whereof I am both 
 glad of your coming-, and thank you for it. 
 
 Alph. What is the matter whereof you were condemned ? We 
 know not. 
 
 Brad. Sir, L have been in prison almost two years, I never 
 transgressed any of their laws, wherefore I might justly be im- 
 prisoned, and now am I condemned only because I frankly confessed, 
 whereof I repent not, my faith concerning the sacrament, when I 
 was demanded in these two points ; one, that there is no transub- 
 stantiation ; the other, that the wicked do not receive Christ's body. 
 Alph. Let us look a little on the first. Do you not believe 
 that Christ is present really and corporally in the form of bread ? 
 
 Brad. No, I do believe that Christ is present to the faith of 
 the worthy receiver, as there is present bread and wine to the senses 
 and outward man. As for any such presence of including and 
 placing Christ, I believe not, nor dare believe. 
 
 Alph. I am sure you believe Christ's natural body is circum- 
 scriptible. 
 
 And here he made much ado of the two natures of Christ, 
 how that the one is every where, and the other is in his proper 
 place ; demanding such questions as no wise man would have 
 spent any time about. At length because the friar had forgotten 
 to conclude, Bradford put him in mind of it, and thus then at 
 length he concluded ; how that because Christ's body was circum- 
 scriptible, concerning the human nature in heaven, therefore it 
 was so in the bread. 
 
 Brad. How hangeth this together ? Even as if you should 
 say; because you are here, ergo, it must needs follow that you are 
 at Rome; or thus you reason, because Christ's body is in heaven, 
 ergo, it is in the sacrament, under the form of bread ; which no wise 
 man will grant. 
 
 Alph. Why? Will you believe nothing but that which is 
 expressly spoken in the Scriptures? 
 
257 
 
 Brad. Yes, Sir, I will believe whatsoever you shall, by demon- 
 stration out of the Scriptures, declare unto me. 
 
 Alph. He is obstinate. Is not God able to do it ? 
 
 Brad. Yes, and I deny not but that it is so, to the faith of the 
 worthy receiver. 
 
 Alph. To the faith? How is that? 
 
 Brad. Forsooth, Sir, as I have no tongue to express ijt, so I 
 know ye have no ears to hear and understand it ; for faith is more 
 than man can utter. 
 
 Alph. But I can tell all that I believe. 
 
 Brad. You believe not much then. For if you believe the 
 joys of heaven, and believe no more thereof than you can tell, you 
 will not yet desire to come thither. For as the mind is more 
 capable and receiveable than the mouth ; so it conceiveth more than 
 tongue can express. 
 
 Alph. Christ saith, it is his body. 
 
 Brad. And so say I, after a certain manner. 
 
 Alph. After a certain manner ? That is, after another manner 
 than it is in heaven? 
 
 Brad. St. Augustine telleth it more plainly, that it is Christ's 
 body after the same manner, as circumcision was the covenant of 
 God, and the sacrament of faith is faith ; or to make it more plain, 
 as baptism, and the water of baptism, is regeneration. 
 
 Alph- Very well said, baptism, and the water thereof, is a 
 sacrament of God's grace and spirit in the water, cleansing the 
 baptized. 
 
 Brad, No, Sir, away with your enclosing ; but this I grant, 
 that after the same sort Christ's body is in the bread, on which sort 
 the grace and spirit of God is in the water. 
 
 Alph. In water is God's grace by signification. 
 
 Brad. So is the body in the bread in the sacrament.* 
 
 Alph. You are much deceived, in that you make no difference 
 between the sacraments that be standers, and the sacraments that 
 
 * As grace is in the water of baptism, so is the body in the sacrament. But 
 grace is in the water by signification ; ergo, so is the body in the sacrament. Fox, 
 in Loco. 
 
 2L 
 
258 
 
 are transitory and passers by. As for example, the sacrament of 
 
 orders, which you deny, though St. Augustine affirm it, it is a 
 
 stander, although the ceremony be past; but in baptism, so soon 
 
 as the body is washed, the water ceaseth to be a sacrament. 
 
 Brad. Very good, and so- it is in the Supper of the Lord ; no 
 
 longer than it is in use, is it Christ's sacrament. 
 
 Here was the friar in a wonderful rage, and spake so high, as 
 often he had done before, that the whole house rang again, 
 chafing with om and cho. He hath a great name of learning, 
 but surely he hath little patience. For if Bradford had been 
 any thing hot, one house could not have held them. At the 
 length he cometh to this point, that Bradford could not find in 
 the Scripture, baptism and the Lord's Supper, to bear any 
 similitude together. And here he triumphed before the conquest, 
 saying, that those men would receive nothing but Scripture, and 
 yet were able to prove nothing by the Scripture. 
 Brad. Be patient, and you shall see that by the Scripture, I 
 
 will find baptism and the Lord's Supper coupled together. 
 
 Alph. No, that canst thou never do ; let me see a text of it. 
 Brad. Paul saith ;* that as we are baptized into one body ; so 
 
 have we drunk of one spirit, meaning of the cup in the Lord's 
 
 Supper. 
 
 Alph. Paul hath no such words. 
 
 Brad. Yes, that he hath. 
 
 Con. I trow he hath not. 
 
 Brad. Give me a Testament, and I will shew you. 
 
 So a priest that sat by them gave him his Testament, and he 
 shewed them the plain text. Then they looked one upon 
 another. In fine the friars found this simple shift, that Paul 
 spake not of the sacrament. 
 Brad. Well, the text is plain enough, and there are of the 
 
 fathers, who do so understand the place; for Chrysostom doth 
 
 expound it so. 
 
 Alphonsus, who had the Testament in his hand, desirous to 
 suppress this foil, turned the leaves of the book from leaf to leaf, 
 
 * 1 Cor. xii. 13. 
 
259 
 
 till he came to 1 Cor. xi, 29, where he read, how that he was 
 
 guilty, who made no difference of the Lord's body. 
 
 Brad. Yea, but therewith he saith, 1 Cor. xi. 28, He that 
 eateth of the bread, calling it bread still, and that after consecration, 
 as ye call it, as in 1 Cor. x. 16 ; The bread which we break, &c. 
 
 Alph. Oh, how ignorant are ye, who know not that things 
 after their conversion, do retain the same names which they had 
 before, as Moses's rod. 
 
 Brad. Sir, there is mention made of the conversion, as well as 
 that the same appeared to the sense ; but here ye cannot find it so. 
 Shew me one word how the bread is converted ; and I will then 
 say, ye bring some matter that maketh for you. 
 
 Alph. You hang on your own sense. 
 
 Brad. No, that I do not ; for I will bring you forth the fathers 
 of the Church, eight hundred years after Christ, to confirm this 
 which I speak. 
 
 Alph. No, you have the Church against you. 
 
 Brad. I have not Christ's Church against me. 
 
 Alph. Yes, that you have. What is the Church ? 
 
 Brad. Christ's wife, the chair and seat of verity ? 
 
 Alph. Is she visible ? 
 
 Brad. Yea, that she is, to them that will put on the spectacles 
 of God's word to look on her. 
 
 Alph. This Church hath defined the contrary, and that I will 
 prove by all the good fathers from Christ's ascension, even for eight 
 hundred years at the least, continually. 
 
 Brad. What will you so prove, transubstantiation ? 
 
 Alph. Yea, that the bread is turned into Christ's body. 
 
 Brad. You speak more than you can do. 
 
 Alph. That I do not. 
 
 Brad. Then will I give place. 
 
 Alph. Will you believe? 
 
 Brad. Belief is God's gift; therefore cannot I promise; but I 
 tell you that I will give place ; and I hope I shall believe his truth 
 always, so good is he to me in Christ, my Saviour. 
 
 In all the disputations at this time, it is evident the Vulgate was chiefly referred 
 to by both side*. 
 
260 
 
 Here the Friar found a great fault with Bradford, that he made 
 no difference betwixt habitus zndactus; as though actus, which 
 he called credulity, had been in our power. But this he let pass, 
 and came again, asking Bradford if he could prove it as he said, 
 whether he would give place ? 
 
 Brad. Yea, that I will. Then calling for paper, pen and ink ; 
 what and if I prove by the testimony of the fathers, that continually for 
 eight hundred years after Christ, at the least, they did believe that the 
 substance of bread doth remain in the sacrament ? What will ye do ? 
 Alph. I will give place. 
 
 Brad. Then write you here that you will give place, if I so 
 prove; and I will write that I will give place, if you so prove ; because 
 ye are the antient, ye shall have the preeminence. 
 
 Here the Friar fumed marvellously, and said, I came not to 
 learn at thee: Are not here witnesses? meaning the priests, Be 
 not they sufficient? But the man was so chafed, that if Brad- 
 ford had not passed over this matter of writing, the Friar would 
 have fallen to plain scolding. 
 
 At the length the King's Confessor asked Bradford, what the 
 second question was. 
 
 Brad. That wicked men receive not Christ's body in the sacra- 
 ment, as St. Augustin speaketh of Judas, that he received panem 
 Domini, but not panem Dominum. 
 Alph. St. Augustin saith not so. 
 Brad. Yes that doth he. 
 
 So they arose and talked no more of the matter; but went 
 away, without bidding Bradford farewell. 
 
 After they were gone, one of the priests came, and willed 
 Bradford not to be so obstinate. 
 
 Brad. Sir, be not you so wavering ; in all the scriptures cannot 
 you find me, Non est panis. 
 
 Priest. Yes, that I can in five places. 
 Brad. Then I will eat your book. 
 
 So the book was opened, but no place found ; and he went his 
 way smiling. God help us. 
 
261 
 
 No. 74.* 
 
 To a Woman who desired to know his mind, whether she, 
 refraining from the Mass, might be present at the Popish 
 Mattins or no. 
 
 I BESEECH Almighty God, our heavenly Father, to be merciful 
 unto us, and to increase in you, my good sister, the knowledge and 
 love of his truth; and at this present give me grace so to write to 
 you something of the same, as may make to his glory, and our own 
 comfort and confirmation in him, through Christ our Lord, Amen. 
 
 Whether you may come with safe conscience to the Church now, 
 that is, to the service used commonly, in part, as at mattins or at 
 evensong or no. is your desire to have me to write something, for 
 your further stay. My dearly beloved, although your benefits 
 towards me, might perchance make you to think, that in respect 
 thereof 1 would bear with that, which else were not to be born 
 withal ; yet by God's grace I am purposed simply, and without all 
 such respect in this matter, to speak to you the truth according to 
 my conscience, as I may be able to stand unto, when I shall come 
 before the Lord. 
 
 First therefore, go about to learn perfectly, the first lesson to be 
 learned of all that profess Christ, that is to deny yourself, and in 
 nothing to seek yourself. Secondly, learn after this, to begin at the 
 next lesson to it, which is to seek God in all things you do and 
 leave undone. Thirdly, know that then you seek God, when in 
 his service you follow his word and not man's fancies, custom, 
 multitude, &c. and when, with your brother, you follow the rule of 
 charity, that is, to do as you would be done by. 
 
 In these is a sum of all the council I can give you; if that 
 hereto I admonish you, of the service now used, which is not 
 according to God's word, but rather against God's word, directly 
 and in manner wholly. So that your going to the service is a 
 declaration that you have not learned the first lesson, nor never can 
 
 * Fo* iii. 338. Cov. 401. 
 
262 
 
 learn it so long- as you go thither; therefore the second lesson yois 
 shall utterly lose, if you cease not the seeking of yourself, that is, if for 
 company, custom, father, or friend, life or goods, you seem to allow 
 that which God disalloweth. And this that you the better may 
 perceive, I purpose by God's grace, briefly to shew. 
 
 First, the mattins and evensong is in a tongue, forbidden publicly 
 to be used in the congregation, that perceiveth not the tongue. Read 
 how Paul affirmeth it, to pray in an unknown tongue, to be against 
 God's Commandment. This one, I trow, were enough, if nothing 
 else were; for how can God's glory be sought, where his word and 
 commandment is wilfully broken ? How can charity to man stand, 
 when charity to God, which is obedience to his word, is overthrown ? 
 Again, both in mattins and in evensong, is idolatry maintained for 
 God's service; for there is invocation and prayer made to saints, 
 departed this life, which robbeth God of that glory which he will 
 give to none other. 
 
 Moreover, this service and the setters forth of it, condemneth 
 the English service as heresy ; thereby falling: into God's curse, which 
 is threatened to all such as call good evil, and evil good ; whereof 
 they shall be partakers, that do communicate with them. Besides 
 this, this latin service is a plain mark of antichrist's catholic syna- 
 gogue ; so that the communicants and approvers of it, thereby declare 
 themselves to he members of the same synagogue, and so cut off 
 from Christ and his Church ; whose exterior mark is the true admi- 
 nistration of God's word and sacraments. 
 
 Furthermore, the example of your going thither to allow the 
 religion of antichrist, as doubtless .you do in deed, howsoever in 
 heart you think ; occasioneth the obstinate, to be utterly intractable, 
 the weaker papists to be more obstinate, the strong gospellers to be 
 sore weakened, and the weaker gospellers to be utterly overthrown ; 
 which things, how great offence they be, no pen is able to utter by 
 letters. 
 
 All these evils you shall be guilty of, that company with those 
 in religion exteriorly, from whom you are admonished to fly. If 
 Christ be Christ, follow him; gather with him, least you scatter 
 abroad : serve God, not only in spirit, but also in body. Make not 
 your body, now a member of Christ, a member of antichrist, Coine 
 
out from amongst them, saith the Lord, and touch no unclean 
 thing 1 . Confess Christ and his truth, not only in heart, but also in 
 tongue, yea in very deed, which few gospellers do. 
 
 Indeed they deny him, and therefore had need to tremble, lest 
 that Christ will deny them in the last day ; the which day, if it were 
 set before our eyes often, then would the pleasures and treasures of 
 this world be but trifles. 
 
 Therefore, good Sister, often have it before your eyes, daily set 
 yourself and your doings, as before the judgment seat of Christ now, 
 that hereafter you be not called into judgment. Think that it will 
 little profit you to win the whole world, and to lose your own soul. 
 Mark Christ's lessons well ; he that will save his life shall lose it. 
 The Father from heaven commandeth you, to hear Christ, and he 
 saith, follow me ; this can you not do and follow idolatry or idola- 
 ters.* Fly from such, saith the Scripture. This God grant to you, 
 to me, and to all God's children, Amen. Thus in haste I have 
 accomplished your request, God grant that as you have done me 
 much good bodily, so this may be a little mean to do you some good 
 spiritually, Amen. If time would serve, I would have written more 
 .at large. The 2 of March, anno, 1555. 
 
 On the 21st of March one of the Earl of 
 Derby's men came to the Compter with one 
 M. Collier, formerly Warden of Manchester, 
 who informed Bradford that Dr. Weston,f 
 would be with him in the afternoon. 
 
 At dinner time, when M. Collier discommended King Edward, 
 and went about to set forth the authority of the Pope, Bradford 
 withstood him, defending the king's faith, that it was catholic, 
 and that the authority of the Bishop of Rome's supremacy was 
 usurped; bringing forth the testimony of Gregory, which af- 
 firmeth the name of Supreme Head, to be a title of the former to 
 antichrist. 
 
 See Appendix, Note (CC.) t See Appendix, Note (DD.) 
 
264 
 
 Bradford then went to his prison chamber to beg of God grace, 
 and help therein ; continuing" there until he was called down to 
 speak with M. Weston. 
 
 No. 75.* 
 FIRST CONFERENCE WITH DR. WESTON. 
 
 As soon as Bradford entered the hall Dr. Weston very gently 
 
 took him by the hand, and told him that he had often been 
 
 minded to come to him, being thereto desired of the Earl of 
 
 Derby. 
 
 Weston. After that I perceived by this man, that you could be 
 contented rather to speak with me, than any others; I could not but 
 come to do you good, if I can; for hurt you be sure I will not. 
 
 Brad. Sir, when I perceived by the report of my Lord's servant, 
 that you did bear me good will; more as he said, than any other of 
 vour sort ; I told him that, therefore I could be better content and 
 more willing to talk with you, if you should come unto me. This 
 did I say, otherwise I desired not your coming. 
 
 JVeston. Well, now I am come to talk with you ; but before 
 we shall enter into any talk, certain principles we must agree upon, 
 which shall be this day's work. First, I shall desire you to put away 
 all vain-glory, and not hold any thing for the praise of the world. 
 
 Brad. Sir, St Augustine maketh that indeed apiece of the defi- 
 nition of a heretic; which if I cannot put away clean, for I think 
 there will a spice of it remain in us, as long as this flesh liveth,yet I 
 promise you by the grace of God, that I purpose not to yield to it. 
 God, I hope, will never suffer it to bear rule in them that strive 
 there-against, and desire all the dregs of it utterly to be driven out 
 of us. 
 
 * Fox iii. 301. 
 
265 
 
 Weston. I am glad to hear you say so, although indeed I think 
 you do not so much esteem it as others do. Secondly, I would 
 desire you, that you will put away singularity in your judgment and 
 opinions. 
 
 Brad. Sir, God forbid that I should stick to my singularity or 
 private judgment, in God's religion. Hitherto I have not desired it, 
 neither do, nor mind at any time to hold any other doctrine than 
 is public and catholic, understanding catholic as good men do; ac- 
 cording to God's word. 
 
 Weston. Very well, this is a good day's work, I hope to do you 
 good ; and therefore now, thirdly, I shall pray you to write me Capita 
 of those things, whereupon you stand in the sacrament, and to send 
 it to me betu-ixt this and Wednesday next ; until which time, yea, 
 until I come to you again, be assured that you are without all peril 
 of death. Of my fidelity, I warrant you ; therefore away with all 
 dubitations, &c. 
 
 Brad. Sir, I will write to you the grounds I lean to in this 
 matter. As for death, if it come, welcome be it; this which you 
 require of me, shall be no great let to me therein. 
 
 Weston. You know that St. Augustine was a Manichean, yet 
 was he converted at the length ; so have I good hope of you. 
 
 Brad. Sir, because I will not flatter you, I would you should 
 flatly know, that I am even settled in the religion, wherefore I am 
 condemned. 
 
 Weston. Yea, but if it be not the truth, and you see evident 
 matter to the contrary, will you not then give place ? 
 
 Brad. God forbid, but that I should always give place to the truth. 
 
 Weston. I would have you to pray so. 
 
 Brad. So I do, and that he will more and more confirm me in 
 it, as I thank God he hath done and doth. 
 
 Weston. Yea, but pray with a condition, if you be in it. 
 
 Brad. No Sir, I cannot pray so; because 1 am settled and as- 
 sured of his truth. 
 
 Weston. Well, as the learned bishop answered St. Austin's 
 mother, that though he was obstinate, yet the tears of such a mother 
 could not but win her son; so I hope your prayers* cannot but be 
 
 * Bradford's eyes here shewed that he had wept in prayer. Fox in Loro. 
 
 2M 
 
266 
 
 heard of God, though not as you would, yet as best shall please 
 
 God. Do ye not remember the history thereof ? 
 Brad. Yea, Sir, I think it be of St. Ambrose. 
 Weston. No, that it is not. As you are overseen herein, so are 
 
 you in other things.* 
 
 Brad. Well, Sir, I will not contend you for the riame ; this I 
 
 remember St. Augustine writeth in his confessions. 
 
 After this Weston began to tell M. Bradford, how the people 
 were by him procured to withstand the Queen. Whereupon 
 Bradford bad him hang him up as a traitor and a thief, if ever he 
 encouraged any to rebellion ; which thing his keeper, and others 
 that were there of the priests, affirmed on his behalf. Dr. Weston 
 declared that he had saved men, going in the cart to be hanged. 
 The end was this, that Bradford should send unto him, CAPITA 
 DOCTRINE, of the Supper ; and that after Wednesday, Weston 
 would come to him again, and so departed, after he had drank to 
 him in beer and wine. 
 
 I omit here the talk concerning Oxford, of books of German 
 writers, the fear of death, and other matters to no purpose. 
 
 According to his promise Bradford wrote 
 out his reasons and arguments against transub- 
 stantiation, and sent them to Dr. Weston, as 
 follow: 
 
 No. 76.t 
 
 CERTAIN REASONS AGAINST TRANSUB- 
 STANTIATION, 
 
 Gathered by John Bradford, and given to Dr. Weston and 
 Others. 
 
 First. That which is former (saith Tertullian) is true; that 
 which is later is false. But the doctrine of transubstantiation is a 
 
 * Unfortunately however for the argument of the Prolocutor, our martyr was not 
 overseen, and proved himself to be better read than his opponent. Du Pin, torn. iii. 
 p. 159 Dr. Adam Clarke on Rom. xiii. 14. 
 
 t Fox iii. 303. 
 
267 
 
 late doctrine, for it was not defined generally afore the Council of 
 Lateran, about one thousand two hundred and fifteen years after 
 Christ's coming-, under Pope Innocent III.* For before that time 
 it was free for all men to believe it or not believe it, as the Bishop 
 of Durham doth witness, in his book of the Presence of Christ 
 in his Supper, lately put forth, ergo, the doctrine of transubstan- 
 tiation is false. 
 
 Second. That the words of Christ's Supper be figurative, the 
 circumstances of the Scripture, the analogy or proportion of the 
 sacraments, and the sentences of all the holy fathers, which were and 
 did write for the space of one thousand years after Christ's ascension, 
 do teach. Whereupon it followeth that there is no transubstantiation. 
 
 Third. That the Lord gave to his disciples bread, and called 
 it his body, the Scriptures do witness. For he gave that and called 
 it his body, which he took in his hands, whereon he gave thanks, 
 which also he brake, and gave to his disciples, that is to say, BREAD ; 
 as the fathers Irenaeus, Tertullian, Origen, Cyprian, Epiphanius, 
 Augustine, and all the residue which are of antiquity do affirm: but 
 inasmuch as the substance of bread and wine is another thing than 
 the substance of the body and blood of Christ, it plainly appears that 
 there is no transubstantiation. 
 
 Fourth. The bread is no more transubstantiate than the wine; 
 but that the wine is not transubstantiate, Saint Matthew and Saint 
 Mark do teach us ; for they witness that Christ said, That he would 
 drink no more of the fruit of the vine, which was not blood but wine; 
 and therefore it followeth that there is no transubstantiation. Chry- 
 sostom upon Matthew, and Saint Cyprian do affirm this reason. 
 
 Fifth. As the bread in the Lord's Supper is Christ's natural 
 body, so it is his mystical body; for the same spirit that spake of it, 
 This is my body, did say also, For we many are one bread, one 
 body,&c.; but now it is not the mystical body by transubstantiation, 
 and therefore it is not his natural body by transubstantiation. 
 
 Sixth. The words spoken over the cup in Saint Luke and Paul, 
 are not so mighty and effectual as to transubstantiate it. For then 
 it, or that which is in it, should be transubstantiate into the New 
 
 * See Gilly's second visit to the Vaudois of Piedmont, p. 41. 
 
268 
 
 Testament; therefore the words spoken over the bread, are not so 
 mighty as to make transubstantiation. 
 
 Seventh. All that doctrine which agreeth with those Churches 
 which be apostolic, mother Churches, or original Churches, is to be 
 counted for truth ; in that it holdeth that which these Churches 
 received of the apostles, the apostles of Christ;, Christ of God. But 
 it is manifest that the doctrine, taught at this present of the Church 
 of Rome, concerning transubstantiation, doth not agree with the 
 apostolic and mother Churches in Greece, of Corinthus, of Philippos, 
 Colossia, Thessalonica, Ephesus, which never taught transubstanti- 
 ation; yea, it agreeth not with the doctrine of the Church of Rome, 
 taught in times past. For Gelasius, the Pope, setting forth the doc- 
 trine which that See did then hold ; doth manifestly confute the error 
 of transubstantiation, and reproveth them of sacrilege which divide 
 the mystery, and keep from the laity the cup; therefore the doctrine 
 of transubstantiation agreeth not with the truth. 
 
 About the 28th of March, Dr. Pendleton 
 came to Bradford, together wjih the same M. 
 Collier, and Stephen Bech. 
 
 No. 77* 
 CONFERENCE WITH DR. PENDLETON. 
 
 Pend. (After expressing sorrow for Bradford's trouble.) After 
 that I did know you could be content to talk with me, I made the 
 more speed, being as ready to do you good, and pleasure you what 
 I can, as ye would wish. 
 
 Brad. Sir, the manner how I was content to speak with you, 
 was on this sort. M. Bech was often .in hand with me whom he 
 should bring unto me, and named you among others; and I said that 
 I had rather speak with you than with any of all the others. Now 
 the cause why I so would, 1 will briefly tell you. I remember that 
 
 Fox iii. 302. 
 
269 
 
 once you were, as far as a man might judge, of the religion that I 
 am of at this present, and 1 remember that you have set forth the 
 same earnestly. Gladly therefore would I learn of you, what thing 
 it was, that moved your conscience to alter; and gladly would I see 
 what thing it is that you have seen since, which you saw not before. 
 Pend. M. Bradford, I do not know wherefore you are con- 
 demned ? 
 
 Brad. Tran substantiation is the cause wherefore L am con- 
 demned, and because I deny that wicked men do receive Christ's 
 body ; wherein I would desire you to shew me what reasons, which 
 before you knew not, did move your conscience now to alter ; for 
 once, as I said, you were as I am in religion. 
 
 Pend. I never fully denied transubstantiatiori, although I said 
 that the word was not in Scripture; I will gather to you the places 
 which moved me, and send you them. 
 
 Here he desired that he might have a copy of that which Brad- 
 ford had sent to Dr. Weston ; and which Bradford promised to 
 send him. 
 
 Some reasoning also they had, whether evil men did receive 
 Christ's body, Bradford denying, and Pendleton affirming. 
 Bradford said that they received not the spirit; ergo, not the body; 
 for it is no dead carcase. Hereto Bradford brought also St. 
 Augustine, how Judas received panem Domini, and not panem 
 Dominum ; and how that he must be in Christ's body, who must 
 receive the body of Christ. But Pendleton went about to put it 
 away with idem, and not ad idem, and how that in corpore Christi, 
 was to be understood of all that be in the visible Church, with 
 God's elect. Bradford denied this to be St. Augustine's mean- 
 ing, and said also that the allegation of idem and not ad idem, 
 could not make for that purpose. 
 
 Pendleton having brought forth Cyprian ; Panis natura mu- 
 tatur, etc., Bradford said, that in that place, natura, did not 
 signify substance. As the nature of an herb is not the substance 
 of it; so the bread changed in nature is not to be taken for 
 changed in substance; for now it is ordained, not for the food 
 of the body simply, but rather for the soul. Here also Bradford 
 alleged the sentence of Gelasius ; whereupon Pendleton said that 
 
270 
 
 he was a Pope. Yea, said Bradford, but his faith is my faith in 
 the sacrament, if ye would receive it. 
 
 They reasoned also, whether acridcntia were res or no. If 
 they be properly, res, said Bradford, then are they substances; 
 and if they be substances, they are earthly; and then are there 
 earthly substances in the sacrament, as Irenaeus saith, which 
 must needs be bread. But Pendleton said that the colour was 
 the earthly thing 1 , and called it an accidental substance. 
 
 I omit the talk they had of my Lord of Canterbury, of Peter 
 Martyr's book, of Pendleton's letter,* laid to Bradford's charge 
 when he was condemned ; also whether Die Ecc/esitB was spoken 
 of the Universal Church, or of a particular, which Pendleton at 
 length granted to be spoken of a particular Church, also of vain- 
 glory, which he willed Bradford to beware of, and such like. 
 
 A little before his departure, Bradford said thus ; M. Doctor, 
 as I said to M. Weston the last day, so say I unto you again ; 
 that I am the same man in religion against transubstantiation 
 still, which I was when I came into prison ; for hitherto I have 
 seen nothing in any point to infirm me. 
 
 At these words, Pendleton said that it was no catholic doctrine. 
 Yes, said Bradford, and that will 1 prove, even by the testimony 
 of the catholic fathers, until the Council of Lateran, or there- 
 abouts. Thus Pendleton went his way, saying that he would 
 come oftener to Bradford. 
 
 God, our Father, be with us all, and give us the spirit of his 
 truth for ever, Amen. 
 
 In the afternoon of the same day, Dr. Wes- 
 ton came again to Bradford ; and after desiring 
 they should be left alone ; pulled out of his 
 bosom the same writing (No. 76.) which Brad- 
 ford had sent to him. Before he hegan to read 
 it he showed Bradford, that since their last 
 
 * He was parson of St. Stephen's Walbrook, a great professor of religion in the 
 reiga of Edward VI., but recanted in that of Mary. Strype EccL Mem. iii. 2. 18. 
 It is more than probable that he betrayed Bradford. See pp. 180. 218. 
 
271 
 
 conference, he had inquired concerning his 
 manner of conversation whilst at Cambridge. 
 
 No. 78.* 
 
 THE SECOND CONFERENCE WITH DR, 
 WESTON. 
 
 Westou. M. Bradford, because you are a man, not given to the 
 glory of the world, I will speak it before your face, your life I have 
 learned was such there always, as all men, even the greatest enemies 
 you have, cannot but praise it; and therefore I love you much 
 better than ever I did ; but now I will read over your arguments, 
 and so we will confer them. Such they are* that a man may well 
 perceive you stand on conscience, and therefore I am the more ready 
 and glad to pity you. As to the first; though the word transub- 
 stantiation began but lately, yet the thing always was, and hath 
 been since Christ's institution. 
 
 Brad. I do not contend or hang upon the word only, but upon 
 the thing, which is as new as the word. 
 
 JVeston. As to the second, St. Augustine asserts that if an evil 
 man, going to the devil, makes his will, his son and heir would not 
 say his father did lie in it, or speak tropically; much more Christ, 
 going to God, did never lie or use any figurative speech in his last 
 will and testament. Do you not remember this place of St. 
 Augustine? 
 
 Brad. Yea, Sir, but I remember not that St. Augustine hath 
 those words, tropical or figurative, as you rehearse them; for any 
 man may speak a thing figuratively, and not lie ; and so Christ did 
 in his last Supper. 
 
 Weston. The passage in Cyprian shews that the nature of 
 
 * Fox iii. 303. 
 
272 
 
 bread is turned into flesh. Here my Lord of Canterbury expounded! 
 nature for quality, by Gelasius. The which interpretation serveth 
 for the answer of your argument, that Christ called bread his body ; 
 that is, the quality, form, and appearance of bread. And further, 
 the Scripture is wont to call things by the same names which they 
 had before, as Simon the leper;* he was not so presently, but 
 because he had been so. 
 
 Brad. Cyprian wrote before Gelasius ; therefore Cyprian must 
 not expound Gelasius, but Gelasius Cyprian; and so they both 
 teach, that bread remaineth still. As for things having still the 
 names they had, is no answer, except you could shew that this now 
 were not bread, as easily as a man might have then known and seen 
 Simon to have been healed, and clear from his leprosy. 
 
 After this, Weston went to the fourth, concerning the cup, 
 the which he did not fully read ; but digressed into a long talk 
 of Cyprian's Epistle de Aquatiis; also of St. Augustine, 
 expounding the breaking of bread by Christ, to his two disciples 
 going to Emmaus, to be the sacrament, with such other talk to 
 no certain purpose; and therefore Bradford prayed him, that 
 inasmuch as he had written the reasons that stablished his faith 
 against transubstantiation, so he would likewise do to him, that 
 is, answer him by writing, and shew him more reasons in writing 
 to confirm transubstantiation. Which Dr. Weston promised to 
 do, and said that he would send or bring it to M. Bradford again, 
 within three days. 
 
 Thus when he had read over the arguments, and here and 
 there spoken little to the purpose for the avoiding of them, and 
 Bradford had praved him to give him in writing his answers ; 
 then he began to tell Bradford how and what he had done for 
 Grimoald, and how that Bradford needed not to fear any 
 reproach or slander he should suffer, meaning belike to have 
 Bradford secretly to come to them, as Grimoaldf did ; for he 
 subscribed. 
 
 * Simon, though he were called the leper, yet he was seen to be no leper. Bat 
 bread is seen still to be bread ; and therefore hath his name not of that it was, but of 
 that it is. Fox in Loco. 
 
 t See Appendix, page xlix. 
 
273 
 
 Brad. M. Dean, I would not 'gladly that you should conceive 
 of me, that I pass of shame of men simply in this matter ; I rather 
 would have you to think of me, as the very truth is, that hitherto as 
 I have not seen, nor heard any thing 1 , to weaken* iny faith against 
 transubstantiation, so I am no less settled in it, than I was at my 
 first coming hither. I love to be plain with you, and to tell you at 
 the first, as you shall find at the last. 
 
 Weston. In good faith, M- Bradford, I love you the better 
 for your plainness ; and do not think otherwise of me, but that you 
 shall find me plain in all my talk with you. 
 
 Here Weston began to ask Bradford of his imprisonment and 
 condemnation ; and so Bradford told him altogether, how he had 
 been handled. Whereat Weston seemed to wonder, yea in plain 
 words he said, that Bradford had been handled otherwise than 
 he had given cause, and so shewed Bradford how that my Lord 
 of Bathf reported, that he had deserved a benefit at the Queen's 
 hand, and that of all the Council. 
 
 In this kind of talk they spent an hour almost, and so, as one 
 weary, Bradford rose up, and Weston called to the keeper ; and 
 before him he bade Bradford be of good comfort, and said that 
 he was out of all peril of death. 
 
 Keeper. Sir, but it is in every man's mouth that he shall die 
 to-morrow. 
 
 Weston. (Apparently half amazed.) I will go say evensong 
 before the Queen, and speak to her in his behalf. 
 
 But it is to be thought, that the Queen had already supped at 
 that present ; for it was past six of the clock. 
 
 Before the keeper, Bradford told Weston again, that he still 
 was one man, and even as he was at the first ; and till he should 
 see matter to teach his conscience the contrary, he said he must 
 needs so continue. The keeper desired Bradford to hearken to 
 M. Doctor's counsel, and prayed M. Doctor to be good unto 
 him ; and so after they had drunk together, M. Doctor, with 
 most gentle words, took his leave for three days. 
 
 Now when he was gone, the keeper told Bradford, that 
 
 * Infirm. t Bourne, whose life he had saved. See p. 179. 
 
 2N 
 
274 
 
 M. Doctor spake openly, how that he saw no cause, why they 
 should burn him. Which sentence, for the ambiguity of the 
 meaning, made him somewhat sorry, lest he had hehaved himself 
 in any thing, wherein Weston had gathered any conformableness 
 to them in their doctrine, which God knbweth, saith Bradford, I 
 never as yet did. God, our Father, bless us, as his children, 
 and keep us from all evil, for ever, Amen. 
 
 It is worthy of admiration, how this truly 
 excellent person kept himself constantly occu- 
 pied in his master's service. Daily and almost 
 hourly assailed by open enemies, or misguided, 
 if not pretended,* friends ; harassed and teased, 
 although not perplexed, by their wily argu- 
 ments and crafty suggestions ; the certainty of 
 a painful and lingering death constantly in his 
 view ; and what was worse than death itself, the 
 suspense in which his fiend-like tormentors kept 
 him ; for it would seem that he never went to 
 rest, but under the probable apprehension, that 
 his slumbers would be broken, by the jailor 
 summoning him to the stake. Yet amidst 
 all this, and much more perhaps that has 
 not come down to us ; we find this holy 
 martyr, occupying the intermediate moments 
 in writing letters in every direction, where he 
 thought his advice or example might be useful. 
 And so calm and collected was his mind, that 
 
 * Matth. xxiii. 15. 
 
275 
 
 no impatience, or hardly an angry or railing 
 expression escapes him, throughout the whole 
 correspondence. Well might his grand perse- 
 cutor Gardiner say, that < Bradford had writ- 
 ten letters whilst in prison, to no little hurt 
 of the Queen's people. '* Amongst others writ- 
 ten at this time were the following : 
 
 No. 79.t 
 
 An admonition to certain professors and lovers of the Gospel, 
 to beware they fall not from it, in consenting to the Romish 
 religion, by the example of the shrinking, halting, and 
 double-faced gospellers. 
 
 THE peace of Christ, which is the true effect of God's Gospei 
 believed, my dearly beloved, be more and more plentifully perceived 
 of you, through the grace of our dear Father, by the mighty working 
 of the Holy Spirit, our Comforter, Amen. 
 
 Though 1 have many lets presently, to hinder me from writing 
 unto you ; yet being desired, I could not but something signify my 
 ready good will in this behalf, so much as I may, when I cannot so 
 much as I would. You hear and see how satan bestirreth him, 
 raging as a roaring lion to devour us. You see and feel partly what 
 storms he hath raised up, to drown the poor boat of Christ, I mean 
 his Church. You see how terribly he traineth his soldiers to give a 
 fierce onset on the vanguard* of God's battle. You see how he hath 
 received power of God, to molest God's children, and to begin at his 
 house. 
 
 By reason whereof consider two things ; one, the cause on our 
 behalf; the other, what will be the sequel on strangers. For the 
 first, if we be not blind, we cannot but well see, that our sins are the 
 
 * See page 165. f Fox iii. 335. Cov. 379. J Voward. 
 
276 
 
 cause of all this misery ; our sins, I say, which I would that every 
 one of us would apply to ourselves, after the example of Jonas and 
 David; turning over the wallet, that other men's offences might lie 
 behind, and our own before. 
 
 Not that I would excuse other men, who exteriorly have walked 
 much more grossly than many of you have done ; but that I would 
 provoke you all as myself, to more hearty repentance and prayer. 
 Let us more and more increase, to know and lament our doubting of 
 God, of his presence, power, anger, mercy, &c. Let us better feel 
 and hate our self-love, security, negligence, unthankfulness, unbelief, 
 impatience, &c. and then doubtless the cross shall be less fearful, yea 
 it shall be comfortable, and Christ most dear and pleasant. Death 
 then shall be desired, as the dispatcher of us out of all misery, and 
 entrance into eternal felicity and joy unspeakable; the which is so 
 much the more longed for, by how much we feel indeed the serpent's 
 bites, wherewith he woundeth our heels, that is, our outward Adam 
 and senses. 
 
 If we had, I say, a lively and true feeling of his poison, we could 
 not but, as rejoice over our Captain that hath bruised his head, so be 
 desirous to follow his example, that is, to give our lives with him 
 and for him; and so to fill up his passion, that he might conquer and 
 overcome in us and by us, to his glory, and comfort of his children. 
 
 Now the second, I mean the sequel, or that which will follow, 
 on the strangers, my dearly beloved ; let us well look upon. For if 
 so be, that God justly do thus give to satan and his seed, to vex and 
 molest Christ and his penitent people ; oh, what and how justly may 
 he and will he give to satan, to entreat the reckless and impenitent 
 sinners ? If judgment begin thus at God's house, what will follow 
 on them that be without, if they repent not ? Certainly for them is 
 reserved the dross of God's cup, that is, brimstone, fire, and tempest 
 intolerable. Now are they unwilling to drink of God's cup of 
 affliction, which lie offereth common with his Son Christ our Lord, 
 lest they should lose their pigs, with the Girgesites. They are 
 unwilling to come into the way that bringeth to heaven, even 
 afflictions ; they in their hearts cry, let us cast his yoke from us|; 
 they walk two ways, that is, they seek to serve God and mammon, 
 which is impossible. 
 
277 
 
 They -will not come nigh the strait way that bringeth to life; 
 they open their eyes to behold present things only; they judge of 
 religion after reason, and not after God's word; they follow the 
 more part, and not the better ; they profess God with their mouths, 
 but in their hearts they deny him, or else they would sanctify him, 
 by serving him more than men. They part stake with God, who 
 would have all, giving part to the world, to the Romish rout, and 
 antichristian idolatry, now set abroad amongst us publicly. They 
 will have Christ, but none of his cross, which will not be ; they will 
 be counted to live godly in Christ, but yet they will suffer no 
 persecution ; they love this world, wherethrough the love of God is 
 driven forth of them ; they savour of those things that be of men, and 
 not that be of God. Surnma, they love God in their lips, but in 
 their hearts, yea and in their deeds, deny him ; as well by not 
 repenting their evils past, as by continuing in evil still; by doing 
 as the world, the flesh, and the devil willeth, and yet still perchance 
 they vvill pray, or rather prate, Thy will be done in earth, which is 
 generally, that every one should take up his cross, and follow Christ. 
 
 But this is a hard saying, Who is able to abide it ? Therefore 
 Christ must be prayed to depart, lest all their pigs be drowned. 
 The devil shall have his dwelling again in themselves, rather than 
 in their pigs; and therefore to the devil shall they go, and dwell 
 with him in eternal perdition and damnation, even in hell fire, and 
 torment endless, and above all cogitations incomprehensible, if they 
 repent not. 
 
 Wherefore, by them, my dearly beloved, be admonished to 
 remember your profession, how that in baptism you made a solemn 
 vow to renounce the devil, the world, &c. You promised to fight 
 under Christ's standard. You learned Christ's cross, afore you 
 began with A. B. C. Go to then, pay your vow to the Lord ; fight 
 like men and valiant men under Christ's standard; take up your 
 cross and follow your Master, as your brethren, M. Hooper, Rogers, 
 Taylor, and Saunders have done; and as now your brethren, 
 M. Cranmer, Latimer, Ridley, Farrar, Bradford, Hawkes, &c. be 
 ready to do. 
 
 The ice is broken before you, therefore be not afraid, but be 
 content to die for the Lord. You have no cause to waver or doubt 
 
278 
 
 of the doctrine, thus declared by the blood of the pastors. Remember 
 that Christ saith, He that will save his life shall lose it. And what 
 should it profit you to win the whole world, much less a little 
 quietness, &c., your goods, &<X, and to lose your own souls? Render 
 to the Lord that he hath lent you, by such means as he would have 
 you render it, and not as you would. Forget not, Christ's disciples 
 must deny themselves, as well concerning their will, as concerning 
 their wisdom. Have in mind, that as it is no small mercy to 
 believe in the Lord, so it is no small kindness of God towards you, 
 to suffer any thing, much more death, for the Lord. If they be 
 blessed that die in the Lord, how shall they be that die for the 
 Lord. 
 
 Oh, what a blessing is it to have death due for our sins, diverted 
 into a demonstration and testification of the Lord's truth. Oh, that 
 we had a little of Moses' faith, to look upon the end of the cross, to 
 look upon the reward, to see continually with Christ and his people, 
 greater riches than the riches of Egypt. Oh, let us pray that God 
 would open our eyes to see his hidden manna, the heavenly Jerusa- 
 lem, the congregation of the first-born, the melody of the saints, the 
 tabernacle of God dwelling with men; then should we run and 
 become violent men, and so take the kingdom of heaven, as it were, 
 by force. God, our Father, give us for his Christ's sake, to see 
 a little what and how great joy he hath prepared for us, he hath 
 called us unto, and most assuredly giveth us, for his own goodness 
 and truth's sake, Amen. 
 
 My dearly beloved, repent, be sober, and watch in prayer ; be 
 obedient, and, after your vocations, shew your obedience to the 
 higher powers, in all things that are not against God's word, 
 therein acknowledge the sovereign power of the Lord ; howbeit so 
 that ye be no rebels, or rebellers, for no cause ; but because with 
 good conscience you cannot obey, be patient sufferers, and the 
 glory and good spirit of God shall dwell upon us. I pray you 
 remember us, your afflicted brethren, being in the Lord's bonds 
 for the testimony of Christ, and abiding the gracious hour of our 
 dear and most merciful father. The Lord for Christ's sake, give us 
 merry hearts, to drink lustily of his sweet cup, which daily we groan 
 and sigh for, lamenting that the time is thus prolonged. The Lord 
 
279 
 
 Jesus give us grace to be thankful, and to abide patiently the pro- 
 vident hour of his most gracious good will, Amen, Amen. 
 From the compter in the Poultry, 
 
 Your's in Christ, 
 
 JOHN BRADFORD. 
 
 No. 80.* 
 TO HIS GOOD BROTHER, R. COLE. 
 
 MINB own good brother, our good and most merciful Father, 
 more and more embrace us, in the arms of his mercy, as his loving 
 and own natural children; and give us, one to embrace another, in 
 the arms of love as true brethren ; that with one heart and mind, we 
 may praise his holy name, in Christ our Saviour ; and through the 
 grace of his spirit, may mightily, every one, fight against sin, and 
 all that is against the kingdom of Christ. Whereto, my beloved, we 
 are called effectually to our everlasting felicity, 1 doubt not, praised 
 be the name of our good God therefore, for ever and ever, Amen. 
 
 Mine own heart in the Lord, desire our brethren, that every one 
 would bend himself to bow; let us never break. Love stuTereth long, 
 and seeketh not herself. We have all one father, we are all brethren, 
 God keep us from dissention. If we cannot agree in all points, 
 either the points perchance be not so necessary, or else by love we 
 shaL hereafter be brought to see that which yet is hid. If love may 
 appear in all our doings, and that we seek one another with a simple 
 and a single eye in God's sight, doubtless all prejudice whereby we 
 are letted to see manifest things, will be had away, and we shall take 
 things spoken and done in the best part; and so doubtless the name 
 of our father shall be sanctified in us and by us, as by instruments of 
 grace, and God's kingdom shall increase apace in us and by us also, 
 which thing may he grant, for his mercy's sake, Amen. 
 
 * Cov.4ll. 
 
280 
 
 Commend me heartily, I pray you, to both those good women. 
 Good I call them, because I am persuaded that God will deliver them, 
 especially my good Mary. I will not cease, but even as for myself, 
 to pray to God for them, and for you, my right dear brother in the 
 Lord. If you were acquainted with M. Robert Harrington, you 
 should find a plain Nathaniel, you should see the worst at the first; 
 I dare say for him, his only desire is to please God, and he is afraid 
 to offend. Pray for him, and for my good sister J. H. as I know she 
 doth for you. The peace of God be with you mine own in the Lord. 
 
 JOHN BRADFORD. 
 
 No. 81.* 
 
 To a Faithful Friend of his, whom for his godly simplicity and 
 singleness of heart in the ways of the Lord, he called 
 Nathaniel;^ and to his Wife. 
 
 THE merciful God, and Father of our Saviour Jesus Christ, who 
 loveth us as a most dear father, and hath put upon him towards us, 
 the affections of a most tender mother towards her children ; so that 
 he can no less think upon us, although of ourselves we are most un- 
 worthy, and deserve nothing less, than she can think on her only 
 begotten child in his distress ; yea, if she should forget her child, 
 as some unnatural mothers will do, yet will he never forget us, 
 although for a time he seem to sleep, that we might be occa- 
 sioned to call loud and awake him. This good God keep you, 
 my dear brother Nathaniel, | and your good yoke-fellow, my 
 heartily beloved sister in the Lord, in all things now and for ever, 
 to his glory and your eternal comfort ; and also of his goodness 
 
 * Fox iii. 346. Cov. 414. t M. Robert Harrington, see the last letter. 
 
 J Note that Nathaniel was not his proper name, but he was so called from his 
 unfeigned simplicity and truth. Fox. 
 
lie grant you both the feeling of that hope, which undoubtedly he 
 hath laid up in store for you both, far passing the store and provision, 
 not only which you have made, but all the world is able to make, as 
 I trust already he hath wrought it in you; but I beseech him to 
 encrease it more and more, and kindle in you a hearty longing for 
 the enjoying of the same. The which once felt and had indeed, 
 then the means by the which we come thereto, cannot be so greatly 
 dreaded, as most men do dread them ; because either they want this 
 feeling, I mean it, of altogether, or else because the sense of this 
 present time and things therein, are as a mist to the hiding of those 
 things from our sight, lest we should run and embrace them by 
 hearty prayer; the spirit whereof God grant us, and indeed we 
 should attain enough in this behalf, if we continued therein. 
 
 As for auricular confession, wherein you desire my advice for 
 your good yoke-fellow and family, my most dear brother, I am as 
 ready to give it as you to desire it ; yea more glad, forasmuch as half 
 a suspicion was in me, at the least touching my dear sister your 
 wife, of a loathing of my advice, that too much had been given ; 
 where indeed I should lament my too little feeding you spiritually, 
 as both you out of prison, and in prison, have fed me corporally. 
 But as 1 always thought of her, so I yet think, that she is the child 
 of God, whom God dearly loveth, and will in his good time, to her 
 eternal comfort, give her her heart's desire in sure feeling, and 
 sensible believing of this, which I would she had often in her 
 mind ; namely, that he is her God and Father, through Christ Jesus, 
 our dear Lord and Saviour. 
 
 A greater service to God, she cannot give than to believe this. 
 If satan say she believeth not, to answer, not him but the Lord, and 
 to say, Yea, Lord, help my unbelief, and increase my poor faith, 
 which satan saith is no faith ; make him a liar, Lord, as always he 
 hath been, is, and shall be. Undoubtedly, sooner or later, God will 
 graciously hear her groans, and keep all her tears in his bottle, yea 
 write them in his counting books ; for he is a righteous God, and 
 hath no pleasure in the death of his creature. He loveth mercy, he 
 will return and shew her his mercy ; he will cast all her sins and 
 iniquities unto the bottom of the sea ; and the longer that he tarrieth, 
 
 2o 
 
282 
 
 as lie doth it but *o prove her, so the more liberally will he 
 recompense her long looking 1 , which no less pleased him, than it 
 grieveth now her outward Adam. For the mortification whereof, 
 God useth this cross, and therefore if she desire to bear the same, 
 doubtless God will make her able to bear it; and in presumption of 
 his goodness and strength, let her cast herself wholly upon him; for 
 he is faithful, and will assuredly confirm and bring to a happy end, 
 that good which graciously he hath begun in her. The which thing 
 I desire him to do for his own glory, and name's sake, Amen, Amen. 
 
 And now to the matter, confession auricular, as it was first used 
 and instituted, which was by the way of a counsel-asking; I take to 
 be amongst those traditions which are indifferent, that is, neither 
 unlawful, nor necessarily binding us, except the offence of the weak 
 could not be avoided. But to consider it, as it is now used, I write 
 to you but as I think, and what my mind is; the which follow no 
 further than good men, by God's word, do allow it; to consider it, I 
 say, as it is now used, methinks it is plainly unlawful and wicked, 
 and that for these causes. 
 
 First, because they make it a service of God, arid a thing which 
 pleaseth God of itself, I will not say meritorious. This bringer my 
 brother, can tell you at large, how great an evil this is. 
 
 Secondly, because they make it of necessity, so that he or she 
 that useth it not, is not taken for a good Christian. 
 
 Tliirdly, because it requireth of itself an impossibility, that is, 
 the numbering and telling of all our sins, which no man perceiveth, 
 much less can utter. 
 
 Fourthly, because it establisheth and confirmeth, at the least 
 alloweth, praying to saints ; prccor sanctam Mariam, you must say, 
 or the priest for you. 
 
 Fifthly, because it is very injurious to the liberty of the Gospel, 
 the which to affirm in example and fact, I take to be a good work, 
 and dear in God's sight. 
 
 Sixthly, because, as it is used, it is a note, yea, a very sinew of 
 the Popish Church ; and therefore we should be so far from allowing 
 the same, that we should think ourselves happy to lose any thing, in 
 bearing witness thereagainst. 
 
283 
 
 Seventhly, because instead of counsel, thereat you should receive 
 poison, or if you refuse it under Sir John's benedicite, you should 
 no less there be wound in the briars. 
 
 Eighthly, because the end and purpose why we go thither, is for 
 the avoiding of the cross, that is, for our own cause ; and not for 
 Christ's cause, or for our brethren's commodity. 
 
 For in that they make it so necessary a thing, and a worshipping 
 of God, it cannot but be against Christ, and the freedom of his 
 Gospel; and the same thing teacheth us, that it is against the 
 commodity of our brethren, which either be weak, either be strong, 
 either be ignorant, either be obstinate. If they be weak, by your 
 resorting to it, they be made more weak ; if they be strong, you do 
 what you can to weaken their strength ; if they be ignorant, therein 
 you help to keep them by your fact; if they be obstinate, your 
 resorting to it, cannot but rock them asleep in their obstinate error, 
 of the necessity of this rite and ceremony. 
 
 These causes recited do shew you what I think in this ; but 
 my thinking must no further bind you than a man's thought should 
 do, except the same be grounded upon God's word, which bindeth 
 indeed, as I think they do. I doubt not but you, weighing these 
 causes, and especially two of the first and the last ; if you pray to God 
 for his spirit to direct you, and thereto ask the advice of this my 
 good brother, and other godly learned men ; I doubt not, I say, but 
 you should be guided fo do that which is best in God's sight ; 
 although in the sight of the world, perhaps, you should be counted 
 foolish and precise. 
 
 But be at a point with yourselves, as the disciples of Christ, who 
 had forsaken themselves, to follow not your will, but God's will, as 
 you daily pray in the Lord's Prayer. The cross of Christ be willing 
 to carry, lest you carry the cross of the world, the flesh, or the 
 devil. One of these four crosses you must carry, three of them 
 bring to hell, and therefore the more part goeth that way, which is 
 the broad way. Only the fourth bringeth to heaven, but few go that 
 way, as well because the way is strait, as also because few walk in 
 it. Howbeit, though it be strait, it is but short, and the few are 
 many, if you consider the godly, as the patriarchs, prophets, 
 apostles, martyrs, confessors, and Christ Jesus, with all his guard 
 
284: 
 
 and train. Think not scorn to come after them, who are gone 
 before you; and after them who now go before you; in whose 
 number, I trust, I am appointed to be one, and I beseech you pray 
 for me, that God would vouch me worthy that honour. 
 
 Our sins deserve plagues, prison, and the loss of all that ever we 
 have; therefore if God remove our sins out of sight, and send us 
 prison, or loss of goods and living, for his name's sake, oh, how 
 happy are -we ! My dear hearts in the Lord, consider this gear, and 
 be assured that he who loseth any thing for Christ's sake, the same 
 in his posterity shall find it here, and in heaven elsewhere. 
 
 As for unableness to answer for your faith ; it shall be enough 
 to desire them to dispute -with your teachers. Faith standeth not in 
 disputing: I think few, if it came to disputing, could defend the 
 Godhead of Christ, and many other articles ; I speak it for the 
 simple sort. Pray for me. Lack of paper maketh this end. 
 Commend me to my good brother, Richard Bleacher, and my good 
 sister, his wife ; I pray them to pray for me. I trust by this bearer 
 to hear how you do. 
 
 JOHN BRADFORD. 
 
 No. 82.* 
 
 ANOTHER LETTER TO N. AND HIS WIFE. 
 
 GOD'S mercy in Christ I wish you to feel, my dear brother, 
 with my faithful sister your wife, now and for ever, Amen. 
 
 Having this occasion, I could not but write something, as well 
 to put myself in remembrance of my duty to God wards for you both, 
 in thankfulness and prayer, as to put you in remembrance of me 
 and your duty towards God for me, in praying for me ; for I dare 
 
 * Fox iii. 347. 
 
285 
 
 not say in thankfulness for me. Not that I would have you to give 
 no thanks to God, for his wonderful great and sweet mercies towards 
 me, and upon me in Christ his Son; but because I have not deserved 
 it, at either of your hands. For ye both know right well, at least 
 my conscience doth accuse me, how that I have not only not ex- 
 horted and taught you, as both my vocation and your deserts re- 
 quired to walk worthy of that vocation which God hath made you 
 worthy of, and with trembling and fear to work out your salvation ; 
 that is in the fear of God to give yourselves to great vigilance in 
 prayer, for the increase of faith, and to a wary circumspection in all 
 your conversation, not only in works and words, but also in thoughts ; 
 because God is a searcher of the heart, and out of the heart that 
 cometh which defileth us in God's sight; I have, 1 say, not only 
 not done this, but also have given you example of negligence in 
 prayer, watching, fasting, talking and doing; so that woe to me for 
 giving such offence. 
 
 Partly for this cause, dear brother and sister, God hath cast me 
 here that I might repent me and turn to him ; and that ye might 
 also by his correction upon me, be more diligent to redress these 
 things and others, if they in your conscience do accuse you. 
 
 My dearly beloved, heavy is God's anger fallen upon us all ; 
 doleful is this day. Now hath antichrist all his power again. Now 
 is Christ's gospel trodden under foot. Now is God's people a derision 
 and prey for the wicked. Now is the greatest plague of all plagues 
 fallen; the want of God's word; and all these we have, yea, I alone 
 have, justly deserved. Oh that as I write, I alone, I could with 
 David, 1 Chron. xxi. and with Jonah, in heart say so. But I do 
 not, I do not, I see not how grievously I have sinned, and how great 
 a misery is fallen, for mine unthaukfulness for God's word, for mine 
 hypocrisy in professing, preaching, hearing, and speaking of God's 
 word; for my not praying to God for the continuance of it, for my 
 not loving of it thoroughly, as it requireth, &c. I will speak nothing 
 of my manifest evils, for they are known to you well enough. 
 
 Dear brother and sister ; with me say ye the like for your own 
 parts, and with me join your hearts, and let us go to our heavenly 
 Father, and for his Christ's sake beseech him to be merciful unto 
 us, and to pardon us. Oh, good Father, it is we that have deserved 
 
286 
 
 these thy just plagues fallen upon us, we have done amis!-!, we have 
 dealt unjustly with thy gospel, we have procured thy wrath, and 
 therefore just art thou in punishing 1 us, just art thou in plaguing us, 
 for we are very miserable. But good Lord, and dear Father of 
 mercy, whose justice is such that thou wilt not punish the poor souls 
 of this realm, who yet have not thus sinned against thee, as we have 
 done, for many never yet heard thy word, for our trepasses ; and 
 whose mercy is so great, that thou wilt put our iniquities out of thy 
 remembrance for thy Christ's sake, if we repent and believe; grant 
 us, we beseech thee, true repentance, and faith, that we having ob- 
 tained pardon for our sins, may, through thy Christ, get deliverance 
 from the tyranny of antichrist, now oppressing us. 
 
 Oh, good Father, who hast said, that the sceptre of the wicked 
 should not long lie upon and over the just ; lest they put forth their 
 hands to iniquity also; make us just, we pray thee in Christ's name, 
 and cut asunder the cords of them that hate Sion ; let not the wicked 
 people say, Where is their God ? Thou, our God, art in heaven; and 
 doest whatsoever it pleaseth thee upon earth. 
 
 Oh, that thou wouldest, in the mean whiles, before thou do 
 deliver us; that, I say, thou wouldest open our eyes to see all these 
 plagues to come from thee, and all other that shall come, whatso- 
 ever they be, public or private, that they come not by chance nor by 
 fortune, but that they come even from thy hand, and that justly and 
 necessarily. Justly, because we have and do deserve them; not only 
 by our birth poison, still sticking and working in us; but also by 
 our former evil life past, which by this punishment and all other 
 punishments, thou wouldest have us to call to our remembrance, and 
 to set before us, that thou mightest put them from before thee; 
 whereas they stand, so long as they are not in our remembrance, to 
 put them away by repentance. 
 
 Mercifully, O Lord God, dost thou punish, in that thou dost 
 not correct to kill, but to amend; that we might repent our sins, ask 
 mercy, obtain it freely in Christ, and begin to suffer for righteousness 
 sake; to be part of thy house, whereat thy judgment beginneth ; to be 
 partakers of the afflictions of thy Church, and thy Christ, that we 
 might be partakers of the glory of the same; to weep here, that we 
 might rejoice elsewhere ; to be judged in this world, that we might 
 
287 
 
 with thy saints judge hereafter the world ; to suffer with Christ, that wo 
 might reign with him; to be like to Christ in shame, that we might 
 be like to him in glory; to receive our evils here, that we might, 
 with poor Lazarus, find rest elsewhere; rest, I say, and such a rest 
 as the eye hath not seen, the ear hath not heard, nor the heart of 
 man is able to conceive. 
 
 Oh, that our eyes were open to see this, that the cross cometh 
 from thee to declare thy justice, and thy mercy; and hereto, that we 
 might see how short a time the time of suffering is; how long a time 
 the time of rejoicing is, to them that suffer here; but to them that 
 will not, how long and miserable a time is appointed and prepared; 
 a time without time, in eternal woe and perdition, too horrible to be 
 thought upon. 
 
 From the which, keep us dear Father, and give more sight in 
 soul to see this gear, and how that all thy dearest children have 
 carried the cross of grievous affliction in this life; in whose company 
 do thou place us, and such a cross lay upon us, as thou wilt make 
 us able to bear, to thy glory and our salvation in Christ; for whose 
 sake, we pray thee to shorten the days of this our great misery, fallen 
 upon us most justly, and in the mean season, give us patience, 
 repentance, faith, and thy eternal consolation, Amen, Amen, 
 Amen, 
 
 And thus, dear hearts, I have talked, rnethinks, a little while with 
 you, or rather, we have all talked with God. Oh, that God would give 
 us his spirit of grace and prayer. My dearly beloved, pray for it, as 
 for yourselves, so for me; and that God would vouchsafe, to make 
 me worthy to suffer with a good conscience for his name's sake. 
 Pray for me, and I shall do the like for you. This 20 of December, 
 by him whom by this bringer, ye shall learn. I pray you give my 
 commendations, to all that love me in the Lord. Be merry in Christ, 
 for one day in heaven, we shall meet and rejoice together for ever- 
 more, Amen. 
 
288 
 No. 83.* 
 
 TO M. JOHN HALL, AND HIS WIFE, 
 
 Prisoners in Newgate, for the testimony of the Gospel. 
 
 ^ALMIGHTY God, our heavenly Father, through Jesus Christ, he 
 with you both, my dearly beloved, as with his dear children for ever: 
 and may he so bless you with his holy spirit, that you may in this 
 your cross, for his cause doubtless, rejoice, and gladly take it up to 
 bear it so long as he shall think good. 
 
 I have heard, my good brother and sister, how that God hath 
 brought you both into his school-house, whereas you were both 
 purposed, by his leave, to have played the truant,f that thereby you 
 might see his carefulness and love towards you. For if it be a token 
 of a loving and careful father for his children, to prevent the purpose 
 and disappoint the intent of his children, purposing to depart 
 awhile from the school, for fear of beating; which thing they would 
 not do, if they did as much consider the commodity of learning, 
 which there they might get ; how should you take this work of the 
 Lord, preventing your purpose, but as an evident sign of love and 
 fatherly carefulness, that he beareth towards you? 
 
 If he should have winked at your wills, then would you have 
 escaped beating, I mean the cross ; but then should you have lost 
 the commodity of learning, which your father will now have you to 
 bear and feel, and therefore hath he sent to you his cross. HE, I 
 say, hath brought you where you be ; and though your reason and 
 wit will tell you, it is by chance or fortune, or otherwise ; yet, my 
 dearly beloved, know for certain, that whatsoever was the mean, 
 God your Father was the worker hereof, and that for your welfare, 
 although otherwise your old Adam doth tell you, and you feel ; yet, 
 I say, of truth, that your duty is, to think of this cross, that as it is 
 of God's sending, and cometh from him ; so although your deserts 
 be otherwise, it is of love and fatherly affection for your weal, and 
 commodity's sake. 
 
 * Fox iii. 336. Cov. 374. t Trewands. 
 
289 
 
 What commodity is hereby, you will perchance object? You 
 are now kept in close prison, you will say ; your family and children 
 be without good overseers ; your substance diminisheth by those 
 means; poverty will approach, and perchance more perils also, as 
 loss of life, &c. These are no commodities, but discommodities, 
 and that no small ones ; so that justly you would be glad to know 
 what commodity can come to you by this cross, whereby cometh so 
 great discommodities. 
 
 To these things I answer, that indeed it is true you say of 
 your bodies, families, children, substance, poverty, life, &c. ; which 
 things, if you would consider awhile with inward eyes, as you 
 behold them with outward, then perhaps you should find more ease. 
 Do not you now, by the inward sense, perceive that you must part 
 from all these, and all other commodities in the world ? Tell me 
 then, Have not you this commodity by your cross, to learn to loath 
 and leave the world, and to long for and desire another world, 
 where is perpetuity 1 
 
 You ought of your own head, and free will, to have, according 
 to your profession in baptism, forsaken the world and all earthly 
 things; using the world as though you used it not, your heart only 
 set upon your hoard in heaven, or else you could never be Christ's 
 true disciples, that is, be saved and be where he is. And trow you, 
 my good hearts in the Lord, trow you, I say, that it is no commodity, 
 by this cross to be compelled hereto, that you might assuredly enjoy 
 with the Lord, endless glory? How now doth God, as it were, 
 fatherly pull you by the ears, to remember your former offences 
 concerning these things, and all other things, that repentance and 
 remission might ensue? How doth God now compel you to call 
 upon him, and to be earnest in prayer? Are these no commodities? 
 Doth not the Scripture say, that God doth correct ns in the world, 
 because we shall not be damned with the world? That God 
 chasteneth every one whom he loveth ? That the end of this 
 correction shall be joy and holiness? Doth not the Scripture say, 
 that they are happy that suffer for righteousness' sake, as you now 
 do? That the glory and spirit of God is upon them ? That as you 
 are now made like unto Christ in suffering, so you shall be made 
 like to him in reigning? Doth not the Scripture say that you are 
 
 2p 
 
290 
 
 now going the high and right way to heaven ? That your suffering- 
 is Christ's suffering ? My dearly beloved, what greater commodities 
 than these can a godly heart desire ? 
 
 Therefore ye are commanded to rejoice and be glad when ye 
 suffer, as now ye do ; for through the goodness of God, great shall 
 be your reward. Where ? Forsooth on earth, first for your 
 children ; for now they are in God's mere and immediate protection. 
 Never was father so careful for his children, as God is for yours 
 presently. God's blessing, which is more worth than all the world, 
 you leave indeed to your children. Though all your providence for 
 them should be pulled away, yet God is not poor; he hath promised 
 to provide for them most fatherly. Cast thy burthen upon me, saith 
 he, and I will bear it. Do you therefore cast them and commend 
 them unto God your Father, and doubt not that he will die in your 
 debt. He never yet was found unfaithful, and he will not now begin 
 with you. The good man's seed shall not go a begging his bread ; 
 for he will shew mercy upon thousands, of the posterity of them 
 that fear him. 
 
 Therefore, as I said, God's reward first upon earth shall be felt 
 by your children, even corporally, and so also upon you, if God see 
 it more for your commodity ; at the least inwardly you shall feel it 
 by quietness and comfort of conscience ; and secondly after this life, 
 you shall find it so plentifully, as the eye hath not seen, the ear 
 hath not heard, the heart cannot conceive, how great and glorious 
 God's reward will be, upon your bodies, much more upon your 
 souls. 
 
 God open our eyes to see and feel this indeed ; then shall we think 
 the cross, which is a mean hereto, to be commodious. Then shall we 
 thank God that he would chastise us. Then shall we say with David, 
 Happy am I that thou hast punished me, for before I went astray, 
 but now 1 keep thy laws. This that we may do indeed, my dearly 
 beloved, let us first know that our cross cometh from God. Secondly, 
 that it cometh from God as a Father, that is, to our weal and g-ood. 
 Therefore let us, thirdly, call to mind our sins, and ask pardon. 
 Whereto let us, fourthly, look for help certainly at God's hand in 
 his good time ; help, I say, such as shall make most to God's glory, 
 and to the comfort and commodity of our souls and bodies eternally. 
 
291 
 
 This, if we certainly conceive, then will there issue out of us hearty 
 thanksgiving 1 , which God requireth as a most precious sacrifice. 
 That we may all, through Christ, offer this, let us use earnest prayer 
 to our God and dear Father, who hless us, keep us, and comfort us, 
 under his sweet cross for ever, Amen, Amen.* 
 
 My dear hearts, if I could any way comfort you, you should he 
 sure thereof, though my life lay thereon, but now I must do as I 
 may, because I cannot as 1 would. Oh, that it would please our 
 dear Father, shortly to bring us where we should never depart; but 
 enjoy continually the blessed fruition of his heavenly presence ; 
 pray, pray, that it may speedily come to pass, pray. To-morrow 1 
 will send unto you to know your estate, send me word what are the 
 chiefest things they charge you withal. From the Compter. 
 
 By your brother in the Lord, 
 
 JOHN BRADFORD. 
 
 No. S4.t 
 
 TO MRS. HALL, 
 
 Prisoner in Newgate, and ready to make answer before her 
 adversaries. 
 
 OUR most merciful God and Father, through Christ Jesus, our 
 Lord and Saviour, be merciful untd us, and make perfect the good 
 he hath begun in us unto the end, Amen. 
 
 My dear sister, rejoice in the Lord, rejoice, be glad, I say, be 
 merry and thankful ; not only because Christ so commandeth us, 
 but also because our state, wherein we are presently, requireth no 
 less, for we are the Lord's witnesses. God the Father hath vouch- 
 safed to choose us, amongst many, to witness and testify, that Christ 
 his Son is King, and that his word is true. 
 
 * See an admirable sermon on this subject, from Deut. xxxii. 10. 11. 12. by the 
 
 Rev. Chs. Bradley, of Glasbury, vol. i. 196. 
 
 t Fox iii. 337. COT. 37T. 
 
292 
 
 Christ, our Saviour, for bis love's sake towards us, will have us 
 to bear record, that he is no usurper, nor deceiver of the people, but 
 Gud's ambassador, prophet, and Messiah ; so that of all dignities 
 upon earth, this is the highest. Greater honour had not his prophets, 
 apostles, nor dearest friends ; than to bear witness with Christ, as 
 we now do. The world following the counsel of their sire, satan, 
 would gladly condemn Christ, and his verity ; but lo, the Lord hath 
 chosen us to be his champions to let this. 
 
 As stout soldiers therefore, let us stand to our Master, who is 
 with us, and standeth on our right hand, that we shall not be much 
 moved, if we hope and hang on his -mercy ; he is so faithful and 
 true, that he will never tempt us, further than he will make usable to 
 bear. Therefore, be not careful, for i hear say this day you shall be 
 called forth, what you shall answer. The Lord, who is true, and 
 cannot lie, hath promised, and will never fail, nor forget it; that you 
 shall have both what and how to answer, so as shall make his 
 shameless adversaries ashamed. Hang therefore on this promise of 
 God, who is a helper at a pinch, and a most present remedy to them 
 that hope in him. Never was it heard of, nor shall be, that any 
 hoping in the Lord, was put to foil. 
 
 Therefore as I said, I say again, dear sister, be not only not 
 careful for your answering, but also be joyful for your cause. Confess 
 Christ and be not ashamed, and he will confess you, and never be 
 ashamed of you. Though loss of goods and life be like here to 
 ensue; yet if Christ be true, as he is most true, it is otherwise 
 in deed ; for lie that loseth his life, saith he, winneth it ; but he that 
 saveth it, loseth it. Our sins have deserved many deaths. Now if 
 God deal so with us, that he will make our deserved death a 
 demonstration of his grace, a testimonial of his verity, a confirmation 
 of his people, and an overthrow of his adversaries ; what great cause 
 have we to be thankful ? 
 
 Be thankful, therefore, good sister, be thankful, rejoice and be 
 merry in the Lord; be stout in his cause and quarrel; be not faint 
 hearted, but run out your race, and set your Captain Christ before 
 your eyes. Behold, how great your reward is ; see the great glory, 
 and the eternity of felicity, prepared for you. Strive, and fight 
 lawfully, that you may get the crown. Run to get the race, you are 
 
293 
 
 almost at your journey's end. I doubt not, but our Father will with 
 us, send to you also, as he did to Elijah, a fiery chariot, to convey 
 us into his kingdom. Let us therefore not be dismayed to leave our 
 cloak behind us, that is, our bodies to ashes. God will one day 
 restore them to us, like to the body of our Lord and Saviour Jesus 
 Christ, whose coming is now at hand. Let us look for it, and lift 
 up our heads, for our redemption draweth nigh, Amen, Amen. The 
 Lord of mercy grant us his mercy, Amen. 
 
 I pray you, pray for me, and so desire my brethren, who be with 
 you. God's peace be with us all, Amen. Blessed be the dead that 
 die in the Lord ; then how much more they who die for the Lord. 
 Your brother in bonds, 
 
 JOHN BRADFORD. 
 
 No. 85.* 
 THIRD CONFERENCE WITH DR. WESTON. 
 
 ON the 5th of April, Dr. Weston came to the Compter again, 
 and excused himself for his long absence, partly through 
 sickness, partly because Dr. Pendleton had told him that he 
 would come unto him ; and partly because he had withstood 
 certain monks, who would have come again into Westminster. 
 He also informed him that the Pope was dead, and declared to 
 him, how he had spoken to the Queen in his behalf, and that 
 death was not near to him. Last of all he excused himself for 
 not answering his arguments against transubstantiation, alleging 
 that his visit was more by fortune, than of purpose. 
 Brad. I would gladly, M. Doctor, if it please you, see your 
 answers to my arguments. 
 
 * Fox iii. 304. 
 
294 
 
 Weston. Why ? You have remembered something that I spake 
 to you, when I was last with you ? 
 
 Brad. No, Sir, I never called them in manner to mind, since 
 that time; as well because I hoped you would have written them; 
 as also for that they seemed not to be so material. 
 
 West on. In good faith, I cannot see any other or better way 
 for you, than to submit yourself to the judgment of the Church. 
 
 Brad. Marry, so will 1, Sir, if so be by the Church, you under- 
 stand Christ's Church. 
 
 Weston. Lo, you take upon you to judge the Church. 
 
 Brad. No, Sir, that do I not; in taking upon me to discern I 
 do not judge the Church. 
 
 Weston* Yes, that you do, and make it invisible. 
 
 Brad. I do neither. 
 
 Weston. Why, who can see your Church ? 
 
 Brad. Those, Sir, who have spiritual eyes, wherewith they 
 might have discerned Christ's visible conversation, here upon 
 earth. 
 
 Weston. Nay, Christ's Church hath three tokens, that all men 
 may look well upon ; viz. unity, antiquity, and consent. 
 
 Brad. These three may be as well in evil as in good, as well in 
 sin as in virtue, as well in the devil's church as in God's Church. 
 As for example, idolatry among the Israelites had all those three. 
 Chrysostom telleth plainly, as you well know, that the Church is well 
 known, only by the Scriptures. 
 
 Weston. In good faith, you make your Church invisible, when 
 you will have it known only by the Scriptures. 
 
 Brad. No, Sir, the Scriptures do plainly set forth to us the 
 Church, that all men may well enough thereby know her, if they list 
 to look. 
 
 Weston. The Church is like a tower or town upon a bill, that 
 all men may see. 
 
 Brad. True, Sir, all men that be not blind. Visible enough is 
 the Church, but men's blindness is great. Impute not therefore to 
 the Church, that which is to be imputed to blindness. 
 
 Weston. Where was your Church forty years ago? or, Where 
 i* it now, except in a corner of Germany? 
 
295 
 
 Brad. Forsooth, Sir, the Church of Christ is dispersed, and not 
 tied to this or that place, but to the Word of God; so that where it 
 is, there is God's Church if it be truly taught. 
 
 Weston. Lo, is not this to make the Church invisible? Point 
 me out a realm a hundred years past, which maintained your doc- 
 trine. 
 
 Brad. Sir, if you will, or would, well mark the state of the 
 Church before Christ's coming 1 , with it now, as St. Paul and St. 
 Peter willeth us; I think you would not look for such shews of the 
 Church to be made, as to point it out by realms. You know that in, 
 Elijah's time, both in Israel and elsewhere, God's Church was not 
 pointable ;* and therefore cried he out that he was left alone. 
 
 Weston. No, marry, did not God say that there were seven 
 thousand, who had not bowed their knees to Baal? Lo then seven 
 thousand ! Shew me seven thousand, a hundred years ago, of your 
 religion. 
 
 Brad. Sir, these seven thousand were not known to men; for 
 then Elijah would not have said, that he had been left alone. And 
 it is plain enough by that which the text hath, namely that God 
 saith, I have reserved to me seven thousand. Mark that it saith, God 
 hath reserved to himself, to his own knowledge, as I doubt not but a 
 hundred years ago, God had his seven thousand in his proper places, 
 though men knew not thereof. 
 
 Weston. Well, M. Bradford, I will not make your cause worse, 
 than for transubstantiation ; although 1 know that we agree not in 
 other matters. And I pray you make you it yourself not worse. If 
 I can do you good, I will ; hurt you I will not. I am no prince, 
 and therefore I cannot promise you life, except you will submit 
 yourself to the definition of the Church. 
 
 Brad. Sir, so that you will define me your Church, that under 
 it you bring not in a false Church, you shall not see but that we shall 
 soon be at a point. 
 
 Weston. In good faith, M. Bradford, I see no good will be 
 done ; and therefore I will wish you as much good as I can, and here- 
 after I will perchance come or send to you again. 
 
 See Appendix, Note (EE). 
 
296 
 
 And so he sent for M. Weale and departed. Now after his 
 departing came the keeper, M. Claydon, and Stephen Bech, and 
 were very hot with Bradford, and spake unto him in such sort, 
 that he should not look but to have them utter enemies unto him, 
 notwithstanding the friendship they both had hitherto pretended. 
 God be with us, and what matter is it who be against us? 
 
 No. 86.* 
 
 CONFERENCE WITH A GENTLEWOMAN'S 
 SERVANT. 
 
 AMONG divers who came to M. Bradford in prison, some to dis- 
 pute and confer, some to give counsel, some to take comfort, and 
 some to visit him; there was a certain gentlewoman's servant, 
 whose mistress had been cruelly afflicted, and miserably handled, 
 by her father and mother, and all her kindred, in her father's 
 house, for not coming to the mass; and like at length to have 
 been pursued to death, had not the Lord delivered her out of her 
 father's house, being put from all that ever she had. 
 
 This Gentlewoman's servant therefore, being sent to M. Brad- 
 ford with commendations, had this talk with him, which I 
 thought here not to overslip. 
 Serv. God be thanked for you, how do you? 
 Brad. Well, I thank God ; for as men in sailing, who be near 
 
 to the shore or haven, where they would be, would be nearer; even 
 
 so the nearer I am to God, the nearer 1 would be. 
 
 Serv. Sir, I have never seen you so strong and healthsome of 
 
 body, as raethink you be now, God be thanked for it. 
 
 Brad. Why, I have given over all care and study, and only do 
 
 I covet to be talking with him, whom I have always studied to be 
 
 withal. 
 
 Fox iii. 305. 
 
291 
 
 Serv. Well, God hath done much for you since the time that I 
 first knew you; and hath wrought wondrously in you to his glory. 
 
 Brad. Truth it is, for he hath dealt favourably with me, in that 
 he hath not punished me according to my sins, but hath suffered me 
 to live, that I might seek repentance. 
 
 Serv. Truly, we hear say, there is a rod made so grievous, out 
 of the which I think no man shall pluck his head. 
 
 Brad. Well, let all that be of Christ's flock, arm themselves to 
 suffer; for I think verily, God will not have one of his to escape 
 untouched, if he love him, let them seek what means or ways they 
 can. 
 
 Serv. Well, Sir, there goeth a talk of a friar* that should 
 preach before the King, and should tell him, that he should be 
 guilty of the innocent blood that hath been shed of late. 
 
 Brad. Verily, I had a book, within these two days, of his 
 writing, wherein he saith, that it is not meet nor convenient that 
 the heretics should live ; and therefore I do marvel how that talk 
 should arise ; for I have heard of it also, and I have also talked 
 with this friar, he is named Friar Fonse, and with divers others, and 
 I praise God, they have confirmed me ; for they have nothing to say 
 but that which is most vain. 
 
 Serv. Sir, Father Cardmaker hath him commended unto you. 
 
 Brad. How doth he ? 
 
 Serv. > Well, God be thanked. 
 
 Brad. I am very glad thereof; for indeed my Lord Chancellor 
 did cast him in my teeth ;f but as David saith, God hath disappointed 
 him. 
 
 Serv. Forsooth, God's name be praised, he is very strong. 
 
 Brad. And, I trust, so are we. What else ? Our quarrel is 
 most j nst; therefore let us not be afraid. 
 
 Serv. My mistress hath her recommended unto you. 
 
 Brad. How doth she ? 
 
 Serv. Well, God be praised, but she hath been sorer afflicted 
 with her own father and mother, than ever you were with your 
 imprisonment ; and yet God hath preserved her, I trust, to his glory. 
 
 * See p. 255, Burnet Reform, ii. 477. t See p. 164. 
 
 2Q 
 
298 
 
 Brad. I pray you tell her, I read this day a godly history, 
 written by Basilius Magnus, of a virtuous woman who was a widow, 
 and was named Juleddo. She had great lands and many children ; 
 and nigh her dwelled a cormorant, who for her virtuousness and 
 godly living, had great indignation at her, and of very malice he 
 took away her lands, so that she was constrained to go to law with 
 him; and in conclusion, the matter came to trial before the judge, 
 who demanded of this tyrant, Why he wrongfully withheld the 
 lands from the woman? He made answer and said, that he might 
 do so; for, saith he, this woman is disobedient to the King's 
 proceedings; for she will in no wise worship his gods, nor offer 
 sacrifice unto them. Then the judge, hearing that, said unto her ; 
 Woman, if this be true, thou art not only likely to lose thy land, 
 but also thy life, unless that thou worship our gods, and do 
 sacrifice unto them. This godly woman, hearing that, slept forth 
 to the judge, and said, Is there no remedy but either to worship 
 your false gods, or else to lose my lands and life? Then farewell 
 suit, farewell lands, farewell children, farewell friends, yea, and 
 farewell life too; and in respect of the true honour of the everliving 
 God, farewell all. And with that saying did the judge commit her 
 to prison, and afterward she suffered most cruel death : and being 
 brought to the place of execution, she exhorted all women to be 
 strong and constant; for, saith she, ye were redeemed with as dear 
 a price as men. For although ye were made of the rib of the man, 
 yet be you all of his flesh ; so that also, in the care and trial of your 
 faith towards God, ye ought to be as strong. And thus died she 
 constantly, not fearing death. I pray you tell your mistress of this 
 history. 
 
 Serv. That shall I, Sir, by God's grace ; for she told me that she 
 was with you and M. Saunders, and received your gentle counsel. 
 
 Brad. We never gave her other counsel but the truth, and in 
 witness thereof we have and will seal it with our bloods; for I 
 thought this night that I had been sent for, because at eleven of 
 the clock there was such rapping at the door. 
 
 Female Attendant. Why then, I perceive you were afraid. 
 
 Brad. Ye shall hear how fearful I was, for 1 considered that I 
 had not slept, and I thought to take a nap before I went ; and after 
 
299 
 
 I was asleep, three men came into the next chamber, and sang", as it 
 was told me; and yet for all my Tearfulness, I heard them not; 
 therefore belike I was not afraid, that slept so fast. 
 
 Serv. Do you lack any thing- towards your necessity? 
 
 Brad. Nothing but your prayers, and I trust I have them, and 
 you mine. 
 
 Serv. I saw a priest come to you to-day in the morning. 
 
 Brad. Yea, he brought me a letter from a friar, and I am 
 writing an answer. 
 
 Serv. Then we let you, therefore the living God be with 
 you. 
 
 Brad. And with you also, and bless you. 
 
 Serv. Amen, said he, and gave him thanks, and departed. 
 
 After the servant was gone, Bradford reflec- 
 ting upon what had passed, and tendering the 
 woful case of the gentlewoman ; to the intent 
 partly to confirm her with counsel, and partly 
 to relieve her oppressed mind, with some com- 
 fort, directed to her the following letter : 
 
 No. 87.* 
 
 TO A CERTAIN GODLY GENTLEWOMAN. 
 
 Troubled and afflicted by her friends, for not coming to 
 
 mass. 
 
 I WISH unto you, right worshipful, and my dearly beloved sister 
 in the Lord, as to myself, the continual grace, and comfort of 
 Christ, and of his holy word ; through the operation of the Holy 
 Spirit; who strengthen your inward man with the strength of God, 
 that you may continue to the end, in the faithful obedience of God's 
 Gospel, whereto you are called, Amen. 
 
 * Fox iii. 345. 
 
300 
 
 I perceived by yourself, the last day when you were with me, 
 how that you are in the school-house, and trial-parlour of the Lord ; 
 which to me is, at the least it should he, a great comfort to see the 
 number of God's elect by you increased, who are in that state, 
 whereof God hath not called many, as Paul saith. And as it is a 
 comfort to me, so should it be a confirmation unto me, that the 
 Lord, for his faithfulness' sake, will make perfect and finish the 
 good he hath begun in you, to the end. 
 
 If then your cross be to me a comfort, or token of your election, 
 and a confirmation of God's continual favour, my dearly beloved, 
 how much more ought it to be so unto you? Unto whom he hath 
 not only given to believe, but also to come into the trace of suffering 
 for his sake; and that not commonly of common enemies, but even 
 of your own father, mother, and all your friends, I mean kinsfolk, as 
 you told me. 
 
 By which I see Christ's words to be true ; how that he came, to 
 give his children such a peace with him, as the devil might not, nor 
 may abide ; and therefore stirreth up father and mother, sister and 
 brother, rather than it should continue. 
 
 But, my dear sister, if you cry with David to the Lord, and " 
 complain to him ; how that for conscience to him, your father and 
 mother have forsaken you, you shall hear him speak in your heart, 
 that he hath received you, and by this would have you to see, how 
 that he maketh you here like to Christ, that elsewhere in heaven 
 you might be like unto him ; whereof you ought to be most assured, 
 knowing that in time, even when Christ shall appear, you shall be 
 like unto him. 
 
 For lie will make your body, which now you defile not with 
 idolatrical service, in going to mass; like unto his own glorious and 
 immortal body, according to the power, whereby he is able to do all 
 things. He will confess you before his Father, who do not deny 
 his verity, in word nor deed, before your father ; he will make you 
 to reign with him, who now suffer for him and with him ; he will 
 not leave you comfortless, who seek no comfort but at his hand ; 
 though for a little time you be afflicted, yet therein will he comfort 
 and strengthen you, and at the length make you to be merry with 
 him, in such joy as is infinite and endless. He will wipe all the 
 
301 
 
 tears from your eyes; lie will embrace you as your dear husband; 
 he will, after he hath proved you, crown you with a crown of glory 
 and immortality ; such as the heart of man shall never be able to 
 conceive, in such sort as the thing 1 is. He now beholdeth your 
 stedfastness, and striving to do his good will ; and shortly will he 
 shew you, how stedfast he is, and will be ready to do your will, 
 after that you have fully resigned it to his will. 
 
 Pledge him in his cup of the cross, and you shall pledge him in 
 the cup of his glory. Desire to drink it before it come to the dregs, 
 whereof the wicked shall drink, and all those who, for fear of the 
 cross, and pledging the Lord, do walk with the wicked, in betraying 
 in fact and deed, that which their heart embraceth for verity. The 
 which thing if you should do, which God forbid, then, my dear 
 mistress and sister in the Lord, you should not only lose all that I 
 have before spoken, and much more infinitely of eternal joy and 
 glory ; but also be a cast-away and partaker of God's most heavy 
 displeasure, in hell fire eternally ; and so for a little ease, which 
 you cannot tell how long it will last^ lose for ever and ever all 
 ease and comfort. For he that gathereth not with me, saith Christ, 
 as no mass gospeller doth, scattereth abroad. 
 
 According to that we do in this body, we shall receive, be it good 
 or bad. If of our words we shall be judged, to condemnation or 
 salvation; much more then of our facts and deeds. You cannot be 
 partaker of God's religion and antichrist's service, whereof the mass 
 is most principal. You cannot be a member of Christ's Church, and 
 a member of the Pope's Church. You must glorify God, not only 
 in soul and heart, but also in body and deed. You may not think 
 that God requireth less of you, his wife now, than your husband did 
 of you. If both heart and body your husband would have, shall 
 Christ have less, trow you, who hath so bitterly and dearly bought 
 it ? If your husband could not admit an excuse, how your heart was 
 his only, if he had taken your body in bed with another; do you 
 think that Christ will allow your body at mass, although your heart 
 consent not to it? 
 
 God esteemeth his children, not only of their hearts, but of their 
 pure hands and works; and therefore in Elijah's time he counted 
 none to be his servants and people, but such as had not bowed their 
 
302 
 
 knees to Baal; as ,iow he doth not in England account any to 
 be his dearlings, who know the truth in heart, and deny it in their 
 deeds, as do our mass gospellers. 
 
 We ought to desire, above all things, the sanctifying of God's 
 holy name, and the coming of his kingdom; and shall we then see 
 his name blasphemed so horribly as it is at mass, by making it a 
 sacrifice propitiatory, and setting forth a false Christ, of the priests' 
 and bakers making, to be worshipped as God, and say nothing? 
 The Jews rent their clothes asunder, on seeing or hearing anything 
 blasphemously done or spoken against God, and shall we yet come 
 to church where mass is, and be mute? Paul and Barnabas rent 
 their clothes, to see the people of Lycaonia offer sacrifice to them, and 
 shall we see sacrifice and God's service done to an inanimate 
 creature, and be mute? 
 
 What thing helpeth more, or so much, antichrist's kingdom as 
 doth the mass ? And what destroyeth preaching, and the kingdom 
 of Christ upon earth, more than it doth ? And how can we then say, 
 Let thy kingdom come, and go to mass? How can we pray before 
 God, Thy will be done on earth, when we will do our own will, and 
 the will of our father, or friends? How pray we, Deliver us from 
 evil, who knowing the mass to be evil, do come unto it ? 
 
 But why go I about to light a candle in the noon day, that is, to 
 tell you that we may not go to mass, or to the congregation where 
 it is, except it be to reprove it; in that all men, in so doing, do but 
 dissemble both with God and man ? And is dissembling now to be 
 allowed? How long will men yet halt on both knees, saith God? 
 Halting, saith Paul, bringeth out of the way, that is to say, out of 
 Christ, who is the way. So that he who is not in him, shall wither 
 away, and be cast into hell fire. For Christ will be ashamed of them 
 before his Father, who be now ashamed of his truth, before this 
 wicked generation. 
 
 Therefore, my good mistress, take good heed; for it had been 
 better for you never to have known the truth, and therethrough to 
 have escaped papistical uncleanness, than now to return to it; making 
 eftsoons your members, being members of righteousness, members 
 of unrighteousness, as you do, if you do but go to the church, where 
 mass is. Be pure therefore, and keep yourself from all filth of the 
 
303 
 
 spirit, and of the flesh, abstain not only from all evil, but from all 
 appearance of evil. 
 
 And so the God of peace shall be with you, the glory of God 
 shall govern you, the spirit of God shall sanctify you, and be with 
 you for ever; to keep you from all evil, and to comfort you in all 
 your distress and trouble. Which is but short, if you consider the 
 eternity you shall enjoy in glory and felicity in the Lord; which 
 undoubtedly you shall not fail but inherit for ever, if so be you, as 
 the elect child of God, put your trust in his mercy, call upon his 
 name unfeignedly, and yield not ever to the wicked world, but stick 
 still against it unto the end. 
 
 God, for his holy name's sake, who is properly the God of the 
 widows, be your good and dear Father for ever; and help you 
 always, as I myself would be holpen at his hands, in all things, and 
 especially in this his own cause. Amen, Amen. 
 
 JOHN BRADFORD. 
 
 No. 88.* 
 
 ANOTHER LETTER TO HIS MOTHER, 
 
 As his last Farewell unto her in this World, a little before he 
 was burned. 
 
 GOD'S mercy and peace in Christ, be more and more perceived 
 of us, Amen, 
 
 My most dear mother, in the bowels of Christ, 1 heartily pray and 
 beseech you, to be thankful for me unto God ; who thus now taketh 
 me unto himself. 1 die not, my good mother, as a thief, a murderer, 
 an adulterer, &c. ; but I die as a witness of Christ, his Gospel and 
 verity, which hitherto I have confessed, I thank God, as well by 
 preaching, as by imprisonment; and now, even presently, I shall most 
 willingly confirm the same by fire. 
 
 * Fox iii. 351. Cov. 454. 
 
304 
 
 I acknowledge that God most justly might take me hence, 
 simply for my sins, which are many, great, and grievous ; but the 
 Lord, for his mercy in Christ, hath pardoned them all, I hope. But 
 now, dear mother, he taketh me hence by this death, as a confessor 
 and witness, that the religion taught by Christ Jesu, the prophets, 
 and apostles, is God's truth. The prelates do persecute in me, 
 Christ whom they hate, and his truth, which they may not abide; 
 because their works are evil, and may not abide the truth and light, 
 lest men should see their darkness. 
 
 Therefore, my good and most dear mother, give thanks for me 
 to God, that he hath made the fruit of your womb to be a witness of 
 his glory ; and attend to the truth, which, I thank God for it, I have 
 truly taught out of the pulpit of Manchester. Use often and 
 continual prayer to God the Father, through Christ. Hearken, as 
 you may, to the Scriptures ; serve God after his word, and not after 
 custom. Beware of the Romish religion in England, defile not 
 yourself with it ; carry Christ's cross, as he shall lay it upon your 
 back ; forgive them that kill me ; pray for them, for they know not 
 what they do ; commit my cause to God our Father ; be mindful of 
 both your daughters, to keep them as you can. 
 
 I send all my writings to you by my brother Roger; do with 
 them as you will, because I cannot as 1 would ; he can tell you more 
 of my mind. I have nothing to give you, or to leave behind me 
 for you; only I pray God, my Father, for his Christ's sake, to bless 
 you and keep you from evil. May HE give you patience, may HE 
 make you thankful, as for me so for yourself, who will take the fruit 
 of your womb to witness his verity; wherein I confess to the whole 
 world I die; and depart this life, in hope of a much better ; which I 
 look for at the hands of God my Father, through the merits of his 
 dear Son, Jesus Christ. 
 
 Thus, my dear mother, I take my last farewell of you in this 
 life ; beseeching the almighty and eternal Father by Christ, to grant 
 us to meet in the life to come, where we shall give him continual 
 thanks and praise, for ever and ever, Amen. Out of prison, the 24 
 of June, 1555. 
 
 Your son, in the Lord, 
 
 JOHN BRADFORD. 
 
305 
 
 On the Friday night previous to his execu- 
 tion, Bradford dreamed that the chain prepared 
 for his burning was brought to the Compter 
 gate; than which in such circumstances no- 
 thing could be more natural, although it might 
 in his case be a preternatural intimation. 
 Somewhat troubled with this dream he awoke 
 about three o'clock, and spent the remainder of 
 the night in prayer. He eat his dinner on the 
 Saturday with his usual cheerfulness, although 
 he conversed frequently with a companion who 
 spent the day with him, of death, of the king- 
 dom of heaven, and the prevalence* of sin at 
 that period. 
 
 In the afternoon, whilst they were walking 
 together in the keeper's chamber, his wife came 
 up suddenly, exclaiming, " Oh, M. Bradford, 
 I come to bring you heavy news, you are to be 
 burned to-morrow, they are now bringing 
 your chain, and you must soon goto Newgate." 
 Bradford immediately pulled 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 does not now come upon 
 me suddenly, but as a matter expected by me 
 every day and hour, the Lord make me worthy 
 
 * Ripeness. 
 
 IB 
 
306 
 
 thereof; and so thanking her for her gentleness, 
 departed into his chamber and went alone by 
 himself, and prayed a long time in private. 
 After which he returned to his friend, and de- 
 livered him divers writings and papers, and 
 informed him what he would have done relating 
 to them ; and after they had spent the after- 
 noon in sundry such matters, half-a-dozen more 
 of his friends came in, with whom he spent all 
 the evening in prayer, and other pious exer- 
 cises. 
 
 A little before he went out of the Compter, 
 Bradford made a remarkable farewell prayer, 
 with such a flow of tears, and so exceedingly 
 spiritual, that it deeply affected the minds of 
 the hearers. Whilst putting on a clean shirt, 
 which had been made for his burning, by the 
 wife of one Mr. Walter Marl#rs, and who was 
 a very good nurse and kind friend to him ; he 
 made another prayer on the wedding garment, 
 which excited so much admiration in some of 
 those who were present, that their eyes were 
 as thoroughly occupied in looking on him, as 
 their ears listened to his prayer. 
 
307 
 
 No. 89.* 
 
 BRADFORD'S PRAYER, 
 
 That God would shorten the Persecution, and restore the true 
 Religion. 
 
 As David, seeing- the angel with the sword ready drawn to plague 
 Jerusalem, cried unto the Lord, and said, It is /, Lord, that have 
 sinned, and even I that have done wickedly; thy hand be upon me, 
 and not upon thy poor sheep: wherethrough thou wast moved to 
 mercy, and badest thy angel to put up his sword into the sheath, for 
 thou hadst taken punishment enough : even so we, O most gracious 
 God, .seeing thy fearful sword of vengeance ready drawn, and pre- 
 sently striking against this commonwealth, and thy Church in the 
 same ; we, I say, are occasioned every one of us to cast off our eyes 
 from beholding, and narrowly espying of other men's faults, and do 
 set our own only in sight, that with the same David thy servant, and 
 with Jonas in the ship, we may cry, and say unto thee, that it is we, 
 O Lord, that have Binned and procured thy grievous wrath upon us. 
 And thus, we presently gathered, do acknowledge ourselves guilty of 
 most horrible ingratitude for our good king, for thy gospel and pure 
 religion, and for the peace of the Church, and quietness of the com- 
 monwealth, besides our negligences, and many other grievous sins; 
 wherethrough we deserved not only these, but much more grievous 
 plagues and punishments, if that thou didst not presently, as thou 
 art wont, extend thy mercy upon us; that thou in thine anger dost 
 remember thy mercy, before we seek or sue for it. We take bold- 
 ness, O gracious Lord, and as thou hast commanded us to do in our 
 trouble, we come and call upon thee to be merciful unto us; and of 
 jhy goodness in Christ, we most humbly pray thee to hold thy hand, 
 and to cease thy wrath ; or at the least so mitigate it, that this realm 
 may be quietly governed, and the same eftsoonesto be a harbour for 
 
 * 
 
 Strype Eccl. Mem. vol. iii. pt. 2. 281. We have not been able to discover the 
 prayer, actually used upon this occasion but have substituted the above. 
 
308 
 
 thy Church and true religion : and which may it please thee to 
 restore again to us, for thy great mercy's sake ; and we shall praise 
 thy name everlastingly, through Jesus Christ our only Saviour, 
 mediator, and advocate. Amen. 
 
 On departing out of the chamber, he likewjse 
 made a prayer, and gave money to every ser- 
 vant and officer of the house, with exhortations 
 to them to fear and serve God continually, la- 
 bouring to eschew all manner of evil. He then 
 turned himself to the wall, and prayed earnestly 
 that his words might not be spoken in vain, but 
 that the Lord would work the same in them 
 effectually, for Christ's sake. When he arrived 
 in the court all the prisoners cried out to him 
 to bid him farewell, as the rest of the house 
 had done before, shedding many tears. 
 
 Bradford was carried to Newgate about 
 eleven or twelve o'clock at night, when it 
 was thought none would be stirring abroad ; 
 but contrary to expectation, there was in 
 Cheapside and other places, between the 
 Compter and Newgate, a great multitude of 
 people who came to see him, and most 
 gently bade him farewell, praying for him 
 with lamentable and pitiful tears ; and he 
 again as gently bade them farewell, praying 
 most heartily for them and their welfare. 
 
309 
 
 A rumour having been circulated over- 
 night that Bradford would be burned the 
 next day, in Smithfield, by four o'clock in 
 the morning ; an immense multitude of men 
 and women collected before that hour, but 
 it was jmie o'clock before he was brought 
 into Smithfield. In going through New- 
 gate thitherward, he perceived a friend 
 standing near the keeper's house, to whom 
 he reached his hand over the people, and 
 gave him his velvet night cap, and his hand- 
 kerchief, with some other things. Roger 
 Beswick, his brother-in-law, having taken 
 Bradford by the hand, Woodroffe, one of 
 the Sheriffs of London, struck Beswick with 
 his staff, and made his head bleed profusely ; 
 a sight which greatly afflicted our martyr, 
 who immediately took an affectionate fare- 
 well of his relative. 
 
 Bradford was then led forth to Smithfield, 
 conducted by a more considerable body of 
 armed men, than had been seen at any similar 
 execution ; for some were stationed in every 
 corner of Smithfield, besides those who stood 
 near the stake. Bradford suffered joyfully 
 and constantly, in company with John Leafe, 
 a youth of nineteen years of age, apprentice to 
 a tallow chandler; and who seems to have 
 
310 
 
 possessed not only great courage and con- 
 stancy, but a depth of theological knowledge 
 far beyond his years. When they came to 
 Smithfield, M. Bradford lying prostrate on one 
 side of the stake, and Leafe on the other, they 
 lay flat on their faces, praying to themselves 
 for t!i? space of a minute. 
 
 Then one of the Sheriffs said to Bradford, 
 Arise and make an end, for the press* of the 
 people is great. Whereupon they both stood 
 up on their feet, and M. Bradford took a fag- 
 got in his hand and kissed it, and so likewise 
 he did the stake, and then desired the Sheriffs 
 that lus servant might have his raiment; say- 
 ing, I have nothing else to give him. M. 
 Bradford then put off his cloaths to his shirt 
 and went to the stake, and holding up his 
 hands and casting his countenance to heaven, 
 
 he said, Icnglanfc, Icnglanfc, repent tfiee of 
 *tn$t repent tftee of il)i) sins ; fiecause of 
 fatoare of false antichrists, tafee 
 t!)at tjjey 60 not fceceibe you. As he was 
 
 speak in or these words, Woodroffe, the Sheriff, 
 bad them tie his hands, if he would not be 
 quiet. O master Sheriff, said Bradford, I am 
 quiet, God forgive you this master Sheriff. 
 One of the officers who made the fire, 
 
 Ste Appendix, Note (PF.), 
 
Oil 
 
 hearing Master Bradford speaking thus to 
 the Sheriff, said ; If you have no better learn- 
 ing than that, you are but a fool and had best 
 hold your peace ; to which M. Bradford made 
 no answer, but asked all the world forgive- 
 ness, and forgave all the world, and entreated 
 the people to pray for him, and turning his 
 head towards the young man who suffered 
 with him, said ; Be of good comfort, brother, 
 for we shall have a joyful supper with the 
 Lord this night; and so embracing the reeds, 
 said,* Strait is the way and narrow is the 
 gate, that leadeth unto eternal salvation, and 
 few there be that find it. And thus they both 
 ended their mortal lives, like two lambs, 
 without any alteration of countenance, being 
 void of all fear, hoping to obtain the price of 
 the goal they had long ruaat; to the which 
 (adds the martyrologist) I beseech Almighty 
 God happily to conduct us, through the 
 merits of Jesus Christ, Our Lord and Saviour, 
 Amen.t 
 
 Having noticed the brutal conduct of the 
 Sheriff Woodroffe, it appears but just to men- 
 tion the contrary behaviour of his colleague 
 in office, Sir William Chester; who acted 
 towards Bradford and the other martyrs, 
 
 * 1 Neale, 85. t Fox iii. 307. 
 
-312 
 
 who suffered during his Shrievalty, with as 
 much kindness, humanity, and respect, as 
 Woodroffe discovered levity of conduct, 
 cruelty, and hardened barbarity. 
 
 In person, Bradford was somewhat tall and 
 slender, spare of body, of a faint sanguine 
 colour, with an auburn beard. He usually 
 slept only four hours in the night, and till 
 sleep overpowered him he continued reading. 
 His chief recreation was in pious society and 
 religious conversation, in which he spent a 
 short time at table after dinner, and then to 
 prayer and study again. He considered that 
 hour ill spent in which he did not some 
 good action, either with his pen, in his study, 
 or in exhorting others. He was no niggard 
 of his purse,* but would liberally participate 
 what he had with his fellow prisoners ; and 
 usually once a-week he visited the thieves, 
 pickpockets, and such others as were on the 
 other side of the prison, whom he would 
 affectionately exhort, to learn from their 
 troubles how to amend their lives ; and would 
 afterwards distribute among them, some por- 
 tion of money for their relief and comfort. 
 
 * " He was very charitable, In so much, that in a hard time, he sold 
 his chains, rings, and jewels, to relieve those who were in want." 
 S. Clarke's Martyrology, vol.i. 230. 
 
313 
 
 Both whilst in the King's Bench and the 
 Poultry Compter, he preached twice a-day 
 regularly, unless sickness hindered him; and 
 frequently administered the sacrament ; and 
 the keepers were so indulgent to him, that so 
 many pious persons attended his sermons, and 
 partook of that sacred ordinance, that his 
 chamber was usually nearly full. Preaching, 
 reading, and praying, constituted his whole 
 life, and he always studied upon his knees. In 
 the midst of a scanty dinner, which was his 
 only meal, he used often to muse with him- 
 self, drawing his hat over his eyes, while the 
 tears streamed downward upon his trencher. 
 
 He was of a gentle and amiable disposi- 
 tion, and held in such great reverence and 
 admiration by all good men, that great num- 
 bers who knew him only by fame, greatly la- 
 mented at his death ; and even many of the 
 papists themselves wished heartily for his 
 life.* He seldom went to bed without shed- 
 ding tears ; and there was never any prisoner 
 with him who did not profit greatly by his 
 society; as all those with whom he associ- 
 ated were ready to testify, and confessed no 
 less to the glory of God.f 
 
 1 See Appendix, Note (GG.) t See Appendix, Note (HH.) 
 
 2s 
 
314 
 
 IN MORTEM JOHANNIS BRADFORDI, 
 
 Constantissimi Martyris. 
 
 Discipulo nulli supra licet esse magistrum: 
 Quique Deo servit, tristia multa feret. 
 
 Corripit omnipotens natum quem diligit omnem : 
 Ad ccelum stricta est difficilisque via. - 
 
 Has Bradforde tuo dum condis pectore voces, 
 Non hominum rigidas terribilesque minas, 
 
 Sed nee blanditias, non vim, nee vincula curas, 
 Tradis et accensce membra cremanda pyrae. 
 
 Besides the letters we have already intro- 
 duced, this holy martyr wrote several others ; 
 with which, not being able from their con- 
 tents or otherwise, to ascribe them to any 
 particular period, we conclude this interest- 
 ing and instructive compendium, of the faith 
 and practice of one of the most pious, learned, 
 and faithful of the ENGLISH REFORMERS ; 
 and as we imagine, of the principles upon 
 which the REFORMATION in ENGLAND pro- 
 ceeded. 
 
315 
 
 No. 90.* 
 
 To his loving Brethren, B. and C., with their Wives and 
 whole Families. 
 
 I BESEECH the overliving 1 God to give to you all, my good 
 brethren and sisters, the comfort of his Holy Spirit, and the continual 
 feeling of his mercy in Christ our Lord, now and for ever, Amen. 
 
 The world, my brethren, at this present, seemeth to have the 
 upper hand, iniquity overfloweth, the truth and verity seem to be 
 suppressed, and they who take part therewith are unjustly entreated. 
 The cause of all this is God's anger, because we have grievously 
 sinned against him ; his mercy, because he here punisheth us, and 
 as a father nurtureth us. 
 
 We have been unthankful for his word, we have contemned his 
 kindness, we have been negligent in prayer; we have been too 
 carnal, covetous, licentious, &c. ; we have not hastened to heaven- 
 ward, but rather to hellward ; we were fallen almost into an open 
 contempt of God, and all his good ordinances. So that, of his 
 justice he could not long forbear, but make us to feel his anger, as 
 now he hath done in taking his word and true service from us, and 
 permitting satan to serve us with antichristian religion ; and that in 
 such sort, that if we will not yield to him, and seem to allow it in 
 deed and outward fact ; our bodies are like to be laid in prison, and 
 our goods given we cannot tell to whom. 
 
 This should we look upon, as a sign of God's anger, procured 
 by our sins ; which, my good brethren, every one of us should 
 now call to our memories oftentimes, as particularly as we can ; that 
 we might heartily lament them, repent them, hate them, ask 
 earnestly mercy for them, and submit ourselves to bear in this life 
 any kind of punishment, which God will lay upon us for them. 
 Thus should we do, in consideration of God's anger in this time. 
 
 Now his mercy in this time of wrath is seen, and should be seen 
 
 5 
 
 * Fox iii. 317. COT. 330. 
 
316 
 
 of us, my dearly beloved, in this, that God doth vouchsafe to punish 
 us in this present life. If he should not have punished us, do not ye 
 think, that we would have continued in the evils \ve were in? Yea, 
 verily, we would have been worse, and have gone forwards, in 
 hardening- our hearts by impenitence and negligence towards God 
 and true godliness: and then if death had come, should not we 
 have perished, both soul and body, in eternal fire and perdition? 
 
 Alas, what misery should we have fallen into, if God should have 
 suffered us to have gone forward in our evils ? There is no greater 
 sign of damnation, than to live in evil and sin, unpunished of God ; 
 as now the papists, my dearly beloved, are cast into Jezebel's bed of 
 security, which of all plagues is the most grievous plague that can 
 be. They are bustards and not sons, for they are not under God's 
 rod of correction. A great mercy it is therefore that God doth 
 punish us; for if he loved us not, he would not punish us. 
 
 Now doth he chastise us, that we should not be damned with the 
 world. Now doth he nurture us, because he favoureth us. Now may 
 we think ourselves to be God's household and children, because he 
 beginneth his chastening at us. Now calleth he us to remember 
 our sins past, Wherefore? That we might repent and ask mercy. 
 And why? That he might forgive us, pardon us, justify us, and 
 make us his children, and so begin to make us here like unto Christ, 
 that we might be like unto him elsewhere, even in heaven, where 
 already we are set by faith with Christ; and at his coming, in very 
 deed, shall enjoy his presence, when our sinful and vile bodies shall 
 be made like to Christ's glorious body, according to the power, 
 whereby he is able to make all things subject to himself. 
 
 Therefore, my brethren, let us in respect hereof, not lament, but 
 laud God ; not be sorry, but be merry ; not weep, but rejoice, and 
 be glad that God doth vouchsafe to offer us his cross, thereby to 
 come to him, to endless joys and comforts. For if we suffer, we 
 shall reign ; if we confess him before men, he will confess us before 
 his Father in heaven ; if we be not ashamed of his Gospel now, he 
 will not be ashamed of us in the last day, but will be glorified in 
 us; crowning us with crowns of joy and endless felicity. For 
 blessed are they that suffer persecution for righteousness 7 sake, for 
 theirs is the kingdom of heaven. 
 
317 
 
 Be glad, saitli Peter, for the Spirit of God resteth upon you. 
 After that ye are a little while afflicted, God will comfort, strengthen, 
 and confirm you. And therefore, my good brethren, be not dis- 
 couraged for cross, for prison, or loss of goods, for the confession of 
 Christ's Gospel and truth ; which ye have believed, and lively was 
 taught amongst you, in the days of our late good and most holy 
 prince, King Edward. 
 
 This is most certain, if ye lose any thing for Christ's sake, and 
 for contemning the antichristian service set up again among us; as 
 you for your parts, even in prison, shall find God's great and rich 
 mercy, far passing all worldly wealth; so shall your wives and 
 children, in this present life, find and feel God's providence more 
 plentifully than tongue can tell ; for he will shew merciful kindness 
 on thousands of them that love him. The good man's seed shall not 
 go begging his bread ; ye are good men, so many as suffer for 
 Christ's sake. 
 
 I trust ye all, my dearly beloved, will consider this gear with 
 yourselves, and in the cross for God's mercy, which is more sweet, 
 and more to be set by than life itself; much more then, than any 
 muck or pelf of this world. This mercy of God should make you 
 merry and cheerful, for the afflictions of this life, are not to be 
 compared to the joys of the life prepared for you. Ye know the way 
 to heaven is not the wide way of the world, which windeth to the 
 devil ; but is a strait way, which few walk in, for few live godly in 
 Christ Jesu, few regard the life to come, few remember the day of 
 judgment, few remember how Christ will deny them before his 
 Father, that deny him here. Few consider that Christ will be 
 ashamed of them in the last day, who are ashamed now of his truth 
 and true service ; few cast their accounts, what will be laid to their 
 charge in the day of vengeance; few regard the condemnation of 
 their own consciences, in doing that which inwardly they disallow ; 
 few love God better than their goods. But, I trust yet, ye are of 
 these few, my dearly beloved ; I trust ye be of the little flock, which 
 shall inherit the kingdom of heaven ; I trust ye are of the mourners 
 and lamenters, who shall be comforted with God's comforts which 
 never shall be taken from you, if ye now repent your former evils, if 
 now ye strive against the evils that are in you; if now ye continue to 
 
318 
 
 call upon God, if now ye defile not your bodies with any idolatrous 
 service, used in the antichristian churches; if ye molest not the good 
 Spirit of God, which is given you as a pledge of eternal redemption ; 
 a counsellor and master to lead you into all truth. Which good 
 Spirit, I beseech the Father of mercy to give us all, for his dear 
 Son's sake, Jesus Christ our Lord ; to whom I commend you all, 
 and to the word of his grace, which is able to help you all and save 
 you, ail-that believe it, follow it, and serve God thereafter. 
 
 And of this I would ye were all certain, that all the hairs of your 
 heads are numbered ; so that not one of them shall perish, neither 
 shall any man or devil be able to attempt any thing, much less to 
 do any thing to you, or any of you, before your heavenly Father, 
 who loveth you most tenderly, shall give them leave ; and when he 
 hath given them leave, they shall go no further than he will; nor 
 keep you in trouble any longer than he will. 
 
 Therefore cast on him all your care, for he is careful for you ; 
 only study to please him, and to keep your consciences clear, and 
 your bodies pure from the idolatrous service, which now everywhere 
 is used ; and God will marvellously and mercifully defend and 
 comfort you; which thing may he do for his name's sake, in Christ 
 our Lord ; Amen. 
 
 JOHN BRADFORD. 
 
 No. 91.* 
 
 To his dearly beloved and faithful Friends in God, ERKEN- 
 WALDE RAWLINS and WIFE, exhorting them to be joyful 
 under the Cross, as a Token of God's singular Favour 
 towards them. 
 
 GOD, our dear and most merciful Father, through Christ, be with 
 yon, my good brother and sister, as with his children for ever; and in 
 
 * Fox iii. 318. Cov. 314. 
 
319 
 
 all things so guide you with his Holy Spirit, the leader of his people, 
 as may be to his glory, and your own everlasting joy and comfort in 
 him. Amen. 
 
 Because I have oftentimes received from either of you comfort 
 corporally, for the which I beseech the Lord, as to make me thank- 
 ful, so to recompense you, both now and eternally; I cannot but go 
 about, Lord help me hereto for thy mercy's sake, to write something 
 for your comfort spiritually. My dearly beloved, look not upon these 
 days, and the afflictions of the same here with us, simply as they seem 
 unto you; that is, as dismal days, and days of God's vengeance, but 
 rather as lively days, and days of God's fatherly kindness towards 
 you, and such as ye be, that is, towards such as repent their sins and 
 evil life past, and earnestly purpose to amend; walking not after the 
 will of the world, as the most part of men do for the preservation of 
 their pelf, which, will they, nill they, they shall leave sooner or later, 
 and to whom, or how it shall be used, they know not. 
 
 Indeed, to such as walk in their wickedness, and wind on with 
 the world, this time is a time of wrath and vengeance, and their 
 beginning of sorrow is but now; because they contemn the physic of 
 their father, who by these purging times and cleansing days, would 
 work their weal, which they will not. And because they will not 
 have God's blessing, which both ways he hath offered unto them, 
 by prosperity and adversity, therefore it shall be kept far enough 
 from them; as when the sick man will have no kind of physic, at 
 the hands of the physician, he is left alone, and so the malady 
 increaseth, and destroyeth him, at the length. To such men indeed, 
 these days are and should be doleful days, days of woe and weeping, 
 because their damnation draweth nigh. But unto such as be 
 penitent, and are desirous to live after the Lord's will, among whom 
 I do not only count you, but as far as man may judge, I know ye 
 are ; unto such, I say, this time is and should be comfortable. 
 
 For, first now, your Father chastised you and me for our sins; for 
 the which, if he would have destroyed us, then would he have let us 
 alone, and left us to ourselves, in nothing to take to heart his fatherly 
 visitation, which here it pleaseth him to work presently; because 
 elsewhere he will not remember our transgressions, as Paul writeth, 
 He chastiseth us in the world, lest with the world we should perish. 
 
320 
 
 Therefore, iny dear hearts, call to miud your sins, to lament them, 
 and to ask mercy for them in his sight; and withal, undoubtedly 
 believe to obtain pardon and assured forgiveness of the same, for 
 twice the Lord punisheth not for one thing. So that, I say, first, 
 we have cause to rejoice for these days, because our Father suffereth 
 us not to lie in Jezebel's bed, sleeping in our sins and security, but 
 as mindful of us, doth correct us as his children ; whereby we may 
 be certain that we are not bastards, but children, for he chastiseth 
 every child whom he receiveth. So that they who are not partakers 
 of his chastising, or who contemn it, declare themselves to be 
 bastards, and not children, as J know ye are, who, as ye are 
 chastised, so do ye take it to heart acc6rdingly. And therefore be 
 glad, my dear hearts, as folks knowing certainly, even by this visita- 
 tion of the Lord, that ye are his dear elect children ; whose faults your 
 Father doth visit with the rod of correction, but his mercy will he 
 never take away from you, Amen. 
 
 Secondly, ye have cause to rejoice for these days, because they 
 are days of trial, wherein not only ye yourselves shall better know 
 yourselves; but also the world shall know, that ye be none of its, 
 but the Lord's dearlings. Before these days came, Lord God, how 
 many thought of themselves, they had been in God's bosom, and so 
 were taken, and would be taken of the world ? But now we see whose 
 they are, for to whom we obey, his servants we are. If we obey the 
 world, which God forbid, and hitherto ye have not done it, then are 
 we the world's; but if we obey God, then are we God's; which 
 thing, I mean that ye are God's, these days have declared, both to 
 you, to me, and to all other that know you, better than ever we 
 knew it. 
 
 Therefore ye have no cause to sorrow, but rather to sing, in 
 seeing yourselves to be God's babes, and in seeing that all God's 
 children do so count you. What though the world repine thereat ? 
 What though it kick? What though it seek to trouble and molest 
 you? My dear hearts, it doth but its kind. He cannot love the 
 Lord, who lives not in the Lord ; he cannot brook the child, who 
 hateth the father; he cannot mind the servant, who careth not for 
 the master. If ye were of the world, the world would love you, ye 
 should dwell quietly, there would be no grief, no molestation. If 
 
3-21 
 
 the devil dwelt in you, which the Lord forbid, he would not stir up 
 his knights to besiege your home, to snatch at your goods, or suffer 
 his fiends to enter into your hogs. But because Christ dwelleth in 
 you, as he doth by faith, therefore satan stirreth up his first begotten 
 son, the world, to seek how to disquiet you, to rob you, to spoil you, 
 to destroy you. 
 
 And perchance, your dear Father, to try and to make known unto 
 you, and to the world, that ye are destinate to another dwelling 
 than here on earth, to another city than man's eyes have seen at any 
 time; hath given, or will give power to satan, and to the world, to 
 take from you the things which he hath lent you; and by taking 
 them away, to try your fidelity, obedience, and love towards him ; 
 for ye may not love them above him, as by giving that ye have, and 
 keeping it, he hath declared his love towards you. 
 
 Satan, perchance, telleth God, as he did of Job, that ye love God 
 for your good's sake. What now then, if the Lord, to try you with 
 Job, shall give him power over your goods, and body accordingly, 
 should ye be dismayed ? Should ye despair ? Should ye be faint- 
 hearted ? Should ye not rather rejoice, as did the apostles, that they 
 were counted worthy to suffer any thing for the Lord's sake ? Oh, 
 forget not the end that happened to Job ; for as it happened to him, 
 so shall it happen unto you ; for God is the same God, and cannot 
 long forget to shew mercy to them, that look and long for it, as I 
 know ye do; and I pray you do so still, for the Lord loveth you, and 
 never can nor will forget, to shew and pour out his mercy upon 
 you. 
 
 After a little while that he hath afflicted and tried you, saith 
 Peter, he will visit, comfort, and confirm you. As to Jacob, 
 wrestling with the angel, at the length morning came, and the sun 
 arose ; so, dear hearts, doubtless it will happen unto you. Howbeit, 
 do ye as Job and Jacob did, that is, order and dispose your things 
 that God hath lent you as you may, and whilst you have time. 
 Who knoweth whether God hath given you power thus long, even 
 to that end. 
 
 Go to therefore, dispose your goods, prepare yourselves to trial, 
 that either ye may stand to it like God's champions ; or if ye feel 
 such infirmity in yourselves, that ye be not able, give place to 
 
-322 
 
 violence, and go where you may, with free and safe conscience, serve 
 the Lord. Think not this counsel to come by chance or fortune, 
 hut to come from the Lord ; other oracles we may not look for now. 
 As God told Joseph in a dream, by an angel, that he should fly ; 
 so if ye feel such infirmity in yourselves, as should turn to God's 
 dishonour, and your own destruction withal ; know that at this 
 present, I am as God's angel, to admonish you to take time whilst 
 ye have it; and to see that in no case, God's name by you may 
 be dishonoured. Joseph might have objected the omission of his 
 vocation, as perchance ye will do ; but, dear hearts, let vocations and 
 all things else, give place to God's name, and the sanctifying 
 thereof. 
 
 This I speak, not as though 1 would not have you rather to 
 tarry, and to stand to it, but I speak it in respect of your infirmity, 
 which, if you feel to be so great in you, that you are not certain of 
 this hope, that God will never tempt you above your ability ; fly and 
 get you hence, and know that thereby God will have you tried, to 
 yourselves and to others. For by this you shall know, how to take 
 this world, and your home here as no home ; but that ye look for 
 another, and so give occasion to others, less to love this world ; and 
 perchance to some to doubt of their religion, wherein, though they 
 be earnest, yet would not they lose so much as ye do for your 
 religion, which ye confirm to me and others, by your giving place 
 to violence. 
 
 Last of all, ye have cause to rejoice over these days, because they 
 be days of conformation ; in the which, and by the which, God our 
 Father maketh us like to Christ's image here, that we may be like 
 to him elsewhere. For if we suffer with him, we shall reign with 
 him ; if we be buried with him, we shall rise with him ; if we 
 company with him in afflictions, we shall rejoice with him in glory; 
 if we sow with him in tears, we shall reap with him in gladness; if 
 we confess him before men, he will confess us before his Father in 
 heaven. If we take his part, he will take ours ; if we lose aught foi 
 his name's sake, he will give us all things for his truth's sake; 
 so that we ought to rejoice and be glad, for it is not given to every- 
 one to suffer loss of country, life, goods, home, &c. for the Lord't 
 sake. 
 
323 
 
 What can God the Father do more unto us, than to call us into the 
 camp with his Son ? What may Christ, our Saviour, do more for us, 
 than to make us his warriors ? What can the Holy Ghost do to us 
 above this, to mark us with the cognizance of the Lord of Hosts ? 
 This cognizance of the Lord, standeth not in forked caps, tippets, 
 shaven crowns, or such other baggage, and antichristian pelf, but in 
 suffering for the Lord's sake. The world shall hate you, saith 
 Christ. Lo, there is the cognizance and badge of God's children, 
 the world shall hate you. 
 
 Rejoice, therefore, rny dearly beloved, rejoice that God doth thus 
 vouchsafe to begin to conform you, and make you like to Christ. 
 By the trial of these days, ye are occasioned more to repent, more 
 to pray, more to contemn this world, more to desire life everlasting, 
 more to be holy ; for holy is the end wherefore God doth afflict us, 
 and so come to God's company. Which thing, because, we cannot 
 do, as long as this body is as it is, therefore, by the door of death, 
 we must enter with Christ, into eternal life, and immortality of soul 
 and body; which God of his mercy send shortly, for our Saviour, 
 Jesus Christ's sake, Amen. 
 
 JOHN BRADFORD. 
 
 No. 92.* 
 
 TO HIS GOOD FRIENDS, IN THE LORD, 
 M. R. AND HIS WIFE.t 
 
 MY dearly beloved, I heartily commend me unto you in our 
 common Christ, whom I so call, not that I would make him as 
 common things be, that is, nothing set by, but because by him we 
 are brought into a communion ; and that as with him, so with his 
 Father, and as with his Father, so with all God's people, if we be 
 his people, as I trust we are ; and therefore write 1 unto you, as one 
 
 * Cov. 383. t Most probably the same persons as the last. 
 
324 
 
 careful, but not so much as I should be, for you, as for them whose 
 well-doing comforteth me and is profitable to me, and whose evil- 
 doing maketh me heavy, and woundeth me. 
 
 The days are come, in the which we cannot but declare what 
 we be, if we be indeed as we should be, as I trust we are, that is, 
 if we be Christ's disciples. I mean we cannot now do as the world 
 doth, or say as it saith ; but as God's Church doth and saith. The 
 world seeketh itself, and speaketh thereafter. The Church of God 
 seeketh Christ's glory, and speaketh accordingly. The worldlings 
 follow the world ; the Church-children follow their Captain Christ, 
 and therefore, as of the world they are not known to be as they be, 
 so are they hated, and if God permit it, are persecuted and slain ; 
 the which persecution is the true touchstone, which trieth the true 
 Church-children from hypocrites, as the wind doth the wheat from 
 the chaff. 
 
 And of this gear, this our time and age setteth very many forth 
 for example, doctrine, and fear, who once were hearty and very 
 zealous; and now are so cold, that they smell nothing of the spirit; 
 for they are not only afraid to seem to speak with a Church-child, 
 but also ashamed ; and not only ashamed of them, and so of that 
 which they profess, but also frame and fashion themselves, in all 
 outward behaviour, as in coming to church and hearing mass, so as 
 no man can accuse them for not allowing it, or not honouring it, as 
 well as the papists. Whereas in their hearts they disallow it, and 
 know the same to be naught, at the least, they have known it ; but 
 halting out of the way, may perchance have brought them so far, 
 that now they cannot see the way, they are so far and so long gone 
 astray; for the further and longer a man goeth wide, the harder shall 
 it be to recover and see the way ; and therefore the apostle giveth 
 warning thereof, Heb. xii. as doth Moses, Deut. xxix., speaking of 
 men who bless themselves, inwardly cursing themselves; read both 
 the chapters, I pray you. 
 
 And mark the example of M. Hales,* who after that he consented 
 to seem to allow in outward fact, that which he knew once was evil, 
 was fearfully left of GOD, to our admonition. For albeit God hath 
 
 * See Appendix, Note (P.) 
 
325 
 
 not done thus to all, who have indeed done that which M. Hales 
 purposed to do ; yet in this example, God teacheth us how fearful 
 a thing it is, to wound our consciences, and do any thing there- 
 against, to the offence of the godly, and comfort of the ob- 
 stinate. 
 
 I write not this, as thereof to accuse you or either of you, for as 
 I cannot lightly be persuaded of any such thing of you, so 1 am 
 assured you hitherto would not do any such thing ; for I ween there 
 be yet no great penalty, to punish you for not so doing, if thereof 
 you should have been accused. For he that will do a thing unforced, 
 I cannot hope any thing of the same, but that he will run apace 
 when he is forced. But of this enough to you, who are to be 
 comforted and exhorted, to continue in that pureness of religion, 
 which you have, as I think, hitherto received, and by your open 
 conversation protested. 
 
 Howbeit, considering how you have heard and read, as much as 
 in manner can be spoken herein, for the Scriptures, which of them- 
 selves are most perfect herein, you have read and read again ; I 
 think it good to exhort you, to use earnest and hearty prayer, as I 
 trust you do, and then doubtless God will so write that you have 
 read, in your hearts, as shall W both comfortable and profitable, 
 unto you and others plentifully. . 
 
 You shall rejoice in the strait way, which few find, and fewer 
 walk in, but most few continue therein to the end. You shall suffer 
 with joy, the direption of your goods, because the best part of your 
 substance is in heaven. You will set before you (he example of 
 Christ, the beginner and ender of your faith, who suffered much 
 more than we can suffer, that we should not be faint hearted. You 
 will rejoice, and greatly, because great is your reward in heaven. 
 You will be glad that God accounteth you worthy to suffer any 
 thing, for his sake. You will set before you the end of this your 
 short cross, and the great glory which will ensue the same. You 
 will know, that it is no small benefit of God, to suffer for his sake. 
 You will know, that your sorrowing shall be turned to joying. You 
 will know, that as God doth make you now like to Christ in 
 suffering, so shall you be in reigning; and if you be partakers 
 of affliction, you shall be also of glory, &c. Suinma, you will know 
 
326 
 
 that this is the surest and safest way to heaven, which is called the 
 kingdom of patience, Rev. i. 
 
 But because I have written a little treatise hereof, and of the harm 
 of halting with the world, in coming to mass, I send them both unto 
 you to peruse and read them, and then at your leisure, to redeliver 
 them to this bringer ; or my man, whom I shall send to you for the 
 same. In the mean season, I shall as heartily as I can, pray to God 
 for you both, my most dear members in the Lord. What said 1, as 
 heartily as I can ? God forgive me, for I do nothing so well as I 
 might, in that 1 flatter myself too much; may God not lay it to my 
 charge. 
 
 Indeed I have most cause to pray night and day, and to give 
 thanks night and day, for you both. The Lord of mercy in Christ 
 bless you both, keep you both, and send you both, as well to do, as 
 I wish to my dearest and best beloved friends and brethren in the 
 Lord. I pray you continue to pray for me, as I doubt not you do, 
 and so give thanks to God for me, for he is good, and his mercy 
 endureth for ever. The day will come, when we shall meet together, 
 and never depart. God send it shortly, Amen. 
 
 JOHN BRADFORD. 
 
 No. 93.* 
 
 TO HIS VERY GOOD FRIEND IN THE LORD, 
 DR. ALBERT HILL, PHYSICIAN. 
 
 THE God of mercy, and Father of all comfort, at this present and 
 for ever, engraft in your heart the sense of his mercy in Christ, and 
 the continuance of his consolation, which cannot but enable you to 
 carry with joy, whatsoever cross he shall lay upon you, Amen. 
 
 Hitherto I could have no such liberty as to write unto you, as I 
 think you know; but now in that, through God's providence, I have 
 
 * Fox iii. 320. Cov. 21)4. 
 
327 
 
 no such restraint, I cannot but something write, as well to purge me 
 of the suspicion of unthankfulness towards you, as also to signify my 
 carefulness for you in these perilous days; lest you should wax cold 
 in God's cause, which God forbid ; or suffer the light of the Lord, 
 once kindled in your heart, to be quenched, and so become as you 
 were before ; after the example of the world, and of many others, who 
 would have been accounted otherwise in our days, and yet still be- 
 guile themselves, still would be so accounted, although by their 
 outward life, they declare the contrary ; in that they think it enough 
 to keep the heart pure, notwithstanding that the outward man doth 
 curry favour. 
 
 In which doings, as they deny God to be jealous, and therefore 
 requireth he the whole man, as well body as soul, being both create, 
 as to immortality and society with him, so redeemed by the blood of 
 Jesus Christ, and now sanctified by the Holy Spirit to be the tern- 
 pleof God, and member of his Son ; as I say, by their parting stake, 
 to give God the heart, and the world their body, they deny God to 
 be jealous ; for else they would give him both, as the wife will do to 
 her husband, whether he be jealous or no, if she be honest, so they 
 play the dissemblers with the Church of God by their fact, offending 
 the godly, whom either they provoke to fall with them, or make 
 more careless and conscienceless, if they be fallen ; and occasioning 
 the wicked and obstinate to triumph against God, and the more 
 vehemently to prosecute their malice against such, as will not 
 defile themselves in body or soul with the Romish rags, now revived 
 amongst us. 
 
 Because of this, I mean lest you, my dear master and brother in 
 the Lord, should do as many of our gospellers, or rather gospel 
 spillers do, for fear of man, whose breath is in his nostrils, and hath 
 power but of the body, not fearing the Lord, who hath power both 
 of soul and body; and that not only temporally, but also eternally; 
 I could not but write something unto you, as well because duty 
 deserveth it, for many benefits I have received of God by your hands, 
 for the which may he reward you, for I cannot, as also because cha- 
 rity and love compellcth me. Not that I think you have any need, 
 for as I may rather learn of you, so I doubt not but you have hitjierto 
 kept yourself upright from halting, but that I might both quiet my 
 
328 
 
 conscience, calling- upon me hereabout, and signify unto yon by 
 something, my carefulness for your soul, as painfully and often, you 
 have done for my body. 
 
 Therefore, I pray you, call to mind, that there be but t\vo 
 masters, two kinds of people, two ways, and two mansion places 
 The masters be Christ, and satan ; the people be servitors to either 
 of these; the ways be strait and wide; the mansions be heaven, and 
 hell. Again, consider that this world is the place of trial of God's 
 people, and the devil's servants ; for as the one will follow his 
 master, whatsoever cometh of it, so will the other. For a time, it is 
 hard to discern who pertaineth to God, and who to the devil; as in 
 the calm and peace, who is a good shipman and warrior, and who 
 is not. But as when the storm ariseth, the expert mariner is 
 known ; as in war the good soldier is seen ; so in affliction and the 
 cross, easily God's children are known, from satan's servants. For 
 then, as the good servant will follow his master, so will the godly 
 follow their captain, come what, come will ; whereas the wicked and 
 hypocrites will bid adieu, and desire less of Christ's acquaintance. 
 
 For which cause, the cross is called a probation and a trial, 
 because it trieth who will go with God, and who will forsake him ; 
 as now in England we see how small a company Christ hath, 
 in comparison of satan's soldiers. Let no man deceive himself, for 
 he that gathereth not with Christ, scattereth abroad. No man can 
 serve two masters; the Lord abhorreth double hearts; the luke- 
 warm, that is, such as are both hot and cold, he spitteth out of his 
 mouth. None that halt on both knees, doth God take for his 
 servants. The way of Christ is the strait way, and so strait, that as 
 few find it, and few walk in it, so no man can halt in it, but needs 
 must go upright ; for as the straitness will suffer no reeling to this 
 side or that side, so if any man halt, lie is like to fall off the bridge, 
 into the pit of eternal perdition. 
 
 Strive therefore, good Master Doctor, now you have found it, to 
 enter into it ; and if you should be called or pulled back, look not on 
 this side, or that side, or behind you as Lot's wife did; but straight- 
 forwardson the end, which is set before you, though it be to come, as 
 even now present ; like as you do, and will your patients to do, in pur- 
 gations and other your ministrations, to consider the effect that will 
 
329 
 
 ensue ; wherethrough the bitterness and loathsomeness of the purga- 
 tion is so overcome, and the painfulness, in abiding the working of 
 what is ministered, is so eased, that it maketh the patient willingly 
 and joyfully to receive what is to be received, although it be never so 
 unpleasant; so, I say, set before you the end of this strait way, and 
 then doubtless, as Paul saith, ^Eternum pondus glorise pariet, whilst 
 you look not on the thing seen, for that is temporal, but on the thing 
 which is not seen, which is eternal. 
 
 So doth the husbandman, in ploughing and tilling, set before him 
 the harvest time; so doth the fisher consider the draught of his net, 
 rather than the casting in; so doth the merchant, the return of his 
 merchandise ; and so should we, in these stormy days, set before us, 
 not the loss of our goods, liberty, and very life; but the reaping 
 time, the coming of our Saviour Christ to judgment, the fire that 
 shall burn the wicked and disobedient to God's gospel, the blast of 
 the trump, the exceeding glory prepared for us in heaven eternally; 
 such as the eye hath not seen, the ear hath not heard, nor the heart 
 of man can conceive. 
 
 The more we lose here, the greater joy shall we have there; the 
 more we suffer, the greater triumph: for corruptible dross, we shall 
 find incorruptible treasures; for gold, glory; for silver, solace with- 
 out end ; for riches, robes royal; for earthly homes, eternal palaces, 
 mirth without measure, pleasure without pain, felicity endless: Sum- 
 ma, we shall have God the Father, the Son, and the Holy Ghost. 
 
 Oh, happy place ! oh, that this day would come, then shall the 
 end of the wicked be lamentable, then shall they receive the just 
 reward of God's vengeance; then shall they say, woe, woe, that ever 
 they did as they have done. Read Wisd. ii.iii. iv. v. Matt. xxv. 
 1 Cor. xv. 2 Cor. v. and by faith, which God increase in us, con- 
 sider the things there set forth. And for your comfort, read Heb. 
 xi. to see what faith hath done; always considering the way to 
 heaven to be by many tribulations, and that all they who will live 
 godly in Christ Jesu, must suffer persecution. 
 
 You know that this is our alphabet ; he that will be my disciple, 
 saith Christ, must deny himself, and take up his cross and follow 
 me; not this bishop, nor that doctor; not this emperor, nor that 
 king, but ME, saith Christ; for he that loveth father, mother, wife, 
 
 2u 
 
children, or very life, better than me, is not worthy of me. Remem- 
 ber that the same Lord saith, He that will save his life, shall lose it. 
 Comfort yourself with this, that as the devils had no power over the 
 porkets, or over Job's goods, without God's leave, so shall they have 
 none over you. Remember also, that all the hairs of your head are 
 numbered with God. The devil may make one believe he will drown . 
 him, as the sea in its surges threateneth the land ; but as the Lord 
 hath appointed bounds for the one, over the which it cannot pass, so 
 hath he done for the other. 
 
 On God therefore cast your care, love him, serve him after his 
 word, fear him, trust in him, hope at his hand for all help, and always 
 pray, looking for the cross; and whensoever it cometh, be assured 
 the Lord, as he is faithful, so will he never tempt you further, than 
 he will make you able to bear ; but in the midst of the temptation, 
 will make such an evasion, as shall be most to his glory, and your 
 eternal comfort. 
 
 God, for his mercy in Christ, with his Holy Spirit endue you, 
 comfort you, under the wings of his mercy shadow you, and as his 
 dear child guide you for evermore. To whose merciful tuition, as I 
 do with my hearty prayer commit you ; so I doubt not but you pray 
 forme also, and so I beseech you to do still. My brother P.* telleth 
 me, you would have the last part of St. Jerome's works, to have the 
 use thereof for a fortnight. I cannot for these three days well for- 
 bear it, but yet on Thursday next I will send it you, if God let me 
 not ; and use me, and that I have, as your own. The Lord for his 
 mercy in Christ, direct our ways to his glory, Amen. 
 Out of prison by yours to command, 
 
 JOHN BRADFORD. 
 
 * Most probably the martyr Philpot. 
 
331 
 
 No. 94.* 
 
 TO HIS DEAR FRIENDS AND BRETHREN, 
 R. AND E., WITH THEIR WIVES AND FAMILIES. 
 
 THE comfort of Christ, felt commonly of his children, in their 
 cross for his sake, the everliving God work in both your hearts, my 
 good brethren, and in the hearts of both your yoke-fellows, especi- 
 ally of good Mary, my good sister in the Lord, Amen. 
 
 If I had not something heard of the hazard which you are in for 
 the gospel's sake, if you continue the profession and confession 
 thereof, as I trust you do and will do, and that unto the end, God 
 enabling you ; as he will doubtless, for his mercy's sake, if you hope 
 in him, for this bindeth him, as David in Christ's person witnesseth, 
 Our fathers hoped in thee and thou deliveredst them, &c. Ps. xxii. ; 
 yet by conjectures I could not but suppose, though not so certainly, 
 the time of your suffering and probation to be at hand. For now is the 
 power of darkness fully come upon this realm, most justly for our 
 sins, and abusing the light lent us of the Lord, to the setting forth 
 of ourselves, more than of God's glory ; that as well we might be 
 brought into the better knowledge of our evils, and so heartily re- 
 pent, which God grant us to do; as also we might have more feeling 
 and sense of our sweet Saviour Jesus Christ, by the humbling and 
 dejecting of us, thereby to make us, as more desirous of him, so him 
 more sweet and pleasant unto us ; the which thing the good Spirit of 
 God work sensibly in all our hearts, for God's holy name's sake. 
 
 For this cause I thought it my duty, being now where I have 
 some liberty to write, the Lord be praised, and hearing of you as I 
 hear ; to do that which I should have done if I had heard nothing 
 at all; that is, to desire you to be of good cheer and comfort in the 
 Lord, although in the world you see cause rather to the contrary, and 
 to go on forwards in the way of God, whereinto you are entered ; 
 considering that the same cannot, but so much more and more wax 
 
 * Fox iii. 332. Cov. 338. 
 
332 
 
 strait to the outward man, by how much you draw nearer the end of 
 it. Even as in the travail of a woman, the nearer she draweth to her 
 delivery, the more her pains increase ; so it goeth with us in the 
 Lord's way, the nearer we draw to our deliverance by death, to 
 eternal felicity. 
 
 Example whereof we have, I will not say in the holy prophets and 
 apostles of God, who when they were young girded themselves and 
 went in manner whither they would, but when they waxed old, they 
 went girded of others whither they would not, concerning the out- 
 ward man; but rather and most lively in our Saviour Jesus Christ 
 whose life and way was much more painful to him towards the end, 
 than it was at the beginning. And no marvel, for satan can some- 
 thing abide a man to begin well and set forwards, but rather than he 
 should go on to the end, he will vomit his gorge, and cast floods to 
 overflow him, before he will suffer that to come to pass. 
 
 Therefore, as we should not be dismayed now at this world, as 
 though some strange thing had happened unto us, in that it is but 
 as it was wont to be to the godly, in that the devil declareth himself 
 after his old wont; in that we have professed no less but to forsake 
 the world and the devil, as God's very enemy; in that we learned no 
 less at the first, when we came to God's school, than to deny ourselves, 
 and to take up our cross, and follow our master, who leadeth us none 
 other way, than he himself hath gone before us. As, I say, we 
 should not be dismayed, so we should with patience and joy go 
 forwards, if we set before us as present, the time to come, like as the 
 wife in her travail, doth the deliverance of her child, and as the saints 
 of God did, but especially our Saviour and pattern Jesus Christ; for 
 the apostle saith, He set before him the joy and glory to come, and 
 therefore contemned the shame and sorrow of the cross ; so if we 
 did, we should find at the length as they found. 
 
 For whom would it grieve, who had a long journey to go, to go 
 through a piece of foul way, if he knew that after that, the way 
 should be most pleasant, yea the journey should be ended, and he 
 at his resting place most happy? Who will be afraid or loth to 
 leave a little pelf for a little time, if he knew he should shortly after 
 receive most plentiful riches ? Who will be unwilling for a little 
 while to forsake his wife, children, br friends, &c. when he knows 
 
333 
 
 he shall shortly after be associated unto them inseparably, even after 
 his own heart's desire ? Who will be sorry to forsake this life, who 
 cannot but be most certain of eternal life ? Who loveth the shadow 
 better than the body? Who can love this life, but they who regard 
 not the life to come ? Who can desire the dross of this world, but 
 such as be ignorant of the treasures of the everlasting joy in 
 heaven ? I mean, Who is afraid to die, but such as hope not to live 
 eternally ? 
 
 Christ hath promised pleasures, riches, joy, felicity, and all good 
 things, to them who for his sake lose any thing, or suffer any sorrow. 
 And is he not true? How can he but be true, for guile was never 
 found in his mouth ? Alas, then why are we so slack and slow, yea 
 hard of heart to believe his promising us, thus plentifully, eternal 
 blissfulness ; and are so ready to believe the world, promising us 
 many things, and paying us nothing ? If we will curry favour now, 
 and halt on both knees ; if so, then it promiseth us peace, quietness, 
 and many things else. But how doth it pay this gear ? Or if it 
 pay it, with what quietness of conscience ? Or if so, how long, 
 I pray you ? Do not we see before our eyes men to die shamefully, 
 I mean, as rebels and other malefactors, who refuse to die for God's 
 cause? What way is so sure a way to heaven, as to suffer in Christ's 
 cause? If there be any way on horseback to heaven, surely this is 
 the way. By many troubles, saith the apostle, we must enter into 
 heaven. All that will live godly in Christ Jesu, must suffer 
 persecution. For the world cannot love them that are of God ; the 
 devil cannot love his enemies; the world will love none but his 
 own ; but you are Christs, therefore look for no love here. Should 
 we look for tire to quench our thirst? And as soon shall God's true 
 servants, find peace and favour in antichrist's regiment. 
 
 Therefore, my dearly beloved, be stout in the Lord, and in the 
 power of his might. Put on you his armour ; stand in the liberty 
 of Christ which you have learned ; rejoice that you may be counted 
 worthy to suffer any thing for God's cause ; to all men this is not 
 given. Your reward is great in heaven, though in earth you find 
 nothing. The journey is almost past, you are almost in the haven, 
 take on apace, I beseech you, and merrily hoist up your sails. 
 Cast yourself on Christ, who careth for you. Keep company witli 
 
334 
 
 him now s.till to the end ; he is faithful and will never leave you, 
 nor tempt you, further than he will make you able to bear; yea in 
 the midst of the temptation, he will make an outscape. 
 
 Now pray unto him heartily, be thankful of his dignation, 
 rejoice in hope of the health you shall receive, and be mindful of us 
 who are in the vaward,* and by God's grace trust in Christ to 
 be made able to break the ice before you, that you following, may 
 find the way more easy. God grant it may be so, Amen, Amen. 
 Out of prison, by your brother in Christ, 
 
 JOHN BRADFORD. 
 
 No. 95.t 
 
 TO MRS. WILKINSON.^ 
 
 ALMIGHTY God, our most loving Father, increase in your heart, 
 my good mother and dear mistress in the Lord, his true knowledge 
 and love in Christ, to the encouraging and comforting of your faith 
 in these stormy days ; as necessary unto us, so profitable if we 
 persist unto the end, which thing God grant unto us, Amen. 
 
 My right dearly beloved, I know not what other thing to write 
 unto you, than to desire you to be thankful unto the Lord, in that 
 amongst the not many of your calling and state, it pleaseth him to 
 give you his rare blessing ; I mean, to keep you from all the filth, 
 wherewith our country is horribly defiled. This blessing assuredly 
 is rare as you see. But now if he shall bless you with another 
 blessing which is more rare, 1 mean, to call you forth as a martyr, 
 and as a witness against this filth, I hope you will become doubly 
 thankful. 
 
 For a greater token commonly we have not, to judge of our 
 election and salvation, next to Christ and faith in him, than the 
 
 * Vanguard. Bailey. t Fox iii. 333. Cov. 3f2. 
 
 j A pious woman who relieved the wants of the reformers. Cranmer advised her 
 to fly. Strype Eccl. Mem. iii. pt. i. 226. 
 
cross, especially when it is so glorious, as on this sort to suffer any 
 thing, but chiefly loss of this life, which indeed is never found till it 
 be so lost ; except the grain of wheat fall and be dead, it remaineth 
 fruitless. 
 
 You know how that he who was rapt into the third heaven, and 
 did know what he wrote, doth say, that as the corn liveth not 
 except it be dead and cast into the earth, so truly our bodies. And 
 therefore the cross should so little alarm us, that even death itself 
 should altogether be desired of us ; as the tailor who putteth off our 
 rags, and arrayeth us with the royal robes of immortality, incor- 
 ruption, and glory. Great shame it should be for us, that all the 
 whole creatures of God should desire, yea, groan in their kind for 
 our liberty, and we ourselves to lothe it ; as doubtless we do, if for 
 the cross, yea, for death itself, we with joy swallow not up all sorrow, 
 that might let us from following the Lord's calling, and obeying 
 the Lord's providence; whereby doubtless all crosses, and death 
 itself, doth come, and not by hap or chance. 
 
 In consideration whereof, right dear mother, in that this pro- 
 vidence stretcheth itself so unto us and for us, that even the hairs of 
 our heads are numbered with God, not one of them to fall to 
 our hurt; surely we declare ourselves very faint in faith, if we 
 receive not such comfort, that we can willingly offer ourselves to the 
 Lord, and cast our whole care upon his back ; honouring him with 
 this honour, that he is and ever will be careful for us, and all 
 we have, as for his dear children. Be therefore of good cheer, even 
 in the midst of these miseries, be thankful to the Lord, and prepare 
 yourself for a further trial ; which if God send you, as I hope, so 
 do you believe, that God therein will help and comfort you, and 
 make you able to bear whatsoever shall happen. 
 
 And thus much, having this opportunity, I thought good to 
 write, praying God our Father to recompense into your bosom, all 
 the good that ever you have done, to me especially, and to many 
 others, both in this time of trouble, and always heretofore. 
 
 Your own in the Lord, 
 
 JOHN BRADFORD. 
 
336 
 
 No. 96.* 
 
 TO MRS. WILKINSON. 
 
 THE Lord of mercy, in Christ his Son, our Saviour and only 
 comforter, be with you all, now and for ever, Amen. 
 
 Although presently I have little time, by reason of this bringer's 
 short departing, and less occasion of necessary matter, to write unto 
 you ; yet in that it hath pleased God to offer me more liberty to 
 write than before I had, as this bearer can report, I thought good to 
 signify unto you the same, with the acknowledging of the receipt of 
 your tokens ; for the which I neither can nor will go about to flatter 
 you with thanks, in that I know you look for none at mine hands, 
 God being the cause, and his word the end, wherefore you did so. 
 To him I know you would have me thankful, and I beseech you 
 pray that L may so be ; and not only thankful for myself and his 
 benefits towards me, but also thankful for you, to whom God hath 
 given to fear his name and love his truth. The which gifts far pass 
 the riches of the world, for they shall perish, and be left we know 
 not unto whom ; but the gifts of God, as they last for ever, so they 
 make happy the possessors of the same. 
 
 Go to therefore, and pray God to increase them of his goodness ; 
 as of his mercy he hath begun them in you, and indeed so he will. 
 For to whom he giveth the earnest of willing, to the same he will 
 give the grace of continuing, if we reject not the same ; as we do 
 when we be double-hearted, and part our fear and love ; as did the 
 Samaritans, who feared God, and their Adrammelech ;f loved God's 
 religion, and their old country customs, &c. 
 
 If this doubleness come on us, that we fear more the world, and 
 couple it with the fear of God ; if we love the muck of this world, 
 and couple it with the love of God's religion ; then part we stake, 
 then mar we the market, then the spirit of God will depart, then 
 play we as Ananias and Sapphira did, and so sooner or later shall 
 fall to perdition with them. 
 
 * Cov. 343. t 2 Kings, xvii. 31. 
 
337 
 
 But, as I said, I think no such thing of you ; I think of you as 
 of God's dear children, whose hearts are whole with the Lord. 
 And therefore I write not this as though you were such, but because 
 it is God's goodness you be not such ; because satan would have you 
 such, and because many that were as you now be, are such. There- 
 fore to make you, as thankful, so careful to continue, but yet so that 
 your care be cast all on the Lord, is the only cause I write this, 
 and would write more, but that the bringer cannot tarry. And 
 therefore hastily and abruptly I make an end, beseeching Almighty 
 God, in our Redeemer Jesus Christ, to be with you, and with his 
 Holy Spirit comfort you all, and help my good sister Mrs. W.,* to be 
 a happy and a good mother of the child, of which as yet I hear God 
 hath not delivered her. By your own to use in the Lord for 
 ever. 
 
 JOHN BRADFORD. 
 
 No. 97.t 
 
 TO HIS DEARLY BELOVED IN THE LORD, 
 MRS. W. AND MRS. W.$ 
 
 ALMIGHTY God, our dear and most merciful Father, be always 
 with you both, my entirely beloved mother and sister in the Lord ; 
 and as his babes, may he for ever keep you unto his eternal king- 
 dom, through Christ our Saviour, Amen. 
 
 I purpose not to go about, to render thanks to you for God's 
 great goodness towards me by you, because 1 cannot. Either of 
 you hath so heaped upon me benefits, that it were hard for me 
 to reckon the tithes. He for whose sake you have done it, and all 
 the good you do, one day recompense you after your heart's desire 
 in him. In the mean season, I beseech him to reveal unto you, more 
 
 * No doubt Mrs. Warcup. See Nos. 53 and 58. t Cov. 423. 
 
 J Most probably Mrs. Wilkinson and Mrs. Warcup. 
 
 2x 
 
338 
 
 and more, the riches of his grace, and love in Christ, by whom ye 
 are beloved and were, before the world was, and shall be doubtless 
 world without end. 
 
 According to the revelation, and your sense or faith herein, so 
 will you contend to all piety and godliness, as St. John saith ; He 
 that hath this hope will purify himself as Christ is pure. For how 
 should it otherwise be, but if we be certainly persuaded that heaven 
 is ours, and we citizens thereof, but, I say, we should desire the 
 dissolution of our bodies, and death to dispatch us, and to do his 
 office upon us? If we did certainly believe we were members of 
 Christ, and God's temples, how should we but fly from all impurity 
 and corruption of the world, which cometh by concupiscence? If 
 we did certainly believe that God indeed, of his mercy in Christ, is 
 become our Father, in that his good will is infinite, and his power 
 according thereto, how could we be afraid of man or devil? How 
 could we doubt of salvation, or any good thing which might make 
 to God's glory, and our own weal ? 
 
 Now that we should be certain and sure of this, that we are 
 God's children in Christ, mark whether all things teach us not? 
 Behold the creation of this world, and the government* of the same; 
 do not these teach us that God loveth us ? And is God's love out 
 of Christ the beloved? Is not his love, as he is, unchangeable? 
 Doth not St. John say, that he loveth to the end whom he loveth ? 
 Therefore, I say, the very creatures of God, concerning both their 
 creation and conservation, tell us that God loveth us; that is, that 
 we in Christ be his children and dearlings, although in ourselves, 
 and of ourselves, we be otherwise; viz. children of wrath. 
 
 Again, look upon the law of God, and tell me whether it doth 
 not require this certainty of you, viz. that you be God's dear 
 children in Christ ? Doth not God plainly affirm and say, I am the 
 Lord thy God ? Doth he not charge you to have none other Gods 
 but him? How then can you perish, if God be your God? Doth 
 not that make God no God? Doth not David say, that those 
 people be happy, who have the Lord for their God ? 
 
 Besides this, look on your belief; do you not profess that you 
 
 * Gubernation. 
 
339 
 
 believe in God your Father Almighty, who wanteth no power to 
 keep you, as he wanted no good will in Christ to choose you ? Do 
 you not say that you do believe remission of sins, resurrection of the 
 body, life everlasting, fellowship with the saints, &,c. But how do 
 you say you believe this gear, and be not certain thereof? Is not 
 faith a certainty ? Is not doubting against faith, as St. James saith ? 
 Pray in faith and doubt not, for he that doubteth obtaineth nothing. 
 When Peter began to doubt, he had like to have been drowned ; 
 beware of it therefore. 
 
 Moreover, for to certify your consciences, that you be God's 
 children, and shall never finally perish, through God's goodness in 
 Christ; behold your Head, your Captain, I mean, Christ Jesus. 
 Wherefore came he into this world, but to redeem you ? to marry 
 you unto himself? to destroy the works of satan? to save and seek 
 that which was lost? Wherefore suffered he so great and bitter 
 passions ? was it not to take away your sins ? Wherefore did he 
 rise from death? was it not to justify you? Wherefore did he 
 ascend into heaven ? was it not to take possession there for you ? 
 to lead your captivity captive ? to prepare and make ready all things 
 for you? to appear before the Father, always praying for you? If 
 these be true, as they be most true, why then stand you in a doubt ? 
 Do you not thereby deny Christ? Wherefore were you born of 
 Christian parents and in God's Church, but because you were God's 
 children by Christ, before you were born? For this cause you 
 were baptized, and hitherto the Lord hath thus dealt with you, 
 sparing you, correcting you, and blessing you. But why? Verily 
 because you be his children, and shall be for ever, through Christ. 
 
 Tell me, why hath God kept you till this time, but that he will 
 for his sake have you even here made like unto Christ, that elsewhere 
 you may so be ? Why hath he opened your eyes from popery, but 
 because you be his children indeed ? When you pray, do you not 
 call him Father ? Why do you doubt of it then ? Why will you 
 believe the devil more than God your Father, the Son, and the 
 Holy Ghost? more than the holy word of God, both in the law and 
 in the Gospel? more than all the blessings and castigations of 
 God? Do not all these preach to you and tell you, that you are 
 God's babes through Christ? Therefore, my dearly beloved, believe 
 
840 
 
 it, and give not place to the devil, but withstand him strong in 
 faith. Say with the poor man ; I believe, Lord, help my unbelief. 
 Say with the apostles ; Lord, increase our faith. 
 
 This, mine own hearts in the Lord, I write not that you should 
 live more securely and carnally, doing as the spiders do, who gather 
 poison where bees gather honey ; but that, as the elect of God, you 
 might live in all purity, godliness, and peace ; which God increase 
 in us all for his Christ's sake, Amen, 
 
 I pray you heartily, pray for us, that to the very end we may, as 
 I hope we shall, go lustily and cheerfully whithersoever our hea- 
 venly Father shall bring and lead us. His will, which is always 
 good, be done on earth, as it is in heaven. Amen. 
 
 Your brother in bonds, for the testimony of Jesus Christ, 
 
 JOHN BRADFORD. 
 
 No. 98.* 
 
 TO HIS GOOD BROTHER, JOHN CARELESS,t 
 
 Prisoner in the King's Bench. 
 
 THE Father of mercy, and God of all comfort, visit us with his 
 eternal consolation, according to his great mercies in Jesus Christ, 
 our Saviour, Amen. 
 
 My very dear brother, if 1 shall report the truth unto you, I 
 cannot but signify that since I came into prison, I never received so 
 much consolation as I did by your last letter, the name of God be 
 most heartily praised therefore. But if I shall report the truth unto 
 you, and as I have began, speak still the verity ; I must confess that 
 for mine unthankfulness to youwards and to God especially, I have 
 
 Fox iii. 336. Cov. 373. 
 
 t Another of that illustrious band of Christian heroes, whose lives were sacrificed for 
 the truths of the Gospel. Acts and Mon. vol. iii. pp. 713. 732. 
 
341 
 
 more need of God's merciful tidings, than I ever had heretofore. 
 Oh, that satan envieth us so greatly. Oh, that our Lord would 
 tread his head under our feet shortly. Oh, that 1 might for ever, 
 both myself beware, and be a godly example to you and others, 
 to beware of unthankfulness. 
 
 Good brother Careless, we had more need to take heed after a 
 lightning, of a foil than before. God therefore is to be praised, even 
 when he hideth, and that of long, a cheerful countenance from us ; 
 lest we being not expert how to use it as we should do, do hurt more 
 ourselves thereby; so great is our ignorance and corruption. This 
 my good brother, and right dear to my very heart, I write unto you as 
 to one whom in the Lord I embrace, and I thank God that you do 
 me in like manner. God our Father more and more give us both 
 his good Spirit, that as by faith we may feel ourselves united unto 
 him in Christ, so by love we may feel ourselves linked in the same 
 Christ one to another, I to you, and you to me, we to all the children 
 of God, and all the children of God to us, Amen, Amen. 
 
 Commend me unto your good brother Skelthrop, for whom I 
 heartily praise my God, who hath given him to see his truth at the 
 length, and to give place to it. 1 doubt not but that he will be so 
 needy in all his conversation, that his old acquaintance may even 
 thereby think themselves astray. Woe and woe again should be unto 
 us, if we by our example should make men to stumble at the truth. 
 Forget not salutations in Christ, as you shall think good, to Trew, 
 and his fellows. The Lord hath his time, I hope, for them also, 
 although we perchance think otherwise.* A drop maketh a stone 
 hollow, not with once but with often dropping ; so if with hearty 
 prayer for them and good example, you still and drop upon them as 
 you can, you shall see God's work at the length. I beseech God to 
 make perfect all the good he hath begun in us all, Amen. I desire 
 you all to pray for me, the most unworthy prisoner of the Lord. 
 
 Your brother, 
 
 JOHN BRADFORD. 
 
 * We have here another evidence of the kind and anxious feeling, our martyr 
 entertained for those, who differed from him upon points which he considered of great 
 importance. Sue Appendix, Note (M.) 
 
342 
 
 No. 99.* 
 
 TO THE SAME, 
 
 ALMIGHTY Cod, our dear Father, through and for the merits of 
 his dearly beloved Son Jesus Christ, be merciful unto us, pardon us 
 our offences, and under the wings of his mercy, protect us from all 
 evil, from henceforth and for ever, Amen. 
 
 Dear brother Careless, I heartily pray you, to pray to God for 
 me, for the pardon of my manifold sins, and most grievous offences, 
 which need none other demonstration unto you than this, viz. that 
 I have behaved myself so negligently in answering your godly triple 
 letters, which are three witnesses against me. God lay not them, 
 nor any other thing to my charge, to condemnation ; though to 
 correction, not my will, but his will be done. 
 
 Concerning your request of absolution, my dearest brother, what 
 shall I say, but even as truth is, that the Lord of all mercy, and 
 Father of all comfort; through the merits and mediation of his dear 
 Son, thy only Lord and Saviour, hath clearly remitted and par- 
 doned all thy offences, whatsoever they be, that ever hitherto thou 
 hast committed against HIS majesty ; and therefore he hath given 
 to thee, as to his child, dear brother John Careless, in token that 
 thy sins are pardoned ; HE, I say, hath given unto thee, a penitent 
 and believing heart, that is, a heart which desireth to repent and 
 believe ; for such a one is taken of him, he accepting the will for 
 the deed, for a penitent and believing heart indeed. 
 
 Wherefore, my good brother, be merry, glad, and of good 
 cheer, for the Lord hath taken away thy sins ; thou shalt not die. 
 Go thy ways; the Lord hath put away thy sins. The east is not so 
 far from the west, as the Lord hath now put thy sins from thee. 
 Look how high the heavens be in comparison of the earth, so 
 far hath his mercy prevailed towards thee his dear child, John 
 Careless, through Christ the beloved. Say therefore with David, 
 Praise the Lord, O my soul, and all that is within me praise his holy 
 
 * Fox iii. 718. 
 
343 
 
 name; for he hath forgiven thec all thy sins; as truly he hath. 
 And hereof I desire to be a witness. God make me worthy to hear 
 from you the like true message for myself. 
 
 Mine own dearly beloved, you have great cause to thank God 
 most heartily, that he hath given you such repentance and faith ; 
 the Lord increase the same in you and me, a most miserable wretch, 
 whose heart is harder than the adamant stone, or else I could not 
 thus long have stayed from writing unto you. If I live and may, I 
 purpose and promise you to make amends. Pray for me, my most 
 dear brother, I heartily beseech you, and forgive me my long 
 silence. God our Father, be with us for ever, Amen.* 
 
 Yours in the Lord, 
 
 JOHN BRADFORD. 
 
 No. lOO.t 
 
 To his dear Brother in the Lord, M. RICHARD HOPKINS, and 
 
 his Wife, dwelling in Coventry, and other his faithful 
 Brethren and Sisters, Professors of God's Holy Gospel, 
 there and thereabouts. + 
 
 THE peace which Christ left to his Church, and to every true 
 member of the same, the Holy Spirit, the guide of God's children; so 
 engraft in your heart, and in the heart of your good wife, and of all 
 my good brethren and sisters about you ; that unfeignedly ye may 
 in respect thereof, contemn all worldly peace, which is contrary to 
 that peace that I speak of; and driveth it utterly out of the hearts 
 of all those, who would patch them both together. For we cannot 
 serve two masters; no man can serve God and mammon; Christ's 
 peace cannot be kept with this world's peace. God therefore of his 
 mercy do I beseech, to give unto you his peace, which passeth all 
 
 * See Appendix, Note (I. I.) t Cov. 345. 
 
 j This is the same letter, which Dr. Gilbert Ironside published as an original, at the 
 end of Bishop Ridley's disputation, &c. 
 
844 
 
 understanding; and so keep your hearts and minds, that they may be 
 pure habitations and mansions for the Holy Spirit, yea for the 
 blessed Trinity, who hath promised to come and dwell in all them 
 that love Christ, and keep his sayings. 
 
 My dearly beloved, the time is now come wherein trial is made 
 of men that have professed to love Christ, and would have been 
 counted keepers of his testimonies. But weal away, the tenth 
 person persevereth not; the more part do part stakes with the 
 papists and protestants, so that they are become mangy mongrels, 
 to the infecting of all who company with them, and to their no 
 small peril. For they pretend outwardly popery, going to mass 
 with the papists, and tarrying with them personally at their anti- 
 christian and idolatrous service,* but with their hearts, say they, and 
 with their spirits they serve the Lord. And by this means, as they 
 save their pigs, I mean their worldly pelf; so they would please the 
 protestants, and be counted with them for gospellers, yea marry 
 would they. 
 
 But, mine own beloved in the Lord, flee from such persons, as 
 from men most perilous and pernicious, both before God and man ; 
 
 * Could it have been believed that British statesmen would ever be found, who 
 would cashier and persecute to ruin, exemplary British officers, for conscientiously 
 refusing to defile themselves with this autichristian idolatry? No wonder that a go- 
 vernment adopting such conduct has been overturned with disgrace ; and may all the 
 abettors of such principles share their justly merited fate. No better indeed could 
 be expected from those, who during the whole of the Peninsular war, without scru- 
 ple attended mass themselves ; but how was it that not a single protestant bishop, 
 not a single protestant peer, even of those who were so justly and meritoriously 
 opposed to that inefficient, inexpedient, delusive and ruinous measure, the in- 
 famous Relief Bill, as it has been falsely called. Nay not even Lord Eldon, though a 
 member of the cabinet at the time, did not attempt to throw a shield over those 
 persecuted and meritorious officers ! We scarcely need add we allude to the case 
 of Capt. Atcheson.f And yet these are the men who, after having overthrown the 
 palladium of the Constitution, by conceding political power to the papists ; in order 
 to defeat a great public question, or more correctly to repossess themselves of their 
 places, and reinstate their friends in the hereditary monopoly of places and pensions ; 
 now dare to cry out, the Church, the Church, the Protestant Church is in danger ! 
 and these are the men too, with whom certain other individuals, who ought to know 
 better, think it right to tamper and enter into a most unhallowed association. 
 
 t See Atcheson's Petition to the late King, and Correspondence with the Duke of 
 Wellington. London, 1829. 
 
345 
 
 for they are false to both, and true to neither. To the magistrates 
 they are false, pretending- one thing and meaning- clean contrary. 
 To God they are most untrue, giving him but a piece, who should 
 have the whole. I would they would tell me, who made their 
 bodies ? Did not God, as well as their spirits and souls ? And who 
 keepeth both ? Doth not he still ? And alas, shall not he have the 
 service of the body, but it must be given to serve the new-found 
 God, of antichrist's invention ? Did not Christ buy both our souls, 
 and bodies ? And wherewith ? With any less price than with his 
 precious blood ? Ah, wretches then that we be, if we will defile 
 either part, wkh the rose-coloured whore of Babylon's filthy mass 
 abomination. It had been better for us never to have been washed, 
 than so to wallow ourselves in the filthy puddle of popery. It had 
 been better never to have known the truth, than thus to betray it. 
 Surely, surely, let such men fear that their latter end be not worse 
 than the beginning. Their own consciences now accuse them 
 before God, if so be they have any conscience, that they are but 
 dissemblers and hypocrites to God and man. For all the cloaks 
 they make, they cannot avoid this, but that their going to church 
 and to mass, is of self-love ; that is, they go thither because they 
 would avoid the cross. They go thither because they would be out 
 of trouble. They seek neither the Queen's Highness, nor her laws, 
 which in this point cannot bind the conscience to obey, because they 
 are contrary to God's laws, which often bid us to flee idolatry, and 
 worshipping him after men's devices. They seek neither, I say, the 
 laws, if there were any, neither their brethren's commodity; for none 
 cometh thereby, neither godliness or good example, for there can be 
 none found in going to mass, &c., but horrible offences and woe to 
 them that give them; but they seek their own selves, their own 
 ease, their escaping the cross, &c. When they have made all the 
 excuses they can, their own consciences will accuse them of this, 
 that their going to church is only because they seek themselves. 
 For if there would no trouble ensue for tarrying away, I appeal to 
 their consciences, would they come thither ? Never, I dare say. 
 
 Therefore, as I said, they seek themselves, they would not carry 
 the cross. And hereof their own consciences, if they have any 
 do accuse them. Now if their consciences accuse them at this pre- 
 
 2Y 
 
346 
 
 sent, what will they do before the judgment seat of Christ? Who 
 will then excuse it, when Christ shall appear in judgment, and 
 shall begin to be ashamed of them there, who now are ashamed 
 of him here? Who then, I say, will excuse these mass gospel- 
 lers' consciences ? Will the Queen's Highness? She shall then 
 have more to do for herself, than without hearty and speedy 
 repentance, she can ever be able to answer; though Peter, Paul, 
 Mary, James, John the Pope, and all his prelates take her part, 
 with all the singing Sir Johns that ever were, are, or shall be. 
 Will the Lord Chancellor, and prelates of the realm, excuse them 
 there ? Nay, nay, they are like then to smart for it so sore, as I 
 would not be in their places for all the whole world. Will the laws 
 of the realm, the nobility, gentlemen, justices of peace, &c. excuse 
 our gospel massmongers' consciences then ? Nay, God knoweth they 
 can do little there but quake and fear for the heavy vengeance of God, 
 like to fall upon them. Will their goods, lands, and possessions, 
 the which they, by their dissembling have saved, will these serve to 
 excuse them ? No, no, God is no merchant, as our mass priests be. 
 Will masses, or trentals, or such trash serve ? No, verily, the haunters 
 of this gear shall then be horribly ashamed. Will the Catholic Church 
 excuse them ? Nay, it will most of all accuse them, as will all the 
 good fathers, patriarchs, apostles, prophets, martyrs, confessors, and 
 saints, with all the good doctors, and good general councils. 
 
 All these already condemn the mass, and all who ever use it as it 
 is now, being of all idols that ever was, the most abominable, and 
 blasphemous to Christ and his priesthood, manhood, and sacrifice ;f 
 for it maketh the priest that saith mass, God's fellow and better than 
 Christ, for the offerer is always better or equivalent to the thing 
 offered. If therefore the priest take upon him there to offer up 
 Christ, as they boldly affirm they do, then must he needs be better, 
 or equal with Christ. Oh that they would shew but one iota of the 
 Scripture of God calling them to this dignity, or of their authority 
 to offer up Christ for the quick and dead, and to apply the benefit 
 and virtue of his death and passion to whom they will. 
 
 'Popery was the masterpiece of satan. I believe him utterly incapable of such 
 another contrivance." Cecil's Remains, 175. 
 
347 
 
 Surely if this were true, as it is most false and blasphemous, prate 
 they at their pleasure to the contrary ; then it made no matter at all, 
 whether Christ were our friend or no, if so he the mass priest were 
 our friend ; for he can apply Christ's merits to us by his mass if he will, 
 and when he will, and therefore we need little to care for Christ's 
 friendship. They can make him* when they will, and where they 
 will. Lo, here he is! there he is! say they! but believe them not 
 saith Christ, believe them not, believe them not saith HE. For in his 
 human nature and body, which was made of the Virgin's body, and 
 not of bread ; in this body^I say, HE IS, and sitteth on the right hand 
 of God, the Father Almighty in heaven, from where and not from 
 the pix, shall he come to judge both the quick and dead. 
 
 In the mean season, heaven, saith St. Peter, must receive him; 
 and as Paul saith, He prayeth for us, and now is not seen elsewhere, 
 or otherwise seen, than by faith there; until he shall be seen as he is, 
 to the salvation of them that look for his coming, which I trust is 
 not far off. For if the day of the Lord drew near, in the apostles' 
 time, which is now above fifteen hundred years past, it cannot be, I 
 trust, long hence now ; I trust our redeemer's coming is at hand.f 
 Then these mass sayers and seers, shall shake and cry to the hills, 
 Hide us from the fierce wrath of the Lamb, if they repent not in 
 time. 
 
 Then will neither gold, nor goods; friendship nor fellowship; lord- 
 ship nor authority, power nor pleasure, unity nor antiquity, custom 
 nor council, doctors, devils, nor any man's device serve. The word 
 which the Lord hath spoken, in that day shall judge; the word, I 
 say, of God in that day shall judge. 
 
 * See Appendix, Note (KK.) 
 
 t And it follows that the great event, is now three hundred years nearer tortseon- 
 snmmation. Yet as the apostles foretold, so in these latter times we find infidels and 
 scoffers, who tauntingly exclaim, "Where is the promise of his coming? For since 
 the fathers fell asleep, all things continue as they were from the beginning of the 
 creation." But as the apostle adds, " such are willingly ignorant that by the word 
 of God, the heavens were of old, and the earth standing out of the water, and in the 
 water. Whereby the world that then was, being overflowed with water, perished. 
 But the heavens and the earth which are now, by the same word are kept in store, 
 reserved unto fire against the day of judgment and perdition of ungodly men. IPet. 
 iii. 4. T. 
 
348 
 
 And what saith it of idolatry and idolaters ? saith it not, flee 
 from it? and further, that they shall be damned? Oh terrible sen- 
 tence to all mass-mongers, and worshippers of things, made with the 
 hands of bakers, carpenters, &c.* This Word of God knoweth no 
 more oblations or sacrifices for sin, but one only, which Christ him- 
 self offered, never more to be re-offered; but in remembrance thereof 
 his supper to be eaten sacramentally and spiritually, according to 
 Christ's institution ; which is so perverted now that there is nothing 
 in it, simply according to the judge, 1 mean the Word of God. It 
 were good for men to agree with their adversary, the Word of God, 
 now whilst they be in the way with it ; lest if they linger, it will 
 deliver them to the judge Christ, who will commit them to the jailor, 
 and so they shall be cast into prison, and never come out thence till 
 they have paid the uttermost farthing, that is never. 
 
 My dearly beloved, therefore mark the word, hearken to the 
 word ; it alloweth no massing, no such sacrificing nor worshipping 
 of Christ with tapers, candles, copes, canopies, &c. It alloweth no 
 Latin service, no images in the temples, no praying to dead saints, 
 no praying for the dead. It alloweth no such dissimulation, as a 
 great many use now outwardly. If any withdraw himself, My soul, 
 saith the Holy Ghost, shall have no pleasure in him. 
 
 It alloweth not the love of this world, which maketh men many 
 times, to act against their consciences ; for in them that love the 
 world, the love of God abideth not. It alloweth not gatherers else- 
 where than with Christ, but saith they scatter abroad. It alloweth 
 no lukewarm gentlemen, but if JEHOVAH be GOD, then follow him ; 
 if Baal, and a piece of bread^ be GOD, then follow it, 
 
 It alloweth not faith in the heart, that hath not confession in the 
 mouth. It alloweth no disciples who will not deny themselves, 
 and who will not take up their cross, and follow Christ. It alloweth 
 not the seeking of ourselves, or of our own ease and commodity. It 
 ulloweth not the more part but the better part. It alloweth not unity\ 
 
 * See Appendix, Note (CC.) 
 
 + See the vaunting claim of the See of Rome to be the CENTRE of UNITY tho- 
 roughly repudiated and exposed in Bishop Hall's Peace of Rome. London, 1609. 
 A most valuable tract, unaccountably omitted by M. Pratt, in his edition of that ex- 
 cellent prelate's works. 
 
349 
 
 except it be in verity. It alloweth no obedience to any, wbicli can- 
 not be done without disobedience to God. It alloweth no Church 
 that is not the spouse of Christ, and hearkeueth not to his voice 
 only. It alloweth no doctor that speaketh against it. It alloweth 
 no general council that followeth not in all things. 
 
 Summa,it alloweth no angel, much more then any such, as would 
 teach any other thing than Moses, the prophets, Christ Jesus, and 
 his apostles have taught and left us to look upon, in the written Word 
 of God, the holy books of the Bible; but curseth all that teach, not 
 only contrary, but also any other doctrine. It saith they are fools, 
 unwise, and proud, who will not consent to the sound word and 
 doctrine of Christ, and his apostles ; and biddeth and commandeth 
 us to flee from such. 
 
 Therefore obey this commandment, company not with them, 
 especially in their church service, but flee from them; for in 
 what thing consent they to Christ's doctrine? HE biddeth us 
 pray in a tongue to edify; they command contrary. HE biddeth 
 us call upon his Father, in his name, when we pray; they 
 bid us run to Mary, Peter, &c. HE biddeth us to use his sup- 
 per in the remembrance of his death and passion, preaching it out 
 till it come, whereby he doth us to wit, that corporally he is not there, 
 in the form of bread; therefore, saith Paul, till he come. HE willeth 
 us to eat of the bread, calling it bread after consecration; and drink 
 of that cup all,* making no exception, so that we do it worthily; 
 that is, take it as the sacrament of his body and blood, broken and 
 shed for our sins, and not as the body itself, and blood itself, without 
 bread, without wine ; but as the sacrament of his body and blood, 
 whereby he doth represent, and to our faith give and obsign unto 
 us, himself wholly, with all the merits and glory of his body and 
 blood. But they utterly forbid the use of the supper, to all but to 
 their shavelings, except it be once in the year, and then also the cup 
 they take from us ; they never preach forth the Lord's death but in 
 mockery and moes. They take away all the sacrament by their 
 transubstantiation, for they take away the element, and so the sacra- 
 
 * Bibite ex hoc OMNES! Vuly. Matt. xxvi. 27. 
 
350 
 
 rnent. To be short, they most horribly abuse this holy ordinance of 
 the Lord, by adoration, reservation, oblation, ostentation, &c. 
 
 In nothing are they contented with the simplicity of God's 
 word. They add to and take from it at their pleasure, and therefore 
 the plagues of God will fall upon them at the length, and upon all 
 that will take their part. They seek not Christ, nor his glory, for 
 you see they have utterly cast away his word ; and therefore, as the 
 prophet saith, there is no wisdom in them. They follow the strnm- 
 pet Church, and ba\vdy spouse of Christ, which they call the 
 Catholic Church ; whose foundation and pillars, is the devil, and his 
 daughter, the mass, with his children, the Pope and his prelates. 
 Their laws are craft and cruelty; their weapons are lying and 
 murder ; their end and study i* their own glory, fame, wealth, rest, 
 and possessions, 
 
 For if a man speak nor do nothing against these, though he be 
 a Sodomite, an adulterer, an usurer, &c., it forceth not, he shall be 
 quiet enough, no man shall trouble him. But if any one speak any 
 thing to God's glory, which cannot stand without the overthrow of 
 man's glory; then shall he be disquieted, imprisoned, and troubled, 
 except he will play mum, and put his finger upon his mouth, 
 although the same be a most quiet and godly man. So that easily 
 a man may see, how that they be antichrist's Church, and sworn 
 soldiers to the Pope and his spouse, and not to Christ and his 
 Church; for then would they not cast away God's word, then would 
 they be no more adversaries to his glory, which chiefly consisteth in 
 obedience to his word. 
 
 Therefore, my dear hearts in the Lord, seem not to allow this, 
 or any part of the pelf of this Romish Church, and synagogue of 
 satan. Halt not on both knees, for halting will bring you out of the 
 way ; but like valiant champions of the Lord, confess, confess I say, 
 with your mouth, as occasion serveth, and as your vocation requireth, 
 tshe hope and faith you have and feel in your heart. 
 
 But you will say, that so to do is perilous, you shall by that 
 janeans lose your liberty, your lands, your goods, your friends, your 
 name, your life, &c., and so shall your children be left in miserable 
 state, &c. To this I answer, my good brethren, that you have 
 
351 
 
 professed in baptism, to fight under the standard of your Captain 
 Christ, and will you now, for peril's sake, leave your Lord ? You 
 made a solemn vow, that you would forsake the world, and will you 
 be forsworn, and run to embrace it now? You swore and promised 
 to leave all and follow Christ, and will you now leave him for your 
 father, your mother, your children, your lands, your life, &c? He 
 that hateth not these, saith Christ, is not worthy of me. He that 
 forsaketh not these and himself also, and withall taketh not up his 
 cross and followeth him, the same shall be none of his disciples. 
 
 Therefore, either bid Christ adieu, be forsworn, and run to the 
 devil quick, or else say, as a Christian should say, that wife, children, 
 goods, life, &c. are not to be dear unto you in respect of Christ, who 
 is your portion and inheritance. Let the worldlings, who have no 
 hope of eternal life, fear perils of loss of lands, goods, life, &c. 
 Here is not our home, we are here but pilgrims and strangers ; this 
 life is but the desert and wilderness to the land of rest. We look 
 for a city, whose \vorkman is God himself. We are now dwellers in 
 the tents of Kedar. We are now in warfare, in travail and labour, 
 whereto we were born, as the bird to fly. We sorrow and sigh, 
 desiring the dissolution of our bodies, and the putting off of cor- 
 ruption, that we might put on incorruption. 
 
 The way we walk in is strait and narrow, and therefore not easy 
 to our enemy, the corrupt flesh ; but yet we must walk on, for if we 
 hearken to our enemy, we shall be served not friendly. Let them 
 walk the wide way, who are ruled by their enemies ; let us be ruled 
 by our friends, and walk the strait way, whose end is weal, as the 
 other is woe. The time of our suffering is but short, as the time of 
 their ease is not long; but'the time of our rejoicing shall be endless, 
 as the time of their torments shall be ever, and intolerable. Our 
 breakfast is sharp, but our supper is sweet. The afflictions of this 
 life may not be compared in any part, to the glory that shall be 
 revealed unto us. This is certain, if we suffer with Christ, we shall 
 reign with him ; if we confess him, he will confess us, and that 
 before his Father in heaven, and all his angels and saints, saying, 
 Come, ye blessed of my Father, possess the kingdom prepared for 
 you from the beginning. There shall be joy, mirth, pleasure, solace, 
 melody, and all kind of beatitude and felicity ; such as the eye hath 
 
352 
 
 not seen, the ear hath not heard, nor the heart of man is able in any 
 point to conceive it, as it is. 
 
 In respect of this, and of the joy set before us, should not we 
 run our race, though it be something- rough ? Did not Moses so, 
 the prophets so, Christ so, the apostles so, the martyrs so, and the 
 confessors so? They were drunk with the sweetness of this gear, 
 and therefore they contemned all that man or devil could do to 
 them. Their souls thirsted after the Lord and his tabernacles, and 
 therefore their lives and goods were not too dear to them. Read 
 the eleventh chapter to the Hebrews, and 2 Maccabees vii., and let 
 us go the same way, that is, by many tribulations. Let us labour to 
 enter into the kingdom of heaven ; for all who will live godly in 
 Christ Jesu, must suffer persecution. 
 
 Think therefore the cross, if it come for confession of Christ, no 
 strange thing to God's children; but rather take it as the Lord's 
 medicine, by the which he helpeth our infirmities, and setteth forth 
 his glory. Our sins have deserved cross upon cross ; now if God 
 give us his cross to suffer for his truth and confessing him, as he 
 doth by it bury our sins; so doth he glorify us, making us like to 
 Christ here, that we may be like unto him elsewhere. For if we be 
 partakers of the affliction, we shall be partakers of the consolation ; 
 if we be like in ignominy, we shall be like in glory. Great cause 
 we have to give thanks to God, for lending us liberty, lands, 
 goods, wife, children, life, &c. thus long ; so that we shall be guilty 
 of ingratitude, if he now shall come and take the same away, except 
 we be cheerful and content. 
 
 God hath given, and God hath taken away, saith Job, as it 
 pleaseth the Lord, so be it done. And should not we do this, 
 especially when the Lord taketh these away of love to try us, and 
 prove us, whether we be faithful loves or strumpets, that is, whether 
 we love him better than his gifts, or otherwise ? This is a truth of 
 all truths to be laid up in our hearts, that that is not lost, which 
 seemeth so to be for the confession of Christ. In this life your 
 children shall find God's plentiful blessing upon them, when you are 
 gone, and all your goods taken away. God is so good, that he 
 helpeth the young ravens, before they can fly, and feedeth them 
 when their dams have most unkindly left them. And trow ye, that 
 
353 
 
 God who is the God of the widows, and fatherless children, will not 
 especially have a care for the babes of his dear saints, who die, or 
 lose any thing 1 for conscience to him ? 
 
 Oh, my dearly beloved, look up therefore with the eyes of faith. 
 Consider not things present, but rather things to come. Be content 
 now to go, whither God shall gird and lead us. Let us now cast 
 ourselves wholly into his hands, with our wives, children, and all 
 that ever we have. Let us be sure, the hairs of our head are 
 numbered, so that one hair shall not perish, without the good will 
 of our dear Father, who hath commanded his angels to pitch their 
 tents about us ; and in their hands, to take and hold us up, that we 
 shall not hurt, so much as our foot, against a stone. 
 
 Let us use earnest prayer; let us heartily repent; let us hearken 
 diligently to God's word ; let us keep ourselves pure from all unclean- 
 ness, both of spirit and body; let us flee from all evil, and all 
 appearance of evil; let us be diligent in our vocation, and in doing 
 good to all men, especially to them who be of the household of 
 faith; let us live in peace with all men, as much as is in us. And 
 the Lord of peace give us his peace, and that for evermore, Amen. 
 I pray you remember me, your poor afflicted brother, in your hearty 
 prayers to God. This second of September. 
 
 JOHN BRADFORD.* 
 
 No. lOl.t 
 
 TO M. RICHARD HOPKINS^ 
 
 Then Sheriff of Coventry, and Prisoner in the Fleet, for the 
 faithful and constant confessing of God's Holy Gospel. 
 
 DEARLY beloved in the Lord, I wish unto you, as unto mine own 
 brother, yea, as to mine own heart-root, God's mercy, and the feeling 
 
 * See Appendix, Note (LL.) 
 t Fox iii. 340. Cov. 354. J See Appendix, Note (MM.) 
 
354 
 
 of the same, plentifully in Christ, our sweet Saviour; who gave 
 himself a ransom for our sins, and price for our redemption, praised 
 therefore be his holy name, for ever and ever, Amen. 
 
 I will not go about to excuse myself, for not sending unto you 
 hitherto, suffering for the Lord's sake as you do, to the comfort of 
 me, and of all that love you in the truth : but rather accuse myself, 
 both before God and you, desiring of you forgiveness, and with me 
 to pray to God, for pardon of this my unkind forgetting you; and 
 all other my sins, which I beseech the Lord in his mercy to do 
 away, for his Christ's sake, Amen. 
 
 Now to make amends to you ward, I would be glad if 1 could, but 
 because I cannot, I shall heartily desire you to accept the will, and 
 this which I shall now write unto you, thereafter; 1 mean, after my 
 will, and not after the deed, to accept and take it. At this present, 
 my dear heart in the Lord, you are in a blessed state, although it 
 seem otherwise to you, or rather unto your old Adam ; the which I 
 dare now be so bold as to discern from you, because you would have 
 him not only discerned, but also utterly destroyed. For if God be 
 true, then is his word true. Now his word pronounceth of your 
 state, that it is happy, therefore it must needs be so. 
 
 To prove this, 1 think it need not; for you know that the Holy 
 Ghost saith, that they are happy who suffer for righteousness' sake, 
 and that God's glory and Spirit, rest on them who suffer for conscience 
 to God. Now this you cannot but know, that this your suffering is 
 for righteousness' sake, and for conscience to God wards; for else 
 you might be out of trouble, even out of hand. I know in very 
 deed, that you have and feel your unthankfulness to God and other 
 sins, to witness to you, that you have deserved this imprisonment, 
 and lack of liberty betwixt God and yourself ; and I would you so 
 would confess unto God in your prayers, with petition for pardon, 
 and thanksgiving for his correcting you here. But you know that 
 the magistrates do not persecute in you your sins, your unthankful- 
 ness, &c.; but they persecute in you Christ himself, his righteousness, 
 his verity, and therefore happy be you, who have found such favour 
 with God your Father, as to account you worthy to suffer for his 
 sake, in the sight of man. Surely you shall rejoice therefore one 
 day, with a joy unspeakable, in the sight of man also. 
 
355 
 
 You may think yourself born in a blessed time, who have found 
 this grace with God, to be a vessel of honour to suffer with his saints, 
 yea, with his Son. My beloved, God hath not done so with many. 
 The apostle saith, Not many noble, not many rich, not many wise 
 in the world, hath the Lord God chosen. Oh then, what cause have 
 you to rejoice, that amongst the not many, he hath chosen you to be 
 one. For this cause hath God placed you in your office, that there- 
 fore you might the more see, his special dig-nation and love towards 
 you. It had not been so great a thing, for M. Hopkins to have 
 suffered, as M. Hopkins ; as it is for M. Hopkins also to suffer, as 
 M. Sheriff. Oh, happy day that you were made Sheriff, by the 
 which, as God in this world would promote you to a more honourable 
 degree ; so by suffering in this room* he hath exalted you in heaven, 
 and in the sight of his Church, and children, to a much more 
 excellent glory. 
 
 When was it read that a Sheriff of a city hath suffered for the 
 Lord's sake ? Where read we of any Sheriff, who hath been cast into 
 prison for conscience to God wards? How could God have dealt 
 more lovingly with you, than herein he hath done? To the end of 
 the world it shall be written for a memorial to your praise, that 
 RICHARD HOPKINS, SHERIFF OF COVENTRY, FOR CONSCIENCE TO 
 DO HIS OFFICE BEFORE GoD, WAS CAST INTO THE FLEET, AND 
 THERE KEPT A PRISONER A LONG TIME. 
 
 Happy, and twice happy are you, if herefore you may give your 
 life. Never could you have attained to this promotion, on this sort, 
 out of that office. How do you preach now, not only to all men, but 
 especially to magistrates in this realm? Who would ever have 
 thought, that you should have been the first magistrate, who for 
 Christ's sake should have lost any thing ? As I said before therefore, 
 I say again, that your state is happy. Good brother, before God I 
 write the truth unto you, my conscience bearing me witness, that 
 you are in a most happy state with the Lord, and before his 
 sight. 
 
 Be thankful therefore, rejoice in your trouble, pray for patience, 
 persevere to the end, let patience have her perfect work. If you 
 
 * Fox. Roume. Cov. 
 
356 
 
 want this wisdom and power, ask it of God, who will give it to you 
 in his good time. Hope still in him, yea, if he should slay you, yet 
 trust in him withJJob, and you shall perceive that the end will be, 
 to find him merciful and full of compassion ; for he will not break 
 promise with you, who hitherto did never so with any. 
 
 He is with you in trouble, he heareth you calling upon him ; 
 yea, before you call, your desires are not only known, but accepted 
 through Christ. If now and then he hide his face from you, it is 
 but to provoke your appetite, to make you the more to long for 
 him. This is most true, he is coming and will come, he will not 
 be long. But if for a time he seem to tarry, yet stand you still, and 
 you shall see the wonderful works of the Lord. 
 
 Oh, my beloved, wherefore should you be heavy ? Is not Christ, 
 Immanuel, God with us? Shall you not find that as he is true in 
 saying, In the world you shall have trouble; so is he in saying, In 
 me you shall have comfort ? He doth not swear only that trouble 
 will come, but withal lie sweareth that comfort shall ensue. And 
 what comfort ? Such a comfort as the eye hath not seen, the ear 
 hath not heard, nor the heart of man can conceive. Oh, great 
 comfort; who shall have this? Forsooth, they that suffer for the 
 Lord. And are not you one of them? Yea, verily are you. Then, 
 as 1 said, happy, happy, and happy again are you, my dearly 
 beloved in the Lord. You now suffer with the Lord, surely you 
 shall be glorified with him. Call upon God therefore now in your 
 trouble, and he will hear you ; yea, deliver you in such sort, as most 
 shall make both to his and your glory also. And in this calling, 1 
 heartily pray you to pray for me, your fellow in affliction. Now we 
 be both going in the high way to heaven, for by many afflictions 
 must we enter in thither; whither God bring us for his mercy's 
 sake, Amen. Amen. 
 
 JOHN BRADFORD. 
 
357 
 
 No. 
 
 TO HIS GOOD SISTER, MRS. ELIZABETH 
 BROWN. 
 
 GOOD sister, God our Father make perfect the good he hath 
 begun in you, unto the end. 
 
 I am afraid to write unto you, because you so overcharge yourself 
 at all times, even whensoever 1 do but send to you commendations. 
 I would be more bold on you, than on many others ; and therefore 
 you might suspend so great tokens, till I should write unto you of 
 my need ; which thing doubtless I would do, if it urged me. 
 
 Dear sister, I see your unfeigned love to mewards in God, and 
 have done of long time; the which I do recompense with the like, 
 and will do by God's grace, so long as 1 live ; and therefore I hope 
 not to forget you, but in my poor prayers to have you in remem- 
 brance, as 1 hope you have me. Otherwise I can do you no service, 
 except it be now and then by my writing, to let you from better 
 exercise; where yet the end of my writing is to excite and stir up 
 your heart more earnestly, to go on forwards in your well-begun 
 enterprise. 
 
 For you know none shall be crowned, but such as strive lawfully; 
 and none receive the gleve, but those who run to the appointed 
 mark. None shall be saved, but such as persist and continue to the 
 very end ! Wherefore, dear sister, remember that we have need of 
 patience, that when we have done the good will of God, we may 
 receive the promise. Patience and perseverance be the proper notes, 
 \vhereby God's children are known from counterfeits. They that 
 persevere not, were always but hypocrites. Many make godly 
 beginnings, yea, their progress seemeth marvellous, but yet, after 
 the end, they fail. These were never of us, saith St. John, for if 
 they had been of us, they would have continued to the very end. 
 
 Go to therefore, mine own beloved in the Lord; as you have 
 well begun, and well gone forward, so well persist and happily end, 
 
 * Fox iii. 341. Cov. 412. 
 
358 
 
 and then all is yours Though this be sharp and sour, yet it is not 
 tedious or long 1 . Do all that ever you do, simply for God, and as to 
 God ; so shall never unkindness, nor any other thing, make you to 
 leave off from well doing, so long as you may do well. 
 
 Accustom yourself now, to see God continually, that he may be 
 all in all unto you. In good things, behold his mercy, and apply it 
 unto yourself. In evil things and plagues, behold his judgments ; 
 wherethrough learn to fear him. Beware of sin, as the serpent of 
 the soul, which spoileth us of all our ornature and seemly apparel, 
 in God's sight. Let Christ cruci6ed be your book to study on, and 
 that both night and day. Mark your vocation, and be diligent in 
 the works thereof; use hearty and earnest prayer, and that in spirit. 
 In all things give thanks to God, our Father, through Christ. 
 Labour to have here, life everlasting begun in you ; for else it will 
 not be elsewhere enjoyed. Set God's judgment often before your 
 eyes, that now examining yourself, you may make diligent suit, and 
 obtain never to come into judgment. 
 
 Uncover your evils to God, that he may cover them. Beware of 
 this antichristian trash, defile not yourself in soul or body therewith ; 
 but accomplish holiness in the fear of God, and bear no yoke with 
 unbelievers. Look for the coming of the Lord, which is at hand ; 
 by earnest prayer, and godly life, hasten it. God, our Father, 
 accomplish his good work in you. Amen. 
 
 Commend me to my good mother Mrs. Wilkinson, and to my 
 very dear sister Mrs. Warcup. 1 shall daily commend you all to 
 God, and I pray you to do the like to me. 
 
 JOHN BRADFORD. 
 
 No. 103.* 
 TO THE SAME. 
 
 GOOD Sister, I beseecli God to make perfect the good winch he 
 hath begun in you, unto the very end, Amen. 
 
 * Cov. 413. 
 
359 
 
 This life more and more waxeth unto us, as it should be, that is 
 a miserable life, a weeping life, a woful life; and therefore let us 
 long for our happy life, our laughing life, our joyful life ; which we 
 shall enjoy, and then have in very deed, when we depart by death 
 out of this dangerous state wherein we now are, by reason of this 
 sinful flesh, which we carry about us. Therefore let us prepare our- 
 selves accordingly, and in misery and sorrow, be glad through hope. 
 
 Now we are dispersed, but we shall be gathered together again 
 there, where we shall never part, but always be together in joy 
 eternal. In hope hereof, let us bear with better will, our bitter bur- 
 dens which we feel, and shall feel in this miserable world. We have 
 cause to thank God, that maketh this world unto us a wilderness. If 
 so be therein we be patient, kiss God's rod, and humble ourselves 
 before God ; assuredly we shall come into the most pleasant land of 
 rest. 
 
 Wherefore, good sister, as I said, I say again, be merry with 
 sorrow, rejoice in hope, be patient in trouble, pray in affliction ; and 
 amongst others, I pray you heartily pray for me, that God would 
 forgive me my unthankful ness, not only against you, which is great 
 indeed ; but also against all his people, and especially against his 
 own Majesty. As I can, I shall commend you, unto the tuition of 
 our shepherd Christ, who always keep us as his lambs, for his holy 
 name's sake, Amen. 
 
 Your afflicted brother, 
 
 JOHN BRADFORD. 
 
 No. 104* 
 
 TO A FRIEND, 
 
 Instructing him, how he should answer his Adversaries. 
 
 MY good brother, our merciful God and dear Father through 
 Christ, open your eyes effectually to see, and your heart ardently to 
 
 * Fox iii. 342. Cov. 389. 
 
desire the everlasting joy, which he has prepared for his slaughter 
 sheep, that is, for such as shrink not from his truth for any such 
 storm's sake, Amen. 
 
 When you shall come before the magistrates, to give an answer 
 of the hope which is in you, do it with all reverence and simplicity. 
 And because you may be something afraid, by the power of the 
 magistrates, and cruelty which they will threaten against you; I 
 would have you set before you the good father Moses, to follow his 
 example ; for he set the invincible God before his eyes of faith, and 
 with them looked upon God, and his glorious majesty and power; 
 as with his corporal eyes, he saw Pharaoh and all his fearful terrors. 
 So do you, my dearly beloved, let your inward eyes give such light 
 unto you, that as you know you are before the magistrates, so and 
 much more, you and they al?o are present before the face of God; 
 who will give such wisdom to you, fearing him and seeking his 
 praise, as the enemies shall wonder at ; and further he will so order 
 their hearts and doings, that they shall, will they, nill they, serve 
 God's providence towards you; which you cannot avoid though you 
 would, as shall be most to his glory and your everlasting comfort. 
 
 Therefore, my good brother, let your whole study be, only to 
 please God, put him always before your eyes, for he is on your right 
 hand, lest you should be moved ; he is faithful and never will suffer 
 you to be tempted, above that he will make you able to bear. Yea, 
 every hair of your head he hath numbered, so that one of them shall 
 not perish without his good will ; which cannot be but good unto 
 you, in that he has become your father through Christ, and therefore 
 as he hath given you to believe in him, (God increase his belief in 
 us all,) so now doth he graciously give unto you to suffer for his 
 name's sake ; the whicli you ought with all thankfulness to receive, 
 in that you are made worthy to drink of the self-same cup, which 
 not only the very Son of God has drank of before you, but even the 
 very natural Son of God himself, hath brought you good luck. Oh, 
 may he of his mercy, make us thankful to pledge him again. Amen. 
 
 Because the chiefest matter they will trouble you, and go about 
 to deceive you withal, is the sacrament ; not of Christ's body and 
 blood, but of the altar as they call it, thereby destroying the sacra- 
 ment whicli Christ instituted; I would have you note these two 
 
361 
 
 things. First, that the sacrament of the altar, which the priest 
 offereth in the mass, and eateth privately with himself, is not the 
 sacrament of Christ's body and blood, instituted by him; as Christ's 
 institution, plainly written and set forth in the Scriptures, being com- 
 pared with their using of it, doth plainly declare. 
 
 Again, if they talk with you of Christ's sacrament instituted by 
 him, whether it be Christ's body or no, answer them ; that as to the 
 eyes of your reason, to your taste, and corporal senses, it is bread 
 and wine, and therefore the Scripture calleth it so, after the conse- 
 cration,' even so to the eyes, taste, and senses of your faith, which 
 ascendeth to the right hand of God in heaven, where Christ sitteth, 
 it is in very deed, Christ's body and blood; which spiritually your 
 soul feedeth upon to everlasting life, in faith, and by faith, even as 
 your body presently feedeth, on the sacramental bread and sacra- 
 mental wine. 
 
 By this means, as you shall not allow transubstantiation, nor none 
 of their popish opinions; so shall you declare the sacrament to be a 
 matter of faith, and not of reason, as the papists make it. For they 
 deny God's omnipresence, in that they say, Christ is not there, if 
 bread be there; but faith looketh on the omnipotence of God, joined 
 with his promise, and doubteth not, but that Christ is able to give 
 that which he promiseth us spiritually by faith, the bread still 
 remaining in substance, as well as if the substance of bread were 
 taken away; for Christ saith not in any place, This is no bread. 
 
 But of this gear, God shall instruct you, if you hang on his 
 promise, and pray for the power and wisdom of his Spirit ; which 
 undoubtedly as you are bound to look for, praying for it, so he hath 
 bound himself by his promise to give it ; the which thing may he 
 grant unto us both, and to all his people, for his name's sake, through 
 Christ, our Lord, Amen. 
 
 JOHN BRADFORD. 
 
862 
 
 No. 105.* 
 
 TO CERTAIN GODLY MEN, 
 
 Whom Bradford exhorteth to be patient under the cross, and 
 constant in the true doctrine, which they had professed. 
 
 MY dearly beloved in the Lord, as in him I wish you well to fare ; 
 so I pray God I and you may continue in his true service, that per- 
 petually we may enjoy the same welfare, as here in hope, so in hea- 
 ven indeed, and eternally. 
 
 You know this world is not your home, but a pilgrimage and 
 place, wherein God trieth his children ; and therefore as it knoweth 
 you not, nor can know you; so I trust you know not it; that is, you 
 allow it not, nor in any point will seem so to do, although by many, 
 you may be occasioned thereto. For this hot sun, which now shineth, 
 burneth so sore, that the corn which is sown upon sand and stony 
 ground, beginneth to wither ; that is, many who beforetimes we 
 took for hearty gospellers, begin now, for the fear of affliction, to 
 relent; yea, to turn to their vomit again, thereby declaring, that 
 though they go from amongst us, yet were they never of us ; for 
 else they would have still tarried with us, and neither for gain nor 
 loss, have left us either in word or deed. 
 
 As for their heart, which undoubtedly is double, and therefore 
 in danger to God's curse, we have as much with us, as the papists 
 have with them, and more too, by their own judgment. For they, 
 playing wily, beguile themselves, thinking it enough inwardly to fa- 
 vour the truth, though outwardly they curry favour. What though 
 with my body, say they, I do this or that, God knoweth my heart is 
 whole with him. Ah brother, if thy heart be whole with God, why 
 dost thou not confess and declare thyself accordingly, by word and 
 fact? Either that which thou sayest thou believest in thy heart, is 
 good or no. If it be good, why art thou ashamed of it ? If it be evil, 
 
 * Fox iii. 343. Cov. 419. 
 
363 
 
 why dost thou keep it in thy heart ? Is not God able to defend thce, 
 adventuring thyself for his cause? Or will not he defend his wor- 
 shippers? Doth not the Scripture say that the eyes of the Lord are 
 on them that fear him, and trust in his mercy? And whereto? 
 Forsooth, to deliver their souls from death, and to feed them in the 
 time of hunger. 
 
 If this be true, as it is most true, why are we afraid of death, as 
 though God, contrary to his promise, could not or would not comfort 
 or deliver us? Why are we afraid of the loss of our goods, as though 
 God would have them who fear him, destitute of all good things, and 
 so do against his most ample promises? Ah, faith, faith, how few feel 
 thee now-a-days? Full truly, said Christ, that he should scarcely 
 find faith when he came on earth. For if men believed these pro- 
 mises, they would never do any thing outwardly, which inwardly 
 they disallow. No example of men, how many soever they be, or 
 how learned soever they be, can prevail in this behalf; for the pat- 
 tern which we must follow is Christ himself, and not the more com- 
 pany, or custom.* His WORD is the lantern to lighten our steps, 
 and not learned men. Company and custom are to be considered 
 according to the thing they allow. Learned men are to be listened 
 to, and followed according to God's love and law, for else the more 
 part goeth to the devil. As custom causeth error and blindness^ so 
 learning^ if it be not according to the light of God's word, is poison, 
 and learned men most pernicious. The devil is called demon for his 
 cunning, and the children of this world are much wiser than the 
 children of light, in their generation ; and I know the devil and his 
 dearlingshave always, for the most part, more helps in this life, than 
 Christ's Church and her children. 
 
 They, the devil and his synagogue I mean, have custom, multi- 
 tude, unity, antiquity, learning, power, riches, honour, dignity, and 
 promotions plenty ; as they always have had, and shall have com- 
 monly, and for the most part, until Christ's coming; much more 
 then the true Church hath presently, heretofore hath had, or here- 
 after shall have. For her glory, riches, and honour are not here; her 
 trial, cross, and warfare are here. And therefore, my dear hearts in 
 
 * See Appendix, Note (EE.) 
 
364 
 
 the Lord, consider these things accordingly. Consider what you 
 be, not worldlings, but God's children. Consider where you be, not 
 at home, but in a strange country. Consider among whom you are 
 conversant, even in the midst of your enemies, and of a wicked gene- 
 ration ; and then, I trust, you will not much muse at affliction, which 
 you cannot be without, being as you be, God's children, in a strange 
 country, and in the midst of your enemies ; except you would leave 
 your Captain, CHRIST, and follow satan^ for the muck of this mould, 
 rest and quietness, which he may promise you ; and you indeed think 
 you shall receive it, by doing as he would have you to do, but my 
 sweet hearts, he is not able to pay what he promiseth. 
 
 Peace and war come from God, riches, and poverty, wealth and 
 woe. The devil hath no power but by God's permission. If then God 
 permit him a little on your goods, body, or life, 1 pray you tell me, 
 what can much hurt you, as Peter saith, you being followers of god- 
 liness? Think you that God will not remember you in his time, as 
 most shall be to your comfort? Can a woman forget the child of her 
 womb? And if she should, yet will notl forget thee, saith the Lord. 
 Look upon Abraham in his exile and misery, look upon Jacob, Jo- 
 seph, Moses, David, the prophets, apostles, and all the godly from the 
 beginning ; and my good brethren, is not God the same God ? Is he a 
 changeling ? You have heard of the patience of God, saith St, James, 
 and you have seen the end, how that God is merciful, patient, and 
 long suffering ; even so say I unto you, that you shall find accordingly, 
 if so be you be patient, that is, if so be you fear him, set his word be- 
 fore you, serve him thereafter, and if when he lay his cross on you, you 
 bear it with patience ; the which you shall do, when you consider it 
 not according to the present sense, but according to the end.* 
 
 Therefore I heartily beseech you, and out of my bonds, which I 
 suffer for your sake, pray you, mine own sweet hearts in the Lord ; 
 that you would cleave in heart and humble obedience to the doctrine 
 taught you by me, and many others of my brethren. For we have 
 taught you no fables nor tales of men, or our own fantasies ; but 
 the very word of God, which we are ready with our lives, God so 
 enabling! us, as we trust he will, to confirm ; and by the shedding 
 
 * Heb. xii. 2 Cor. iv. + Enhabling. 
 
365 
 
 of our bloods, in all patience and humble obedience to the superior 
 powers, to testify and seal up; as well that you might be more cer- 
 tain of the doctrine, as that you might be ready to confess the same 
 before this wicked world ; knowing that if we confess Christ, and his 
 truth before men, he will confess us before his Father in heaven. If 
 so be we be ashamed hereof, for loss of life, friends, or goods, he will 
 be ashamed of us before his Father, and his holy angels in heaven. 
 
 Therefore, take heed, for the Lord's sake, take heed, take heed, 
 and deh'le not your bodies or souls with this Romish and antichris- 
 tian religion, set up amongst us again ; but come away, come away, 
 as the angel crieth, from amongst them, in their idolatrous service, 
 lest you be partakers of their iniquity. 
 
 Hearken to your preachers, as the Thessalonians did to Paul; 
 that is, compare* their sayings with the Scriptures; and if they sound 
 not thereafter, the morning light shall not shine upon them. Use 
 much and hearty prayer for the spirit of wisdom, knowledge, hum- 
 bleness, meekness, sobriety, and repentance ; which we have great 
 need of, because our sins have thus provoked the Lord's anger 
 against us. But let us bear his anger, and acknowledge our faults 
 with bitter tears, and sorrowful sighs; and doubtless he will be mer- 
 ciful to us, after his wonted mercy. The which thing may he 
 vouchsafe to do, for his holy name's sake, in Christ Jesu our Lord ; 
 to whom, with the Father and the Holy Ghost, be all honour, glory, 
 praise, and everlasting thanks, from this time forth, for evermore, 
 Amen. 
 
 Out of prison, by yours in the Lord, to command, 
 
 JOHN BRADFORD. 
 
 Confer. 
 
366 
 
 No. 106.* 
 
 TO HIS GOOD BROTHER, AUGUSTINE 
 BERNHER.t 
 
 MINE own good Augustine, the Lord of mercy bless you, my 
 dear brother, for ever. I have good hope that if you come late at 
 night, I shall speak with you, but come as secretly as you can. 
 Howbeit, in the mean season, if you can, and as you can, learn 
 what M. G.j hath spoken to Dr. Story and others. The cause of all 
 this trouble, both to my keeper and me, is thought to come by him . 
 
 It is said that I shall be burned in Smithfield, and that shortly. 
 Domini voluntas fiat. Ecce ego, Domine> mitte me. Ah, mine own 
 sweet friend, I am now alone, lest I should make you and others 
 worse. If I should live, I would more warily use the company of 
 God's children, than ever I have done. Irani Domini portabo, 
 quoniam peccavi ei. Commend me to my most dear sister, for 
 whom my heart bleeds, the Lord comfort her and strengthen her 
 unto the end. I think I have taken my leave of her for ever in this 
 life, but in eternal life we shall most surely meet, and praise the 
 Lord continually. 
 
 I have now taken a more certain answer of death, than ever I 
 did ; and yet not so certain as I think I should do. 1 am now as a 
 sheep appointed to the slaughter. Ah, my God, the hour is come, 
 glorify thy most unworthy child. I have glorified thee, saith this 
 my sweet Father, and I will glorify thee, Amen. Ah, mine own 
 bowels, praise God for me, and pray for me; for I am his, I hope; 
 I hope he will never forsake me, though I have, above all others, 
 most deserved it. I am the most singular example of his mercy; 
 praised be his name therefore for ever. 
 
 * Fox iii. 348. Cov. 468. 
 
 t See Appendix, Note (NN.) 
 
 Grimbold or Grimoald. See Appendix, p. xlix. 
 
367 
 
 Cause Mrs. Pierpoint to learn of the Sheriff, M . Chester, what 
 they purpose to do with me, and know if you can, whether there be 
 any writ forth for me. Factus sum xicut Nycticorax in domicilio^ 
 et passer solitarius in lecto. Ah, my Augustine, how long- shall 
 God's enemies thus triumph? I have sent you this, of the baptism 
 of children, to write out; when this is done, you shall have other 
 things. Pray, pray, mine own dear heart, on whom I am bold. 
 The keeper telleth me, that it is death for any to speak with me, 
 but yet I trust that I shall speak with yon. 
 
 JOHN BRADFORD. 
 
 No. 107.* 
 TO HIS OWN GOOD AUGUSTINE. 
 
 DEAR brother Augustine, I cannot but be bold of you in my 
 need, and therefore I write as I do. Come hither betimes, I pray 
 you, in the morning, and use so to do; for then, I think, you shall 
 speak with me. Also use to come late in the evening, and let me 
 know, whether in the day time I may send for you. Pray Walsh to 
 steal you in, as I hope he will do. If he do bring you in, then shall 
 this which followeth, not need ; but doubting the worst, this do 
 I write. 
 
 First, will my man William, to make all things, ready for me, 
 for I am persuaded 1 shall into Lancashire, there to be burned; 
 howbeit, first they say, I must to the Fleet. Then, will him to 
 hearken early in the morning, whether I be not conveyed away, 
 before men be aware. Also, 1 pray you, will Robert Harrington, 
 who I hope will go with me, to look for that journey. Visit often 
 my dear sister, and although I cannot now write unto her, as 
 I would, for all things are more strange here, and cases more and 
 more perilous, yet tell her that I am careful for her ; desire her to 
 have good comfort ; God shall give us to meet in his kingdom. In 
 
 * Cov. 470. 
 
368 
 
 the mean season, I will pray for her, as my dearest sister. Of truth, 
 ] never did love her half so well as I now do, and yet 1 love her not 
 half so well as I would do ; she is the very daughter of Abraham. 
 
 I pray thee heartily, be merry, my good brother, and desire all 
 my friends so to be; for, I thank God, I feel a greater benefit than 
 all the bishops in England can take from me. Praise God, and 
 pray for me, mine own dear heart in the Lord, whom I hope I shall 
 never forget. 
 
 Your poor brother in the Lord, 
 
 JOHN BRADFORD. 
 
 No. 108.* 
 
 TO HIS GOOD BROTHER, M. COKER, 
 
 At Maldon, in Essex. 
 
 ALTHOUGH I have at present, both little time, and less opportunity 
 otherwise, to write as I would ; yet as I may, I thought better to 
 write something than utterly to be silent For if I should not so do, 
 having so convenient a messenger ; as I might, towards you incur 
 the suspicion of ingratitude, and forgetfulness ; so might I not 
 satisfy the desire of this my poor brother and friend, John Search- 
 field, who cometh unto you for help and comfort, in this troublesome 
 time. 
 
 This dare I say, that the man feareth God ; and for God's sake, 
 and conscience towards him, sustaineth both loss and labour. For 
 our common Father's sake therefore, in Christ, help him to some 
 hole, to hide himself in, for a little time, if conveniently you may ; 
 and remember that he that receiveth one of Christ's little ones, 
 receiveth Christ, as he himself, in the last day, will acknowledge. 
 Which last day, let us often look on and set before us, as the thing 
 which most maketh to our comfort. 
 
 Cov. 388. 
 
369 
 
 Now we sorrow and sigh, to see the sea swell and rage on this 
 sort, as it doth. And to confess the truth, we have double cause ; 
 as well because we have deserved this sour sauce, by reason of our 
 unthankfulness and many sins, which the Lord pardon, as because 
 God's glory is trodden under foot. But this comfort we have, that 
 as God, our good Father, will not the death of a sinner, so will he 
 order this gear, most to his glory, and our joy and comfort, if we 
 repent now, and heartily lament our evils, use earnest, humble, and 
 often, yea, continual prayer ; and cast ourselves wholly on him, and 
 his goodness ; still labouring to lothe this life, and longing for the 
 life to come. For the which, we should account this, as it is, a very 
 vale of misery, much to be mourned in, because the time of our 
 habitation herein, and exile, is prolonged. May God grant us his 
 Holy Spirit, to strengthen us in his truth professed, that we may 
 persevere to the end, in the joyful and courageous confessing of 
 his Christ, Amen. I pray you continue, as, 1 trust, you do, to keep 
 both soul and body pure in God's service. Strive to enter in at the 
 narrow gate, though you leave your lands and goods behind you. 
 It is not lost, which for Christ's sake we leave, but lent to a great 
 usury. Remember that this time is come but to try us. God make 
 us faithful to the end ; God keep us always as his children, Amen. 
 I pray you commend me to M. Osburne, and to all our good 
 brethren in the Lord. The peace of Christ be with us all, Amen, 
 Amen. 
 
 Yours in Christ, 
 
 JOHN BRADFORD. 
 
370 
 
 No. 109.* 
 
 TO HIS OWN GOOD BROTHER, M. JOHN 
 PHILPOT 5 t 
 
 Prisoner in the King's Bench. 
 
 MY dear brother, God our Father be praised for the good he 
 doth work in you and by you. Even now I have received your 
 loving- letters, wherein 1 see cause to bless God for the wisdom, love, 
 and efficacy, he hath and doth work, in you, and by you. Go on for 
 God's sake to seek unity in Christ. If any will go to work dissem- 
 blingly, refuse it not ; either it shall increase his damnation, or occa- 
 sion him the sooner to conversion. The dissembling of Judas turned 
 to the hurt of himself only. If once we come into an unity and love, 
 then shall we not suspect one another, neither take things in the 
 worse part. 
 
 Nothing hindereth themj more, than for that now they hear all 
 that ever we speak, cum prejudicio, where, if an unity be had, this 
 prejudicium will be taken away, and so then shall they see the 
 truth, the sooner. Therefore, mine own dearest brother, go on and 
 bring it to a good end. God, our Father, be with thee for ever, 
 Amen. 
 
 Pray, my good brother, and desire mine own fellow and beloved 
 brother, J. Careless, to do the like. I shall pray for you, both in 
 ray prayers with others, and with myself alonely, as for my most 
 dear brother upon earth. I will not forget, by God's grace, to 
 write in the behalf of our brethren in necessity. Jesus Christ, our 
 sweet Saviour, be with us all, Emanuel for ever, Amen. 
 
 Your own in the Lord, 
 
 JOHN BRADFORD. 
 
 * Cov. 408. 
 
 f Another of the Martyrs. Fox iii. 538610. He was son of Sir Peter Philpot, 
 educated at Winchester School, and afterwards Archdeacon of Winchester; and 
 boldly maintained the Reformation, in the Convocation held in Queen Mary's Reign. 
 Strype Eccl. Mem. iii. 1. 436. 438. 
 
 J He meaneth here certain free-will men. Cov. $ See Nos. 98. 99. 
 
371 
 
 No. 110.* 
 
 TO CERTAIN GODLY MEN, 
 
 Relievers and Helpers of Bradford and others, in their 
 imprisonment. 
 
 THE peace of Christ, which passeth all pleasure and worldly 
 felicity, be daily more and more felt in your hearts, my right dearly 
 beloved in the Lord, by the inward working 1 of the Holy Spirit, the 
 earnest of our inheritance, and guider of God's elect; with the 
 which, may God, our dear Father, more and more endue us all unto 
 the end, for his beloved Son's sake, our Lord Jesus Christ, Amen. 
 
 Praised be God, the Father of our Lord Jesus Christ, who is a 
 Father of mercy, and a God of all consolation; who hath blessed you 
 with the knowledge and love of his truth, not only to your own 
 comforts; but also the great ease and comfort of many, who without 
 the help of God, by you hitherto, had been in much more misery. 
 By your relieving the Lord's prisoners, 1 am brought to see the root 
 whereof the work doth spring, even the knowledge and love of 
 God's truth, wherefore we are in bonds. The which knowledge and 
 love, in that it is a blessing of all blessings the greatest, for it is 
 even eternal life, John xvii. ; I cannot but praise God for you on this 
 behalf, that it hath pleased him to vouch you, worthy so excellent 
 and singular a benefit; which is more to be esteemed, desired, and 
 cared for, than any thing else. 
 
 The world, for all that ever it hath, cannot attain by any means 
 to this blessing, which God, our Father, hath given you freely of 
 his own good will through Christ, even before ye were purposed to 
 desire it. Therefore 1 beseech you all to be thankful with me, and 
 to rejoice in the Lord. For if he have given us such a gift unasked, 
 undesired, yea, unthought upon ; how can it be that he will deny 
 us any good thing now, which may be necessary for us ? Will he, 
 trow ye, sow his seed in the ground of your hearts, and not keep 
 
 * Cov. 460. 
 
372 
 
 away the fowls from picking it up ? Would he so bestow his seed in 
 you as he hath, if that he would not hedge in your hearts, his field, 
 from common paths, and from breaking in of beasts to destroy it ? 
 Will he be more careless than a good husbandman to weed out the 
 weeds which are in us, lest they should overgrow the corn of his 
 word ? Will not he bestow muck and marl upon us, that we may 
 bring forth more fruit? If in a good husbandman this be not 
 lacking, alas, how should we think then, but that the Lord God, a 
 good husbandman, and nothing but good, and only good ; how, I 
 say, should it be, but that he is most careful to keep his seed, already 
 sown in your hearts, by the ministry of us and other his preachers; 
 and that to the bringing forth of just and full fruits ? He that hath 
 begun with you, will happily make an end with you. He hath be- 
 gan to sow his seed in you, as I dare say you feel it. Be sure 
 then that all this will follow; first, he will have scarecrows in 
 your hearts ; I mean, such sparkles of his fear will he drop, yea, 
 already he hath dropped into you, that the birds of the air, vain 
 and evil cogitations, shall not be cherished of you, but expelled, by 
 crying to the Lord for his help. Secondly, he will make such 
 hedges, as shall keep you, as well from by-paths of all evil customs 
 and usages; as also preserve you from the power of evil and dominion 
 of sin, which would have the upper hand of you. Thirdly, he will 
 doubtless pour such showers upon you, to supply you, so weed you, 
 so muck and marl you by temptation and other exercises, that the 
 sunshine of persecution shall make more to the ripening of his seed 
 in you, than to the withering of it away. 
 
 These things, my dearly beloved, the Lord God, who hath begun 
 them in you and for you, will continue with you ; that in the end 
 you may be brought into his barn, there to rest with him in eternal 
 felicity. For God's sake, therefore, wait and look for no less than I 
 have told you at his hands ; a greater service can you not give him. 
 If God keep not the order I have told you, but perchance begin to 
 muck and marl you, to pour his showers upon you ; to nip you with 
 his weeding tongs, &c.; rejoice and be glad, that God will do that in 
 you and with you at once, which a long time he hath been working 
 in and for others. Now undoubtedly great showers are fallen, to 
 supply our hearts, that [God's word might enter therein and take 
 
373 
 
 root. Now the Lord goeth a weeding, to weed out of us our carnality, 
 security, covetousness, self-love, forgetfulness of God, and love of this 
 world. Now the Lord doth muck and marl us, loading 1 us with heaps 
 and burdens of crosses, that our hearts might be made good ground, 
 to bring forth fruit to God's glory by patience; as well in suffering 
 inward temptations and griefs, whereof we must complain to the 
 Lord, for his scarecrows to drive them forth of us, as also in suffering 
 outward assaults ; for the which we must cry to our master, for his 
 hedges and defence, which hath avo parts; the one concerning us, 
 to help and deliver us ; and the other concerning our, or rather his, 
 obstinate adversaries, to take vengeance upon them, which he will 
 do in his time. 
 
 Therefore let us by patience possess our souls, knowing that they 
 who persevere to the end, shall be saved. Let us not be weary of 
 well-doing, for in our time we shall reap the fruits thereof. But 
 rather, while we have time, let us redeem it in doing well to all men, 
 but especially to the household ot faith ; which thing hereto you have 
 done, the Lord therefore be praised, and in the days of his coming 
 may he recompence you ; and in the rest I hope well ; 1 mean that you 
 have declared no less, in confessing the truth planted in your hearts, 
 by your words and works, after your vocation, to the glory of God. 
 
 1 hope you have godly behaved yourselves, not being as too many 
 be now-a-days, even mongrels, giving half to God, and half to the 
 world ; halting on both knees, going two ways ; 1 mean it of the 
 mass-gospellers, who are worse than any papists. In this point I 
 hope well of you, rny dearly beloved, that you have not contaminated 
 yourselves ; that you have both confessed the truth as oft as need 
 hath required, and also have refrained from coming to church now, 
 where is nothing but idolatrous service. I hope you have glorified 
 God, both in soul and body. I hope you have gathered with Christ, 
 and not scattered abroad. I hope you have drawn no yoke with 
 unbelievers, nor communicated with other men's sins, but have ab- 
 stained from all appearance of evil ; confessing in heart, confessing 
 in tongue, confessing indeed and act, the true knowledge of God, 
 which he hath of his great mercy given unto you; not to be as a 
 candle under a bushel, but upon the candlestick, to give light that 
 men may see your good works, and glorify your Father who is in 
 
374 
 
 heaven. All this I hope of you, my beloved, and also of all purity 
 of life and godly conversation ; not doubting, but in this behalf also, 
 you have declared God's verity in your heart, and for the Lord's 
 sake do so still, in all points ; that is, in your vocations be diligent 
 and righteous, towards yourselves be sober and pure, towards your 
 neighbours be charitable and just, towards God be faithful and 
 thankful, loving and obedient. 
 
 Use earnest and often hearty prayer. Meditate much upon, 
 and often hearken to, the Word of God. If you be called, give 
 with modesty an account of the hope which is in you. Be 
 not ashamed of God's true service, allow not that with your 
 presence, which is contrary to God's will. Make not the mem- 
 bers of Christ's Church, that is yourselves, members of antichrist's 
 church. Be not ashamed of the gospel, or of such as be bound 
 therefore, but rather be partakers thereof; first inwardly, by com- 
 passion, prayer, &c. ; then outwardly, by giving, according to that 
 the Lord hath lent you to that end; and last of all, by suffering 
 with us if God so will, and if it be needful for yon. For, my 
 dearly beloved, be certain that no man can touch you, or lay hands 
 upon you, but by the will of God, who is all good towards you ; 
 even as the will of a most dear father, who cannot always be angry, 
 or otherwise use his rod, than only to chastise and correct, not to 
 destroy his children. 
 
 Again, be certain that no cross shall come unto you before you 
 need it. For God is our physician, and when he seeth our souls in 
 peril, he preventeth the peril by purgation, and ministering physic, 
 which is the cross. As therefore for the body, we follow the advice 
 of physicians for the health thereof, thankfully using their counsel 
 and following their precepts ; so for God's sake, let us for our souls, 
 being sick, thankfully receive the heavenly physician's physic and 
 diet; so shall we wax strong men in God, and in his Christ; which 
 thing I beseech thee, O Holy Spirit, to work in us all, Amen. 
 
 My dearly beloved, this have I briefly written unto you, not as 
 one that seeketh any gifts, as Paul saith ; but as one that seeketh 
 abundant fruits on your behalf, and to your commodity. For it is 
 better to give than to receive, saith Christ, by his apostle St. Paul ; 
 who testifieth, That according to that we sow, so shall we reap. He 
 
375 
 
 that sovveth little, shall reap little; he that soweth much, shall reap 
 much. Never should we forget, how that the Lord Jesus, being rich, 
 for our sakes became poor, that we might be made rich by him. 
 Again, never should we forget that we are dead to sin and alive to 
 righteousness. Therefore should we live wholly unto God and for 
 God, and not for ourselves. In all things, therefore, we must avoid 
 the seeking of ourselves, as well in doing, as in leaving things un- 
 done. If the cross come upon us, therefore, then are we happy, for 
 the Spirit of God, and glory of God, resteth upon us. Therefore 
 rejoice, saith Christ, for your reward is great in heaven. In this 
 we are made like to Christ here ; therefore, we shall be so elsewhere, 
 even in eternal joy and endless glory. 
 
 The highway to heaven, you know, is affliction ; so that all that 
 will live godly in Christ Jesus, must suffer persecution. If we were 
 of the world, the world would love us; but we are not of the world, 
 but bear witness against the world, and therefore the world doth hate 
 us. But let us rejoice, our Lord hath overcome the world. He suf- 
 icred out of the city, bearing our rebuke, saith the apostle. Let us 
 then go out of our tents, and bear his rebuke; that is, let us deny 
 ourselves, take up our cross, which is his also, and follow him. Let 
 us know and esteem this more riches than all the treasures of the 
 world, as Moses did. Let us know, that he that saveth his life shall 
 lose it. Let us know, that the way to salvation is a straight way, 
 and a way wherein we cannot carry our bags and chests with us. 
 Let us know, that no excuse of wife, farm, house, or child, will ex- 
 cuse us. Let us know, that in this case we must be so far from 
 loving father, mother, wife, and children, that we must hate them, 
 and our own selves also. 
 
 Though this be a hard saying, yet we must not leave our 
 loads-man for a little foul way. Yea, rather we should know 
 indeed, that it is but hard to the flesh, which, if she be handled 
 daintily, will be imperious; under must she be kept, that the 
 spirit, which is a precious thing in God's sight, may have her 
 commodities. If we should follow the fancy of the flesh, w~ could 
 not please God. Against it we have made a solemn profession, 
 as also against the devil and the world in our baptism. And 
 shall we now look for easy things of our enemies ? Shall we 
 
376 
 
 not look rather to be hardly entreated of them ? O that we 
 considered often and indeed, what we have professetl in baptism: 
 then the cross and we should be well acquainted together. For we 
 are baptized into Christ's death; that is, as to be partakers of the 
 benefit of his death, which is remission of sins; so to be made like 
 thereunto continually, by dying to sin. O that we considered what 
 we be ; where we be ; whither we are going ; who calleth us ; how 
 he calleth us ; to what felicity he calleth us; whereby he calleth us; 
 then, my dear hearts in the Lord, we should say to all worldly 
 persuasions and persuaders ; follow me, satan, thou savourest not 
 those things that be of God, but the things that be of men. Shall 
 we not drink the cup which our heavenly Father hath appointed for 
 us ? O Lord God, open thou our eyes, that we may see the hope 
 whereunto thou hast called us. Give us eyes of seeing, ears of 
 hearing, and hearts of understanding. In the favour thou bearest 
 to thy people, remember us ; visit us with thy saving health, that 
 we may see the good things thou hast prepared for thy elect 
 children ; that we may have some sight of thy heavenly Jerusalem, 
 and have some taste of the sweetness of thy house. O, dear Father, 
 kindle in us an earnest desire to be with thee in soul and body, to 
 praise thy name for ever, with all thy saints, in thy eternal glory, 
 Amen, 
 
 JOHN BRADFORD. 
 
 No. lll.t 
 
 To one, by whom Bradford had received much comfort and 
 relief, in his trouble and imprisonment. 
 
 THE mercy of God in Christ, peculiar to his children, be ever 
 more felt of you, my dearly beloved in the Lord, Amen. When I 
 consider with myself, the benefits which God hath shewed unto me 
 by your means, if I had so good and thankful a heart as 1 would I 
 
 * Fox iii. 346. Cov. 456. 
 
377 
 
 had, I could not with dry eyes give him thanks; for certainly they 
 are very many and great. And now being yet still the Lord's 
 prisoner, J receive from him more benefits by you. For the which 
 I think myself so much bound to you, my good brother, although 
 you were but the instrument, by whom God wrought and blessed 
 me, that I look not to come out of your debt, by any pleasure or 
 service that I shall ever be able to do you in this life. 1 shall heartily 
 pray unto God therefore, to requite you the good you have done to 
 me for his sake; for I know that which you have done, you have 
 done it simply in respect of God and his word. May he therefore 
 give you daily more and more to be confirmed in his truth and word, 
 and so plentifully pour upon you the riches of his Holy Spirit, and 
 heavenly treasures laid up in store for you; that your corporal and 
 earthly riches, may be used of you as sacraments and significations 
 thereof: the more to desire the one, that is the heavenly, and the 
 less to esteem the other, that is the earthly. 
 
 For satan's solicitation is, to set before you the earthly, that 
 therein and thereby you should not have access to the consideration 
 of the heavenly ; but as one bewitched, should utterly forget them, 
 and altogether become a lover and worshipper of the earthly 
 mammon ; and so fall to covetousness and a desire to be rich, 
 by that means to bring you into many noisome and hurtful lusts. 
 As now-a-days I hear of many, who have utterly forsaken God 
 and all his heavenly riches, for antichrist's pleasures and the 
 preserving of their worldly pelf, which they imagine to leave to 
 their posterity ; whereof they are uncertain, as they may be most 
 certain they leave to them God's wrath and vengeance, in his 
 time to be sent by visitation ; if they, in time, heartily repent 
 not, and prevent not the same by earnest prayer. Wherein, my 
 good brother, if you be diligent, hearty, and persevere, I am sure 
 God will preserve you from evil, and from yielding yourself to 
 do as the world now doth; by allowing in bodily fact, in the 
 Romish service, that which the inward cogitation and mind doth 
 disallow. But if you be cold in prayer, and come into considera- 
 tion of earthly and present things simply, then shall you fall into 
 faithless follies, and wounding of your conscience; from which God 
 evermore preserve you, with your good wife and your babe, Leonard, 
 
 3c 
 
378 
 
 and all your family : to the which I wish the blessing of God now 
 and for ever, through Christ our Lord, Amen. 
 
 I pray you give thanks for me to your old bedfellow, for his 
 great friendship, for yoar sake shewed to me, when I was in the 
 Tower. 
 
 JOHN BRADFORD. 
 
 No. 112.* 
 
 TO A FAITHFUL AND DEAR FRIEND, 
 
 Treating of Rom. viii. 19. 
 
 GRACE and peace, with increase of all godliness in Christ, I wish 
 unto you, my dearly beloved. 
 
 Because this morning I had some knowledge, more than before 
 I had, how that my life stood in great danger; and that even this 
 week, so far as men might, both by the doings and sayings of such 
 as be in authority, attempted and spoken concerning me, judge and 
 perceive ; I thought good, my right dearly beloved in the Lord, to 
 go about something which might be on my behalf, as it were, 
 cygnea cantio, a swan's song;f and towards you, both a monument 
 of the kind of my love, and also a help, or at the least, an occasion 
 for you to profit in that, which, I bear you record, you most desire ; 
 I mean, everlasting life and the state thereof. And this will I 
 attempt, upon the last talk we had betwixt us, when you were here 
 with me. I know you have not forgotten, that we talked together 
 of the place of St. Paul to the Romans, chap, viii., concerning the 
 groanings of the Creature, and his desire of the revelation of the 
 children of God. You demand whether this word creature was to 
 be understood of man, or no ; and [ told you, that though some did 
 take creature there for man, because there is no kind of creature 
 
 * Cov. 478. 
 
 t That is, which might be a special comfort to him, being then ready to be burned ; 
 as the swan's song is sweetest, a little before his death. Cov. 
 
379 
 
 which may not be acknowledged in man; yet, said I, the text itself, 
 considered with that which the apostle writeth of Christ, Eph. i. 
 Col. i. the Restorer and Reformer of all things that be both in 
 heaven and m earth; and with the argument, which Saint Paul 
 presently hath in hand there, doth enforce a godly mind to take 
 every creature there, as also St. Chrysostom and St. Ambrose do, 
 for the whole world, and every creature, both heavenly and earthly. 
 All things, I told you, were made for man, and according to man's 
 state so are they. When man was without sin, and in God's favour, 
 there was no malediction, curse, or corruption. But when man, by 
 sin, was cast out of favour, then was the earth cursed. For the 
 wickedness of the inhabitants, fruitful hinds are turned into salt 
 ground; as for their piety, barren countries are made fruitful, 
 Ps. cvii. The angels themselves do rejoice over one sinner that 
 repenteth ; thereby giving us notice, that in their kind they lament 
 over the impenitent. In reading the prophets, you may see how 
 all things do depend of man. When they prophesy any great 
 blessing or plague to come to God's people, they do communicate 
 the same both to heaven and earth, and to every thing else. As for 
 example, when the prophets do foreshew the overthrows of realms 
 and peoples, how do they say the whole shape of the world shall 
 be moved thereat? Look upon Isaiah, how he, when he prophe- 
 sieth the fall of Babylon, doth say, that the stars shall not shine 
 from heaven ; the sun shall he darkened in his rising; the moon 
 shall not give her light. And afterwards he saith, I will shake the 
 heavens, and the earth shall be moved out of his place, Isaiah 
 xiii. But the histories do witness, that there are wonderful changes 
 of all creatures, both heavenly and earthly, in the overthrows and 
 destructions of realms and people. 
 
 Again, when Isaiah doth prophesy of the kingdom of Christ, he 
 doth promise new heavens and a new earth, and that so excellent and 
 new, that he sheweth the former heavens and earth to be utterly 
 forgotten, Isaiah Ixiii. ; whereto the apostle agreeth, making Christ 
 the repairer of all things in heaven and in earth, Eph. i. Col. i. 
 How did both heaven and earth give their service to the Israelites 
 coming forth of Egypt, as well in preserving them, as in destroying 
 their enemies? How did the sun shine longer than it was wont to 
 
380 
 
 do, for Joshua to overcome his enemies? How did the very angels 
 fight for Hezekiah, ag-ainst the Assyrians? Read the 30th chapter 
 of Isaiah. And behold the history of Christ; how the angels were 
 ministers unto him in the wilderness; how the devils confessed 
 him. In his death, how did all the whole world shew compassion ? 
 The sun was darkened; the earth did quake; the rocks clave 
 asunder; the veil of the Temple rent asunder. When he arose, 
 both heaven (for the angels with great heavenly brightness appeared) 
 and earth, which was moved, did rejoice: the angels were preachers 
 of it. In his ascension also, did not a bright cloud receive him and 
 take him up ? Did not the angels testify of his return ? When he 
 sent the Holy Ghost, and made his new covenant of grace, did not all 
 the whole world serve thereto, by thunder, smoke, fire, and earthquake ? 
 Now how wonderfully they will do their service to Christ coming 
 to judgment, is more plain than I need to rehearse. And inasmuch 
 as we are the members of Christ, he being our Head, we may soon 
 see how that all things have a certain compassion with man, and do 
 after their kind, as the apostle writeth, look for a deliverance from 
 vanity, which they shall obtain in their restoration. 
 
 I therefore told you, how that I do take the apostle to mean, by 
 every creature simply, even all the whole shape and creatures in the 
 world. He doth attribute unto them, how that they look for the 
 perfection of our salvation; how that they are subject to vanity; how 
 that they are subject in hope; how that they groan and travail; at- 
 tributing these things unto the senseless creature, by translation from 
 man, to signify the society, cognation, and consent, which all and 
 every creature hath with man; that as every and all things were 
 made for man ; so by the man Christ, all and every thing both earthly 
 and heavenly shall be restored. 
 
 These things you know in effect, I spake unto you, to stir 
 up both myself and you, to a deeper consideration of our blessed 
 state, which ROW we enjoy in hope, which will never deceive 
 us; the more to occasion us to desire the full fruition of the same. 
 But I do remember that you were something troubled, about some 
 doubtfulness hereabout. Therefore I purpose now to write of this 
 matter more at large, thereby to occasion us both to see better, through 
 the help of God's Spirit, that which we desire; and I pray God grant 
 
381 
 
 unto us both, for his mercy's sake; I mean the felicity of his children, 
 and the happy state which, one day in very deed, my dear heart, we 
 shall fully possess, and both together praise the Lord with all his 
 saints, world without end. Amen, Amen. 
 
 This was your doubt ; if so be that St. Paul did mean- by all 
 creatures simply, as I have spoken, that they shall be delivered from 
 corruption, into such a state as shall adorn the freedom of God's 
 children; whether that plants, beasts, and other things having life, 
 shall be restored. If yea, then yon would know whether all things 
 that have been shall be restored also. And after this, you will per- 
 chance ask in what place they shall be, what they shall do, and so 
 forth. As I think upon this matter, and as 1 am accustomed to 
 answer such questions coming to me, I will here write for an answer 
 unto you also; not doubting but that therewith you will be satisfied, 
 because I know your heart is satisfied, with godly and sufficient 
 answers. Thus I think; all and every creature groaneth and tra- 
 vaileth as yet hoping and looking for my restoration, for they be 
 subject to corruption for my sins' sake; but they all shall be delivered 
 by my Christ from the bondage of corruption, then when he shall 
 restore us his members. This will I muse on and weigh with my- 
 self, that I may duly know, both in me and in all other things, the 
 atrocity and bitterness of sin which dwelleth in me; and so may the 
 more heartily give over myself wholly to the Lord Christ, my 
 Saviour; that he may, with what cross soever shall please him, slay sin 
 in me, and bring me after his own will and way, to newness of life. 
 Whereunto, that I for my part, may faithfully and with all my whole 
 heart do my diligence in mortifying the desires of my flesh, and in 
 labouring to obey the desires of the spirit, to live a life acceptable to 
 him, I beseech him of his grace. And that I may do this chearfully, 
 and continue in this purpose and diligence, I will fasten my mind, 
 as much as the Lord shall enable me, to consider this my so great 
 happiness, whereunto I shall be restored in the resurrection; the 
 which resurrection, doubtless shall be adorned by the whole shape 
 of the world, delivered from corruption. These things will I think 
 on, these things will I pause on; herein will I, as it were, drown 
 myself, being careless of this ; I mean, what parts of the world the 
 Lord Christ will restore with me, or how he will do it, or what state 
 or condition he will give it. 
 
382 
 
 It is enough and enough for me, that I, and all the whole 
 world with me, shall be much more happy than now I can hy any 
 means conceive. By reason hereof 1 will praise and glorify my 
 Lord, and by his grace I will study to please him with all my heart, 
 with all my soul, with all my strength, singing unto him, that he 
 both doth well, and hath done and made all things well; to him be 
 eternal glory for ever. This is my cogitation in this matter, and not 
 mine only, but the cogitation of one who* was my father in the 
 Lord ; and now, 1 am assured, with the Lord at home, where we yet 
 are from home, by reason of this our corruptible habitacles,f wherein 
 we abide the Lord'* leisure. 
 
 If you would know the reason that moveth me, to answer as I 
 have done to the aforesaid doubts or questions, it is this. You see 
 that the apostle in this place to the Romans, speaketh of the deliver- 
 ance of every creature from the bondage of corruption, and that to 
 the beautifying of the glory of God's children. This is so manifest, 
 that no man can well deny it. It is but a simple shift to say that the 
 apostle doth mean in this place by every creature, man only. He is 
 not wont to speak on that sort. Neither dare I say that the apostle 
 speaketh here hyperbolically or excessively, although some think so. 
 But as I said, I say again, that the apostle doth here simply affirm, 
 that there shall be a renovation and a deliverance from corruption, 
 not only of man, but also of all and of every part of the whole world ; 
 of every part, 1 say, meaning parts in deed, and not such as be rather 
 vices, and added for plagues, than for parts. For by reason of sin, 
 many spots and corruptions are come into the world, as is all that is 
 hurtful and filthy in the creatures. Also, all that cometh of corrup- 
 tion, as perchance fleas, vermin, and such like. 
 
 This renovation of all things, the prophets do seem to promise, 
 when they promise new heavens and new earth ; for a new earth 
 seemeth to require no less renovation of earthly things, than new 
 heavens do of heavenly things. But these things the apostle doth 
 plainly affirm, that Christ will restore, even whatsoever be in heaven 
 and in earth, Col. i. Therefore methinks it is the duty of a godly 
 mind, simply to acknowledge, and thereof to brag in the Lord, that 
 
 * He meaneth that most godly, and learned father, M. Martin Buccr. Cm. 
 + Dwelling place?. 
 
in our resurrection, all things shall be so repaired to eternity, as 
 for our sins they were made subject to corruption. 
 
 The ancient writers, out of Peter, have, as it were, agreed to 
 this sentence ; that the shape of this world shall pass away through 
 the burning of earthly fire, as it was drowned with the flowing of 
 earthly waters. These be St. Augustine's words.* Whereto I will 
 add these which he there writeth ; The qualities (saith he) of the 
 corruptible elements, which agreed with our corruptible bodies, 
 shall utterly be burned, with that same worldly conflagration and 
 burning as I said ; but the substance itself shall have those qualities, 
 which do agree by a marvellous change to our bodies, that the world 
 changing into the better, may openly be made meet to man, returned 
 even in the flesh into the better. These be his words, whereby it is 
 plain, that this good man did believe that the elements should be 
 renewed ; but of other things he meddleth not, except it be of the 
 sea, by the occasion of that which is in the Apocalypse; howbeit,so 
 he speaketh, that he cannot well tell whether it also shall be changed 
 into the better, adding these words; But we read that there shall be 
 a new heaven and a new earth. For he did understand the place 
 of Isaiah, concerning the new heaven and new earth simply; of 
 other things he expresseth nothing. 
 
 But Thomas Aquinas entreateth this question more exactly, or 
 rather curiously, affirming the celestial bodies, the elements, and 
 mankind to be renewed; but in no wise, beasts, plants, &c. to be so ; 
 and this is his principal reason. The renovation of the world 
 shall be for man ; therefore such shall be the renovation, as shall be 
 conformable to the renovation of man. But the renovation of man 
 shall be from corruption to incorruption ; from moving to rest ; the 
 things therefore that shall be renewed with man, must be brought 
 also to incorruption. Now, the celestial bodies and the elements 
 were made to incorruption ; the one wholly and in every part, the 
 other, that is the elements, though in part they are corruptible, yet 
 concerning the whole, they are incorruptible, as man is incorruptible 
 concerning part, that is, the soul. But beasts, plants, &c. are cor- 
 ruptible, both wholly and in every part; therefore they were not 
 
 * De civit. Dei. 
 
384 
 
 made to incorruption, and so are they not conformable to the 
 renewing, that is, they are not receivable of incorruption, and there- 
 fore they shall not be restored. 
 
 This reason is true in this part, that it affirmeth things shall be 
 restored with man, and with him shall be brought to perpetuity, 
 and as the apostle saith, to be delivered from the bondage of 
 corruption. Again, his reason is true herein also, that man's reason 
 may sooner be persuaded, that things now partly incorruptible, shall 
 be restored altogether to incorruption. But now to say, that by no 
 reason, those things may be brought to perpetuity, which now both 
 wholly and partly be temporal and momentary, how can he prove 
 it? in that the nature and being of all things dependeth on the 
 omnipotency of God, who, after his own pleasure, doth give to 
 things which he hath made, their being ; and all is one to him, to 
 make a thing temporal, and to make it eternal. For he made all 
 things of nothing ; and therefore heaven and the celestial bodies 
 have no more of themselves that they be perpetual, than have those 
 things that last but a day ; wherefore, this reason which Thomas 
 maketh is not firm, in that it wholly leaneth to that which now 
 seemeth and appeareth in things. Indeed, as I said, it hath some 
 shew or probability, that these things shall be renewed to eternity 
 for the glory of God's children, which are now something partakers 
 of the same. But now, seeing that both it which they now have, 
 and also shall have, dependeth upon the beck and pleasure of God, 
 whom hath God made of counsel with him, concerning the renovation 
 of the world and of all things, that he can tell what parts of things, 
 and what kinds of things he will renew ? Yea, even Aristotle did 
 acknowledge that physics or natural knowledge, because it bringeth 
 its reasons from the disposition and nature of things, hath not full 
 necessity of its reasons. For nature is nothing else, than the ordi- 
 nary and wonted will of God; as a miracle, portent, or monster, is the 
 rare and unwonted will of God. We say that the nature of stone, 
 and all heavy things, is to sink downward; which is nothing else 
 but the pleasure of God, so depelling them and putting them down; 
 for else of themselves nothing is either heavy or light, all is alike to 
 be carried downwards or upwards. Who may make God subject to 
 his work? Can not he that made all things of nothing, give here- 
 
385 
 
 after to the things that he hath made, that whereof now in them- 
 selves they have no capacity? 
 
 These things I do therefore rehearse, to the end I might declare; 
 that when we dispute what God will do concerning his works, how 
 that it is not seemly for us to conclude, according to that which 
 seemeth and appeareth to us in things, but rather as godliness 
 requireth, to refer all things to the will of God. This will, if it be 
 expressed in Holy Scripture, then may we simply determine, that 
 which we read expressed there. But if it be not so, then ought we 
 freely to confess our ignorance, and not prescribe to God, what he 
 ought to do of his works, by that which already he hath done. God 
 is of power infinite, and of nothing did he not only make all things, 
 but also will do what pleaseth him, both in heaven and in earth, 
 saith David. 
 
 The aforesaid Thomas bringeth forth also other reasons ; but 
 which he himself counteth not for invincible. One is: if beasts 
 and plants shall be restored, either all or some shall be restored. If 
 all shall be restored, then must the resurrection be communicate 
 unto them, that the same in number be restored, which is not 
 convenient. If some shall be restored, there appeareth no reason 
 why these should be restored more than other ; therefore, saith he, 
 they shall not be restored. But here what would he answer, if one 
 should ask him, how he knotveth it is not convenient; that either all 
 in number be restored, as man shall arise, either only some, in that this 
 thing wholly resteth, in the hand and will of God ? Another reason 
 he maketh out of Aristotle, and out of a ground which is uncertain. 
 Aristotle affirmeth the perpetuity of things, to hang on the continual 
 moving of heaven. Thomas now hereto gathereth thus; But the 
 moving of heaven shall cease ; therefore he concludeth that in these 
 inferior things, no perpetuity may be looked for. But here, what 
 answer will he make, if a man shall say that all things hang at the 
 beck and pleasure of God ; who now, for the conservation of his 
 creatures, which now arise and spring, and now die and fall <fown ; 
 useth the moving of heaven, and can afterwards not use it for this 
 purpose ? This is a truth, that all things of themselves are nothing ; 
 much more then can they not do any thing. Now, men may 
 conjecture that the moving of heaven shall cease; but yet, by the 
 
 3D 
 
386 
 
 certain Word of God, they cannot prove it. In like manner is his 
 last reason, which he maketh of the end of beasts and plants; but 
 which end he knoweth not. Beasts and plants, saith he, were made 
 for the sustentation of the mutual life of man ; but this life shall 
 cease, therefore shall they also. But here hath he no answer, if a 
 man should demand, Who knoweth whether God have made them, 
 to no other end or use ? 
 
 Seeing, therefore, these things be as you see, I suppose it not to 
 pertain to a godly man, to deny the beasts and plants to be 
 restored; in that the apostle doth here expressly say, that every 
 creature which is now subject to vanity, shall be delivered from the 
 bondage of corruption, into the glorious liberty of the children of 
 God. In that the Holy Ghost doth affirm this of every creature, 
 by what reason dare a godly mind, exempt any part from this 
 deliverance to come ? Howbeit, neither will the godly mind contend, 
 whether every creature shall be renewed. For the Holy Ghost 
 spake of the creature generally, and not particularly ; and therefore 
 we may not otherwise affirm, because we must not speak, but God's 
 word. Therefore it is the part of a godly man, and of one that 
 hangeth in all things upon the word of God, to learn out of this 
 place ; that whatsoever corruption, death, or grief, he seeth in any 
 thing, wheresoever it be, that, I say, he ascribe it wholly unto his sins, 
 and thereby provoke himself to true repentance. Now as soon as that 
 repentance compelleth him to go to Christ, let him think thus; but 
 this my Saviour, and my Head Jesus Christ, did for my sins; and 
 therewith, as he took away death, so hath he taken away all the 
 corruption and labour of all things ; and will restore them in his 
 time, whithersoever they be, in heaven or in earth. Now every 
 creature travaileth and groaneth with us; but we being restored, 
 they also shall be restored. There shall be new heavens, new earth, 
 and all things new. 
 
 Thus I wish that our minds might stay, in this generality of the 
 renovation of the world ; and not curiously to search what parts of 
 the world shall be restored, and what shall not; or how all things 
 shall be restored ; much more then I would not have us curious, nor 
 inquisitive of their place, where they shall be ; of their action, what 
 they shall do ; or of their properties, and such like. For if, to have 
 
387 
 
 foreknown these thing's, would have made much to godliness, 
 surely the Holy Ghost would most plainly have told them. For 
 according to Christ's promise, he bringeth us into all truth; all 
 truth, 1 say, such as the knowledge of would profit us. 
 
 All the Scripture is given to us for this purpose, that the man 
 of God might be made perfect, and instructed to all good works; 
 and truly that can be no good work, which we do, except God teach 
 us the same. He hath prepared the good works wherein we walk, 
 Eph. ii. But the certain and bottomless fountain of these good 
 works is, in all things to hang on the beck and pleasure of God ; 
 and through our Lord Jesus Christ, to look for, with remission of 
 sins, life everlasting, and the glory of the resurrection. To the end, 
 therefore, that we may more fully know our sins, and more make of 
 our redemption from them by Christ ; let us set before our eyes, death, 
 the hire of sin ; and that not only in ourselves, but also in every crea- 
 ture of the world. Howbeit, this let us do, with a hope of so am- 
 ple a restoration, and never enough to be marvelled at ; which shall 
 be even in all things for our renovation, by the Lord Jesus Christ, 
 the Renewer of all things whatsoever be, in heaven or in earth. 
 
 He that with true faith weigheth and considereth these things, 
 will be, as it were, swallowed up in the admiration of so exceeding 
 great benevolence and love of God, our heavenly Father; that he 
 can never admit to yield to this curiosity, of searching what kinds 
 of things shall be renewed, and how they shall be renewed; or 
 what state or condition they shall be in, when they are renewed. 
 
 These be things of the life to come, whereof this foreknowledge 
 is sufficient ; that all these things shall be more perfect and happy, 
 than the reach of reason is able to look upon the glory of them. 
 For the eye hath not seen, nor the ear heard, nor it cannot ascend 
 into man's heart, that God hath prepared for them that love him. 
 For concerning our resurrection, what other thing do we know 
 beforehand, but that we shall be most happy ? Even so, therefore, 
 let us not doubt, but that there shall be a deliverance of the creature 
 from the servitude of corruption. And let us consider these things 
 so, that we may wholly bend ourselves, to put away all the oldness 
 of our flesh, whence indeed corruption and death do come ; and that 
 we may provoke ourselves, to the newness of the spirit, and the life 
 
388 
 
 of Christ, wherein is all incorruption, and the true taste of the 
 resurrection ; for to this end the Holy Ghost did write this by the 
 apostle. That therefore this spirit might lead us hereunto, let 
 us pray; and then we shall understand this place of Paul with 
 profit. 
 
 If perchance it will move you, that the apostle speaketh not of this 
 deliverance of the creature from corruption, in any other place but 
 here, neither any other holy writer ; I would you would think, that 
 the misery of the restoration of Israel, also of antichrist, is not ex- 
 pounded but in the apostle's writings, and that but in one place; yea, 
 the manner of our resurrection is not written but in two places. 
 \Ve ought to know, that they are the words of the Lord, whatsoever 
 the apostle hath left to us written. Again the simplicity of this place, 
 Rom. viii. 19, is plain. 
 
 And thus, my dearly beloved, I have written to you so much as 
 1 think is sufficient about this matter ; and therefore need not to 
 tarry here any longer, or to spend any more time, about the answer- 
 ing of that which is but curiosity. 
 
 God our Father give us now his Holy Spirit, to lead us into this 
 and all other necessary truth, in such sort, that we may have a lively 
 feeling of eternal life begun in us; that we may become first new, 
 and so look for a new heaven and a new earth, wherein righteousness 
 dwelleth; which God impute to us, and begin in us, for his Christ's 
 sake. Amen, Amen. 
 
 Your own for ever in the Lord, 
 
 JOHN BRADFORD. 
 
389 
 No. 113.* 
 
 An Exhortation, to the patient suffering of trouble and 
 afflictions for Christ's cause, written by Bradford, to all 
 the unfeigned Professors of the Gospel, throughout the 
 Realm of England, at the beginning of his imprisonment, 
 and here placed as it were to our hands. 
 
 THE Holy Spirit of God, which is the earnest and pledge of God, 
 given to his people for their comfort and consolation ; be poured 
 into our hearts, by the mighty power and merits of our alone 
 Saviour, Jesus Christ, now and for ever, Amen. 
 
 Because I perceive plainly, that to the evils fallen upon us, who 
 profess Christ's Gospel, greater are most like to ensue ; and after 
 them greater, till the measure of iniquity be up-heaped, except we 
 shrink, and having put our hands to the plough, do look back, and 
 so with Lot's wife and the Israelites, desiring to return into Egypt, 
 fall into God's heavy displeasure incurably, all which God forbid ; 
 and because 1 am persuaded of you, my dearly beloved brethren 
 and sisters, throughout the Realm of England, who have professed 
 unfeignedly the Gospel of our Lord and Saviour Jesus Christ, for 
 unto such do I write this epistle ; that as ye have began to take 
 part with God's Gospel and truth, so, through his grace, ye will 
 persevere and go on forwards, notwithstanding the storms risen 
 and to arise ; I cannot but write something unto you, heartily to go 
 on forwards in the way of the Lord, and not to become faint-hearted 
 or fearful, whose place Saint John appointeth with the unbelievers, 
 murderers, and idolaters, in eternal perdition; but cheerfully to 
 take the Lord's cup, and drink of it, afore it draw towards the 
 dregs and bottom, whereof at the length they shall drink, with 
 the wicked, to eternal destruction, who will not receive it at the 
 first with God's children; with whom God beginneth his judgment, 
 that as the wicked world rejoiceth when they lament, so they may 
 
 * Cov. 427. 
 
390 
 
 rejoice when the wicked world shall mourn, and without end find 
 woe intolerable. 
 
 First therefore, my dearly beloved in the world, I beseech you 
 to consider, that though ye be in the world, yet ye are not of the 
 world. Ye are not of them, who look for their portion in this life, 
 whose captain is the god of this world, even satan ; who now ruffleth 
 it apace, as he were wood, because his time on earth is not long. 
 
 But ye are of them, that look for a city of God's own blessing. 
 Ye are of them, that know yourselves to be here hut pilgrims and 
 strangers; for here ye have no dwelling place. Ye are of them, 
 whose portion is the Lord, and who have their hope in heaven ; 
 whose Captain is Christ Jesus, the Son of God, and Governor of 
 heaven and earth. Unto him is given all power, yea, he is God 
 Almighty, with the Father, and the Holy Ghost, praiseworthy for 
 ever. 
 
 Ye are not of them, who receive the beast's mark, who here 
 rejoice, laugh, and have their hearts' ease, joy, paradise, and 
 pleasure ; but ye are of them, who have received the angel's mark, 
 yea, God's mark; who here lament, mourn, sigh, sob, weep, and 
 have your wilderness to wander in, your purgatory, and even hell, 
 to purge and burn up your sins. Ye are not of them, who cry, Let 
 us eat and drink, for to-morrow we shall die. Ye are not of that 
 number, who say, They have made a covenant with death and hell, 
 for hurting of them. Ye are not of them, who take it for a vain 
 thing to serve the Lord. Ye are not of them, who are lulled and 
 rocked asleep in Jezebel's bed, a bed of security. Ye are not of the 
 number of them, who say, Tush, God is in heaven, and seeth us not, 
 nor much passeth what we do. Ye are not of the number of them, 
 who will fall down, for the muck of this world, to worship the 
 fiend ; or for displeasing of men, to worship the golden image. 
 Finally, ye are not of the number of them, who set more by your 
 pigs than by Christ; who, for ease and rest in this life, will say and 
 do, as ANTIOCHUS biddeth you do or say ; and will follow the 
 multitude to do evil, with Zedekiah, and the three hundred false 
 prophets, yea, Ahab, Jezebel, and the whole court and country. 
 
 But ye are of the number of them, who are dead already, or at 
 least, be dying daily to yourselves and to this world. Ye are of 
 
391 
 
 them, who have made a covenant with God, to forsake yourselves in 
 this world and satan also. Ye are of them, who say, Nay, the 
 Lord hath all things written in his memorial book, for such as fear 
 him and remember his name. Ye are of them, who have their 
 loins girded about, and their lig-hts burning- in their hands, like 
 unto men that wait for their Lord's coming. Ye are of the number 
 of them who say, The Lord looketh down from heaven, and 
 beholdeth the children of men ; from the habitation of his dwelling, 
 he considereth all them that dwell upon the earth. 
 
 Ye are of the number of them, who will worship the only Lord 
 God, and will not worship the works of man's hands, though the 
 oven burn never so hot. Ye are of the number of them, to whom 
 Christ is precious and dear, who cry out, rather because your 
 habitation is prolonged here, as David did. Ye are of them, who 
 follow Mattathias and the godly Jews ; who know the way to life 
 to be a strait way, and few to go through it ; who will not flock 
 to follow poor Micaiah, although he be racked and cast into prison, 
 having the sun, moon, seven stars, and all against him. 
 
 Thus therefore, dearly beloved, remember first, that, as I said, ye 
 are not of this world ; that satan is not your captain; your joy and 
 paradise is not here ; your companions are not the multitude of 
 worldlings, and such as seek to please men, and live here at ease in 
 the service of satan. But ye are of another world ; Christ is your 
 Captain ; your joy is in heaven, where your conversation is; your 
 companions are the fathers, patriarchs, prophets, apostles, martyrs, 
 virgins, confessors, and the dear saints of God ; who follow the 
 lamb whithersoever he goeth, dipping their garments in his blood, 
 knowing this life and world to be full of evil; a warfare, a smoke, a 
 shadow, a vapour ; and as replenished, so environed with all kind 
 of miseries. This is the first thing, which I would have you often 
 and diligently with yourselves to consider, and to muse well upon ; 
 namely, what ye be, and where ye be. 
 
 Now, secondly, forget not to call to mind, that ye ought not to 
 think it any strange thing, if misery, trouble, adversity, persecution, 
 and displeasure, come upon you. For how can it otherwise be, but 
 that trouble and persecution must come upon you ? Can the world 
 love you, who are none of his? Can worldly men regard you, 
 
392 
 
 who are your chief enemy's soldiers ? Can satan suffer you to 
 be in rest, who will do no homage unto him ? Can this way be 
 chosen of any, that make it so narrow and straight as they do? 
 Will ye look to travel, and to have no foul way or rain ? Will 
 shipmen shrink, or sailors on the sea give over, if storms arise? Do 
 they not look for such ? And, dearly beloved, did we not enter into 
 God's ship and ark of baptism at the first? Will ye then count it 
 strange, if perils come or tempests blow ? Are not ye travelling to 
 your heavenly City of Jerusalem, where all is joy and felicity; and 
 will ye now tarry by the way for storms or showers ? The mart and 
 fair will then be past; the night will so come upon you, that ye 
 cannot travel ; the door will be sparred, and the bride will be at 
 supper. Therefore, away with dainty niceness. Do ye think the 
 Father of Heaven will deal more gently with you in this age, 
 than he hath done with others, his dearest friends, in other ages? 
 What way, yea, what storms and tempests, what troubles and 
 disquietness found Abel, Noah, Abraham, Isaac, Jacob, and good 
 Joseph ? Which of these had so fair a life and restful times as 
 we have had? Moses, Aaron, Samuel, David the King, and all 
 the good kings, priests, and prophets, in the Old Testament, at one 
 time or other, (if not throughout their lives) did feel a thousand 
 parts more misery than we have felt hitherto. 
 
 As for the New Testament, Lord God, how great was the 
 affliction of Mary, of Joseph, of Zachariah, of Elizabeth, of John 
 Baptist, of all the apostles and evangelists, yea, of Jesus Christ our 
 Lord, the dear Son and Darling of God ? And since the time of the 
 apostles, how many and great are the number of martyrs, confessors, 
 and such as have suffered the shedding of their blood in this life, 
 rather than they would be stayed in their journey, or lodge in 
 any of satan's inns ; lest the stones or winds which fell in their 
 travellings, might have touched them ? And, dearly beloved, let 
 us think what we are, and how far unmeet to be matched with 
 these, with whom yet we look to be placed in heaven. 
 
 But with what face can we look for this, who are so fearful, 
 unwilling, and backward to leave that which, will we, nill we, we 
 must leave ; and that so shortly, as we know not the time when ? 
 Where is our abrenouncing and forsaking of the world, and the 
 
393 
 
 flesh, which we solemnly took upon us in baptism ? Ah, shameless 
 cowards that we he, who will not follow the trace of so many fathers, 
 patriarchs, kings, priests, prophets, apostles, evangelists, and saints 
 of God, yea, even of the very Son of God. 
 
 How many now go with you lustily, as I and all your brethren 
 in bonds and exile for the Gospel. Pray for us, for, God willing, 
 we will not leave you now; we will go before you. Ye shall see in 
 us, by God's grace, that we preached no lies nor tales of tubs, but 
 even the very true word of God ; for the confirmation whereof, we, 
 by God's grace and the help of your prayers, will willingly and 
 joyfully give our blood to be shed, as already we have given our 
 livings, goods, friends, and natural country ; for now are we certain* 
 that we be in the highway to heaven's bliss; as Saint Paul saith, 
 By many tribulations and persecutions, we must enter into God's 
 kingdom. And because we would go thither ourselves, and bring you 
 thither also, therefore the devil stirreth up the coals. And for- 
 asmuch as we all loitered in the way, he hath therefore received 
 power of God to overcast the weather, and to stir up storms; that 
 we, God's children, might more speedily go on forwards, and make 
 more haste; as the counterfeits and hypocrites will tarry and linger 
 till the storm be past, and so when they come, the market will be 
 done, and the doors sparred, as it is to be feared. 
 
 Read Matthew xxv. This wind will blow God's children for* 
 wards, and the devil's darlings backward. Therefore, like God's 
 children, let us go on forward apace ; the wind is on our backs ; 
 hoist up the sails ; lift up your hearts and hands to God in prayer, 
 and keep your anchor of faith, to cast out ifi time of trouble, on the 
 rock of God's word and mercy in Christ, by the cable of God's verity, 
 and I warrant you. And thus much for you, secondly, to consider; 
 that affliction, persecution, and trouble, is no strange thing to 
 God's children, and therefore it should not dismay, discourage, or 
 discomfort us; for it is none other thing, than all God's dear friends 
 have tasted, in their journey to heavenwards. 
 
 As I would, in this troublesome time, that ye would consider 
 what ye be, by the goodness of God in Christ, even citizens of heaven ; 
 though ye be presently in the flesh, even in a strange region, on 
 every side full of fierce enemies; and what weather and way, the 
 
 3 E 
 
394 
 
 dearest friends of God have found; even so would I have you, 
 thirdly, to consider for your further comfort, that if ye shrink not, 
 but go on forwards, pressing to the mark appointed, all the power 
 of your enemies shall not overcome you, nor in any point hurt you. 
 
 But this must not you consider, according to the judgment of 
 reason, and the sense of old Adam; but according to the judgment 
 of God's word, and the experience of faith and the new man, for 
 else you mar all. For to reason, and to the experience of our sense, 
 or of the outward man, we poor souls who stick to God's word, 
 to serve him as he requireth only ; are counted to be vanquished 
 and to be overcome, in that we are cast into prison, lose our livings, 
 friends, goods, country, and life also at the length, concerning this 
 world. 
 
 But, dearly beloved, God's word teacheth otherwise, and faith 
 feeleth accordingly. Is it not written, Who shall >separate us from 
 the love of God? Shall tribulation, or anguish, or persecution, 
 either hunger, either nakedness, either peril, either sword? As it is 
 written, For thy sake are we killed all the day long, and are counted 
 as sheep for the slaughter, appointed to be slain. Nevertheless, in 
 all these things we overcome, through him that loved us. For I am 
 sure, that neither death, neither life, neither angels nor rule; neither 
 power, neither things present, neither things to come, neither 
 high nor low, neither any creature ; shall be able to part us from 
 that love, wherewith God loved us in Christ Jesus our Lord. Thus 
 spake one who was in affliction, as 1 am, for the Lord's Gospel's 
 sake, his holy name be praised therefore ; and may he grant me grace 
 with the same, to continue in like suffering unto the end. This, I 
 say, one spake, who was in affliction for the Gospel ; but yet so far 
 from being overcome, that he rejoiced rather of the victory which 
 the Gospel had. For though he was bound, yet the Gospel was not 
 bound. And therefore giveth he thanks unto God, who always 
 giveth the victory in Christ ; and openeth the savour of his know- 
 ledge by us, and such as suffer for his truth ; although they shut us 
 up never so much, and drive us never so far out of our own natural 
 country in every place. 
 
 The world, for a time, may deceive itself, thinking it hath the 
 victory; but yet the end will try the contrary. Did not Cain think 
 
395 
 
 he had the victory, when Abel was slain ? But how say you now ? 
 Is it not found otherwise? Thought not the old world, and men 
 then living, that they were wise and well, and Noah a fool, who 
 would creep into an ark, leaving his house, lands, and posses- 
 sions? for I think he was in an honest state for the world ; but, 1 
 pray you, who was wise when the flood came? Abraham, 1 trow, 
 was counted a fool to leave his own country and friends, kyth and 
 kin, because of God's word; but, dearly beloved, we know it 
 proved otherwise. 
 
 I will leave all the patriarchs, and come to Moses, and the 
 Children of Israel. Tell me, were not they thought to be overcome 
 and stark mad, when for fear of Pharaoh, at God's word, they 
 ran into the Red Sea ? Did not Pharaoh and the Egyptians, 
 think themselves sure of the victory? But, I trow, it proved 
 clean contrary. Saul was thought well, and David in an evil case 
 and most miserable, because he had no hole to hide him in ; but 
 yet, at the length, Saul's misery was seen, and David's felicity 
 began to appear. 
 
 The prophet Micaiah being cast into prison, for telling A hah the 
 truth, was thought to be overcome of Zedekiah and the other false 
 prophets : but, my good brethren and sisters, the holy history telleth 
 otherwise. Who did not think the prophets unhappy in their time? 
 For they were slain, imprisoned, laughed to scorn, and jested at of 
 every man. And so were all the apostles, yea, the dearly beloved 
 friend of God ; than whom, among the children of women, none 
 arose greater; I mean John Baptist, who was beheaded, and that 
 in prison, even for a dancing damsel's desire. As all these to the 
 judgment of reason, were then counted heretics, runagates, un- 
 learned, fools, fishers, publicans, &c. ; so now unhappy and overcome 
 indeed, if God's Word and Faith did not shew the contrary. 
 
 But what speak I of these ? Look upon Jesus Christ, to whom 
 we must be like fashioned here, if we will be like him elsewhere. 
 How say ye, was not he taken for a most fool, a seditious person, a 
 new fellow, an heretic, and one overcome of every body? Yea, 
 even forsaken both of God and men. But the end told them and 
 telleth us another tale ; for now is he in majesty and glory unspeak- 
 able. When he was led to Pilate, or Herod, or when he was in 
 
396 
 
 prison in Caiaphas's house, did not there reason think that he was 
 overcome? When he was beaten, buffeted, scourged, crowned with 
 thorns, hanged upon the cross, and utterly left of all his disciples ; 
 taunted of the high priests and holy fathers, cursed of the commons, 
 railed on of the magistrates, and laughed to scorn of the lewd hea- 
 then ; would not a man then have thought, that he had been out of 
 the way, and his disciples fools, to follow him and believe him? 
 
 Think ye that whilst he did lie in his grave, men did not point 
 with their fingers, when they saw any that had followed and loved 
 him, or believed in him and his doctrine, saying: Where is their 
 master and teacher now? What, is he gone? Forsooth, if they had 
 not been fools, they might well have known, that this learning he 
 taught, could not long continue. Our doctors and Pharisees are no 
 fools, now they may see. On this sort either men spake, or might 
 have spoken, against all such as loved Christ or his doctrine ; but 
 yet at the length, they and all such were proved fools and wicked 
 wretches. For our Saviour arose, maugre their beards, and published 
 his Gospel plentifully, spite of their heads, and the heads of all the 
 wicked world, with the great powers of the same ; always overcoming, 
 and then most of all, when he and his doctrine were thought to have 
 the greatest fall. As now, dearly beloved, the wicked world 
 rejoiceth ; the papists are puffed up against poor Christ and his peo- 
 ple, after their old kind ; now cry they out, Where are these new 
 found preachers ? Are they not in the Tower, Marshalsea, Fleet, 
 and beyond the seas ? Who would have thought that our old bishops, 
 doctors, and deans were fools, as they would have made us to believe ; 
 and indeed have persuaded some already, who are not of the wisest, 
 especially if they come not home again, to the Holy Church ? 
 
 These and such like words they have, to cast in our teeth, as 
 triumphers and conquerors. But, dearly beloved, short is their joy, 
 they beguile themselves. 
 
 This is but a lightning before their death. As God after hp had 
 given the Jews a time to repent, visited them by Vespasian and 
 Titus, most horribly to their utter subversion, delivering first all his 
 people from among them ; even so, my dear brethren, will he do 
 with this age. When he hath tried his children from amongst them, 
 as now he beginneth, and by suffering hath made us look to his 
 
397 
 
 Christ; and by being overcome, to overcome indeed to our eternal 
 comfort; then will he, if not otherwise, come himself in the clouds, 
 I mean our dear Lord whom we confess, preach, and believe on : he 
 will come, I say, with the blast of a trump and shout of an archangel' 
 and so shall we be caught up in the clouds to meet him in the air; 
 the angels gathering together the wicked wretches, who now wel- 
 ter and wallow as the world and wind blow, to be tied in bundles 
 and cast into the fire, which burneth for ever most painfully. There 
 and then shall they see who hath the victory, they, or we, when they 
 shall see us afar oft" in Abraham's bosom; then will they say, 'Oh, 
 we thought these folks fools, and had them in derision ; we thought 
 their life madness, and their end to be without honour ; but look how 
 they are counted among the children of God, and their portion is 
 with the saints. Oh, we have gone amiss, and would not hearken.' 
 Such words as these shall the wicked say one day in hell ; whereas 
 now they triumph as conquerors. And thus much for you, thirdly, 
 to look often upon ; namely, that whatsoever is done unto you, yea, 
 even very death itself, shall not dash or hurt you no more than it 
 did Abel, David, Daniel, John Baptist, Jesus Christ our Lord, 
 with other the dear saints of God, who suffered for his name's sake. 
 
 Let not reason, therefore, be judge in this matter, nor present 
 sense, but faith and God's Word, as I have shewed. In the which, 
 if we set before our eyes the shortness of this present time wherein 
 we suffer, and consider the eternity to come ; as our enemies and per- 
 secutors shall be in intolerable pains helpless, and we, if we persevere 
 to the end, in such felicity and joys dangerless, as the very heart of 
 man, in no point is able to conceive ; if we consider this, I say, we 
 cannot but even contemn, and set nothing by, the sorrows and 
 griefs of the cross, and lustily go through thick and thin with good 
 courage. 
 
 Thus have I declared unto you three things, necessary to be^mused 
 on of every one, who will abide by Christ and his gospel in this 
 troublesome time, as 1 trust you all will ; namely, first to consider 
 that we are not of this world, nor of the number of the worldlings or 
 retainers to satan ; that we are not at home in our own country ; but 
 of another world, of the congregation of the saints, and retainers to 
 Christ; although in a region replete and full of untractable enemies. 
 
398 
 
 Secondly, that we may not think it a strange tiling to be persecuted 
 for God's Gospel, from the which the dearest friends of God were in 
 no age free; as indeed it is impossible that they should any long 
 time be, their eneniies being always about them, to destroy them if 
 they could. And, thirdly, that the assaults of our enemies, be they 
 never so many and fierce, in no point shall be able to prevail against 
 our faith, albeit to reason it seerneth otherwise. Wherethrough we 
 ought to conceive a good courage and comfort; for who will be 
 afraid, when he knoweth the enemies cannot prevail? 
 
 Now will I for the more encouraging you to the cross, give you 
 a further memorandum; namely, of the commodities and profits 
 which come by the trouble and afflictions, now risen and to arise to 
 us, who be God's children elect, through Jesus Christ. But here 
 look not to have a rehearsal of all the commodities which come by 
 the cross, to such as are exercised well therein, for that were more 
 than 1 can do. I will only speak of a few, thereby to occasion you 
 to gather, and at the length to feel and perceive more. 
 
 First, in that there is no cross which cometh upon any of us, with- 
 out the counsel of our heavenly Father ; for as for the fancy of for- 
 tune it is wicked, as many places of the Scripture do teach, we must 
 needs, to the commendation of God's justice, for in all his doings he is 
 just, acknowledge in ourselves that we have deserved at the hands 
 of our heavenly Father, this his cross or rod fallen upon us. We 
 have deserved it, if not by our unthankfulness, slothfulness, negli- 
 gence, intemperance, uncleanness, and other sins committed often by 
 us, whereof our consciences can and will accuse us, if we call them 
 to counsel, with the examination of our former life, yet at least by 
 our original and birth sin; as by doubting of the greatness of God's 
 anger and mercy, by self love, concupiscence, and such like sins ; 
 which as we brought them with us into this world, so do the same 
 alway abide in us, and even as a spring, do always bring something 
 forth in act with us, notwithstanding the continual fight of God's 
 Spirit in us against it. 
 
 The first commodity, therefore, that the cross bringeth, is know- 
 ledge, and that double, of God and of ourselves. Of God, that he is 
 just, pure, and hateth sin. Of ourselves, that we are born in sin, 
 aud are, from top to toe, defiled with concupiscence and corruption, 
 
399 
 
 out of the which have sprung, all the evils that ever at any time we 
 have spoken and done. The greatest and most special whereof, by 
 the cross, we are occasioned to call to mind; as did the brethren of 
 Joseph their evil fact against him, when the cross once came upon 
 them. And so by it we come to the first step to get health for our 
 souls, that is, we are driven to know our sins original and actual, 
 by God's justice, declared in the cross. 
 
 Secondly, the end whereof God declareth his judgment against 
 our sin, original and actual; and would, by his cross, have us to con- 
 sider the same, and to call to mind our former evil deeds; the end 
 hereof, I say, is this ; that we might lament, be sorry, sigh, and 
 pray for pardon 5 that so doing, we might obtain the same, by the 
 means of faith, in the merits of Jesus Christ his dear Son. And 
 further, we being humbled because of the evil that dwelleth in us, 
 might become thankful for God's goodness and love, in continual 
 watching and wariness to suppress the evil which lieth in us, that it 
 bring not forth fruits to death at any time. This second commodity 
 of the cross, therefore, must we not count to be a simple knowledge 
 only, but a great gain of God's mercy; with wonderful rich and 
 precious virtues of faith, repentance, remission of sins, humility, 
 thankfulness, mortification, and diligence in doing good. Not that 
 properly the cross worketh these things of itself, but because the 
 cross is the mean and way, by the which God worketh the knowledge 
 and feeling of these things in his children; as many, both testi- 
 monies and examples in Scripture, are easily found of them, who 
 diligently weigh what therein they read. 
 
 To these two commodities of the cross, join the third, of God's 
 singular wisdom, that it may be coupled with his justice and mercy. 
 On this sort therefore, let us conceive, when we see the Gospel of 
 God and his Church persecuted and troubled, as now with us it is ; 
 that because the great, learned, and wise men of the world use not 
 their wisdom to love and serve God ; as to natural wisdom and 
 reason, he openeth himself manifestly by his visible creatures ; 
 therefore doth God justly infatuate and make them foolish, giving 
 them up to unsensibleness, especially herein. For on this manner 
 reason they, concerning the affliction which cometh for the Gospel ; 
 If, say they, this were God's word, if these people were God's 
 
400 
 
 children, surely God would then bless and prosper them and their 
 doctrine. But now, in that there is no doctrine so much hated, no 
 people so much persecuted as they he, therefore it cannot be of God. 
 Rather this is of God, which our Queen and old Bishops have 
 professed. For how hath God preserved them and kept them ? 
 What a notable victory hath God given unto her, where it was 
 impossible that things should so have come to pass, as they have 
 done? And did not the great captain* confess his fault, that he was 
 out of the way, and not of the faith which these gospellers profess? 
 How many are come again, from that which they professed to be God's 
 Word? The most part of this realm, notwithstanding the diligence 
 of preachers to persuade them concerning this new learning, which 
 now is persecuted, never consented to it in heart, as experience 
 teacheth. And what plagues have come upon this realm since 
 this Gospel, as they call it, came in amongst us? Afore we had 
 plenty, but now there is nothing like as it was. Moreover all the 
 houses of the Parliament, have overthrown the laws made for the 
 establishing of this Gospel and religion, and new laws are erected 
 for the continuance of the contrary. 
 
 How miraculously doth God confound their doctrine and confirm 
 ours? For how was Wyat overthrown? How prosperously came 
 in our King? How hath God blessed our Queen with fruit of the 
 womb? How is the Pope's Holiness restored again to his right? 
 All these do teach plainly, that this their doctrine is not God's 
 word. 
 
 Thus reason the worldly wise, who see not God's wisdom. 
 For else, if they considered that there was with us, unthankfulness 
 for the Gospel, no amendment of life; but that all kind of contempt 
 of God, all kind of shameless sinning- ensued the preaching of the 
 Gospel ; they must needs see that God could not but chastise and 
 correct ; and as he let satan loose, after he had bound him a certain 
 time, for unthankfulness of men, so he has let these champions of satan 
 run abroad, by them to plague us for our unthankfulness. Great 
 was God's anger against Ahab, because he saved Benhadad, King- 
 of Syria, after he had given him into his hands; and afterward it 
 
 * Northumberland, who recanted. 
 
401 
 
 turned to his own destruction. God would that double sorrow 
 should have been repaid to them, by cause of the sorrow they did to 
 the saints of God. Read the eighteenth of the Revelations. 
 
 As for the victory given to the Queen's Highness, if men had 
 only godly wit, they might see many things in it. First, God hath 
 done it to win her heart to the Gospel. Again, he hath done it, as 
 well because they that went against her, put their trust in horses 
 and power of men, and not in God ; as because in their doing, they 
 sought not the propagation of God's Gospel; which thing is now 
 plainly seen. Therefore, no marvel why God fought against them; 
 would they were hypocrites, and under the cloak of the Gospel, 
 would have debarred the Queen's Highness of her right, but God 
 would not so cloak them. 
 
 Now, for the relenting, returning, and recanting of some, from 
 that which they once professed or preached; alas, Who would 
 wonder at it? for they never came to the Gospel, but for commodity 
 and gain's sake, and now for gain, they leave it. The multitude is 
 no good argument, to move a wise man. For who knoweth not 
 more to love this world, better than heaven ? themselves, better than 
 their neighbours? Wide is the gate, saith Christ, and broad is the 
 way that leadeth to destruction, and many there be that go in thereat; 
 but strait is the gate, and narrow is the way, which leadeth unto 
 life ; and few there be that find it. All the whole multitude cry 
 out upon Jesus, crucify him, truss him up; but, I trow, not because 
 they were the bigger part, therefore, they were to be believed. AH 
 Chaldea followed still their false gods ; only Abraham followed the 
 true God. And where they say the greater plagues are fallen upon 
 the realm, in poverty and such other things, than before, is no argu- 
 ment to move others, than such as love their swine, better than 
 Christ. For the devil chiefly desireth his seat to be in religion. 
 If it be there, then he will meddle with nothing we have ; all shall 
 be quiet enough. But if he be raised thence, then will he beg leave 
 to have at our pigs. Read Matthew viii., of the Gergesites. As 
 long as with us he had the ruling of religion, which now he hath 
 gotten again, then was he Robin good-fellow; he would do no hurt. 
 But wVien he was tumbled out of his throne, by preaching of the 
 Gospel, then ranged he about as he hath done, but secretly. 
 
 3 P 
 
402 
 
 Finally, effectual he hath not been, hut in the children of 
 unbelief. Them indeed hath he stirred up to be covetous oppressors, 
 blasphemers, usurers, whoremongers, thieves, murderers, tyrants; 
 and yet, perchance, he suffered them to profess the Gospel, the more 
 thereby to hinder it, and cause it to be slandered. 
 
 How many now do appear to have been true gospellers? As 
 for the Parliament, and statutes thereof, no ma'n of wisdom can think 
 otherwise, but that (look what the rulers will) the same must there 
 be enacted. For it goeth not in those houses by the better part, 
 but by the bigger part. And it is a common saying, and no less 
 true ; major pars vincit meliorem, the greater part overcometh the 
 better. So they did in condemning Christ, not regarding the 
 counsel of Nicodemus. So they did also in many general councils. 
 But all wise men know the Acts of Parliament are not for God's 
 law in respect of God's law, but in respect of the people. Now 
 what we are, God knoweth, and all the world seeth ; more meet a 
 great deal, to have the devil's decrees, than God's religion ; so great 
 is our contempt of it; and therefore, justly for our sins, as Job 
 saitb, God hath set hypocrites to reign over us, who can no more 
 abide God's true religion, than the owl the light, or bleared eyes 
 the bright sun ; for it will have them, to do their duties, and walk 
 in diligent doing, of the works of their vocation. If God's word, 1 
 mean, had place, bishops could not play chancellors and idle 
 prelates, as they do. Priests should be otherwise known, than by 
 their shaven crowns and tippets. But enough of this. 
 
 As for miracles of success against Wyat and others, of the King's 
 coming in, &c.; I would to God men would consider two kinds of 
 miracles; one, to prepare and confirm men in the doctrine, which 
 they have received ; and another, to prove and try men, how they 
 have received it, and how they will stick unto it. Of the former 
 these miracles be not, but of the second. Now, by this success given 
 to the Queen, God trieth whether we will stick to his truth, simply 
 for his truth*s sake, or no. This is a mighty elusion, which God 
 sendeth to prove his people, and to deceive the hypocrites; who 
 receive not God's truth simply, but in respect of gain, praise, 
 estimation. Read how Ahab was deceived. 2 Thess. ii. Deut. xiii. 
 
 But I will now return to the third commodity, coming by the 
 
403 
 
 cross. Here let us see the wisdom of God, in making the wisdom 
 of the world foolish, which knoweth little of man's corruption, how 
 foul it is in the sight of God. and displeaseth him ; which knoweth 
 little the portion of God's people to be in another world ; which 
 knoweth little the patron of Christians, Christ Jesus ; which knoweth 
 little the general judgment of God ; the great malice of satan to 
 God's people; the price and estimation of the Gospel; and therefore 
 in the cross, seeth not as God's wisdom would we should see, 
 namely, that God in punishing them who sin least, would have 
 his anger against sin seen most, and to be better considered and 
 feared. 
 
 In punishing his people here, he kindleth their desire towards 
 their restful home. In punishing his servants in this life, he doth 
 conform and make them like to Christ ; that as they be like in suf- 
 fering, so shall they be in reigning. In punishing liis Church in 
 the world, he doth give a demonstration of his judgment which 
 shall come on all men, when the godly shall there find rest, though 
 now they be afflicted ; and the wicked, now wallowing in wealth, 
 shall be wrapped in woe and smart. In punishing the professors of 
 his Gospel on earth, he setteth forth the malice of satan against the 
 Gospel and his people ; for the more confirming of their faith, and 
 the Gospel to be God's word indeed, and they to be God's people : for 
 else the devil would let them alone. - 
 
 In punishing the lovers of his truth, more than others who care 
 not for it; he putteth them in mind, how they have not had in price 
 as they should have had, the fuel of his word and Gospel. Before 
 such trial and experience came, perchance they thought they had 
 believed and had had faith, which now they see was but a lip faith, 
 a mock faith, or an opinion. All which things we see are occasions 
 for us to take better heed, by mean of the cross. Therefore thirdly, 
 let us consider the cross to be commodious for us, to learn God's 
 wisdom, and what is man's foolishness ; God's displeasure at sin ; a 
 desire to be with God ; the conformity with Christ ; the general 
 judgment; the malice of satan ; hatred of sin; the Gospel to be 
 God's Word, and how it is to be esteemed, &c. Thus much for this. 
 Now 1 will, fourthly, briefly shew you the cross or trouble, to be 
 profitable for us to learn and behold better the providence, presence, 
 
404 
 
 and power of God. that all these may be coupled together, as in a 
 chain, to hang- ahout our necks; 1 mean God's justice, mercy, wis- 
 dom, po\ver, presence, and providence. When all things be in rest, 
 and men be not in trouble, then they are forgetful of God commonly; 
 and attribute too much to their own wisdom, policies, providence, and 
 diligence ; as though they were the procurers of their own fortune, 
 and workers of their own weal. But when the cross cometh, and 
 that in such sort as their wits, policies, and friends cannot help ; 
 though the wicked despair, run from God to saints, and such other 
 unlawful means; yet do the godly therein behold the presence, the 
 providence, and power of God. For the Scripture teacheth all 
 things to come from God, weal and woe ; and that the same should 
 be looked upon as God's work, although satan,the devil, be often an 
 instrument, by whom God worketh justly and mercifully. Justly to 
 the wicked, and mercifully to the godly: as by the examples of 
 wicked Saul and godly Job, easily we may see God's work by satan, 
 his instrument in them both. 
 
 The children of God, therefore, who before forgot God in 
 prosperity; now in adversity are awakened to see God in his work, 
 and no more to hang on their own forecasts, power, friends, wisdom, 
 riches, &c.; but learn to cast themselves on God's providence and 
 power, whereby they are so preserved and governed, and very often 
 miraculously delivered; that the very wicked cannot but see God's 
 providence, presence, and power, in the cross and affliction of his 
 children; as they (his children I mean), to their joy do feel it, 
 thereby learning to know God, to be the governor of all things. 
 
 HE IT IS THAT GIVETH PEACE; HE IT IS THAT SENDETH WAR ; HE 
 GIVETH PLENTY AND POVERTY; HE SETTETH UP AND CASTETH 
 DOWN; HE BRINGETB DEATH AND AFTER GIVETH LIFE; HIS PRE- 
 SENCE is EVERY WHERE; HIS PROVIDENCE is WITHIN AND WITHOUT ; 
 
 HIS POWER IS THE PILLAR, WHEREBY THE GODLY STAND, AND TO IT 
 THEY LEAN, AS TO TfiE THING NO LESS ABLE TO SET UP, THAN TO 
 
 CAST DOWN; which thing full well the apostle saw in his afflictions, 
 and therefore greatly rejoiced in them, that eminentia virtutis Dei, 
 God's power, might singularly be seen therein. 
 
 Concerning this thing, I might bring forth innumerable examples 
 of the affliction of God's children, both in the Old and New Testa- 
 
405 
 
 ment; wherein we may seeho\v they felt God's presence, providence, 
 and power plentifully. But I will omit examples, because every one 
 of us that have been or be in trouble cannot but, by the same, remem- 
 ber God's presence, which we feel by his hand upon us; his provi- 
 dence which leaveth us not unprovided for, without any of our own 
 provision ; and his power which both preserveth us from many other 
 evils, which else would come upon us, and also maketh us able to bear 
 more, than we thought we could have done. So very often doth he 
 deliver us by such means, as have been thought most foolish, and 
 little to have been regarded ; and therefore we shake off our sleep of 
 security, and forgetting of God our trust and shift in our own 
 policies; our hanging on men, or on our own power. So that the 
 cross you see, is commodious, fourthly, for to see God's presence, 
 providence, and power, and our own negligence, forgetfulness of 
 God, security, self-love, trust, and confidence in ourselves; and 
 things in this life to be cast oft', as the other are to be taken hold on. 
 And this shall suffice for the commodities which come by the cross, 
 wherethrough we may be in love with it for the commodities sake ; 
 which at length we shall find, though presently in sense we feel 
 them not. No castigation or punishment is sweet for the present 
 instant, saith the apostle, but afterwards the end and work of the 
 thing is otherwise. As we see in medicines, the more wholesome 
 that they be, the more unpleasant is the taste thereof; as in pills, 
 potions, and such like bitter stuff"; yet we will, on the physician's 
 word, drink them gladly for the profit which cometh of them. And, 
 dearly beloved, although to lose life and goods, or friends for God's 
 Gospel sake, it seem a bitter and sour thing; yet in that our physi- 
 cian who cannot lie, Jesus Christ 1 mean, doth tell us that it is 
 very wholesome, howsoever it be lothsotne, let us, with good cheer, 
 take the cup at his hand and drink it merrily. If the cup seem 
 unpleasant, and the drink too bitter, let us put some sugar therein, 
 even a piece of that, which Moses cast into the bitter water, and 
 made the same pleasant; I mean an ounce, yea a dram, of Christ's 
 afflictions and cross, which he suffered for us. If we call this to 
 mind, and cast them into our cup, (considering what he was, what he 
 suffered, of whom, for whom, to what end, and what came thereof), 
 surely we cannot loth our medicine, but wink and drink it lustily. 
 
406 
 
 Lustily therefore drink the cup which Christ giveth, and will 
 give unto you, my good brethren and sisters; I mean prepare your- 
 selves to softer, whatsoever God will lay upon you, for the confessing 
 of his holy name. If not because of these three things, that ye are 
 not of the world ; ye suffer not alone, your trouble shall not hurt 
 you; yet for the commodities which come of the cross, I beseech 
 you heartily to embrace it. The fight is but short, the joy is 
 exceeding great. Oportet semper orare, we must pray alway. Then 
 shall we, undoubtedly, be directed in all things by God's Holy Spirit, 
 which Christ hath promised to be our doctor, teacher, and comfor- 
 ter, and therefore we need not to fear, what man or devil can do unto 
 us, either by false teaching or cruel persecution; for our pastor is 
 such a one, that none can take his sheep out of his hands. 
 
 Thus much, my dear brethren and sisters in our dear Lord and 
 Saviour Jesus Christ, I thought good to write unto you for your 
 comfort. From the which, if ye for fear of man, loss of goods, 
 fiiends, or life, do swerve or depart, then ye depart and swerve from 
 Christ; and so snarl* yourselves in satan's S9phistry, to your utter 
 subversion. Therefore, as Saint Peter saith, watch and be sober, 
 for as a roaring lion, he seeketh to devour you. Be strong in faith, 
 that is, marnmer not, nor waver not in God's promises, but believe 
 certainly, that they pertain to you ; that God is with you in trouble; 
 that he will deliver you, and glorify you. But yet see that ye call 
 upon him, specially, that ye enter not into temptation, as he taught 
 his disciples, even at such time as he saw satan desire to sift them, 
 as now he hath done to sift us. O, dear Saviour, prevent him now, 
 as thou didst then, 'with thy prayer, J beseech thee; and grant that 
 our faith faint not; but strengthen us to confirm the weak, that 
 they deny not thee and thy Gospel ; that they return not to their 
 vomit, stumbling on those sins from the which there is no recovery; 
 causing thee to deny them before thy Father ; making their latter 
 end worse than the beginning ; as it chanced to Lot's wife, Judas 
 Iscariot, Francis Spira, and to many others. But rather strengthen 
 them and us all in thy grace, and in those things which thy word 
 teacheth, that we may here hazard our life for thy sake, and so shall 
 
 * InUngle. Bailey. 
 
407 
 
 we be sure to save it; as if we seek to save it, we cannot but lose it ; 
 and that being 1 lost, what profit can we have, if we win the whole 
 world ? Oh, set thou always before our eyes, not as reason doth, 
 this life, the pleasure of the same, death of the body, and imprison- 
 ment, &c. ; but everlasting 1 life, and those unspeakable joys which 
 undonbtedly they shall have, who take up the cross and follow 
 thee ; and eternal hell fire and destruction of soul and body for 
 evermore, which they must needs at length fall into; who are 
 afraid for the hoar frost of adversity, that rnan or the devil stirreth 
 up, to stop or hinder us for going forward in our journey to heaven's 
 bliss, to the which do thou bring us, for thy name's sake, Amen. 
 Your own in the Lord, 
 
 JOHN BRADFORD. 
 
 THE following eulogium upon King Edward 
 VI., for whom all the reformers deservedly 
 entertained the most affectionate regard, is, 
 perhaps, not inferior to any of Bradford's 
 other productions. " You all know, he was 
 but a child in years ; defiled he was not 
 with notorious offences ; defiled, quoth he ! 
 nay, rather adorned, with so many goodly 
 gifts, and wonderful qualities, as never prince 
 was, from the beginning of the world ; should 
 I speak of his wisdom, of his ripeness in 
 judgment, of his learning, of his godly zeal, 
 heroical heart, fatherly care for his commons, 
 nurse-like solicitude for religion, &c.*" 
 
 * This is well evidenced by that monarch's dying prayer, as taken 
 from his lips almost in extremis," Lord God, deliver me out of this 
 wretched and miserable life, and take me among thy chosen. Howbeit, 
 
408 
 
 Nay, so many things are to be spoken, in 
 the commendation of God's exceeding graces 
 in this child, that, as Sallust writeth of 
 Carthage, I -had rather speak nothing, than 
 too little, in that too much is too little. This 
 gift God gave unto us Englishmen, before all 
 nations, under the sun ; and that of his 
 exceeding love towards us. But alas and 
 wellaway, for our unthankfulness' sake, for 
 our carnality, and profane living ; God's 
 anger hath touched, not only the body, but 
 also the mind of our King, by a long sickness, 
 and at length hath taken him away, by death, 
 death, cruel death, fearful death.'** 
 
 The whole may be properly concluded by 
 the following lines, by an unknown author, 
 from an original MS. never before published. 
 
 not my will, but thine be done. Lord, I commit my spirit to thee. O 
 Lord, thou knowest how happy it were for me to be with thee ; yet for 
 thy chosen's sake, send me life and health that I may truly serve thee. 
 Oh, my Lord God, bless my people, and save their inheritance. O 
 Lord God, save thy chosen people of England. O Lord God, defend 
 this realm from liaptStfg, and maintain thy true religion, that I and my 
 people may praise thy holy name, for Jesus Christ his sake." Prayer 
 apud finem King Edward VI.'s own arguments. (London 1682.) See 
 also the remains of this ever-to-be-lamented monarch; and the learned 
 Cardan's encomium upon him, in Burnet's Hist. Reform, vol. ii. pt. i. 3. 
 and pt. ii. 124. 
 
 * Bradford's epistle, prefixed to his sermon on repentance, preached 
 six days after Edward's decease. 
 
409 
 IN OBITU BRADFORDI.* 
 
 Plangite Bradfordum, lachrymis nee parcite vestris, 
 
 Quo magis in toto vixerat orbe plus : 
 Namque sacri verus cognoscitur ille minister 
 
 Verbi, religio vera quousque fuit.^ 
 Dogmata quse docuit vivendo prsestitit ipse, 
 
 Vitaque cum verbo iuncta fuere simul. 
 Permansit constans mortem constanter ad usque, 
 
 Nee potuit mundi gaza movere virum. 
 Non valet a recto Bradfordum, quern tulit, ignis 
 
 Flectere, sed verum qusesiit usque Deum. 
 Captum sollicitant rectum contemnere iniqui, 
 
 ******* Viro quas habet orbis opes. 
 Noluit ille tamen verum contemnere numen, 
 
 Sperans fcelicem post sua fata diem. 
 Horrida pro Christo patiens tormenta ferebat, 
 
 Ejus despiciens quicquid amore grave est. 
 Ingemit heu populus, Smithfelda jam moriendum 
 
 Fama ce/er vati, cum tulit, esse suo. 
 Quod verum est docuit, gessit se fronte benigna, 
 
 Qua cunctos placidus torsit amore pios. 
 Nullus eum Justus, cupiunt extinguere soli, 
 
 Qui leges torquent ad sua vota, mali. 
 O male crudeles ! quis, dicite, viderit unquam, 
 
 Tot, flammae poenas morte dedisse, pios ? 
 Die mihi quis ferret vestrum papista tyraimus 
 
 Flammam, sed potius Protheus usque foret ? 
 
 * MS. Harl. Mus. Brit. No. 416. Fol. 38. 
 
 t Dummodo vera fuit. 
 
 % Promittuntque. The words here erased are not intelligible. 
 Velox. 
 
 3G 
 
410 
 
 Dicendi veniam suprema morte negastis, 
 
 Ast vulgus signis credidit omne datis. 
 Voce vianij tendens plus ad sua fata, replevit, 
 
 Hoc rogat, ut populi possit habere preces. 
 Cum loca contigerit vitam* linqueret ille, 
 
 Sponte tenens flammam, lux mea dixit, ave. 
 Cum sene Bradfordo, rectum quod spernere nollet,^ 
 
 Est quidam, indomito qui fuit igne comes. 
 Sed populi gemitus imo de pectore ducunt, 
 
 Cum mala tarn justos tanta tulisse vident. 
 
 * Queis. 
 
 t luvenis cognoraine Lefus. This refers to a pious apprentice of 
 the name of John Leafe, who was burned at the same time with Brad- 
 ford. Acts and Mon. iii. 306. 
 
APPENDIX. 
 
APPENDIX. 
 
 NOTE (A.) P. 2. 
 
 THIS statement seems hardly consistent with the 
 following- account from Strype : " Whilst in his service 
 once he took up some money, and that it seems in his 
 master's name, which he was not able presently to repay. 
 But interest and application were made by friends on his 
 behalf, and at length, in May, 1548, his master was pre- 
 vailed with to pay the debt for him, and he to become debtor 
 to his master ; and so Sir John bound himself, under his hand, 
 to pay the sum before Candlemas next ensuing. But while 
 this thing depended, which he called in his letters his great 
 thing, the conscience of his fault did exceedingly affect 
 him. He confessed his fault to his master, owned his debt, 
 offered all the satisfaction he could; and because, beside con- 
 fession and repentance, restitution was required, which he 
 was not yet able enough in purse to do, he intended to offer 
 himself to be a bondman to his creditor, according as he 
 read in the Jewish law. Concerning this intention of his, 
 he writ to a faithful friend, Father Traves, I suppose, 
 desiring him to resort to Latimer, who was privy to this 
 
 a 
 
IV 
 
 matter, and advise with him concerning- this selling- of his 
 body to make restitution. When he came to the Reverend 
 Father, he was busy in preparing- a sermon to be preached 
 the next Sunday before the King, but in short, signified his 
 dislike of so rigorous and unusual a course, and said that he 
 would not have him go so far ; and that better counsel, or 
 more, he could not give him, than he had before done, viz. 
 that he should wait, and commit the whole to God. He 
 consulted also with his aforesaid friend, and poured out his 
 trouble into his bosom, fearing much lest he should die 
 before he had made his restitution. But soon after, going 
 to study in Cambridge, means was made that the debt 
 was paid, and his heart set at rest. Strype's Eccl. Mem. 
 vol. iii. pt. I. 366. 
 
 But Fox must have known the merits of the case much 
 better than Strype, and as it is clear from the correspondence 
 with Traves that Fox was aware of the transaction, he could 
 never have made the statement in the text if it had borrie the 
 character of delinquency towards Bradford's master. From 
 the expressions in his letters to Traves the culpable act 
 seems clearly to have been one of connivance, rather than 
 of participation, for otherwise how could he possibly inveigh 
 against Sir John Harrington so loudly for not making resti- 
 tution ? There is not a sing-je expression which points to his 
 own guilt beyond that of connivance at the fraudulent act of 
 Sir John, whose conscience he condemns for not making 
 restitution, and whom he threatens with disclosure in 
 case he neglects to do so. Strype gives no evidence that 
 Bradford became bound to Sir John Harrington for repay- 
 ment of the money, nor does the following letter from Traves 
 to Bradford, and to which Strype refers as explaining the 
 transaction, allude to such a circumstance. This letter we 
 g-ive at length. 
 
Grace, mercy, and peace from God the Father, and our 
 Lord Jesus Christ. Ye shal understood, that after the re- 
 ceipt of your letters, I declared to Mr. Latymer the sum that 
 ye writ to me concerning- your matter with your maister. 
 When I came to that place, that you offered yourself to be a 
 bondman, he misliked it, and said, though by Goddis word 
 appeareth, that to make restitution we ought to sel ourselves ; 
 yet wold I not, sayed he, that he should go so far with his 
 maister. I asked, him what counsil he wold gyve you ; he 
 said, better counsil, or more than I have gyven him, I cannot. 
 Let him tary, and, commytting the whole to God, work by 
 leysure. More cowld I not get of him ; nor durst 1 not treble 
 hym, for by cause he was studiously occupy ed in preparing a 
 sermon to be preached, if God wil, before the kyng this next 
 Sonday. He knowith not certaynly whether he shal thereto 
 be called, but as yet judgith. What his counsel is, ye have 
 herd. 
 
 Ye procede and ask my counsel. Alas ! You know that 
 I am but a very block, yea, more dumb than a dumb idol ; 
 as lytel help in me as in the block of Walsingham.* Ear- 
 nestly I protest, that I know not what nor how to counsil 
 
 * This alludes to an image of the Virgin Mary in the famous Priory 
 of Walsingham, commonly called in the age of idolatry and supersti- 
 tion, our Lady of Walsingham. Walsingham Priory was situated in 
 Norfolk, not far from Fakenham. 
 
 The chapel was founded there in honour of the Virgin in 1061. The 
 Priory Church was a grand edifice, but the greatest beauty and glory of 
 this Priory was the chapel of the blessed Virgin, founded in honour of 
 the Annuntiatiqn. Erasmus describes it as a small chapel, all of wood, 
 on each side of which is a little narrow door, where those are admitted 
 who came with their offerings and paid their devotions, and had no light 
 but from the wax candles, the odour of which was delightful ; and 
 glittered with jewels, gold and silver, insomuch that it seemed to be the 
 seat of the Gods. At the allar here was a canon resident who received 
 and took care of the offerings. 
 
VI 
 
 you : but pray, pray, and commyt yourself wholly to God. 
 Wish an encreas of that desire that ye have to make resti- 
 tution. And whether that God wil so enrich you, that ye 
 
 So great was the fame of this idol or image of the Lady of Wal- 
 singham that foreigners of all nations, came on a pilgrimage to her, 
 insomuch that the number of her devotees and worshippers seemed to 
 equal those of the Lady of Loretto in Italy, and the town of Walsing- 
 ham Parva owed its chief support and maintenance thereto. Amongst 
 the other royal and noble dupes of idolatrous imposture, King Henry 
 VII. mentions in his will, that he had ordered an image of silver and 
 gilt to be made and offered up, and set before the Lady of Walsingham. 
 Isabel, Countess of Warwick, in 1439 bequeathed her tablet with the 
 image of our Lady, to the Church of Walsingham, which had a glass 
 over it ; also to the Lady there, her gown of alyz cloth of gold, with 
 wide sleeves, and a tabernacle of silver, like in the timbre to that of our 
 Lady of Caversham. 
 
 So superstitious, so weak and credulous were the commonality, that 
 they believed the galaxy or milky way was appointed by providence to 
 point out the particular place and residence of the Virgin, and was on 
 that account generally in that age called Walsingham Way. 
 
 This image, or block of wood, was brought through London to 
 Chelsea in the 30th of Henry VIII., and there publicly burnt. Bloom- 
 field's Norfolk, vol. v. 835, 840. 
 
 Besides this idol at Walsingham, there were several other gross im- 
 positions, and amongst others, the Rood of Grace at Bexley, in Kent, 
 where a Duck's Blood was exhibited, as that of the Saviour and Dar- 
 vel Gadern, which was brought up from Wales, and burned, and turned 
 out to be the statue of an old bishop. Herbert's Henry VIII. 496. 
 
 But the affected liberality of the present day will perhaps inquire 
 why repeat and attempt to perpetuate these antiquated mummeries? the 
 answer is ready, because they are still practised wherever Papists think 
 they can do so without exposing themselves to ridicule. When once 
 such fooleries and iniquities are renounced and anathematized by Papal 
 authority, but not till then, Protestants will merit censure for repeating 
 and exhibiting them. What will Papists say to the Veronica or sacred 
 handkerchief? and to the blasphemous pictures of the Marriage of the 
 Divine Saviour with Catharine, a nun of Sienna, with which the whole 
 Papal continent abounds ! ' It is common in these temples (viz. the 
 
Vll 
 
 shal be able to pay it, or that he wil move your maister, so 
 that he wii and shal pay it, commit it to God with ernest 
 desire and faithful prayer, that at length, yet when his mer- 
 cyful ey shal se most meet, he wil unburden you of your 
 check ; and look for his help in peace. I mean no such beastly 
 security as is in me ; but with pacyent suffering-, without 
 wry thing, wrasting, ordoubtyngof his promis, without des- 
 perate voices, thoughts, gronyngs, or woes. For the Lord 
 knowith whan and how to delyver them that trust in him, 
 for their best avayle ; yea, mawgre the berdis of al hard 
 harts, God wil at length, man, delyver thee. In the mean 
 tyme, be neyther stock nor stone, but labour for your part 
 towardis the ending- of it, as opportunyty shal serve; whether 
 
 Pantheon &c. at Rome,) to find the shrine of some antient hero, filled by 
 the meaner statue of some modern saint: while in other instances, they 
 have not even given themselves the trouble to make this change ; but have 
 been content to take up with the old image just as they found it, after bap- 
 tizing or consecrating it anew by the imposition of a Christian name ; 
 as in the Church of St. Agnes the antique statue of a young Bacchus, 
 with a little change of drapery, was afterwards worshipped under the 
 title of that female saint. The famous statue of St. Peter in his Cathe- 
 dral at Rome is seated in a chair, and he holds a key in his hand the 
 well known position of Jupiter ; who however held a thunderbolt. The 
 history of this statue is rather curious : there were formerly two statues 
 of Jupiter Capitolinus, one of stone, the other of bronze. When Chris- 
 tianity succeeded to Heathenism, they put Peter's head on the body of 
 the stone statue, and gave him a pair of new hands, in one of which they 
 placed a key ; they then melted the bronze of the other statue of Jupiter, 
 and re-cast it, after the fashion of the stone one, as altered ; and so the 
 worship went on quite as well to the modern apostle, as it had done to 
 the antient thunderer. In either case, the true God was neglected and 
 forgotten, and an image was set up in his place, *' which had eyes and 
 saw not, and which had ears and heard not, neither was their any breath 
 in its nostrils." Letters on the Paganism of Popery, by Ignotus, p. 34. 
 See also Ventess' Letter of Congratulation, Notes, E. F. Rome in the 
 xix Century, vol. i. 58. vol. in. 136. 
 
Till 
 
 in moving him agayn, (as I would surely wish to do,) or 
 labouring to gather of your own for the payment therof. 
 Do it freely, but do al in the name of the Lord, in al thyngs 
 gyving thanks to God the Father, thorow Jesus Christ. Arid 
 the most mighty God move the hart of your maister to enrich 
 you to your unburdenyng, even whan his wil shal be. 
 
 Despair not, thowgh al in hast it be not repayed, as 
 though ye were a man forlore, for that the payment is not 
 made ; but rather gyve thanks to God even hartily, for that 
 he hath opened the fault unto you, and hath gyven you a 
 conscience in it. For he might have gyven you up into a 
 lewd mynd, which shuld, nothyng regardyng it, have cryed 
 peace, peace, untyl sudden destruction had cummen. But 
 God of his mercy hath opened it to you ; not that ye shuld 
 delight in it, (as, Oh ! forgive me, that I do, in com- 
 memoration of my iniquity, much more delight, than 
 sorrow,) but that it shuld be a schole, a cross, a vexation, 
 and perturbation of mynd unto you. Ita tamen, that ye must 
 be void from that desperate solicitude, and with this, that 
 God hath gyven you an ernest desire to recompence : which 
 is a great comfort, a signifying, that thowgh ye be a wretch 
 and a synner, yet God is with you and in you. Who can 
 then harm you ? 
 
 But how shal I do, if 1 dy, say you, this being unpayd ? 
 I say, God hath gyven you a desyre to pay it, but not a 
 power. Is God so cruel, trow ye, that he wil exact of you 
 to do that that is impossible for you to do ? Are ye able to 
 pay it ? Then pay it. Are ye not able ? Have a contynual 
 desire, which is to be begged of God, to pay, and, in the 
 name of God, work so long as ye live, as God shal lead you 
 towards the payment of it. And yf ye dy before the satis- 
 faction, yet 1 thynk ye shal go without peryl. For 1 beleve 
 the synn is forgyven alredy, for Christis sake. 
 
IX 
 
 There remayneth then by the doctor's mynd but restitu- 
 tion ; and I believe that you have animum restituendi, and 
 ernestly labourith and followith, upon Goddis preparation, 
 toward the restitution ; the same hath made a g-ood restitu- 
 tion, if ye dy before a ful restitution. 
 
 But indede that substance that ye have at that tyme 
 gathered tog-ether, must go fully towards it. But what talk 
 ye of death ? God is able to make you to make restitution, 
 even tomorrow. Pray contynually for his help, and ease to 
 unburden that way, which he knowith to be best for you. 
 And I dare say, that for Jesus's sake, he wil both hear 
 and help you. But pray not, appointing- God ony tyme ; 
 sed expecta Dominum, donee misereatur tui, with ful sub- 
 mission, even in a pacient, faithful mynd to his wil. O how 
 arrogantly take I upon me to babble. But as 1 scribble, so 
 do I but partly ; follow not me, Bradford, follow not me, 
 for I am a very impenitent beast. I tell you of restitution ? 
 Oh ! Lord, spare me ; gyve me not up altogether to a lewd 
 impenitent hart, in which I procure heaps of wrath. Lord, 
 help, for Christis sake, help me. Al that I do, I do it in syn 
 and vain glory. Yet shal not the devil let me to wryte. 
 For out of the wyld fig tree some profit may cum. But no 
 thank to the tree, but to the Creator. 
 
 Now foolishly further wil 1 go. 1 wold not offer myself 
 into bondage to that erthly maister. Ye know not what 
 bondage meanith. Be it that I speak but carnally, I speak 
 as I am. I wold not but thynk assuredly, that as God hath 
 gyven me that grace to knowledg my debt, being free, that 
 same Lord of his mercy wil, and is able at ease, to work in 
 my freedom the discharge of my debt. * 
 
 Dr. Kippis, or whoever was the author of the article, 
 
 * Strype Eccl. Mem. vol. in. p. 2. 285. Catalogue, No. xxxiii. 
 
Bradford, in the Biographia Britannica, seems to adopt the 
 view taken by Strype, and gives the following- extract from 
 Sampson's Life of Bradford, prefixed to two of this reformer's 
 sermons. 
 
 " He was much helped by a continual meditation and 
 practice of repentance and faith in Christ ; in which he was 
 kept, by God's grace, notably exercised all the days of his 
 life; and that, even in this mean time (of those obstruc- 
 tions) he heard a sermon,* which that notable preacher, 
 Master Latimer made before King- Edward VI. in which he 
 did earnestly speak of restitution to be made of things 
 falsely gotten ; which did so strike Bradford to the heart, 
 for one dash of a pen which he had made, without the 
 knowledge of his master, as full often I have heard him 
 confess, with plenty of tears ; being- clerk to the treasurer 
 of the king's camp beyond the seas, and was to the deceiv- 
 ing of the king", that he could never be quiet, till, by the 
 advice of the same M. Latimer, a restitution was made: 
 which thing to bring to pass, he did willingly forbear and 
 forego all the private and certain patrimony which he had 
 on earth. Let all bribers, and purloining- officers, which 
 get to themselves great revenues on earth, by such slippery 
 shifts, follow his example, lest taking- a contrary course, they 
 take a con rary way, and never come where Bradford now 
 is." Biog. Brit. vol. ii. 541. 
 
 It must be acknowledged this is strong evidence of in- 
 dividual and exclusive delinquency; but the complaints 
 
 * The sermon which produced this effect was most probably that on 
 covetousness. Latimer's Sermons, vol. i. 270. London, 1788. And in 
 which there is a passage which is generally supposed to allude to this 
 very transaction, but which, as it is inserted in the Biog. Brit. vol. ii. 
 542. Nota, and more lately by Mr. Soames, Hist. Reform, vol. iv. 421. 
 it would be improper now to repeat. 
 
xi 
 
 and reproaches which are contained in Bradford's letters to 
 Traves, seem perfectly irreconcileable with the above ac- 
 count given by Sampson. 
 
 Still less recortcileable with such delinquency is Brad- 
 ford's own declaration, when under his last examination, 
 and when the stake and faggot were plainly before him 
 for when Gardiner charged him with having deceived his 
 master of seven score pounds, Bradford indignantly replied, 
 " my Lord, I set my foot by his, 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 Eng- 
 land, I desire justice upon them that so slander me, because 
 they cannot prove it." Fox iii. 289. 
 
 Mr. Soames, in his very useful history of the Reformation, 
 (vol. iv. 420), seems to take it for granted that Bradford was 
 the exclusive delinquent; but the following are the remarks 
 of M. Chalmers. " His exchanging so profitable a situation 
 for the clerical profession is rather obscurely accounted for 
 by his biographers, some attributing it to his having imbibed 
 the principles of the reformers, and being encouraged to 
 join their number; others to certain abuses in Sir John 
 Harrington's office, in which, he either participated, or at 
 which he connived, and the iniquity of which first struck 
 him, on hearing a sermon of Bishop Latimer upon the sub- 
 ject of restitution. There is much reason, however, to doubt 
 whether this sermon was not subsequent to the restitution 
 he made of about .500, which he apprehended the king 
 had lost, by some error in his and Sir John Harrington's 
 accounts." 
 
 " The fact seems to have been that Bradford was a man 
 of great tenderness of conscience, and where he imagines 
 he had done an injury, was restless until he had made 
 restitution ; and lamented his crime on this occasion with 
 
 b 
 
Xll 
 
 more bitterness than will be thought necessary, by many 
 persons, who have been intrusted with much larger public 
 accounts." Chalmers' Biography, Voce Bradford. 
 
 NOTE (B.) P. 9. 
 
 IT is not to be collected from expressions similar to this, 
 which are to be found in the following letters, as well as 
 in the writings of the most eminent Christians, in those 
 periods of the church, when the life and spirit of religion 
 have been most conspicuous ; that the writer was really the 
 infamous character, before men, which such expressions 
 would import. Thus in the writings of that eminent re- 
 former Luther, many passages are to be found, whence the 
 papists lay to his charge enormous crimes which he never 
 committed. Men of the world, and those who are unac- 
 quainted with Christian experience, and the conflict which 
 frequently, not always, takes place in the souls of the chil- 
 dren of God, are unable to comprehend that depth of humility 
 and excess of self abasement, which some of the most 
 eminent,, and generally such are the most eminent chris- 
 tians, undergo whilst under the teaching and correction of 
 the Holy Spirit. St. Paul declared he was the chief of 
 sinners* and so most probably he was in his own estima- 
 tion, in respect of his persecution of the disciples of Jesus 
 Christ, and his utter unworthiness in the sight of God ; but 
 does any one believe that the holy apostle was really a 
 vicious or immoral character ? 
 
 * 1 Tim, i. 15. 
 
Xlll 
 
 NOTE (C.) P. 29. 
 
 His ordination took place at Fulham, August 10, 1550, 
 Strype Eccl. Mem. vol. ii. pt. 1. 403. ; and in the previous 
 month of July, he had visited Peter Martyr, at Oxford, in 
 company with his friend Bucer. Ibid. 383. It is not a 
 little curious that whilst protestant episcopalians lay so 
 much stress upon episcopal ordination, their episcopal bre- 
 thren of the popish hierarchy, altogether deny the validity 
 of the orders of the church of England ; and thus to the 
 last they stiled Bradford only laicus, thereby implying that 
 Ridley had no power to confer orders. " One thing I observe 
 in it (Bradford's degradation) that Bradford is stiled laicus, 
 and so he is all along styled in the process, as though they 
 disowned the ordination he received from the hands of 
 Ridley, Bishop of London/' Strype Eccl. Mem. vol. iii. 
 pt. 1. 366. How strange that men of sense and piety can 
 be so blinded by a system as to adopt, misstate, and per- 
 petuate, the very errors and follies they profess to condemn. 
 The irregularity complained against did not arise out of the 
 famous Nag's Head controversy, which originated in the 
 consecration of Archbishop Parker, &c. in the reign of Queen 
 Elizabeth ; but in respect of the Bishops, after the renuntia- 
 tion of the supremacy of the Pope, being appointed by Act 
 of Parliament, and taking out letters patent and commissions 
 from the sovereign. Thus Ridley, who had been made a 
 Bishop in the first year of the reign of Edward VI., held his 
 office under such a commission. See the whole subject 
 explained in Collier ii.219. and Burnett JRefor. vol. i. 412. 
 ii. 8. 
 
 The Bishops from Jure Divino 
 
 Thus brought, (what cannot Kings and Queens do?) 
 
XIV 
 
 Are now become no other thing-, 
 Than simple vassals to the King ; 
 And as such, he from Sees ejects, 
 As often, as he finds defects 
 That he's not willing- to endure : 
 And all this does by Pope-like power. 
 
 Ward's England's Refor. Canto i. 68. 
 
 NOTE (D.) P. 29. 
 
 BRADFORD was not the only divine of that day who 
 thought that the habits, as they were called, were neither 
 more nor less than relics of popery, and at all events should 
 be treated as matters of choice and not of imposition. Thus 
 Rogers, Philpot, Tims, Latimer, Farrar, Taylor, and Hooper, 
 openly declared themselves against them: and even Cran- 
 mer and Ridley, who had exercised great severity against 
 Hooper and others, lived to see their mistakes and repent 
 of their conduct. Cranmer being clothed in the habits of 
 his degradation, said all this needeth not, I had myself done 
 with this years ago. Ridley when he refused to put on 
 the surplice at his degradation, and they put it on by 
 force, vehemently inveighed against it, calling it foolish and 
 abominable, and too fond for a vice in a play. Fox iii. 500. 
 And during his confinement in prison he wrote to Hooper, 
 saying, that he was entirely knit to him, though in some 
 circumstances of religion they had formerly varied a little ; 
 wherein it was Hooper's wisdom, and his (Ridley's) own 
 simplicity, which had made the difference. Brook's Puri- 
 tans vol. i. 12. Cov. 44. 45. ; and both Cranmer and Ridley 
 
XV 
 
 avowed their intention of procuring- an act to abolish them. 
 Bishop Jewel at a later period calls them " the habits of the 
 stag-e and the relics of the Amorites/' and even Parker says 
 he was not fond of the cap, the surplice, &c. and would 
 have been pleased with a toleration. Strype's Parker, 
 App. 41. Neale's Puritans, i. 158. Pierce's Vind. i. 44. 
 Nor was the matter of the habits the only point in which 
 Archbishop Cranmer meditated a more perfect reformation, 
 and more vital separation from the practices of the Romish 
 Church. Bennett's Mem. of the Reform. 53. These 
 authorities stand sadly in the way of those referred to by 
 Dr. Wordsworth, Eccl.Biog. vol. ii. 441. Vita Bishop 
 Hooper, Note, and vol. iii. 274, Note. There is no doubt 
 the matter in dispute was unimportant, but who was the 
 party to blame, those who conscientiously refused matters 
 that were not important, because they thought they ap- 
 proximated too closely to the errors of the papists, and by 
 consequence the pag-ans ; or those who attempted forcibly 
 to impose such unimportant matters upon their more con- 
 scientious brethren ; and who did not hesitate upon every 
 occasion to persecute them for their nonconformity ? The 
 chief objection has always been, not in the things themselves, 
 but in the imposition of them, as prerequisites to the exercise 
 of the Christian ministry, and can any thing- be so excessively 
 absurd and ridiculous, not to say wicked ? 
 
 NOTE (E.) P. 29. 
 
 UPON a former occasion (in 1552), when it was in 
 contemplation to remove Edmund Grindal from a prebendal 
 stall to the bench, Ridley being- desirous to bestow the 
 
XVI 
 
 vacancy apon a worthy person, writes thus to Sir William 
 Cecil and others of the council. " If they desired to know 
 unto whom he would that dignity of the church called the 
 chantership should be given, he told them, unto any one of 
 the following persons ; M. Bradford, whom in niy consci- 
 ence said he, I judge more worthy to be a bishop, than many 
 of us that be bishops already, to be parish priests."- 
 Strype's Grind al, p. 11. citing MSS. Cecilian. British 
 Mu#. Lansd. Coll. No. 2, 104. So again, speaking of 
 Latimer, Bradford, Knox, and Lever: Ridley says, "that 
 they ripped so deeply in the galled backs of the great men 
 of the court, to have purged them of the filthy matter that 
 was festered in their hearts, of insatiable covetousness, 
 filthy carnality and voluptuousness, intolerable ambition 
 and pride, and ungodly loathsomeness to hear poor men's 
 causes and God's word, that they of all other they could 
 never abide." Strype's Parker, i. 421. " He was a man, 
 by whom, as 1 am assuredly informed, God hath and doth 
 work wonders, in setting forth his word." Ridley, Strype 
 Ecd. Mem. vol. iii. pt. 1. 365. Cov. 683. 
 
 NOTE (F.) P. 29. 
 
 " HE laboured so vehemently in the University at his 
 studies, that the first year of his coming thither, he was 
 made Master of Arts, and was soon after chosen Fellow of 
 Pembroke Hall, where he so profited by the heavenly 
 dexterity of his wit, that he was had in estimation of all 
 good men." Griffith's Life. After a year and some few 
 months spent in the University, he attained his degree of 
 Master of Arts, whereunto others are hardly admitted after 
 long examination, and seven years study. But such was 
 his carriage, diligence, and proficiency, that this favour, 
 
XV11 
 
 though extraordinary, was thought well bestowed upon 
 him, by the whole University ; and lest any man may think 
 it was rather differenced to his years, than his abilities, he 
 was immediately hereafter, without any interposal of time, 
 chosen Fellow of Pembroke Hall. Abel Redivivus, 181. 
 Whilst in this College he had an opportunity of serving 
 Archbishop Whitgift, who afterwards became so great a 
 persecutor of the Puritans. " But not easy at Queen's Col- 
 lege, and observing probably more profession and preaching 
 of the gospel in Pembroke Hall, the Master of that College 
 being Bishop Ridley, and Bradford and Grindal, Fellows, 
 he (Whitgift) was transplanted thither; where Bradford, 
 that holy man, and Martyr, was his tutor, by whose recom- 
 mendation and that of Grindal, he was made a Scholar and 
 Bible Clerk by Ridley." Strype's Whitgift, i. 8. 
 
 NOTE (G.) P. 57. 
 
 Fox says that Bradford remained in the Tower from the 
 month of August 1553, till the 22d of January, 1555. 
 vol. iii. 282. And in another place, that after his last ex- 
 amination on the 3 1st of January 1555, he was committed to 
 the Clink and thence to the Counter, whence he did not go 
 out till he was sent to Newgate vol. iii. 291. But in this 
 there must be some mistake, as it would leave no interval 
 for his confinement in the King's Bench, which could not be 
 a very short time. The authors of the Biog. Brit. vol. ii. 547. 
 attempt to correct Fox, by stating that the first examination 
 of Bradford was on January 22, 1554, but neither can this 
 be accurate ; for it is evident that Bradford was first com- 
 mitted to the Tower in August 1553, and was never after- 
 
XV111 
 
 wards let out of confinement ; and from the period of his 
 first public examination in January, till his martyrdom in 
 July, 1555, we have a regular account of his life almost day 
 by day ; besides which Fox expressly says, vol. iii. 283. and 
 which is adopted by the above authors, that he remained in 
 custody from August till his first public examination, a year 
 and a half, which must necessarily have been January, 
 1555, and not 1554. At what period however he was 
 removed from the Tower to the King's Bench, appears only 
 in the incidental allusion to his effectual remonstrance with 
 Bishop Farrar ; and where Fox, vol.iii 282, alleges that Brad- 
 ford was brought to the King's Bench, where Farrar then 
 was,on Easter Even ; it follows, therefore, that Bradford was 
 confined in the King's Bench prison from Easter 1554, till 
 January 30, 1555, when his last examination was finished, 
 and he was committed first to the Clink, and then and finally 
 to the Poultry Counter. 
 
 NOTE (H.) P. 58. 
 
 THIS excellent person was Bishop of St. David's in the 
 reign of Edward VI. where his zeal procured him so many 
 enemies, among the papists and their adherents, that he 
 was persecuted even during that reign. In that of Mary, 
 he was apprehended and confined with Hooper, Bradford, 
 and others ; and was in an especial manner insulted and 
 persecuted by the profligate Gardiner. He was sent to his 
 diocese to be tried by his successor Morgan, who soon 
 condemned and degraded him, and handed him over to the 
 secular power to be burned; the church never imbruing 
 its holy hands in blood! 
 
XIX 
 
 Upon a young gentleman's lamenting to him the severity and 
 painfulness of this kind of death, which he was to undergo, the 
 holy prelate immediately answered, " If you see me once to stir, 
 while I suffer the pains of burning, then give no credit to the truth 
 of those doctrines for which I die. Undoubtedly says Fox,* so 
 patiently he stood, that he never moved ; but even as he stood 
 holding up his stumps, so still he continued, till one Richard 
 Gravell, with a staff, dashed him upon the head, and so struck 
 him down. 
 
 He was burned on the south side of the Market Cross, at 
 Carmarthen, on the 30th of March, 1555. Middletoris 
 Biog. Evan. i. 346. 
 
 NOTE (i.) P. 62. 
 
 FRANCIS SPIRA, a Venetian lawyer of eminence in the 
 sixteenth century. Being accused before the Papal Nuncio of 
 favouring the tenets of the reformation, he was compelled to 
 make a publick recantation of his opinions to save his life; and 
 this had such an effect upon his spirits, that he was seized with 
 a dreadful malady, which baffled all the aid of medicine, and 
 carried him to his grave, under the most poignant agonies of 
 mind, 1548. Lempriere, Voce Spira. Scot's Cont. of 
 Milner, vol. i. 454. Sleidan, 475. Seckend. Comm. de 
 Luth. 601. add. g., who calls him SPIERA. M'Crie's 
 Hist, of the Reform, in Italy, 227. 228., from whence 
 it appears that a life of this unhappy man was published in 
 1550, with a preface by Calvin, 
 
 * Fox iii. 201. 217. 
 
XX 
 
 NOTE (K.) P. 65. 
 
 BESIDES these two letters there can be little doubt but that 
 No. 11 was also written to the same nobleman ; but who that 
 nobleman actually was is not so easy to determine. "Among 
 the rest now cast into prison, and there detained, for the pro- 
 fession of the gospel, I must not forget one who was noble, and 
 the more truly noble, in that he most sincerely adhered to the 
 true religion in the midst of these dangers. His name I can- 
 not certainly assign ; but I suspect him to have been the Lord 
 Russel ; who was now,* / am sure, a prisoner. Divers letters 
 were now wrote to him, to comfort and establish him : which 
 was the way used then by the preachers, when they had not the 
 liberty of free access. It had been my lord's desire, that letters 
 of this sort might be writ to him ; declaring in what good part 
 he took them. One of these letters, addressed to him by some 
 pious divine unknown, probably Lever, follows. Strype, Eccl. 
 Mem. vol. iii. pt. 1. 167. 
 
 A Consolatory LETTER to a NOBLEMAN, Imprisoned for 
 the PROFESSION of the GOSPEL.f 
 
 I HAVE hard, that your lordshippe doth both desyre that men 
 shuld write unto you, and that also you doo take in good part, 
 be it but simple, that ys writen. Wheruppon I dyd bolden my 
 self, at thys tyme, to writte unto you, though I be unknowen and 
 also unmete hereunto. And for successe of my writing, I wyll 
 committe that unto hym that ys able to fede without fode, and to 
 comfort wher no hope of comfort ys ; as out of myn unpleasant 
 
 * Anno. 1553. 
 t Strype, Eccl. Mem. vol. iii. pt. 2. -204. 
 
XXI 
 
 and unsaverie wordes, you ar lyke to fynd no consolation at all. 
 But yet ys Godd's hande nor goodnes not shortened, but that 
 hereby he may worke both your comfort and hys owne glorie, 
 as semeth best to hys good wyll. 
 
 What greatt and continuall thanks ar all Godds children 
 bounde to give hym, for your lordshipes incredible stoutnes in 
 Chryst our master hys causse ? Well, it ys to be consydered, 
 that Godds woorde hath not altogether been taught and redde in 
 vayne unto the nobles, all ar not gyrers and mockers, all ar not 
 covetuose and ambitiouse, all ar not fleshlye and ryotuose. And 
 wold God, that a fewe more were of that ernest zeale and bold- 
 ness in Christ, whych you have declared your self to be : for then 
 shuld not our old blyndnes thys hedlonge be tombled in upon us 
 ageyne. The masse, wyth all the dreggs of Anti-Christ therein, 
 wold never soo easelye nor willinglye have been receyved as yt 
 ys. But what shall we saye, that even as a fewe be sincere and 
 harte, so yet the major part by farre ar but holow harted and 
 cold. And such, by causse they seke the light; but dyd not 
 walke thereafter: and had no delyte therin, are justly bereyved 
 of the same and like to be throwen into palpable darkness wyth 
 Pharao and the Egyptians, and that (as it doth appeyre, accord- 
 yng both to ther deserts and desyre. For God can not alwaye 
 souffre dissemblers to set forth hys name neither wyll he, that hys 
 wyll shuld, of the unwyllyng, be sayed to be mayntened. And 
 therefore, by takyng awaye the libertie of hys worde he myndeth 
 now to trye the true from the false, and shede out the gootes from 
 the shepe : whych is almost alredye come to pass. But it ys not 
 lyke to ende thus : for seynce that God dyd so plentifullie send 
 hys gospell and word unto us, gevyng us thereto hys sacramente* 
 so purely ministered ; and yet the receyvors notwithstanding, for 
 the most part, lyke unto the people that ys spoken of by the 
 prophet Ezechiel: what should be looked for, but that God 
 indede wyll laye hys hevye hand upon us ; and that not perhaps 
 so much corporallie, as by takyng away from us the spirituall 
 
XX11 
 
 foode of our soules, vhych ys the ministerie of hys worde. The 
 lord be merciful unto us : and yet I can not saye, to take hys 
 plagues utterlye from us, (for that I thynke were not good for us) 
 but rather to give us of hys grace and spirite to bear his angre, 
 bycausse we have synned against him so soore. For if we shuld 
 have still as we have hitherto had, we wold be as we have 
 hitherto been, if we were not worse. Whereuppon that lesson, 
 whych in pleintie and bryghtnes we wold not lerne, it shall be 
 tryed how we wyll lerne it in scarcetie and darkness: and 
 bycausse we wold not serve God the right and true wave, we 
 shall prove how we can beare and away wyth the false, and 
 suffre idolatre before our eyes. 
 
 But your lordishippe must pardon me, for I have forgotten 
 myself, that I am about to write to hym that is in prison ; whych 
 knoweth and fealeth metelye well hereof alredye. For sure I am, 
 the punishments of God upon thys hys church, wyth your owne 
 synnes and infirmitees, besides other crosses and trialls, have 
 somethyng 1 broken your hart wyth ernest sorow and repentance : 
 so that you have more nede of Goddes promyses yn the gospell to 
 comfort you, then (as I go about) to encrease your dolor and 
 sorrowe, wyth puttyng you in mynd of such evells and miseries. 
 And yet perchaunce even thys kynde ys unto you pleasure, as 
 it was unto Jeremye, when he desired rivers full of teares, and 
 a cotage in a corner, to bewayle the synnes and sorowes of hys 
 people : and as he, in hys hoole book of lamentations, doth 
 nothvng but lament and cry out for the desolation of hys people 
 and citizens. In the whych yff he had a delyte, dovng of it for 
 the materiall citie and temple, that they were made desolate ; how 
 much more must teares and wepynge yssew from such, as now 
 beholde the suddein mine and destruction of our Church 
 of England? Wherein who doth not see a most miserable 
 change. For lyght, darkness; for truth, falsehed; for Godds 
 worde, mans inventions; for spiritual worshypping, corporal 
 idolatrye; for godlye laws to maynteyne the truth, contempt 
 
XX111 
 
 thereof; wyth more that I wyll leave to your owne meditations 
 and prayers. 
 
 And thys waye to bewayle the private and common miseries 
 of our dayes, as yt hath with yt a present delectation ; so also ys 
 yt the onlye and sure waye to atteyne to the comfort whych the 
 promysses of Christ yn the gospell doo bringe. Even as Christ 
 doth tell us, when he sayeth, Come unto me all you that 
 labor and are looden, and I wyll refreshe you ; and in 
 an other place also, happie are thei u)hich mourne, for thei 
 shall fynde comfort. Accordyng hereunto, the prophet and 
 good kyng David affyrmeth lykewyse, that such as sowe in 
 teares shall reape in joye. Whereof your lordshippe in thys 
 grett shyne of Godds gospell have often both hard and redde, yea 
 and by experience practised it also ; but yet never so swetelye 
 (I dare well saye) as now, syns thys crosse hath been layde upon 
 you. For now you be in Godds propre scholehouse, wher as 
 you have not so many to trouble you, as when you went wander- 
 ing in the wyde wold, that ys so full of the devill's scales. Now 
 you have tyme to talke unto God in your often and most serious 
 prayers ; tyme also to give eare unto hym, talkyng and speakyng 
 unto you out of hys worde. So that yow tast of that in dede 
 now, of wych before you dyd but (as it were) here tell of. And 
 that you fynd verifyed upon yourself, that the good scholer of the 
 Lord, David, spekyth of hymself, in the long psalme of hys owne 
 experiences, saying, It is good for me, Lord, that I have 
 been in trouble, that I myght lerne thyne ordinances : 
 as though he shuld have sayed; before I came into affliction, 
 I hadd so many lettes and hynderaunces, that I could not entende 
 unto that wych thou (0 Lord) dydst putt to me to lerne : but 
 now, by these crosses, I am taught to avoyde suche inpediments, 
 and to withstande such affections as drawe me from the markyng 
 and kepyng of thye lawes and commandement. 
 
 And now therefore, I beseech you, (my good lord,) waye 
 wvth yourself, w ?i at a good master our heavenlye father ys unto 
 
XXIV 
 
 you, that alone he 'doth make you so good a scholer, that you 
 can find yn your hart, in comparison of hym and hys worde, to 
 despyse all things els : as favor and fayre worde of men, honor 
 both present, and hereafter to folowe, riches aud pleasure, lands 
 and possessions, parents and frends, wyf and children, and what 
 shall I speke of more except it be lyf itself? Thus is the Lorde 
 working in you, to make you to thynke with Moses, to be in the 
 affliction and danger that the children of God bee in, rather than 
 to enjoye all the riches of the Egiptians. But such an one ys 
 Godd, and so ys he mynded, to wynne you with kyndnes for 
 ever, to bynd you unto hym in bonds of hys mercye, that never 
 shall be unloosed agayne. Give honor therefore unto hym alone, 
 wych hath alredye beganne and wyll continue, and make perfytt 
 hys power and myght in your imbecillittee and weaknes. That 
 hys name may be knowen, and hys chyldren confyrmed the 
 boldlyer to stycke unto hym. As I doo not doubt, but that 
 alredye yt ys come to passe in some, and how manye moe shall 
 it be wrought in, wych shall here and perceyve, that you shall 
 with patience and strength persevere to the ende. Be stronge 
 therefore, and stablishe your conscience upon the Lord's worde. 
 For what so ever ys pretended and brought in ageynst you, yet 
 knowe, that to consent and receyve the masse cannot be but 
 horrible, and grevouslye provoke the Lord unto angre. And to 
 persuade you herein, or rather to confirme you in that wych 
 alredye yow are out of doubt of, I wyll not make much a doo. 
 For doo but conferre thys masse of mans makyng wyth the supper 
 of Christ's institution and see what sembleablenes ys betwene 
 them ; and yow shall perseyve them as lyke one to the other, both 
 in substance and outward appearance, as an honeste matrone ys 
 lyke to the devill, deckt in an hoores atteyryng. And yet have 
 they noon other cloke or defense, save onlye to saye, that it is in 
 the Lord's supper : but a man with half an eye maye judge thys 
 matter easelye ynough. Howbeit, though we shuld graunt 
 (wych Godd forbydd) the masse, wyth the appurtenances to be 
 
XXV 
 
 tollerable, yet wych way can they bring it in to the congregation 
 of idiotes and symple ? Unto whome all that in ther masse ys 
 spoken ys in a straunge language. Whereas St. Paull com- 
 mandeth noon to speke with tongues, onlesse he be interpreted. 
 Wher as also Amen must be answered to the thanks gevyng, not 
 as to a man's Q in a playe, but by one that preyeth, whereunto 
 he maketh hys answer. Turn away your eyes, therfor, from 
 the vanitie of their customes and conceiles, of ther tradicions and 
 good ententes, of ther doctors and divines ; of ther fathers and 
 fansyes, of scholemen and sophysters : for thes'ar for the doctors 
 and byshoppes to beate ther braynes about. You and thei also, 
 when thei have doon what they can, must be judged and quieted 
 by Godds worde and scripture, or els it ys but violence and 
 tyrannic. And the scripture we have hereof ys playne to hym 
 that meaneth and seketh playnnes, markyng the chief ende whye 
 the supper was ordeyned ; to put us in mynd, and so to confirme 
 us in the Lord's death, and the lyvelye and present remem- 
 braunce of the same : whereas they goo about nought els but the 
 contrarye ; as ther latin service, and taking awaye of Godd's 
 worde, doth most manifestlye declare. Be ware of them then; for 
 ther ende ys but darkenes and blyndyng of the people, and to gett 
 mens consciences to hang-e upon them. But such ys the sawce, 
 that our synfull lyves undre the gospell hath sawced our self, 
 and the hole church of Christ here among us wyth all. 
 
 But now what remedie? Noon, but to humble our selfs 
 under the mightie hands of the Lord. And in noo wyse wyth 
 hart or wyth hande, wyth worde or wyth dede, privelye or 
 openlye, to subscribe or consent to the defacyng of Christes 
 kyndome, the pullyng downe of hys worde, nor settyng up of 
 that wych ys disagreyng therto. For we ar hys temple both 
 bodye and soule, and must beleve wyth the hart, and confess 
 also with our mouth, yf we wyll be salved. As St. Paull doth 
 teach. 
 
 The Lord of all mercye, comfort, and strength geve your 
 
XXVI 
 
 good Lordishipp, wyth other in the same case, thys faitli 
 and boldnes to confesse Christ and hys glorye unto the ende. 
 Amen. 
 
 It is remarkable that Strype, who found the above letter in 
 Fox's MSS. and with whose collection he is extremely familiar, 
 should not have noticed the letter No. 19, which is in the Acts and 
 Monuments : and indeed it seems quite as probable that even 
 this letter was written by Bradford as by Lever. 
 
 Strype, however, affords us no more information than the 
 above, except that the Earl of Bedford was buried in 1554, of 
 whose funeral he gives a minute account. Strype Eccl. Mem. 
 iii. pt. 1. 335. Most of the histories, biographies, and peerages, 
 allege that this nobleman died in 1558, one history alone con- 
 curring with Strype that he died in 1554. 
 
 The only individuals of this noble family to whom the letters 
 in question could have been written, are either John, Lord 
 Russel, the first Earl of Bedford; or Francis, Lord Russel, the 
 second Earl of Bedford : and from a comparison of dates and 
 the respective public employments of these two noblemen, in the 
 absence of all documentary evidence, or any tradition in the 
 Russel family, that either of those persons had been imprisoned 
 for religion, it would seem almost certain that they were written 
 to Francis, the second Earl. This idea would be confirmed by 
 the titles of Nos. 19 and 20 both in Fox and Coverdale, which 
 expressly state, that at the time of editing their respective works, 
 the individual in question was then Earl of Bedford, whereas 
 John, the first Ea?l, had been dead long before. 
 
 The same idea is further confirmed by the following remark 
 in Bishop Burnett ; " Francis, Earl of Bedford, had gone out of 
 England in Queen Mary's time, and stayed some time at Zurich; 
 he had expressed a true zeal for the reformation, and a particular 
 regard for the divines there ; of which a letter in the collection 
 gives a clear account : and upon that they wrote often to him, 
 
XXV11 
 
 and pressed him vehemently to take care in the first beginning to 
 have all things settled upon sure and sound foundations.* 
 
 The letter referred to by the Bishop was written to Bullinger, 
 and is as follows : 
 
 A LETTER of the EARL of BEDFORD'S to BULLINGER, 
 from VENICE.f 
 
 Doctissimo Viro Domino Bullingero, Sacrce Theologiee 
 
 Professori eximio Tiguri. 
 
 Cum meus in te amor singularis, et perpetua observantia, 
 qua te semper religionis causa sum prosecutus, turn tua erga me 
 incredibilis humanitas, multis modis a me perspecta, cum Tiguri 
 nierim, (Bullingere Doctissime) fecerunt, ut hasce literas animi 
 erga te, mei pignus certissimum, et veluti tabulas obsignatus mei 
 in te perpetui amoris quas extare volui, huic adolescenti ad te 
 darem. In quibus ita tibi gratias ago, propter tuam humanitatem, 
 ut etiam me tibi relaturum pollicear, si qua in re tibi unquam 
 gratificari queam. Atque haec ita a me dicta velim accipias, 
 non sicut homines qui hodie verborum quandam speciem in- 
 ducunt, et officiosam formam, magis id adeo ut videantur, quam 
 quod esse velint id quod prse se ferant : sed potius, ut ab animo 
 sincere, et prorsus tibi devinctissimo profecta, certissimum tibi 
 persuadeas. Itaque, si quid tua causa unquam facere possim, 
 (quod quam exiguum sit non ignore) illud tamen, quantulum- 
 cunque erit tuum erit totum. Sed de hoc satis, et fortasse super- 
 que, prsesertim etiam cum adhuc mihi statutum sit, (si alia non 
 intervenerint, quse inceptum iter alio evadere possint) ut vos 
 obiter invisam in Angliam reversuro. Ubi id viva voce con- 
 firmare, quod hie nudis verbis solummodo declarare possum. 
 Juvenis, qui has literas perfert mihi, nunciavit de obitu Conradi 
 
 * Hist. Reform, vol. iii. pt. 1. 401. Lond. 1820. 
 t Ibid. pt. 2. 351. 
 
 d 
 
XX VI 11 
 
 Pellicani, (quern honoris causa nomino) quod ut audivi, sane 
 quam pro eo ac debui, graviter molesteque tuli, non tarn sua, 
 quam ecclesiae universes causa. Is enim hujus vitae curriculum, 
 in curis, vigiliis, assiduis studiis, literatis hominibus promo vendis, 
 gloriosissime confecit, ac denique moriendo quemadmodum vive- 
 bat ad meliorem vitam in ccelum translatus est. At ilia multum 
 desiderabit plurimis nominibus, virum absolutissimum : Itaque 
 ut illius causa laetor, ita hujus vicem non possum non magno- 
 pere dolere. At hujus maestitiae causam tui (ut spero et opto) 
 praesentia facile mitigabit, quern ecclesiae, bonisque omnibus, 
 diu incolumem Deus Opt. Max. per suam misericordiam esse 
 velit. Venet. 6. calend. Maias. 
 
 Tui Nominis Studiosissimus, 
 
 F. BEDFORD. 
 
 Domino Gesnero, et Domino Gualthero, meis amicissimis 
 diligenter a me, quaeso, salutem dicito. 
 
 From the whole of the above documents the probability rises, 
 almost to a certainty, that Francis, the second Earl, must have been 
 the individual in question; and that probability is further in- 
 creased by a poem, inserted by Parke in his Heliconia,* on the 
 divine virtues of Francis, Earl of Bedford, from which we extract 
 the following : 
 
 His holy zeale he builded on God's word ; 
 
 In all his pompe the Pope he did deiie, 
 
 When Mary reign* d, and bishops ruPde the sword, 
 
 To cut him short, who all his acts did eye, 
 
 A godlye feare his loyall truth did trye ; 
 
 His service then, and large regard, therefore, 
 
 Doth papists teach their princes to adore : 
 
 Yet here I showe his service unconstrain'd 
 
 I need not showe how hardly he was us'd ; 
 
 A prisoner with the Lord Riche he remained 
 
 * Vol. ii. 
 
XXIX 
 
 Till papists had his actions all perils' d, 
 Which faultless were : but he revenge refus'de ; 
 He layd his wrong not to his countries' charge, 
 But keaping truth, did shield her with his targe. 
 
 Abroade he did not, as our papists doe, 
 In practyse joyne their country to confounde ; 
 Although his queene were to God's word a foe, 
 He ne'er wrought that she should be uncrown'd : 
 No, no, his faith and honour both were sound, 
 Who oft' had read, and did regard it weele, 
 That tyrants were no warrants to rebell. 
 
 While fortune smil'd, he did not, like the world, 
 Bye, build, scratch, crave, and gape ere gain could fall. 
 Behinde his back these worldly joyes he whirl'd, 
 He fixt his eyes upon God's church in thrall, 
 Which he to free, set hand, heart, purse, and all : 
 His bordes were spred, his gates wyde open stood. 
 
 The idle droane, the forme that only had, 
 He thought unmeet to take a holy charge ; 
 
 This noble lord this groseness did perceive, 
 
 That simple men judge by the outward face : 
 
 And, therefore, did his benefices give 
 
 To such as had both learning, gift, and grace. 
 
 Would God the like were seen in ev'ry place ! * 
 
 * Whetstone, Mirror &c- of Francis Earl of Bedford. Printed in 
 Park's Heliconia, vol. ii. 2d tract: Longman, London, 1815. Whet- 
 stone was one of the Jury who acquitted Sir Nicholas Throgmorton, 
 for which offence he was committed to the Tower, April 25, 1554, and 
 discharged the 12th of December following, on payment of a fine of 
 ,220. Fox, iii, 99. 105. 113. 
 
XXX 
 
 Bohun enumerates Francis Russel, Earl of Bedford, as one of 
 those members of Queen Elizabeth's new council, who had with 
 great difficulty escaped the fury of the Marian persecution. It is 
 remarkable that though this author gives a short character of all 
 the other members of this council, he omits to do so as to this 
 nobleman.* 
 
 The improbability too that he could have been the first Earl, 
 is further heightened by the consideration, that that nobleman 
 held office to the day of his death under Queen Mary, evidently 
 died in the Romish faith, and was buried with the rites of that 
 church ; and that during that reign he frequently sat in council 
 when the reformers were examined, and appears to have spoken 
 with severity towards them. 
 
 Upon having recourse however to a MS.f in Dr. Williams's 
 library, in Red Cross Street, which is frequently referred to as 
 of high authority, we find the following notices of both these 
 noblemen in the same page, and Bradford's letters distinctly 
 ascribed to John the first Earl ! 
 
 " John Russel, Earle of Bedford, though he found respect from 
 Queen Mary in the beginning of her reigne, and had a new 
 patent for the great office of Lord Privy Seale, bearing date the 
 3d of November, 1553 ; and was sent into Spain to attend King 
 Phillip in order to his nuptials with her ; yet after discerning he 
 favoured the reformers, and the purity of religion, he was in 
 great danger for it the next year after. Fautor Reformat : 
 for Mr. John Bradford, then a prisoner, and ready to be sacrificed 
 to the flames, taketh notice of this Erie's piety in the profession 
 of religion, and his danger of death thereby, and writeth a 
 consolitory letter to him in the close of 1554. Datum, he 
 dateth it in 1555, beginning the year Christmas. 3 Mart. 
 321. 322. Oration Parliam. He said peremptorily, laying his 
 
 * Character of Queen Elizabeth, p. 26. 
 i M.S. Chronology of eminent Persons, rol. ii. p. 373. (") 
 
XXXI 
 
 hand upon his sword in Queen Mary's time, that he would never 
 part with abbey lands perficiend : De obitu. He died at his 
 house in the Strand on the 14th of March, 1554, and was buried 
 at Cheyneys in Buckinghamshire." 
 
 "Francis, Earle of Bedford, successor to his father, John, in 
 that honour, in the first of Elizabeth, was one of her privy 
 council, and in the second of that Queen sent ambassador into 
 France, and in the fourth of that Queen sent thither again to 
 condole the death of King 1 Francis the Second; and in the 
 sixth of Elizabeth made Governor of the Town and Castle 
 of Berwick-upon-Tweed. Sent afterwards by the Queen into 
 Scotland, and France once or oftener." 
 
 We have not been able to trace the date or compiler of this 
 M.S., but it certainly is not modern, and as no biographical 
 work which we have seen gives much account of either of these 
 noblemen, and their noble descendant the present Duke of 
 Bedford possesses no trace of the transaction ; which is the more 
 extraordinary, as upon the supposition that it was Earl Francis, 
 it is almost necessary that such a dissention must have existed 
 between the father and son, as would have been likely to have 
 perpetuated a remembrance of the transaction in the family, it 
 will probably never be ascertained. 
 
 It is most likely that Earl Francis was amongst those exiles 
 for religion, of whom Ruchat thus speaks:* 
 
 L'An 1555. les persecutions d'Angleterre, de France, et 
 de Flandres, attirerent quantite d'etrangers dans le canton de 
 Berne, mais surtout dans le pays Romand. Us y furent recueillis 
 par-tout avec beaucoup de charite, particulierement a Lausanne. 
 C'est pourquoi les seigneurs de Berne ecrivirent aux Lausannois, 
 le 15. Mars, pour les loue'r de leur charit envers leurs freres 
 persecutes, et les exhorterent a continuer. 
 
 * Ruchat's Hist, de la Reform, de la Suisse, torn. vi. 640. 
 
XXX11 
 
 L'An 1557. vingt-cinq families Angloises s'etablirent a 
 Lausanne. La persecution de la Reine Marie contraignit nn 
 tres-grand nombre d' Anglois a se retirer dans les pays etrangers. 
 Plusieurs d'entreux se refugierent en Suisse, et se disperse"rent 
 dans les principales villes, a Zurich, a Berne, a Bale, a Geneve, 
 a Lausanne, et a Araw. Ils furent rec.us par-tout avec beau- 
 coup d'humanite. Les 25. families, dont je viens de parler, 
 voulurent d'abord s'etablir dans le Duch6 de Cleves pour ne 
 pas trop s'eloigner de leur patrie ; mais ils y furent mal recus 
 par les gens du pays, (qui etoient ardens Lutheriens,) a cause de 
 la difference de leurs sentimens, sur la presence du seigneur 
 dans la S. Cene. Ils allerent done a Berne, et ayant obtenu per- 
 mission de LL. EE. de s' habituer dans telle partie du canton, 
 qu'ils aimeroient le mieux, ils vinrent a Lausanne, ou ils furent 
 regus pour habitans perpetuels, moyennant 4 ecus par famille, 
 et sous di verses conditions raisonnables ; entr* autres qu'ils se 
 conformeroient a la reformation du pais. 
 
 We have in vain searched in all the public offices for any 
 trace of this transaction ; but it appears from Fox* that " the 
 Lord Russel was committed to the Sheriffs of London's custody 
 on the 30th of July, 1553 and that on the 20th of August 
 following, the Earl of Bedford, with Lord Rich, attended at 
 Paul's Cross as a guard when Watson preached, f Fox also 
 informs us that there was a general discharge of prisoners on 
 January 18, 1555, but he does not mention whether the Lord 
 Russel was included in the number, but most probably he 
 was.tf 
 
 The reader will probably think this note too prolix and 
 discursive ; but we can scarcely imagine any occupation more 
 interesting and instructive, especially to the descendants from 
 noble and illustrious ancestors, than to trace the actions of those 
 
 * Vol. iii. 93. t Ibid. 94, % Ibid. 117. 
 
XXX111 
 
 ancestors through the pages of history, and observe how they con- 
 ducted themselves in the important and arduous stations which they 
 were destined to occupy. How many shoals and quicksands 
 might be avoided, and how many of the storms and tempests of 
 life might be rode out in safety, if such conduct universally 
 prevailed. And in particular how would the tried, the suffering, 
 or the tempted Christian, be supported and encouraged in his 
 various conflicts, by the recollection that such and such of his 
 progenitors had fought the same fight of faith, had been faithful 
 under the same trials, and had come off more than conquerors 
 through the great captain of their salvation. On the other hand, how 
 painful the reflection must be to be descended from pious ancestors, 
 whose souls are included amongst the one hundred and forty-four 
 thousand, (/?ev.vii.4.) but at the same time to feel the conscious 
 conviction of inheriting the name and title only, but not one 
 spark of that religion, which alone can conduct to the same state 
 of blessedness ! 
 
 We cannot close this note without expressing thanks to his 
 Grace the Duke of Bedford for his kind condescension in aiding 
 our humble inquiries, and for the valuable suggestions of 
 Mr. Wiffen, the librarian of Woburn Abbey, whom his Grace 
 authorized to facilitate our researches. 
 
 NOTE (L.) P. 79. 
 
 UPON this letter Fox has the following notes, and which 
 although of considerable length, the editor thinks it right to 
 subjoin, as the Acts and Monuments will soon become very 
 scarce and are not likely to be reprinted ; and because it is of im- 
 
XXXI V 
 
 portance to establish beyond controversy, what the faith of the 
 reformers of the Church of England actually was. 
 
 " For the certainty of this faith search your hearts. If you 
 have it, praise the Lord ; for you are happy, and therefore cannot 
 finally perish ; for then happiness were not happiness, if it could 
 be lost. When you fall, the Lord, the Lord will put under you 
 his hand, that you shall not lie still. But if ye feel not this 
 faith, then know that predestination is too high a matter for you 
 to be disputers of, until you have been better scholars in the 
 school-house of repentance and justification ; which is the gram- 
 mar school, wherein we must be conversant and learned ; before 
 we go to the university of God's most holy predestination and 
 providence. 
 
 As touching the doctrine of election three things must be 
 considered : 
 
 First, What God's election is, and what is the cause 
 thereof. 
 
 Secondly, How God's election proceedeth in working our 
 salvation. 
 
 Thirdly, To whom God's election pertaineth, and how a man 
 may be certain thereof. 
 
 Between predestination and election, this difference there is, 
 predestination is as well to the reprobate, as to the elect ; election 
 pertaineth only to them that be saved. 
 
 Predestination, in that it respecteth the reprobate, is called 
 reprobation ; in that it respecteth the saved, is called election, 
 and is thus defined. 
 
 Predestination is the eternal decreement of God, purposed 
 before in himself, what shall befall on all men, either to salva- 
 tion or damnation. 
 
 Election is the free mercy and grace of God in his own will, 
 through faith in Christ his son, choosing and preferring to life 
 such as pleased him. 
 
XXXV 
 
 In this definition of election, first goeth before, the mercy 
 and grace of God, as the causes thereof; whereby are excluded 
 all works of the law, and merits of deserving, whether they go 
 before faith or come after. So was Jacob chosen and Esau 
 refused, before either of them began to work, &c. 
 
 Secondly, In that this mercy and grace of God in this defi- 
 nition is said to be free, thereby is to be noted the proceeding 
 and working of God not to be bounded to any ordinary place, or to 
 any succession of chair, nor to state and dignity of person, nor to 
 worthiness of blood, &c. ; but all goeth by the mere will of his 
 own purpose, as it is written, Spiritus ubi vult spirat, &c. 
 And thus was the outward race and stock of Abraham after the 
 flesh refused, which seemed to have the pre-eminence ; and 
 another seed after the spirit raised up to Abraham of the stones, 
 that is, of the gentiles. So was the outward temple of Jerusalem, 
 and the chair of Moses, which seemed to be of price, forsaken, 
 and God's chair advanced in other nations. So was tall Saul 
 refused, and little David accepted ; the rich, the proud, the wise 
 of this world rejected, and the word of salvation daily opened to 
 the poor and miserable abjects ; the high mountains cast under, 
 and the low vallies exalted, &c. 
 
 Thirdly, Where it is added, in his own will, by this falleth 
 down the free will and purpose of man, with all his actions, 
 counsels, and strength of nature ; according as it is written, 
 Non est volentis, neque currentis, sed miserentis Dei, 
 &c. that is, it is not in him that willeth, not in him that runneth, 
 but in God that showeth mercy. So we see how Israel ran long, 
 and yet got nothing. The Gentiles unneth* began to set out, 
 and yet got the game. So they which came at the first hour did 
 labour more, and yet they which came last were rewarded with the 
 first, Matt. xx. The working will of the pharisee seemed better, but 
 yet the Lord's will was rather to justify the publican, Luke xviii. 
 The elder son had a better will to tarry by his father, and so did 
 
 * Hardly, with difficulty Words, i. 26. 
 
 e 
 
xxxvi 
 
 indeed ; and yet the fat calf was given to the younger son that 
 ran away, Luke xv. Whereby we have to understand, how the 
 matter goeth, not by the will of man, but by the will of God, as 
 it pleaseth him to accept, according as it it is written : Non ex 
 voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt, 
 etc. ; that is, which are borne, not of the will of the flesh, nor yet 
 of the will of man, but of God. Furthermore, as all then goeth 
 by the will of God only, and not by the will of man; so again 
 here is to be noted, that this will of God never goeth without 
 faith in Christ Jesus his son. 
 
 And therefore, fourthly, is this clause added in the definition, 
 through faith in Christ his son ; which faith iri Christ to us- ward, 
 maketh all together. For first, it certifieth us of God's election; 
 as this epistle (No. 26) of Master Bradford doth well express. 
 For whosoever will be certain of his election in God, let him 
 first begin with his faith in Christ ; which if he find in him to 
 stand firm, he may be sure, and nothing doubt, but that he is 
 one of the number of God's elect. Secondly, the said faith, and 
 nothing else, is the only condition and means whereupon God's 
 mercy, grace, election, vocation, and all God's promises to sal- 
 vation do stay, according to the words of St. Paul, If ye abide 
 in the faith. Coloss. i. Thirdly, this faith also is the immediate 
 and next cause of our justification simply, without any other 
 condition annexed. For as the mercy of God, his grace, election, 
 vocation, and other precedent causes, do save and justify us upon 
 condition, if we believe in Christ ; so this faith only in Christ, 
 and without condition, is the next and immediate cause, which, 
 by God's promise worketh our justification ; according as it is 
 written, Believe in the Lord Jesus, and thou shalt be saved, thou 
 and thy whole house. Acts xvi. 
 
 And thus much touching the definition of election, with the 
 causes thereof declared, which you see now to be no merits, nor 
 works of man, whether they go before or come after faith, but 
 only the mere mercy of God through faith. For like as all they 
 that be born of Adam do taste of his malediction, though they 
 
xxxvii 
 
 tasted not his apple; so all they that be born of Christ, which is 
 by faith, take part of the obedience of Christ, although they never 
 did that obedience themselves, which was in him. Rom, v. 
 
 Now, to the second consideration ; let us see likewise, how, 
 and in what order, this election of God proceedeth in choosing- and 
 electing them which he ordaineth to salvation; which order is 
 this. In them that be chosen to life, first God's mercy and free 
 grace bringeth forth election ; election worketh vocation or God's 
 holy calling ; which vocation, through hearing, bringeth know- 
 ledge and faith of Christ ; faith through promise obtaineth justi- 
 fication ; justification through hope waiteth for glorification. 
 
 Election is before time ; vocation and faith come in time ; 
 justification and glorification are without end. 
 
 Election, depending upon God's free grace and will, ex- 
 cludeth all man's will, blind fortune, chance, and all peradven- 
 tures. 
 
 Vocation, standing upon God's election, excludeth all man's 
 wisdom, cunning, learning, intention, power, and presumption. 
 
 Faith in Christ, proceeding by the gift of the Holy Ghost, 
 and freely justifying man, by God's promise, excludeth all other 
 merits of men, all condition of deserving, and all works of the 
 law, both God's law and man's law, with all other outward means 
 whatsoever. 
 
 Justification, coming freely by faith, standeth sure by 
 promise, without doubt, fear, or wavering in this life. 
 
 Glorification, pertaining only to the life to come, by hope is 
 looked for. 
 
 Grace and mercy prevent. 
 
 Election ordaineth. 
 
 Vocation prepareth and receiveth the word, whereby Cometh 
 faith. 
 
 Faith justifieth. 
 
 Justification bringeth glory. 
 
 Election is the immediate and next cause of vocation. 
 
xxxvm 
 
 Vocation, which is the working of God's Spirit by the 
 Word, is the immediate and next cause of faith. 
 
 Faith is the immediate and next cause of justification. 
 
 And this order and connection of causes is diligently to be 
 observed, because of the papists, who have miserably con- 
 founded and inverted this doctrine, thus teaching, that Almighty 
 God, so far forth as he foreseeth man's merits before to come, so 
 doth he dispense his election. Dominus prout cvjusque 
 meritafore proevidet, ita dispensat electionis gratiam. 
 And again, nullis precedentibu ,v meritis Doininum repen- 
 dere electionis gratiam, futuris tamen concedere ; that is, 
 that the Lord recompenseth the grace of election, not to any 
 merits preceding; but yet granteth the same to the merits 
 which follow after ; as though we had our election by our holi- 
 ness that followeth after, and not rather have our holiness by 
 God's election going before. 
 
 But we, following the Scripture, say otherwise, that the only 
 cause of God's election, is his own free mercy ; and the only 
 cause of our justification is our faith in Christ, and nothing 
 else. As for example ; first concerning election, if the question 
 be asked, why was Abraham chosen, and not Nachor ? Why was 
 Jacob chosen and not Esau ? Why was Moses elected, and 
 Pharaoh hardened ? Why David accepted, and Saul refused ? 
 Why few be chosen, and the most forsaken? It cannot be 
 answered otherwise but thus ; because it was so the good will 
 of God. 
 
 In like manner touching vocation and also faith, if the 
 question be asked, why this vocation and gift of faith was given to 
 Cornelius the Gentile, and not to Tertullus the Jew ? Why to the 
 poor, to the babes, and little ones of this world, of whom Christ 
 speaketh, I thank thee father, who hast hid this from the wise, 
 &c. Matt. xi. Why to the unwise, the simple abjects, and 
 outcasts in this world ? of whom speaketh St. Paul, 1 Cor. i. 
 Ye see your calling brethren, how not many of you, &c. Why 
 
XXXIX 
 
 to the sinners, and not to the just ? Why the beggars by the 
 high ways, were called, anu the bidden guests excluded ? We 
 can go to no other cause, but to God's purpose and election, and 
 say with Christ our Saviour : Yea, father, for so it seemeth good 
 in thy sight, Luke x. 
 
 And so for justification likewise, if the question be asked 
 why the Publican was justified, and not the Pharisee? Luke 
 xviii. Why Mary the sinner, and not Simon the inviter ? Luke 
 xi. Why harlots and publicans go before the scribes and 
 pharisees in the kingdom ? Matt. xxi. Why the son of the 
 free woman was received, and the bond woman's son, being his 
 elder, rejected ? Gen. xxi. Why Israel, which so long sought 
 for righteousness, found it not ; and the Gentiles, which sought 
 not for it, found it ? Rom. ix. We have no other cause 
 hereof to render, but to say with St. Paul, because they sought 
 for it by works of the law, and not by faith ; which faith, as it 
 cometh not by man's will, as the papist falsely pretendeth, but 
 only by the election and free gift of God ; so it only is the 
 immediate cause whereunto the promise of our salvation is 
 annexed, according as we read ; And therefore of faith is the 
 inheritance given, as after grace, that the promise might stand 
 sure to every seed. Rom. iv. Item, in the same chapter, faith, 
 believing in him which justifieth the wicked, is imputed to 
 righteousness. 
 
 And thus concerning the causes of our salvation, ye see how 
 faith in Christ, only and immediately, without any condition, 
 doth justify us ; being so linked with God's mercy and election, 
 that wheresoever election goeth before, there faith in Christ 
 must needs follow after. And again, whosoever believeth in 
 Christ Jesus, through the vocation of God, he must needs be 
 partaker of God's election. 
 
 Whereupon resulteth now the third note or consideration ; 
 which is, to consider whether a man in this life may be certain 
 of his election. To answer to which question, this first is to be 
 
xl 
 
 understood ; that although our election and vocation simply 
 indeed be known to God only in himself, a priori ; yet notwith- 
 standing it may be known to every particular faithful man, a 
 posteriori, that is, by means, which means are faith in Christ 
 Jesus crucified. For so much as by faith in Christ a man is 
 justified, and thereby made the child of salvation ; reason must 
 needs lead the same to be then the child of election, chosen of 
 God unto everlasting life. For how can a man be saved, but 
 by consequence it folio weth, that he must also be elected ? 
 
 And therefore of election it is truly said ; we must judge of 
 election by that which cometh after, that is, by our faith and 
 belief in Christ ; which faith, although in time it followeth after 
 election, yet this is the proper and immediate cause assigned by 
 the scripture, which not only justifieth us, but also certifieth us 
 of this election of God. 
 
 Whereunto likewise well agreeth this present letter of 
 Master Bradford, wherein he saith ; election, albeit in God it be 
 the first, yet to us it is the last opened. And therefore beginning 
 first, saith he, with creation, I come from thence to redemp- 
 tion and justification by faith, and so to election. Not that faith 
 is the cause efficient of election, being rather the effect thereof ; 
 but is to us the cause certificatory, or the cause of our certifica- 
 tion, whereby we are brought to the feeling and knowledge of 
 our election in Christ. For albeit that election first be certain 
 in the knowledge of God ; yet in our knowledge, faith only that 
 we have in Christ, is the thing that giveth to us our certificate 
 and comfort of this election. 
 
 Wherefore, whosoever desireth to be assured that he is one 
 of the elect number of God, let him not climb up to Heaven to 
 know ; but let him descend into himself, and there search his 
 faith in Christ the Son of God ; which if he find in him not 
 feigned, by the working of God's Holy Spirit accordingly ; there- 
 upon let him stay, and so wrap himself wholly, both body and 
 *oul, under God's general promise, and incumber his head with 
 
xli 
 
 no further speculations ; knowing this, that whosoever believeth 
 in him, shall not perish John iii. shall not be confounded 
 Rom. ix. shall not see death John viii. shall not enter into 
 judgment John v. shall have everlasting 1 life John iii. vii. 
 shall be saved Matt, xxviii. Acts xvi. shall have remission of 
 all his sins Acts x. shall be justified Rom. iii. Gal. ii. 
 shall have floods flowing out of him of water of life John vii. 
 shall never die John xi. shall be raised in the last day John 
 vi. shall find rest to his soul, and shall be refreshed Matt. xi. 
 
 Now then, forasmuch as we see faith to be the ground, 
 whereupon dependeth the whole condition of our justifying, let us 
 discuss in like manner what is this faith, whereof the scripture so 
 much spcaketh, for the more plain understanding of the simple. 
 For many kinds there be of faith ; as a man may believe every 
 thing that is true, yet not every truth doth save, neither doth the 
 believing of every truth justify a man. He that believeth that God 
 created all things of nought, believeth truly. He that believeth that 
 God is a just God, that he is omnipotent, that he is merciful, 
 that he is true of promise, believeth well, and holdeth the truth. 
 So he that believeth that God hath his election from the be- 
 ginning, and that he also is one of the same elect and predestinate, 
 hath a good belief, and thinketh well ; but yet this belief alone, 
 except it be seasoned with another thing, will not serve to sal- 
 vation; as it availed not the old Jews, which so thought of 
 themselves, and yet think to this day, to be only God's elect 
 people. 
 
 Only the faith which availeth to salvation is that, whose 
 object is the body and passion of Jesus Christ crucified : so that 
 in the act of justifying, these two, faith and Christ, have a 
 mutual relation, and must always concur together ; faith as the 
 action which apprehendeth, Christ as the object which is appre- 
 hended. 
 
 For neither doth the passion of Christ save without faith, 
 neither doth faith help, except it be in Christ ; as we see the 
 
xlii 
 
 body of man sustained by bread and drink, not except the same 
 be received and conveyed into the stomach ; and yet neither doth 
 the receiving of every thing sustain man's body, except it be 
 meat and drink, which have power to give nourishment. In like 
 sort it is with faith ; for neither doth the believing of every thing 
 save, but only faith in the blood of Christ ; neither again doth 
 the same blood of Christ profit us, except by faith it be received. 
 And as the sun being the cause of all light, shineth not but to 
 them only which have eyes to see ; nor yet to them neither, unless 
 they will open their eyes to receive the light ; so the passion of 
 Christ is the efficient cause of salvation ; but faith is the condition, 
 whereby the said passion is to us effectual. 
 
 And that is the cause why we say with the scripture, that 
 faith only justifieth us ; not excluding thereby all other external 
 causes that go before faith, as grace, mercy, election, vocation, 
 the death of Christ, &c. all which be external causes, working 
 our salvation through faith. But when we say that faith only 
 justifieth us, the meaning thereof is this ; that of all internal 
 actions, motions, or operations in man, given to him of God ; there 
 is none other that contenteth and pleaseth God, or standeth 
 before his judgment, or can help any thing to the justifying of 
 man before him, but only this one action of faith in Jesus 
 Christ the Son of God. 
 
 For although the action of praying, fasting, alms, patience, 
 charity, repentance, the fear and love of God, be high gifts in 
 man, and not of man, given of God to man, yet be none of all 
 these actions in man imputed of God to salvation ; but only this 
 one action of faith in man, upon Christ Jesus the Son of God. 
 Not that the action itself of believing, as it is a quality in man, 
 doth so deserve, but because it taketh that dignity of the 
 object. For as I said, the act of justifying faith, as it is an 
 action of man, is not to be considered alone, but must ever go 
 with his object, and taketh his virtue thereof. Like as the 
 looking up of the old Israelites, did not of itself procure any 
 
xliii 
 
 health unto them, but the promise made in the object, which 
 was the brazen serpent, whereupon they looked, gave them 
 health by their looking up. Even so, after like sort, are we saved 
 by our faith and spiritual looking up to the body of Christ 
 crucified ; which faith to define is this. 
 
 To believe Jesus Christ to be the Son of the living God, 
 sent into this world, by his death to satisfy for our sins, and so 
 to receive the same. 
 
 And thus much touching election and faith, with the order 
 and explication of the causes necessary to be considered in our 
 salvation, whereby may appear, how far the pretended Catholics, 
 do swerve from the right mind of the scriptures. For where the 
 scriptures in declaring the causes of salvation, do send us only 
 to faith, as the only condition whereby these causes have their 
 working ; these catholics do quite leave out faith, and instead 
 thereof place in other conditions of doings, merits, will- works, 
 pardons, masses, and especially auricular confessions, with 
 penance and satisfaction for our sins, &c. 
 
 With reference to these doctrines, our own minds have often 
 been impressed with a peculiar view of them, which we have 
 never seen expressed by any writer till very lately. "Neverthe- 
 less, I wish we had a better word than necessity, which is com- 
 monly made use of in this dispute, for it conveys to the under- 
 standing an idea of restraint, which is totally contrary to the act 
 of choosing." LUTHER apud Milner's Ch. Hist. v. 280 
 Edit. 1810. Upon which Mr. John Scott, reasoning upon the 
 Common Places of Melancthon, remarks as follows. " For my 
 own part, I confess, I choose to suspend my judgment upon 
 points so far ' too high' for us ; where much, that seems to 
 be established by incontrovertible reasoning, and countenanced 
 by scriptural authority, appears also to us, with our limited 
 powers, to be incapable of being reconciled with what is alike 
 the dictate of nature and common sense, and the clear doctrine 
 of divine revelation. But as for those who revolt, with contempt 
 
 f 
 
xliv 
 
 and indignation, at the mention of any such necessity as stated 
 above, it may be worth while to learn a lesson of humility, by 
 trying to disentangle themselves from the obnoxious doctrine, 
 as following, at one, simple, unavoidable step, from the divine 
 prescience alone, independently of any predestination. 
 Thus, after all that can be said, it can never be disproved, 
 that what is certainly foreseen must certainly come to pass : but 
 future events are so foreseen by Almighty God as both 
 prophecy and the direct testimony of scripture demonstrate : 
 therefore they are certain, or, in the sense explained, 
 necessary. I say again, I state not this as my own unhe- 
 sitating conclusion, I only here throw it out as an exercise for 
 those, who imagine their own scheme free from such 
 difficulties.'* Continuation of Milner, ii. 197, Nota. 
 
 NOTE (M.) p. 92. 
 
 In the letters from 21 to 28 inclusive, we have brought 
 together the principal observations of this holy martyr upon the 
 subject of predestination, the doctrines of free will, election, &c. 
 to which we have subjoined the opinion of the venerable martyr- 
 ologist, Fox, and that for the purpose of shewing, what the real 
 views of the English reformers were upon these important 
 questions. And we feel it necessary here to notice some remarks 
 of Dr. Wordsworth, where he seems to have travelled out of his 
 way, in order to cast a slur upon the memory of Bradford. 
 
 In a note upon the Life of Bishop Ridley,* Dr. W. quoting a 
 passage from one of the Bishop's letters, observes, " It is not 
 unlikely that Ridley offered this remark to Bradford's consider- 
 ation, by way of moderating his zeal respecting some disputes 
 on free will and predestination, which had arisen among the 
 
 * Eccl. Biog. vol. iii. 361. 
 
xlv 
 
 Protestant prisoners, in consequence of Cole, Harry Hart, and a 
 few other obscure individuals, having- imbibed and propagated 
 Pelagian notions. Ridley could not sympathise with Bradford's 
 warmth on this subject (not because he did not think 
 Bradford's sentiments, upon the whole right and true, 
 and Cole's, 8?c. wrong and false,} but from thinking- 
 Bradford overrated the importance of the controversy, and 
 the influence of his adversaries, by which coldness, it is plain 
 that Bradford was a little piqued." 
 
 And in another note upon the same life* Dr. V. adds, " His 
 (Ridley's) words to Bradford, in reference to the predestinarian 
 controversy, cannot be too often inculcated, and deserve to be 
 written in letters of gold ; and then quotes in small capitals, the 
 words we have inserted in a corresponding type, in the first letter 
 subjoined, and remarking, It is greatly to be lamented, that the 
 notes which he (Ridley) had drawn up on this subject were not 
 printed." 
 
 Coverdale gives eight letters from Ridley to Bradford, of 
 which Dr. W. has published only four but taking the whole 
 together, it seems evident that nothing but the most cordial 
 sympathy and approbation existed between them. The following 
 are two of those omitted by Dr. W. and the remaining two we 
 shall most likely have occasion to insert in the sequel. 
 
 TO MASTER BRADFORD.t 
 
 Dearly beloved brother, blessed be God our Heavenly Father, 
 for his manifold and innumerable mercies towards us, and 
 blessed might he be that hath spared us thus long together, that 
 each one of us may bless his mercy and clemency in other unto 
 this day, above the expectation and hope of any worldly 
 appearance. 
 
 * Vol. iii. 372. t Cov. 63. N 
 
xlvi 
 
 Whereas you write of the outrageous rule, that satan our 
 ghostly enemy beareth abroad in the world ; whereby he stirreth 
 and raiseth so pestilent and heinous heresies, as some to deny 
 the blessed Trinity, some the divinity of our Saviour Christ, 
 some the divinity of the Holy Ghost, some the baptism of infants, 
 some original sin, and to be infected with the errors of the 
 Pelagians, and to rebaptise those that have been baptised with 
 Christ's baptism already ; alas, Sir, this doth declare this time 
 and these days to be wicked indeed. But what can we look for 
 else of satan here and of his ministers, but to do the worst that 
 they can, so far forth as God shall or will suffer them. 
 
 And now methinks he is less to be marvelled at at this 
 time, if he bestir him by all manner of means, that the truth 
 indeed do take no place. For he seeth now, blessed be God, that 
 some go about in deed and in truth, not trifling, but with the 
 loss of all that they are able to lose in this world, goods, lands, 
 name, fame, and life also ; to set forth God's word and his truth, 
 and by God's grace shall do, and abide in the same unto the end; 
 now therefore it is time to bestir him I trow. 
 
 And as for the diversity of errors, what careth he though 
 one be never so contrary to another ? He reckoneth all, and so 
 he may, to be his, whosoever prevail, so that truth prevail not. 
 Nevertheless, good brother, I suppose that the universal plague 
 is most dangerous which at this day is, alas, fostered and master- 
 fully holden up by wit, worldly policy, multitude of people, 
 power, and all worldly means. As for other the Devil's gal- 
 troppes, that he casteth in our ways by some of his busy headed 
 yonkers, I trust they shall never be able to do the multitude 
 so great harm. For, blessed be God, these heresies before time 
 when satan by his servants hath been about to broach them, have 
 by God's servants already been so sharply and truly confounded, 
 that the multitude was never infected with them ; or else where 
 they have been infected, they are healed again, that now the peril 
 is not so great. 
 
xlvii 
 
 And where you say that if your request had been heard, 
 things, you think, had been in better case than they be ;* know 
 you that concerning the matter you mean, I have in Latin drawn 
 out the places of the scriptures, and upon the same have noted 
 what I can for the time. SIR, IN THOSE MATTERS I AM so 
 
 FEARFUL, THAT 1 DARE NOT SPEAK FARTHER, YEA ALMOST 
 NONE OTHERWISE THAN THE VERY TEXT DOTH, AS IT WERE, 
 LEAD ME BY THE HAND.f 
 
 And where you exhort us to help, &c. ; Lord what is else 
 in this world that we now should list to do ? I bless my 
 Lord God I never, as methinketh, had more nor better leisure to 
 be occupied with my pen in such things as I can do to set forth, 
 when they may come to light, God's glory. And I bless my Lord 
 God through Jesus Christ, my heart and my work are therein 
 occupied, not so fully and perfectly as I would, but yet so as I 
 bless God for the same. 
 
 Farewell, dear brother, the messenger tarrieth and I may not 
 now be longer with you. The Lord, I trust Verily, shall bring us 
 thither, where we shall, each one with other in Christ our 
 Saviour, rejoice and be merry everlastingly. 
 
 Your Brother in Christ, 
 
 N. R. 
 
 TO MASTER BRADFORD.$ 
 
 Gratiam et pacem, &c. Although I ween it is not yet three 
 days ago, since you heard from me, yet having such a messenger 
 and so diversely enforced, 1 cannot but say something to you. 
 
 * P. 70. 
 
 t He meaneth here the matter of God's election, whereof he after- 
 wards wrote a godly and comfortable treatise, remaining yet in the hands 
 of some, and hereafter shall come to light, if God so will. Co?. 65. 
 Cov.69. 
 
xlviii 
 
 What ? shall I thank you for your golden token ? What mean 
 you man ? Do you not know that we have victum et amictum 
 e penario regio ? I was so moved with your token* iha' I 
 commanded it straightway to be had to Bocardo which is our 
 common jail. I am right glad of Austin's^ return, for I was, as 
 I told you, careful for him. Blessed be God that all is well. I 
 have seen what he brought from you, and shortly surveyed the 
 whole, but in such celerity, that other also might see the same 
 before Austin's return ; so that I noted nothing but a confused 
 sum of the matter, and as yet what the rest have done, I can '.ell 
 nothing at all, and it was at the writing hereof in their hands. 
 To your request, and Austin's earnest demand of the same, I have 
 answered himjl in a brief letter, and yet he halh replied again; 
 but he must go without any further answer of me for this time. 
 I have told Austin, that I for my part, as I can and may for my 
 tardity and dulness, will think of the matter. We are so now 
 ordered and straitly watched, that scarcely our servants dare 
 do any thing for us ; so much talk and so many tales, as is. said, 
 are told of us abroad. One of us cannot easily nor shortly be of 
 knowledge of another's mind, and you know I am youngest many 
 ways. Austin's persuasions may do more wiih me in that I may 
 do conveniently in this matter, armed with your earnest 
 and zealous letters,^ than any rhetorick either of Tully or 
 Demosthenes, I insure you thereof. 
 
 * This token vras a piece of gold, which Bradford had sent to Ridley, 
 but which the latter sent to relieve his brother Shipside, prisoner in 
 Bocardo. Cov. 69. 
 
 f Augustine Beraher. 
 
 J He meaneth here Harry Hart, a froward free-will man, who had 
 written a treatise against God's free election, which Bradford sent to 
 M.Ridley, Cranmer, and Latimer to peruse, desiring M- Ridley to 
 answer the same. Cov. 7U. 
 
 How must the shades of these excellent men, who thus honoured 
 and preferred each other to himself, look down with astonishment and 
 
xlix 
 
 With us it is said, that M. Grymbold* was adjudged to be 
 hanged, drawn, and quartered ; of whom we hear now, that he 
 is at liberty. So we heard of late, that M. Hooper was hanged, 
 drawn, and quartered indeed, not for heresy but for treason, but 
 blessed be God, we hear now that all is true in like. False 
 tongues will not cease to lie, and mischievous hearts to imagine 
 the worst. Farewell in Christ, and token for token now I send 
 you not; but know this, that, as it is told me, I have two scarlet 
 gowns ih&t escaped, I cannot tell how, in the spoil, whereof you 
 $hall have your part. Commend me to all our brethren, and 
 your fellow prisoners in the Lord. 
 
 Your's in Christ, 
 
 N. R. 
 
 The venerable martyrologist has also recorded another 
 circumstance, which shews that Ridley neither claimed nor 
 possessed that superiority, in respect of prudence and discretion, 
 over Bradford ; which Dr. Wordsworth takes so much pains to 
 establish 'Master Ridley, late Bishop of London, being 
 prisoner in the Tower, had there given him the liberty of the 
 same, to prove belike whether he would go to Mass or no, 
 WHICH ONCE HE DID. And Master Bradford, being there 
 prisoner also the same time,f and hearing thereof, taketh his 
 
 disgust upon the puny biographer, who, 200 years after they both have 
 been in glory, thus exerts himself to exalt the character and notions of 
 
 either, at the expense of his venerated brother ? 
 i 
 
 * He was chaplain to Ridley. Strype's Cran. 492. but secretly 
 recanted, and acted as a spy on the imprisoned professors of the gos- 
 pel. Strype, Eccl. Mem. i. 229. Fox iii. 136- 139- 
 
 t The Tower being so full, our Archbishop Cranmer, Ridley, Lari- 
 mer, and Bradford were all thrust together into one chamber, which, 
 however inconvenient it were, yet they were very glad to be together ; 
 that they might have thi opportunity of conferring with one another, 
 and establishing one another together. There they read over the New 
 Testament together with great deliberation and study ; on purpose to 
 
1 
 
 pen and ink, and writeth to him an effectual letter to persuade 
 him from the same, and sheweth the occasion that thereby 
 should ensue, which, God be honoured, did M. Ridley no 
 little good ; for he repented his fact therein, as he himself 
 maketh mention, writing again in the latter end of the book of 
 Marcus Antonius, which he sent to M. Bradford, and never 
 after that polluted himself with that filthy dress of anti- 
 christian service.' Fox, iii. 997.* 
 
 Notwithstanding all this Ridley was a giant, for there were 
 giants in those days, and we may imagine nothing could more 
 excite the indignation of the spirit of that holy martyr, if in 
 their blessed abodes they could be susceptible of such feelings, 
 than to see' his pigmy successors attempt to put a tinsel crown 
 upon his head, at the expense of his brother martyr, and 
 beloved friend for the gospel sake. 
 
 As to Ridley himself, every true Protestant claims an equal 
 interest in his character and credit, whether episcopalian or non 
 episcopalian ; and divested of that narrow sectarianism which 
 almost invariably characterises the genuine hierarehist,h>oks up 
 to him with admiration and gratitude willingly and gladly there- 
 see if there were any thing that might favour that popish doctrine of a 
 corporeal presence. But, after all, they could find no presence but a 
 spiritual one, northat the mass was any sacrifice for sin. But they found in 
 that holy book that the sacrifice of Christ upon the cross was perfect, 
 holy, and good ; and that God did require none other, nor that it should 
 be ever done again; as Latimer, one of the four, related in protestation 
 given to Watson. Strype's Cranmer, vol. i. 463. 
 
 * Dr. Wordsworth, iii. 322, and Mr. Todd in his Life of Cranmer, 
 vol. ii. 381, do not give credit to this statement but for no other 
 reason than that Fox, as they allege^ r elates precisely the same particulars 
 respecting Bradford and Bishop Ferrar. But that is not so, for the two 
 anecdotes, as related by the martyrologist, are essentially distinct in the 
 two important particulars of time and circumstances. Acts and Mon. 
 vol. iii. 280. 997. Besides which Fox refers to a document in which 
 Ridley had expressly acknowledged the fact. 
 
li 
 
 fore we add the following. ' Master Ridley, was a man so- 
 reverenced for his learning and knowledge in the scripture* 
 that even his very enemies have reported him to have been an 
 excellent clerk, whose life, if it might have been redeemed 
 with the sum of 10,000 marks, yea, 1000, the Lord Dacre of 
 the North, being his kinsman, would have given it to Queen 
 Mary, rather than he should have been burned. And yet was 
 she so unmerciful, for all his gentleness in King Edward's days* 
 that it would not be granted for any suit that could be made* 
 Oh, that she had remembered his labour for her to King 
 Edward VI. with Cranmer, before mentioned,* in such sort that 
 even she had yielded but the reward of a publican Matt. v. 
 then had the earth not so been bereft of him as it was ; let the 
 Lord forgive us our sins which were the cause thereof, and 
 grant that we never so provoke his anger again, if it be 
 his blessed will Amen.' Fox iii. 996. Which Amen we 
 most heartily repeat! 
 
 As Dr. W. admits that Bishop Ridley thought Bradford's 
 sentiments, upon the whole, were right and true, and the 
 opposite opinions wrong and false ; we do not easily discover 
 the materiality of discussing which of them attached most 
 importance to the controversy in question. Assuming that Ridley 
 thought it of less importance than Bradford, it does not follow 
 that the former was right ; and the time might come when 
 Ridley, in the same manner as he had seen reason to prefer 
 Hooper's opinion to his own, in the matter of the habits, might 
 also see reason to prefer Bradford's opinion to his own, in respect 
 of the importance of the doctrine in question. 
 
 That Ridley actually did so seems very probable ; for from 
 the last of these letters (very remarkably omitted by 
 Dr. W.) it appears that he had himself written to Hart; and 
 
 * Fox ii. 788 iii, 16. 
 
lii 
 
 from Coverdale's note upon the former of these letters, it is 
 evident that it was in compliance with Bradford's earnest re- 
 monstrance to take up the subject, he wrote the very notes or 
 treatise which Dr. W. wishes so much were extant. This looks 
 vastly more like yielding to the opinions of Bradford, than 
 having the intention to censure or restrain him. And how far, 
 in point of fact, Bradford was in the right, has since become but 
 too evident, from the state into which the clergy of the Church 
 of England fell soon afterwards, and continued for the 
 most part till the middle of the last century. Dr. W. and many 
 others are very fond of clothing themselves with the mantles of 
 Cranmer, Ridley, and their brethren but how is it they can 
 honestly do so, whilst admitting that the reformers believed in 
 the doctrines of predestination, election, &c. they themselves 
 not only fail in preaching the same doctrines, but seldom let 
 slip an opportunity of treating them with ridicule and contempt. 
 Alas, alas, how many bishops have we had since the period at 
 which these men fell, who have been worthy to wear their 
 mantles ! Upon this subject see Bishop Tomline's Refutation of 
 Calvinism, triumphantly refuted by the late Rev. Thos. Scott, 
 of Aston Sandford ; by the late Rev. Dr. Williams, of Rotherham ; 
 and more pointedly still by Mr. John Allen, of Madras House, 
 Hackney, in the Layman's Letter. London, 1812, Gale and 
 Curtis. See also the trimming and cautious spirit but too fre- 
 quently evinced upon this subject, by some who ought to know 
 and act better, exposed in Haeresis Mastix, London, 1824 ; in 
 which a certain Reverend Dean, received a tolerably severe 
 castigation from one of his own brethren, respecting the case 
 of Dr. Malan at Geneva. 
 
 With whatever caution Ridley might express himself 
 upon this subject, and we agree perfectly that no man can 
 adhere too closely to scriptural expressions, when treating of this 
 or any other Christian doctrine ; it does not seem probable that 
 any material difference existed between them, for Coverdale, 
 
liii 
 
 who evidently approved of the sentiments of Bradford, as 
 appears by his notes on No. 27, and which was most probably the 
 very paper which Bradford mentions in No. 28 to have sent to 
 Ridley describes Ridley's works in terms of no less approba- 
 tion, viz : as a godly and comfortable treatise, p. 65. and as a 
 learned and godly treatise, p. 359 so that whilst we cordially 
 agree with Dr. W. that it is greatly to be lamented that the notes 
 which Ridley had drawn up on this subject were not printed 
 yet it is pretty evident what his opinions were, and what the 
 result will be if they should ever be discovered. 
 
 It is notorious that the catechism of Edward VI. was the 
 production of Cranmer, Ridley, and others, in which amongst 
 other matters is the following. " As many as are in this 
 faith steadfast, were forechosen, predestinated, and 
 appointed to everlasting life, before the world was 
 made Now as to this catechism Ridley thus expresses him- 
 self " I hear say that the catechism which was lately set forth 
 in the English tongue, is now in every pulpit condemned Oh 
 devilish malice ! Satan could not longer suffer, that so great 
 light should be spread abroad in the world." Layman's 
 Letter, p. 90.* And in the next reign we have the following 
 declaration from that great ornament and light of the English 
 Church, Bishop Jewell. " But as touching the freedom of will 
 and power of ourselves, we say with St. Augustin, O evil is free- 
 will without God man misusing his free will, spilt both him- 
 self, and his will ; what do men so much presume of the possi- 
 
 * The same author, p. 89. shews also, that Archbishop Cranmer 
 offered to justify these doctrines in this very Catechism, as indeed well 
 he might ; and yet Mr. Todd strives hard to deliver this holy primate 
 from the hydra of Calvinism. Vol. ii. 61. 300. It is truly melancholy 
 to see how prejudice and a desire to support a system, can warp the 
 judgment and extinguish a spirit of candour. How useful and highly 
 important a work might Mr. Todd have made his Life of Cranmer, at this 
 period, if he could have divested himself of a sectarian spirit. 
 
liv 
 
 bility of nature ? It is wounded, it is mangled, it is troubled, it 
 is lost. It behoveth us rather truly to confess it, than falsely to 
 defend it. Free will, once made thrall, availeth now nothing 
 but to sin that we live well, that we understand right, we have 
 it of God. Of ourselves we have nothing 1 , but only sin, that is 
 within us. The better to clear this whole case, I thought it 
 good to use the more words. Thus may we learn to know 
 ourselves, and humbly to confess our imperfection, and to give the 
 whole glory to God." Defence of the Apology of the 
 Church of England, p. 15, 
 
 In confirmation of the views of Bradford the signatures of 
 Bishop Ferrar, Taylor, and Philpot, to No. 28, expressly 
 testify their approbation as well to the doctrine as to the 
 importance of enforcing it, and although we would not 
 positively assert of these doctrines, what Luther did of that of 
 justification by faith alone, that they are the criteria vel stantis 
 vel cadentis ecclesiae, we may venture to pronounce that just in 
 that proportion in which they are preached and felt, does a pro- 
 fessing church maintain its vital godliness and influential activity. 
 
 The learned and accurate Strype views the conduct of 
 Bradford in a very different light from Dr. W. In remarking 
 upon No. 28, he says, " They, the freewillers, were men of 
 strict and holy lives, but very hot in their opinions, and disputa- 
 tious, and unquiet. Divers of them were in the King's Bench, 
 where Bradford, and many other gospellers were ; many whereof 
 by their conferences, they gained to their own persuasion. 
 Bradford had much discourse with them. The name of their 
 chief man was Harry Hart ; who had writ something in defence 
 of his doctrine. Trew and Abingdon were teachers also among 
 them ; Kemp, Gybson f and Chamberlain, were others, They 
 ran their notions as high as Pelagians did, and valued no 
 learning ; and the writings and authority of the learned, they 
 utterly rejected and despised. Bradford was apprehensive that 
 might do great harm in the church, and therefore out of 
 
Iv 
 
 prison wrote a letter to Cranmer, &c. (No. 28) and with him 
 joined Bishop Ferrar, Taylor, and Philpot, (as we have seen.) 
 He speaks of this letter as worthy to be read, and then remarks, 
 * Upon this occasion Ridley wrote a treatise of God's election 
 and predestination, and Bradford wrote another upon the same 
 subject ; and sent it to those three fathers in Oxford, for their 
 approbation; and theirs being obtained, the rest of the 
 eminent divines, in and about London, were ready to sign it 
 also." Strype's Cranmer, i. 502. The same author, after 
 quoting- some passages from that writer, says, " By Bradford's 
 pains and diligence he gained some from their errors; and 
 particularly one Skelthorp ; for whom in a letter to Careless,* 
 he thanked God, who gave this man to see the truth at the 
 length, and to give place to it ; hoping that he would be so 
 heedy in all his conversation, that his old acquaintance might, 
 thereby think themselves gone astray.' Strype's Cranmer, 
 vol. i. 503. This writer, who evidently had access to many MS. 
 treasures relating to the Marian sera, seems never to have 
 dreamed that Ridley thought Bradford wrong, in endeavouring 
 to root out the springing heresy ; or that it was probable any 
 difference would be found between the two treatises of these 
 venerable coadjutors, in the great work of the reformation. And 
 that any coldness or pique on the one hand, or disposition to 
 censure on the other, existed between these truly Christian 
 martyrs, is completely repudiated by the general contents and 
 expressions of the last of the above letters of Ridley, as well as 
 by the two others omitted by Dr. W. which we shall most 
 likely have occasion to insert in the sequel. 
 
 Every pious protestant claims the holy martyrs Cranmer, 
 Ridley, Latimer, Hooper, Bradford, and the rest as their com- 
 mon property. If Cranmer himself were now to revisit his 
 native country, and make a progress throughout our various 
 
 * Cov. 373. 
 
Ivi 
 
 religions communities, what may it be supposed would his 
 principal inquiry be ? My friend do you wear the habits, the 
 square cap, or the surplice ? Do you kneel at the altar ? &c. 
 &c. No, surely, but would it not rather be Are you a 
 believer in the Lord Jesus Christ? Is he to you the chief 
 among ten thousand and the altogether lovely? Have you 
 embraced him as your only saviour and friend ? and are you 
 united to him by a lively faith ? Are you one of the living 
 stones fitly framed together, and built up unto him as your chief 
 head ? And who would these holy men acknowledge as their 
 brethren and kindred in Christ Jesus those only who had sub- 
 scribed to the act of uniformity, and were zealous defenders of 
 the national hierarchy, although peradventure wholly destitute of 
 the life and spirit of godliness ; or the humble and sincere followers 
 of the lamb, in whatever communion they might be found ? 
 
 It was well said by the late Dr. Buchanan, to some remark 
 about the different societies who had sent out missionaries to the 
 East, that a foreign mission was the best possible school to 
 cure bigotry for that placed in the middle of a moral wil- 
 derness, and surrounded by the prowling beasts of prey, of 
 pagan and popish idolatry, and mahomedan imposture; they 
 were glad enough to hail any pious missionary as a friend and a 
 brother, without stopping to enquire whether he belonged to this 
 church or to that chapel whether he worshipped with or without 
 a liturgy or whether he wore a gown or surplice, or preached 
 and prayed without either ! 
 
 Never will the death blow be given to popery, infidelity, and 
 formalism in this country, till the truly pious of all the ortho- 
 dox denominations consent to wave their minor differences to 
 abstain from absurd, ridiculous, and sectarian recrimination 
 chiefly founded in ignorance* and cordially embrace each 
 
 * Few readers perhaps wi!l credit the writer when he asserts, that not 
 many years since, a distinguished and very amiable prelate now living, so 
 
Ivii 
 
 other as friends of their common saviour and redeemer; travelling 
 together to those eternal abodes of blessedness, where all such 
 unscriptural differences will be done away for ever. 
 
 A conviction of the importance of this subject, induced the 
 editor some years since, to establish a society for that express 
 object, under the name of THE CHRISTIAN INSTITUTE and 
 the same conviction leads him to hope, that the republication of 
 the address, delivered at the formation of that society, at the end 
 of this volume, will be excused. 
 
 " And I purposely mention his moderation, and likewise 
 adventure to commend him for it; notwithstanding that this 
 VIRTUE, so much esteemed and magnified by wise men in all 
 ages, hath of late been declaimed against with so much zeal and 
 fierceness, and yet with that good grace and confidence, as if it 
 were not only no VIRTUE, but even the sum and abridgement of 
 all VICES. I say, notwithstanding all this, I am still of the old 
 opinion that moderation is a VIRTUE, and one of the peculiar 
 ornaments and advantages of the excellent constitution of our 
 church ; and must at last be the temper of her members, 
 especially the clergy, if ever we seriously intend the firm establish- 
 ment of this church, and do not industriously design by 
 cherishing heats and divisions among ourselves, to let in popery 
 at these breaches" Abp. Tillotson's preface to Bp. Wil- 
 kins's Sermons. London, 1682. 
 
 NOTE (N.) P. 99. 
 
 HOOPER, Ferrar, Taylor, Philpot, and Bradford consulted 
 amongst themselves whether they should go to dispute at Oxford, 
 
 far allowed his prejudices against dissenters to mislead his judgment, as 
 to apply, in the editor's hearing, the chapter in Grotius de Veritate, 
 entitled " De indifferentismo" which every tyro knows relates only to 
 indifference to religion and divine things in general, to a latitudinarian 
 feeling on the subject of church government ! 
 
hiii 
 
 and resolved to decline it, unless they might have indifferent 
 judges. And for this purpose Bradford sent a private and trusty 
 messenger to Oxford, to Ridley, to have his, and his two fellows, 
 their judgment concerning this matter. They were at this time 
 all separated from one another ; so though Ridley signified this 
 in a letter to Cranmer, yet he could only give his own sense. 
 Strype's Cranmer, vol. 1. 489. See Note (0). 
 
 NOTE (o.) P. 101. 
 
 FAR be it from us to attempt to drepreciate the merit or 
 worth of that distinguished luminary of the English Reforma- 
 tion, Bishop Ridley, whose mantle we would rather lament has 
 fallen upon so few of his successors ; but justice to the memory of 
 Bradford, and to the task we have undertaken, imposes upon us 
 the duty of shewing, that Dr. Wordsworth has no grounds for 
 endeavouring to draw a parallel between them, to the prejudice 
 of the latter. 
 
 We have seen Bradford frequently* enjoining absolute 
 obedience to Queen Mary ; and it appears clear that he took no 
 part in the rebellion in favour of Lady Jane Gray, and here he 
 expressly applauds Sir James Hales for refusing to subscribe 
 King Edward's will, made for the deprivation of his sister Mary. 
 
 From the document in Burnet,f it appears that Ridley 
 did not subscribe that will, but perhaps the only reason 
 was, because he was not a privy counsellor ; for imme- 
 diately after Lady Jane had been proclaimed Queen, we 
 find him in a sermon preached at Paul's Cross, declaring 
 there his mind to the people, as touching the Lady Mary, and 
 dissuading them, alleging there the incommodities and incon- 
 
 * PP. 38. 96. 99. 
 t Hist. Refor. vol. vi. p. 275. 
 
lix 
 
 veniencies which might rise by receiving her to be their 
 Queen ; prophesying 1 , as it were before, that which after came to 
 pass, that she would bring in foreign power to reign over them ; 
 besides the subverting also of the Christian religion then 
 already established; shewing moreover that the same Mary 
 being in his diocese ; he, according to his duty, being then her 
 ordinary, had travailed much with her to reduce her to this 
 religion ; and notwithstanding in all other points of civility, 
 she shewed herself gentle and tractable ; yet in matters that 
 concerned true faith and doctrine, she shewed herself so stiff 
 and obstinate, that there was no other hope of her to be con- 
 ceived, but to disturb and overturn all that, which with so great 
 labours, had been confirmed and planted by her brother afore. 
 Shortly after this sermon Queen Mary was proclaimed ; where- 
 upon Ridley speedily repairing to Fremingham to salute her, 
 had such cold welcome there, that being despoiled of all his 
 dignity, he was- sent back upon a lame halting horse to the 
 Tower.' Fox iii. 16. 
 
 NOTE (P.) P. 104. 
 
 SIR James Hales was one of the Judges of the Court of 
 Common Pleas in the reigns of Henry VIII. and Edward VI. ; 
 and, on the accession of Mary, had refused to join in the 
 proceedings for raising Lady Jane Gray to the throne. But 
 having afterwards, in his judicial character, asserted that it was 
 unlawful to celebrate the mass, the queen not having as yet 
 reinstated it, he was had up before Gardiner, who behaved to him 
 most infamously, and finally committed him to prison. Whilst 
 there he was wrought upon by the artifices of the papists, and 
 in consequence, became so wretched in his mind that he 
 attempted to cut his throat, but was prevented by his own 
 servant. The letter, No. 30, was written to him whilst in Bread 
 
 h 
 
Ix 
 
 Street Compter ; but whether before or after this rash attempt is 
 not very clear probably afterwards, and it is melancholy to 
 reflect how little good effect it produced ; for the papists inferring 
 they had made sure of him, set him at liberty ; soon after which 
 he drowned himself in very shallow water upon his own estate 
 at Tenterden, in Kent. Gardiner, and the papists generally, 
 charged this act of suicide upon the tendency of the doctrines of 
 grace, or the new religion as it was called, to desperation ; to repel 
 which, and to shew that they proceeded from remorse and the 
 tings of a wounded conscience at allowing himself to be seduced 
 by the papists, Bishop Hooper published a treatise which 
 has been preserved by Strype. Eccl. Mem. iii. pt. 1. 274. 
 pt.2. 258. No. xxiv. Words. iu.2Q6.Burnet, ii.l. 386. 
 Soames, iv. 132. Fox, iii. 19. 96. 185. who also has some 
 useful observations upon the subject. The whole of which 
 indeed, with Hooper's treatise, we should have inserted, but from 
 the fear of extending these notes to too great a length, as we 
 have yet some heavy matter to come which is still more scarce, 
 and much too curious to be omitted. 
 
 NOTE (Q.) P. 109. 
 
 THIS Lady Vane was a special nurse and great supporter, to 
 her power, of the godly saints, who were imprisoned in Queen 
 Mary's time ; to whom divers letters of Philpot, Careless, Tra- 
 herne, Rose, and others, as well as Bradford, were written ; 
 wherein they render unto her most grateful thanks for her ex- 
 ceeding goodness towards them, with their singular commenda- 
 tion and testimony; also of her Christian zeal towards God's 
 afflicted prisoners, and to the verity of his gospel. She died in 
 Oldbourne, in the year 1568, whose end was more like a sleep 
 than any death; so quietly and meekly she deceased and departed 
 
Ixi 
 
 hence in the Lord. Fox, iii. 331. She seems to have been the 
 widow of Sir Ralph Vane, who was beheaded with the Duke of 
 Somerset, in the year 1552. Strype Eccl. Mem. iii. 226. 
 
 NOTE (R.) P. 161. 
 
 THE extract which Fox gives* of this very scarce and 
 extraordinary tract of Gardiner's, with its no less extraordinary 
 preface by Bonner, had often excited in our minds a great 
 desire to see the originals ; and that desire was considerably 
 increased by the frequent appeal to it by almost all the reformersf 
 upon their examinations ; and the evident chagrin and mortifi- 
 cation discovered by Gardiner, whenever it was alluded to. 
 And perhaps the reader, who will now have the opportunity of 
 perusing both these performances, will not be so much surprised, 
 that the papists should have exerted themselves to suppress and 
 destroy them and their consequent scarcity,^ as they will that 
 apologists of real learning and professed liberality, should be 
 found in the 19th century for men, who after publishing such 
 opinions as the tract and preface in question contain, could 
 practise so much cruelty and insolence towards their fellow 
 creatures, for professing and retaining the same opinions. 
 
 All exertions to discover a copy of this tract or preface 
 were fruitless, till having obtained a copy of a collection of 
 
 * Acts and Mon. ii. 338. 
 
 + Taylor, Fox iii. 169. Saunders, Fox iii. 134. Mr. Todd well 
 remarks, " The books exposed his fellow tyrant and himself to just 
 ridicule and censure. The first reformed preachers that were brought 
 before him, scrupled not to remind him of that which, in the time of 
 Henry VIII., both he and Bonner had there taught with such consum- 
 mate impudence," Life of Cranmer ii. 418. 
 
 J Todd's Defence of Cranmer, Ii. 
 
Ixii 
 
 curious tracts, relating to the popish controversy, almost equally 
 scarce,* we were agreeably surprised to find both of them 
 included, f That a translation existed we never imagined, 
 till on searching, at the British Museum, for any scarce matters 
 relating to the History of the Reformation, we discovered such 
 a translation, in the Royal Library, by M. Wood ; and the title 
 page distinctly says ROME. Now, that such a work should be 
 printed at Rome, in the year 1553, appears sufficiently im- 
 probable ; and we therefore suspect that both the translator's 
 name, and the place of publication were fictitious, a practice by 
 no means unfrequent. * 
 
 We give the title page of the original Latin, and of Wood's 
 translation and that translation at length. 
 
 * Fasciculus Rerum Expetendarum et Fugiendarum, by Orthuinus 
 Gratius, published at Cologne, in 1535, and republished at London by 
 the Rev. Edward Brown, Rector of Sundridge, in Kent, 1690. 
 
 t In the second volume, or appendix, pp. 800 820. As these 
 volumes are very scarce, and contain some extremely curious tracts, we 
 shall insert, at the end of this appendix, a list of the contents ; and which 
 those, who are engaged in the controversy with the papists, may find it 
 convenient to consult. 
 
 $ Mr. Todd (Defence of Cranmer, li. Life of Cranmer, vol. i. 324.) 
 says that this translation was printed at Rouen. Whereas Professor 
 Bliss, in his new edition of Wood's Athen. Oxon. (vol. i. pp. 295. 371.) 
 alleges there were two editions ; one at Roan, in 1553, and the other at 
 Rom. 1553; that the translator was Michael Wood, a printer; and 
 that both editions are in the Bodleian Library at Oxford. 
 Thus the Jesuit's Catechism, by the famous Etienne Pasquier, 
 professes to be published "A Ville Franche." 1602. 
 
STEPHANI GARDINERI, EPISCOPI WINTON, 
 
 DE VERA OBEDIENTIA ORATIO; 
 
 UNA CUM PR^EFATIONE EDMUNDI BONNERI, 
 
 tac. Hetcwtt. 
 
 (POSTEA VERd EPISC. LONUINENS1S PINQUISSIMI ET SANGUINOLENTl) 
 
 Serenissinwe Regive Majestatis Anglice in Dania Legati, 
 
 CAPITA NOTABILIORA DICT.E ORAT1ONIS COMPLECTENTB. 
 
 In qua etiam ostenditur Causam Controversiae quae inter ipsam Sereniss. Reg. Maj. et 
 
 Episcopum R&manum existit, longe aliter ac diversius se habere quam hactenus 
 
 a vulgo putatum sit. 
 
 JUXTA EDITIONEM HAMBURG ENSEM, EX OFFICINA FRANCISCI 
 RHODI, MENSE JANUAR. MDXXXVI. 
 
DE VERA OBEDIENTIA; 
 
 &n ration maU* in Eattne, 
 
 BY THE RIGHT REVERENDS FATHER IN GOD, 
 
 STEPHAN BISHOP OF WICHESTRE, 
 
 -HOW 
 
 LORDE CHAUNCELOUR OF ENGLANDE: 
 
 s, 
 
 of IStrmcntre 
 
 THAN ARCHIDEACON OF LEICESTRE, AND THE KINGES MAIESTIES 
 EMBASSADOUR IN DENMARKE, AND NOW BISHOP OF LONDON: 
 
 TOUCHING TRUE OBEDIENCE. 
 
 PRINTED AT HAMBURGH, IN LATINE, IN OFFICINA FRANCISCI 
 RHODI, MENSE JANUARIS, 1536. 
 
 AND NOW TRANSLATED INTO ENGLISHE, AND PRINTED EFTSONES, IN 
 
 HOME, BEFORE THE CASTLE OF S. ANGEL, AT THE SIGNE OP 
 
 S. PETER, IN NOVEMBRE, ANNO DO. MDLIII. 
 
TRANSLATOR'S PREFACE. 
 
 I HAVE heretofore, with no small admiration, read a certain 
 sermon, made in English, before our late Sovereign Lord 
 King Henry VIII., about fourteen years past, by Doctor 
 Tonstal, then Bishop of Durham, and set forth in print, belike 
 for his own glory or rather purgation, being suspected, and not 
 without cause, to be a favourer of the pretended authority and 
 antichristian power of the Bishop of Rome ; whereof he is bent 
 at this day, with other his accomplices, to shew himself, that 
 sermon notwithstanding, not only to be a friendly favourer, 
 but an open diligent proctor. And a certain oration also written 
 in Latin, by Doctor Samson, then Bishop of Chichester, and 
 now the double-faced epicureous Bite-sheep of Coventry and 
 Lichfield ; as well for the proof and assertion of the King's 
 supremacy, by the undoubted truth of God's unfailing word, as 
 of the just abrogation of the said Bishop of Rome's feigned 
 power out of England. 
 
 By which sermon and oration, I being indifferently instructed 
 in the truth for those days, in some points, cannot choose but 
 marvel somewhat, at this their so sudden alteration of mind and 
 proceedings, presently seen to all men's understanding. Howbeit 
 forasmuch as Tonstal, hath been long reputed a still dreaming 
 Saturn, always imagining mischief; and Samson an idle-bellied 
 carnal epicure, which for worldly honour and paltry pelf's sake, 
 hath everholden with the hare and ran with the hounds, as they 
 
 * So Anthony Wood, vol. i. 371. Bliss; but Mr- Todd calls it his 
 " Admonition." Life of Cranrner, vol. i. 324. 
 
Ixvi 
 
 saj ; and if he were bidden, would say, Christ was an hangman, 
 and his Father a thief ; I counted not much upon them, nor 
 thought that their sermon and oration proceeded of any 
 persuasion of conscience, but to serve the time, as the common 
 practice of that foxy generation is. 
 
 But now of late I chanced to read an excellent, and a right 
 notable oration, entitled De Vera Obedientia, made in Latin 
 about twenty years past, by Dr. Stephen Gardiner, then Bishop 
 of Winchester, now Lord Chancellor and common cut throat of 
 England ; touching as well the King's supremacy and absolute 
 power (under God) of the Church of England, and the necessary 
 divorce (as he -calleth it) of the said King Henry VIII., from the 
 Queen's Mother that now is ; together with the lawful and chaste 
 marriage (for so he termeth the matter) had between the said 
 King and Queen Anne, to consist by the unfailing almighty 
 word of God. As also concerning the false feigned authority 
 and usurped power of the Bishop of Rome, and unlawful or 
 unadvised oaths and vows; joined with the preface of doughty 
 Doctor Bonner, then Archdeacon of Leicester, gaping to 
 be a Bishop, as he is now (by the way of usurpation) of London, 
 for the commendation and praise of the same oration. 
 
 And forasmuch as Winchester confesseth in the same, his 
 long advised deliberation, before he was persuaded (by the 
 truth) of the King's supremacy : and seeing he was the chief 
 procurer and labourer, at that time, of the King's said divorce 
 and second marriage : and now even he, with his blow-belly 
 butcherly brother Bonner, turning like weathercocks exsye versie 
 as the wind bloweth, do not go about traiterously to repell the 
 just and right supreme power and authority, incident by God's 
 own word and law, to the imperial crown of England ; abusing 
 and bewitching the Queen's grace's lenity, and scrupulous 
 perplexity, but also (like seditious and most antichristian angels 
 ofsatan) to set up their father, antichrist of Rome,, in this realm 
 again; I have thought it good to turn the same oration and 
 
Ixvii 
 
 preface into our vulgar tongue, that every true English subject 
 may plainly behold, by these men's fruits, what they themselves 
 are; dissemblers with princes, to whom they owe their bounden 
 allegiance; deceivers of God's people, the Queen's subjects, 
 for whom Christ hath shed his precious blood; subverters of 
 good laws ; confounders of order ; murderers of men's souls ; 
 enemies of their native country; shameless liars ; bringersinof 
 idolatry and a superstitious false forged religion ; traitors to the 
 crown of England ; impudent maintainers of filthy whoredom ; 
 blasphemous haters of chaste marriage; covetous catchers; 
 double-faced piurours ; defacers of the nobility ; cut throats of 
 the commonalty ; suppressors of Christ's flock ; ravening wolves 
 in sheep's clothing; mockers of Christ's glorious gospel; 
 servers of time; and very imps of antichrist. 
 
 Now to give the certain notes, to behold that stout champion 
 Winchester's double perjury and traitorous villainy, the better 
 by ; thou shalt mark in reading this oration, that he affirmed, at 
 those days, that the Bishop of Rome's authority in England was 
 against God's word ; and now he juggleth to bring it in 
 again. 
 
 Then he said, the King was the supreme head of the Church 
 of England, next under Christ ; now he goeth about to impeach 
 the crown of that supremacy. Then he avouched, that the King 
 might not put away the supremacy from him, because it is 
 given him of God ; now his policy is, to deceive the Queen's 
 Highness thereof, as though it were not given of God. 
 
 Then he affirmed that all true subjects were debt bounden 
 to defend, maintain, and uphold the supreme authority of the 
 crown ; now he would have all English subjects to be forsworn 
 to the crown, and help in his Father of Rome again. Then he 
 said, that men's traditions were, for the most part, repugnant to 
 God's word; now he preferreth such false popish traditions, 
 garnishing them with the name of the church, as though folks 
 
 i 
 
Ixviii 
 
 were bounden to credit and obey them, as much or more than 
 the Bible. Then he prated, that only in the Scriptures was the 
 truth to be sought for ; now the Scriptures must be cast out of 
 the doors, as though they were the chief teachers of untruth. 
 Then he confessed that the true light was hidden, as long as the 
 Bishop of Rome had to do here ; now he and his fellow shavelings 
 say, and caused Dudley, the wicked duke, to declare by his 
 learning and conscience, that the truth hath not been opened, 
 and that England hath been divided from the catholic faith and 
 church, since that power was abolished. 
 
 Then he affirmed, that the marriage of King Henry the 
 Eighth, with the Queen's Mother, was unlawful, and therefore 
 justly divorced, as of no effect; now he saith that the same 
 marriage was lawful by God's word. Then he affirmed, that the 
 marriage of the said King, with Queen Anne, was a chaste and 
 a lawful marriage by God's word; now his deeds declare his 
 judgment to be contrary. Then he confessed that the said 
 divorce and second marriage, were done by the undoubted word 
 of God, the censures of the most famous universities of the 
 world, the judgment of the Church of England, and by Act of 
 Parliament, whereof he himself was the procurer in the uni- 
 versities, and in all points a principal doer ; now he layeth all 
 the fault to the Archbishop of Canterbury, as though it had been 
 the Archbishop's only deed. Then he wrote advisedly of a 
 conscience, and to be highly regarded with the King; now he 
 is not ashamed to say nay and recant, to please and rule the 
 Queen. Then he broke the Queen's head, in procuring and 
 affirming her to be illegitimate ; now he giveth her a plaster, 
 with his recanting and saying she is legitimate. 
 
 Then he took him leisure, before he would be persuaded ; 
 now he runneth post haste in a contrary dissuasion. From 
 that time hitherto, he confesseth he hath done wrong in these 
 cases, scilicet, that he hath been a traitor above these twenty 
 
Ixix 
 
 years, and now he would be taken for a true man, repenting 
 scarce twenty days, and that more for fear and ambitious flattery, 
 than for truth or conscience. 
 
 These tricks, and many such like, thou mayest easily espy in 
 this oration and preface, good reader, whereby thou mayest 
 beware of these incarnate devils, who could so advisedly say 
 yea then, and so impudently, so rashly, so perjuredly, and so 
 slyly, recant and say nay now. Wherefore, if these be the fruits 
 of holiness, truth, and constancy (as it cannot be denied) and 
 the special practices of these worthy pillars of the malignant 
 Madame, the Babylonical Holy Mother Church ; what may we 
 trust to or look for, in their litter of Romish whelps ? If gay 
 Gardiner, blow-belly Bonner, untrusty Tonstal, and slow-bellied 
 Samson, be no more nimble .in covering their practices; blame 
 not drunken Doctor Weston (for all his burned breech) 
 nor impudent Feckenham, with the rest of the saucy swarm of 
 shavelings, though their shameless lying, careless perjury, and 
 blasphemous iniquity, appear openly to all the world. Therefore, 
 like as a man may know, by their present blasphemous proceed- 
 ings, what traitorous hearts, they have covertly borne all this while, 
 to King Henry the Eighth and King Edward the Sixth heretofore, 
 so may the Queen's Grace, and all men beware, how they credit 
 or leave their conscience to them hereafter. 
 
 If these ruffling kabies, in their sermons and orations said 
 and wrote the truth then, why do they not abide by it and say 
 the same still ? If they erred then, why may not they and their 
 scholars err now ? If their works and writings were false then, 
 for all their advised deliberation ; why may not their sayings and 
 doings be as false now, using post haste, and all through ambition ? 
 If the fathers were false subtle shrews then, how may we trust 
 the children now ? Yea, Sir, ye make much ado with then and 
 now, be content. Then was then, and now is now ; down with 
 your bastard, and milk the cow. 
 
 Well answered, for it is not put of memory, since drunken 
 
Ixx 
 
 burnt-tail Weston, was at the cost, in his sermons and lessons, 
 upon hope of preferment to the divinity lecture in Oxford, to 
 publish and affirm, sola fides justificat ; so that great malice and 
 contention arose between him and goggle-eyed Smyth, with 
 Doctor Cotes, about it in open reading and preaching: but 
 now his mastership is content to lose his plaint, and both sola 
 and fides may go play them. Yet how fain Smyth was at 
 length to recant his error, and to embrace and preach sola 
 fides justificat ; his solemn printed recantation is yet to see. 
 
 The same true doctrine was confirmed also by Dr. Ogle- 
 thorp, Ramriche, Draicot, Pole, Burnet, and almost by all the 
 rabble of them, that now have quite banished both solam and 
 fidem. It is not long since Doctor Chadsey subscribed to the 
 marriage of priests, and against transubstantiation ; with a great 
 sort more, who cry out now, come again to your mother church 
 and repent, you sacramentaries and votaries ; as though it were 
 never they. As for Doctor Inkpot, (that blinking coxcomb 
 Standish) who saith he married against his conscience, it is the 
 less launder, seeing he is more fit to make a riding foal of, than 
 a proctor of the convocation, 
 
 Tonstal in his written sermon, chafeth and fumeth against 
 Reginald Pole, reviling him and calling him the king's arch- 
 traitor ; but now I trust, he shall be welcome home, my Lord 
 Cardinal, with blessing godfather. As for Cardinal Pole, by 
 report Tonstal and Gardiner, neither the best of them, is not 
 worthy to wipe his shoes, neither for learning, judgment, nor 
 sobriety of life. But what should you speak of our two-faced 
 Janus Children ? Be not so hasty, Sir. Tempora mutantur, 
 mores deteriorantur. Et qui veritale dicit, caput 
 fractum habebit. Those be wise men, and love to sleep in a 
 whole skin, though they, both body and soul, go all to the devil. 
 They are so valiant soldiers, that these six years they have 
 given place, and came in league with the poor gospellers, almost 
 ell the pack of them; like gnats, with ait, aio, negat, nego. 
 
Ixxi 
 
 And now when they have espied wickedness to have the upper 
 hand, they can kill the man, when he is knocked down to their 
 hands. Indeed the Holy Ghost revealed somewhat, of these hell- 
 hounds' hollow traiterous hearts to King Henry the Eighth, when 
 he left Winchester in no trust in his testament, nor allowed him 
 to be of counsel with his son, the virtuous King Edward. And 
 could the Queen's Highness provide her never a godly noble, or 
 worthy man in all England, to be chancellor, but him ; that in 
 his open disputation and writing, hath made her a bastard, her 
 virtuous mother an adulteress, and her most royal father an adul- 
 terer ? And now, in public proceedings, hath made her most 
 Christian brother, and all his court of parliament, as well nobles 
 as commons, no better than heretics. 
 
 O filthy traitor, and pernicious papist, the very poison 
 of England this day. Of a lean, lazy, and lecherous locust 
 of the bottomless pit, thou art become an outrageous lion; 
 and now thou roarest and ragest, as it were great 
 Cerberus of hell. If God be not merciful and cease his 
 plague over the land, thou art like to be an utter destruction 
 thereunto. Who hath seen such stoutness in a beggar's brat, 
 as is now in thee ? Well, when her Grace shall perceive that 
 God hath troubled her mind, and scourged her realm enough 
 with such double-faced, perjured, and impudent traitors as 
 this her chattering chancellor is, she may chance at length to 
 confess, that she hath made too much of a scabbed cuckoo's bird. 
 Is there none other way to get God's favour but by snatching 
 away God's Word, the Bread of Life, from God's people ? Is 
 there none other means to have a chaste England, but to 
 suppress chaste marriage, and to advance licentious whore- 
 mongers in England ? Was the matter well amended when 
 Doctor Cox was turned out, and whisking Weston thrust in ; 
 who, in carnal occupying, burnt a woman beggar, in his own 
 parish, without Bishop's Gate, the whole parish to witness. It 
 was sometime an use at the stews in Winchester Rents, that the 
 
Ixxii 
 
 most filthy whores there did burn their occupiers : but now 
 have the hot holy prelates, of the Bishop of Rome's Clergy in 
 England; such as this Weston is, religiously taken it up, and 
 are become in that act more cunning than the whores were. 
 These hungry whore-hunters spare neither pie-wench nor 
 beggar by the way, but with their fiery soldering tools, they 
 seal them to the surgeon's hands. 
 
 O, abominable hypocrites, for their wilful contempt of 
 Christian marriage, God suffereth them to fall into most shameful 
 abuses. What face are we like to have within a while, of our 
 English Church, if such beastly Sodomites be thus advanced to 
 the chief deaneries of the realm, and thus ruffle it in their 
 scarlets ? A great sort of the Queen's true hearted subjects in 
 England, think it were more meet for wanton Weston, to be put 
 out for a stallion among a race of mares upon the mountains, 
 or to serve the stews, than to be allowed free access, with 
 smirking, and pretty simpering chit-chat, among honest ladies ; 
 and more meet to be coupled with his old packhorse, 
 Goodwife Hagfall in Oxford, at the tail of a cart, than to be 
 reputed and reverenced, as a maiden priest, in good Queen 
 Mary's court. The God of all mercies, open the eye of her heart, 
 to see these fine men's fruits in time, lest all England smart for it. 
 
 Were it not better to have God's most Holy Word published, 
 to all Englishmen's understanding and comfort, and his blessed 
 Sacraments ministered as he instituted them ; than to have a 
 popping popish priest, to patter he neither woteth what nor the 
 people that hear him; and to worship a little pretty white-coated 
 casket, instead of God, made by miracle ? O, Sir, what is it 
 that these holy hell-hounds cannot do by miracle ? It is a more 
 easy miracle for them to say, that the form of bread is very 
 natural flesh, and wine blood; than to set fire indeed under a 
 woman's coat, without coal or candle. Well, I beseech that for 
 Christ's precious death's sake, good reader, not to think that I 
 have pleasure in railing or in carping other men's faults ; but 
 
Ixxiii 
 
 that I would not have the soul deceived, with these filtHy 
 hypocrites : and so I pray thee, repenting from the bottom of 
 thy heart, consider that this sudden lamentable alteration of 
 religion and states, cometh of the most just judgment of God, for 
 our impenitence and unthankfulness' sake, and for our sinful 
 abusing of God's most holy word and sacraments, to our own 
 horrible lusts and worldly respects ; so that where we would not 
 hear and do after the doctrines of God's servants, the prophets, 
 who warned us of these plagues, it is found true by experience 
 that the Holy Ghost saith ; For the sins of the people, God 
 maketh hypocrites (as these poll-shorn shavelings be) to reign 
 and bear the sway, 
 
 As for the nobility, they may remember and know by 
 experience, what this text (he hath put down the mighty from 
 their seat) meaneth ; if they will advisedly behold the order of 
 God's judgment in them, because they made a mock and a taunt 
 at the preachers in Lent last, whose words we find now most 
 true. Beforetime, the nobles say, they were fools to be in 
 awe of one man, the Duke of Northumberland ; now, whether 
 they befools or wise men, they are in as mucli awe or more to 
 one beast, Winchester. He was a gentleman, as very a tyrannous 
 traitor as he was ; this is, after the old proverb, Passus sub 
 pontio as cutted as an ape, if the father be a knave, how 
 can the son escape? He hath been a worthy soldier, and a 
 notable captain ; this hath been a famisher of the King's soldiers, 
 and always a very coward. He used the nobility after the form 
 of noblemen ; this frumpeth them, as if they were his slaves. 
 He repressed the rebels in Norfolk ; this stirreth by his deeds, 
 rebellion throughout England. He deserved thanks for that 
 service doing ; this, all England may curse unto the world's 
 end. He sought to take the crown traitorously from the Queen ; 
 this seeketh to pull away the authority of the crown, from the 
 Queen and her heirs for ever. 
 
Ixxiv 
 
 In his days men were so covetous that they took some ; in 
 this beast's days they are so free-hearted, that they take all. 
 He died like a beast as he lived before; this, except he repent, 
 cannot choose but go after. Now mundus gaudebit, we shall 
 have a merry world, the matter is amended, the devil and all. 
 
 Marvel not, good reader, that God hath in this sudden 
 chop, taken away the liberty of his most pure plain word, 
 and the right administration of his blessed sacraments, from the 
 people of England ; seeing our impenitence and hardness of 
 hearts, and given them to another nation (Scotland) that will 
 bring forth the fruits of repentance. Seeing we will needs be 
 swine, God would no longer bestow his preachers upon us, but 
 give us leave to be fed with the draff of masing masses, 
 mumming matins, drowsy diriges, pick-purse purgatory, popes' 
 pardons, Latin service, beads, bells, and bagpipes ; praying to 
 dead saints, licking of relics, Lent shrift, benedicite godfather, 
 absolution behind the curtain, oil and cream, with other 
 superstitious baggage, the devil and all ; until, with unfeigned 
 penitent hearts, we say with the unthrifty son of the gospel, 
 Father, I have sinned against heaven, and before thee, 
 now I am not worthy to be called thy son, make me 
 like one of thy hired Servants. Unto the which hearty 
 repentance, if we will join unfeigned faith, pouring out our 
 continual earnest prayers, before the throne of the heavenly 
 grace, by Jesus Christ, we shall find mercy in time convenient ; 
 and though he scourge us with these uncircumcised soldiers of 
 satan for a time ; yet, as David saith, When he is angry, he will 
 remember mercy, and restore his blessed gospel to us again with 
 abundance of blessing, in case we will, like obedient children, 
 take his chastising in good part, and patiently abide his 
 leisure. 
 
 Now, to the intent thou mayest plainly behold and judge 
 rightly, of these honey-mouthed false feigning flatterers, and 
 
Ixxv 
 
 ancient enemies of Christ's religion, the better and more readily ; 
 note Winchester and Bonner with an indifferent heart, in their 
 proceedings and doings at this day, and mark their sayings in 
 this oration following, and preface made at that time ; and thou 
 shalt soon see their sleighty shifts of, yea Sir, nay Sir, not as of 
 truth, but as time serveth. And if it like you to confer more of 
 these practitioners, buy Tonstal's English Sermon, and Samson's 
 Latin Oration.* Then if thy heart be not endurately locked, and 
 cast up from discerning the truth, thou wilt thrust them up all 
 four together in a Tunbridge sheath, and bless you henceforth 
 from their double-faced viperous generation. The Lord give 
 thee understanding in all things, good reader, and in the fear 
 and love of God, to live constantly in true obedience, patiently 
 abiding his merciful godly will, and always in him heartily well 
 to fare. 
 
 * The following is the title of Samson's work referred to by the 
 translator. " Richard! Samsonis, Regii Sacelli decani, Oratio, qua 
 docet, hortatur, admonet omnes, potissimum Anglos, regiae dignitati 
 cum primis ut obediant, quia verbum Dei prsecipit, Episcopo Romano 
 ne sint audientes, qui nullo Jure Divino, in eos quicquam potestatem 
 habet, postquam ita jubet Rex, ut illi non obediant. Qui contra 
 fecerint, eos perspicub docet, legem dmnam contemnere. Non est ergo 
 quod sibi timeant Angli, de humana quavis potestate Episcopi Rom. 
 qui aliam quam humanam, hoc est humano consensu, in Anglos non 
 habet, Obediant igitur Deo, non homini. Fascicul. vol. ii. 820. 
 
 k 
 
EDMUND BONNER, 
 
 &tcl)t*accm of Sdcestet, 
 
 THE KING OF ENGLAND HIS MOST EXCELLENT MAJESTY'S 
 AMBASSADOR IN DENMARK, 
 
 TO THE SINCERE AND GENTLE-HEARTED, AND GODLY 
 READER. 
 
 FORASMUCH as there be some, doubtless, even at this present, 
 as it hath always been the wont of men's judgments to be 
 variable and divers, who think the controversy, that is between 
 the King of England and of France, his most royal Majesty, and 
 the Bishop of Rome, consisteth in this point, because the King's 
 said Majesty hath taken the most excellent, and most noble 
 LADY ANNE, to his wife ; whereas, in very deed notwithstanding, 
 the matter is far otherwise, and nothing so. Wherefore, to the 
 intent, all that truly and heartily favour the Gospel of Christ, 
 which that most godly and virtuous prince doth with all diligent 
 endeavour, in every place advance, to the honour of Almighty 
 God, and to the profit and commodity of all Christian people ; 
 and that hate not, but love the truth, which every where justly 
 claimeth the upper hand, and to her all things, though they 
 struggle with her never so much in the beginning, yet obey and 
 give place at length, as meet it is they should, may the more 
 fully understand the chief point of that controversy ; and because 
 they shall not be ignorant, what the whole voice and resolute 
 determination of the best and greatest learned bishops, with all 
 the nobles and commoners of England is, not only in that cause 
 of matrimony, but also in the defending of the gospel's doctrine; 
 
Ixxvii 
 
 this oration of the Bishop of Winchester, a man excellently 
 learned in all kinds of learning, entitled DE VERA OBEDIENTIA, 
 that is, concerning true obedience, which he made lately in 
 England, shall be published; but as touching this bishop's 
 worthy praises, there shall be nothing spoken of me at this time, 
 not only because they are infinite, but because they are far 
 better known to all Christendom, than becometh me here to 
 make rehearsal. 
 
 And as for the oration itself, which as it is most learned, so is 
 it most elegant, to what purpose should I make any words of it, 
 seeing it praiseth itself enough, and since good wine needeth no 
 tavern bush, to utter* it. But yet in this oration, whosoever thou 
 art, most gentle reader, thou shalt, beside other matters, see it 
 notably and learnedly handled, of what importance and how 
 invincible the power and excellency of God's truth is ; which as 
 it may now and then be pressed of enemies, so it cannot possibly 
 be oppressed after such sort, but it cometh again at length 
 behind the screen, more glorious and more welcome. Thou 
 shalt see also, touching obedience, that it is subject to truth, 
 and what is to be judged true obedience. Besides this, of men's 
 traditions, which, for the most part, are utterly repugnant 
 against the truth of God's law. And there, by the way, he 
 speaketh of the King's said Highness's marriage, which, by the 
 wise judgment, authority, and privilege of the most and principal 
 universities of the world, and therewith the consent of the whole 
 Church of England, he contracted with the most clearj* and most 
 noble LADY, QUEEN ANNE. 
 
 After that, touching the King's Majesty's title, as pertaining 
 to the supreme head of the Church of England. 
 
 Lastly of all, of the false pretended supremacy of the Bishop 
 of Rome, in the Realm of England, most justly abrogated ; and 
 how all other bishops, being fellow like to him in their function, 
 
 * To sell or vend. Bailey. t Famous, clarissima. 
 
Ixxviii 
 
 yea, and in some points, above him within their own provinces, 
 were beforetime bound to him by their oath. But be thou most 
 surely persuaded of this, good reader, that the Bishop of 
 Rome, if there were no cause else but this marriage, will easily 
 content himself, especially when there is one morsel or other laid 
 to him to stosshe. But when he seeth so mighty a king, being 
 a right virtuous and a great learned prince, so sincerely and so 
 heartily favour the Gospel of Christ, and perceiveth the yearly 
 ravenous prey ; yea, so large a prey, that it came to as much 
 almost as all the King's revenues, snapped out of his hands, and 
 that he could no longer exercise his tyranny in the King's 
 Majesty's realm, alas ! it hath been too cruel and bitter all this 
 while !* nor make laws, as he hath done many to the contumely 
 and reproach of the majesty of God; which is evident that he 
 hath done in times past, under the title of the Catholic Church, 
 and the authority of the Apostles Peter and Paul; whereas, 
 notwithstanding, he was a very ravening wolf, dressed in sheep's 
 clothing, calling himself servant of servants, to the great damage 
 of the Christian commonwealth : a man may say, there began the 
 mischief; thereof arose these discords, these deadly malices, and 
 so great troublous bustling. 
 
 For if it were not thus, no man could believe that this 
 Jupiter of Olympus, who hath falsely taken upon him power, 
 wherein is more brag than hurt, would have done his best, that 
 this good, and godly, and gospel-like prince should be falsely 
 betrayed to all the rest of monarchs and princes. Neither let it 
 move thee, gentle reader, that the Bishop of Winchester did not 
 afore now apply to this opinion ; for he himself, in this oration, 
 sheweth the cause, why he did it not. And if he had said 
 never a word, yet thou knowest well what a witty part it is, for 
 a man to suspend his judgment, and not to be rash in giving 
 of sentence. 
 
 * Olim heu nimium truculentara et acerbara. 
 
Ixxix 
 
 It is an old said saw ; Mary Magdalen profited us less in her 
 quick belief that Christ was risen, than Thomas that was longer 
 in doubt. A man may rightly call him Fabius, that, with his 
 advised taking of leisure, restored the matter. Albeit I speak 
 not this, as though Winchester had not bolted out this case secretly 
 with himself beforehand, for he bolted it even to the brann 
 long ago out of doubt ; but that running fair and softly, he would 
 first, with his painful study, pluck the matter out of the dark, 
 although of itself it was sound enough, but by reason of sundry 
 opinions, it was lapped up and made dark ; and then did he 
 debate it wittily to and fro, and so at last, after long and great 
 deliberation had in the matter, because there is no better 
 counsellor than leisure and time, he would resolutely, with his 
 learned and consummate judgment, confirm it. Thou shouldest, 
 gentle reader, esteem his censure and authority to be of the more 
 weighty credit, inasmuch as the matter was not rashly, and at 
 all adventures, but with judgment, as thou seest, and with 
 wisdom examined and discussed. And this is no new example, 
 to be against the Bishop of Rome, seeing that not only this man, 
 but many men many times, yea and right great learned men, 
 afore now, have done the same, even in writings, wherein they 
 both painted him out in his colours, and made his sleights, 
 falsehood, frauds, and deceitful wiles, openly known in the world.* 
 Therefore, if thou at any time heretofore hast doubted either of 
 true obedience, or of the King's Majesty's marriage, or title ; 
 either else of the Bishop of Rome's false pretended supremacy, 
 as if thou hast a good smelling nose, and a sound judgment, 
 I think thou didst not; yet having read over this oration, which, 
 
 * This is quite true it has pleased the providence of God, that there 
 never should be a period in which there was not some witness, for his 
 truth against the growing corruptions of popery. See them best col- 
 lected in Petrie's Hist. of< the Deform, and Reform, of the Catholic 
 Church, vol. i. 527. 555. Hague, MDCLXII. 
 
Ixxx 
 
 if thou favour the truth, and hate the tyranny of the Bishop of 
 Rome, and his devilish fraudulent falsehood, shall doubtless won- 
 derfully content thee ; throw down thine error, and acknowledge 
 the truth now freely offered thee at length, considering with 
 thyself, that it is better late to do so, than never to repent. 
 Fare thou heartily well, most gentle reader, and not only love 
 this most valiant King of England and of France, who undoubt- 
 edly was, by the providence of God, born to defend the Gospel, 
 but also honour and serve him most obediently. 
 
 As for this Winchester, who was long ago without doubt 
 
 reputed amongst the greatest learned men, give him thy 
 
 good word with honourable commendations.* 
 
 THE CONTENTS 
 
 WINCHESTER'S BOOK. 
 
 THE King supreme Head of the Church. 
 The Bishop of Rome hath no Authority in England. 
 The King's Marriage with the Lady Anne, chaste and lawful. 
 The Divorce of the Lady Katherine done by God's Law, &e. 
 The Authority of God's Word only to be obeyed. 
 Men's Traditions repugn in most things to God's Truth. 
 The Word of Truth lay buried, when the Bishop of Rome ruled here. 
 The coming again of Light confessed. 
 Foolish and Unlawful Oaths and Vows not to be kept. 
 And other which these Incarnate Devils, impudently and traitorously 
 go about to subvert at this Day. 
 
 * Truly said of a double-faced traitor TKAKSL- 
 
AN ORATION, 
 
 J&au* in Satin, 
 
 BY THE RIGHT REVEREND FATHER IN GOD, 
 
 STEPHEN, BISHOP OF WINCHESTER, 
 
 JVW Lord Chancellor of England, 
 
 TOUCHING TRUE OBEDIENCE, AND NOW TRANSLATED 
 INTO ENGLISH, &c. 
 
 As I considered and secretly weighed with myself, the 
 present state of orders in the church of England, wherein when 
 I saw that very many things, which, whether it were long 
 of men or of times, have been of long season confusedly jumbled 
 together ; some things blemished, and some things decayed, 
 and almost turned quite upside down; were by the perfect 
 line and plummet of God's Word, called again, laid anew, and 
 restored unto the ancient foundations of God's work: anon 
 came into my mind, even with a certain reverent admiration, 
 the invincible power and excellency of God's unfailing truth ; 
 which, albeit it seemeth now and then, unto man's persuasion, 
 to sustain by sore and long enduring overthrows,* yet it 
 remaineth ever whole, constant and certain. And though it be 
 darkened with men's sleighty jugglings, and counterfeit crafts, 
 as it were with certain mists for a while, yet at the time of God 
 appointed, it bursteth out again and sheweth itself clearly, like 
 
 * Ruinas per graves ac diuturnas perpessa videatur. 
 
Ixxxii 
 
 the sun, when darkness is banished and chased away;- that 
 God may be found just in his sayings, and have the victory 
 when he is judged. 
 
 And I doubt not, but many45oth learned, grave, and right 
 good men were in the self-same, or not much unlike thought that 
 I was in ; and where they have been entangled with a certain 
 foolish and cankered vile superstition, and have wrestled against 
 the truth, of a long time, this advised consideration hath pulled 
 away all their scrupulous doubts, and by the working of God's 
 grace, hath conveyed and brought them into the light of the 
 true verity. 
 
 And to confess plainly of myself, where I was a very earnest 
 setter forth and defender of the law and of the letter, as I may so 
 say, and where I could do nothing with a worse will nor more 
 against my mind, than to shrink from any thing that I had 
 been before persuaded in, whatsoever it were ; the further that 
 my judgment swerved from the truth in that behalf, so much 
 the more vehemently and eagerly methought I was astonished, 
 when I knew the truth : even as a man's eyes being dulled with 
 darkness, are wont to be amazed at sudden brightness, when the 
 light breaketh out. For I had not the gift that Paul undoubt- 
 edly had, who, as soon as God had overthrown him, fell down, 
 and spoke the words of obedience, saying, Lord, what wilt thou 
 have me to do ? For that chosen vessel had so much plenty of 
 the grace of God, that he confessed by and by, it was the voice of 
 God that checked him, and railed him from his error, and so 
 committed himself wholly to the governance of God, and obeyed 
 him in all truth and did after him in all points without any 
 more ado. But as for me, albeit my judgment hath been 
 always, that the truth ought to be obeyed, which doubtless doth 
 come altogether of God, yet in the discussing and trial of the 
 truth, I did not so easily content myself. But 1 so framed 
 myself, that, as it had been in asking the judgment of all my 
 senses, unless I perceived that I first of all heard them with my 
 
Ixxxiii 
 
 oars, smelled them at my nose, saw them with eyes, and felt v 
 them with my hands, I thought I had not seen enough; to 
 the intent I might submit and captivate the wit of my under- 
 standing to the truth, as though I had thoroughly perceived and 
 known it. 
 
 This my leisure taking, which some perchance reckon for 
 a too much obstinate rebelling, my mind is not to ascribe unto 
 my own wisdom or gravity, lest any man would think I were 
 fain, as they say, to praise myself, for lack of good neighbours : 
 but I do most constantly affirm and impute it, as right is, unto 
 the sundry working of God, in setting forth the truth, of whom 
 all men when they are taught, which be taught indeed, accord- 
 ing to this saying ; And ye shall be all taught of God ; as every 
 one shall feel himself affected in assenting unto the truth, so 
 may he talk and make plain mention. But as for the causes, 
 why this man embraceth the knowledge of the truth, when God 
 oflfereth it, more speedily; that man more slowly, and another 
 man never in all his life ; it is neither given to men always to per- 
 ceive, nor permitted to search out, further than is expressed in 
 the Scriptures. 
 
 So that my intent is not, presently to render the cause of 
 my slackness, or to claim that advised leisure taking, as a 
 proper inward gift of my own: which were not only a token of 
 foolishness with men, but also a very wickedness towards God : 
 but I would rather yield account to the world, what it was that 
 changed my opinion so much, and what caused me now at 
 length to dissent from myself, and from my own former words 
 and deeds. 
 
 And indeed, to tell you at a word, that compelled me, which 
 compels all men, when God seeth his time ; even the mighty 
 power of the truth, whereunto all things at length obey and do 
 thereafter. 
 
 Now I desire and heartily pray thee, gentle and sensible reader, 
 to bear friendly with me, in speaking of true obedience, and 
 
 1 
 
Ixxxiv 
 
 such things, as for thy sake, the rules either of rhetoric or logic, 
 require of a writer ; that is, that I should, at the beginning, 
 give the occasion either to be lovingly bent, or fit to be instructed, 
 or else to be attentive, when as yet I have nothing done, yet give 
 them to me again, as if thou hadst received them, and forgive 
 me them, as though thou wert perfectly paid of them indeed. 
 
 For seeing I perceive that I have obeyed truth, in acknow- 
 ledging the truth, I cannot choose but set forth something 
 openly, touching true obedience ; and though I am not able to 
 speak of it, according to the worthiness of the thing, yet mine 
 endeavour shall be to speak of it openly, and open it plainly. 
 
 And to come speedily to my purpose : I think, that to obey 
 truly, is nothing else, but to obey unto the truth. 
 
 And God is the truth, as Scripture recordeth, wherein he 
 giveth his chief light unto us; so much, that whosoever seeketh 
 it in any other place, and goeth about to fetch it out of men's 
 puddles and quagmires, and not out of the most pure and clear 
 fountain itself; they draw and bring up now and then, I wot 
 not what, foul and miry gear, ineffectual and to no purpose, for 
 the quenching of men's thirsty desires, which pertaineth alto- 
 gether properly unto the truth itself. For it is only he that 
 giveth us the wholesome water of the truth, whereof he that 
 drinketh, in obeying the faith which Jesus Christ hath pub- 
 lished, he shall also bring forth the fruit of true obedience, so 
 that he shall never be thirsty. 
 
 For albeit God in the old law, when he had determined in 
 slain sacrifices and offerings, to shadow and signify his own 
 sincere and pure service and honour, which the true worshippers 
 should do now in spirit and truth ; and for that cause gave strait 
 commandment, that those sacrifices and oblations should be had 
 in high honour and devotion, to shew how much more dearly 
 he esteemed obedience; he hath manifestly declared in many 
 places of the Scriptures, that he setteth more by obedience than 
 by all oblations and sacrifices. For so speaketh Samuel out of 
 
Ixxxv 
 
 the spirit of God, unto Saul ; Would the Lord have offering's and 
 sacrifices, saith he, and not rather that the Lord's word should 
 be obeyed ? Obedience is better than burnt offerings, and to 
 take heed, is more than to offer the fat of rams. Moses also in 
 Deuteronomy, commending- obedience unto the people, saith; 
 Lo, saith Moses, I set before your faces this day, blessing and 
 cursing. Blessing, if ye obey unto the commandments of the 
 Lord your God, which, I command this day; and cursing if ye 
 do not obey. Of this true obedience Saint Paul maketh mention, 
 in these words writing to the Romans, where he saith, he 
 received grace and apostleship, that faith might be obeyed 
 among all people, &c. for faith requireth obedience, that is, 
 that we acknowledge the will of God in Christ, which is the 
 word of the Father, and being made partakers of the grace of 
 God by his merit, should also, through the same Christ our 
 Lord, both believe in obeying, and obey in believing. 
 
 And whosoever putteth his perfect belief and hope in God, 
 looketh for reward at his only hands, and without God counteth 
 not upon his own works and deeds, but appointeth them their 
 limits; so that he rendereth them unto God, as though they 
 were done of God, from whom all good things proceed, and 
 acknowledged God to be the only beginning and finishing of all 
 goodness : that man is doubtless he, that may be said to obey 
 truly, that is to say, in following the truth, and for truth's sake 
 in contemning all things, that this deceivable world, is wont 
 both to make shew of, and to magnify. 
 
 And to the intent mankind should clearly and plainly, not 
 only with ears, but also with eyes, understand and see this truth 
 of obedience, that is to say, to the intent as many as are chil- 
 dren, should be drawn both outwardly and inwardly, of the 
 heavenly Father, to attain that truth : the word, Jesus Christ, 
 proceeded from the Father into the Virgin, and taking upon him 
 a very true and a mortal body, became flesh ; and the very same, 
 both God and man, dwelt among us, shewing his glory in signs 
 
Ixxxvi 
 
 and power, as the glory of the only begotten Son of the Father ; 
 and told us plainly of God, whom no man hath seen at any time, 
 and went before, and shewed us the true ways of obedience ; 
 that like as by the disobedience of one man, many became 
 sinners, so by the obedience of one, many should be made 
 righteous ; and that death, which the sin of disobedience brought 
 in, being overcome, men should truly live indeed, in Christ, by 
 virtue of obedience. 
 
 For to believe surely in God, and to cleave constantly unto 
 him, which the Scriptures calleth a righteous man's life ; is 
 doubtless to obey him, and in exercising obedience, to chasten 
 the body, to bring the flesh into servitude, to subdue the king- 
 dom of sin as much as lieth in us ; to depend on God, to make 
 our members servants of righteousness, to set light by our own 
 commodity, and for God's sake to care for other men's ; to trust 
 that God himself will be our reward, and without God, or 
 besides God, to count nothing pleasant or delectable. This is 
 to love the Lord, with all our heart, who is a jealous God, 
 that cannot away with any man that serveth any other master ; 
 but he requireth to have the man whole to himself, and not to 
 be hewn in pieces, to serve divers masters' commandments ; but 
 he will be only worshipped, and he will be only served of 
 them that be his. 
 
 This secret will of God, being, by his unsearchable device, 
 hidden from the beginning, is now in the end of the world, 
 revealed unto us, by our Christ, the slain sacrifice and ransom 
 of mankind ; who in appeasing the most justly deserved 
 wrath of God, hath declared the wholesome doctrine of obe- 
 dience in his deeds; and hath suffered for us, leaving us 
 an example that we should follow his footsteps, which if we 
 will consider, we shall plainly find, that to be true obedience, 
 which, all other matters set apart, executeth and practiseth the 
 will of God, expressed to mankind in the word, which is Christ; 
 and being stirred up of God, ascribeth also the effect and end 
 
Ixxxvii 
 
 imto God, who giveth the gift, both to will and to work, 
 according to his own good will. Therefore when Christ's 
 mother troubled him, as he was teaching in the temple, and 
 occupied in the office of true obedience, Dost thou not know, 
 saith he, that I must needs be about my father's business ? to 
 shew manifestly, that even the affection of nature, ought to obey 
 the will of God, and that nothing ought to be done, before the 
 commandment of God, by obedience. As the Father commanded 
 me, saith he, so I do ; and in another place, I am not sent, but 
 unto the lost sheep of the house of Israel : shewing thereby, that 
 nothing ought to be desired, that should blemish the office of 
 true obedience. 
 
 When the hour of Christ's passion drew near, and when he 
 had made that form of prayer, that should be most convenient 
 for our weak frailty, at the peril of death, Father, if it be pos- 
 sible, let this cup pass from me; he added straightways, to 
 declare the victory of obedience, more plainly, Not as I will, 
 but as thou wilt. Which his Father's commandments, God the 
 Son obeyed to the uttermost in the mystery of our redemption, 
 to shew us how we should obey ; and because, as the old said 
 saw is, we should not spoil the wine with pouring in water, and 
 lose all the fruit of obedience ; he hath also with his own most 
 true and most certain words, taught us in another place, and 
 prefaced the same also in his deeds, that he sought not his 
 own glory, through his obedience, but his Father's ; I, saith 
 he, seek not mine own glory, but my Father's ; If I, saith he, 
 glorify myself, my glory is nothing. And in another place, he 
 giveth us more plain meaning of this, saying, Let your light, 
 saith he, so shine before men that they may glorify your father, 
 who is in heaven. If we hope for commendation or vain- 
 glory at men's hands, we lose our reward, and shall appear one 
 day before the presence of Almighty God, with empty vessels, 
 like the foolish virgins, and shall suffer a most grievous repulse 
 of the spouse at his coming. Therefore, let not thy left hand 
 
Ixxxviii 
 
 know what thy right hand doth ; left hand matter is ungain, and 
 wicked whatsoever proceedeth of the flesh. Do not therefore 
 defile nor mar God's matters with man's devices, but obey 
 secretly from the flesh, and God shall reward thee in secret. 
 
 And hereunto I suppose it may be applied, that St. Paul 
 writeth : Not he that is a Jew openly, is a Jew ; neither is the 
 circumcision of the flesh, that is done openly, circumcision; 
 but he that is a Jew secretly, is a right Jew ; and the circum- 
 cision of the heart, is the circumcision, that consisteth in the 
 spirit, and not in the letter, whose praise is not of men, but 
 of God. 
 
 Let the Lord therefore be both our part, and the whole sum 
 of our inheritance, who. only shall restore a sure inheritance 
 unto us ; that is to say, let us obey God for God's sake, which 
 only is true obedience; which returneth thither, whence it 
 came ; and where it proceedeth of truth, it goeth into truth, 
 and is contained of all one beginning and ending. 
 
 By this manner of order, it seemeth that St. Paul set forth 
 the rule of obedience, when he bade servants be obedient unto 
 their masters for God's sake ; declaring plainly, that God is the 
 author and rewarder of that just obedient service, that servants 
 do unto their bodily masters; so that whatsoever shall certainly 
 appear to be done in his name, we may not doubt, but he will 
 accept and take it in good part. And according thereto, it 
 appeareth to be written in the Gospel : Blessed shall you be, 
 when men hate you, and persecute you, &c., for the Son of 
 Man's sake ; rejoice and be glad, for your reward is great in 
 heaven. For if we suffer buffeting justly for our faults, as 
 St. Peter saith, what gramercy is it to us ? For that is exhibited 
 unto the laws, and not unto God, even as that is not worthy of 
 any reward at God's hand, how godly soever it seem in outward 
 appearance, that hunteth after any earthly matter, glory, or 
 estimation of man, which is the practice of hypocrites, unto 
 whom the saying of God is mentioned : Thou hast received ihv 
 
Ixxxix 
 
 reward. For so shall the nfen be cursed that obeyeth not God, 
 which happeneth two manner of ways, either when we put the 
 commandments of God in practice, in outward shew before men, 
 or else for ambition, vain-glory, or vauntage sake, whereof I 
 have spoken something already before. As for the final judgment 
 of this matter, God hath particularly reserved it unto himself, 
 to be pronounced at the day of his just judgment, most earnestly 
 inhibiting us, that we pronounce not rashly of any man's heart in 
 that behalf; yea, though they do not altogether as evil as we 
 have done in this kind of sin, as he hath not prohibited men to 
 talk of all things, or in that, that men are permitted to judge of, 
 when we cloke true obedience with counterfeit obedience, and 
 neglecting that that God commandeth, we provide us other 
 ware to keep us occupied withal, turning the deaf ear to that 
 most sore sentence of God's truth : In vain do you worship me, 
 in the commandments and doctrines of men, seeing you have- 
 broken my precepts, for your own tradition. 
 
 And to the intent we do not so, we ought first of all to take 
 heed, that we keep surely that mark, which is certain and is 
 signed with the finger of God, whereby we may make a 
 distinction between God's causes and man's, that they be not 
 shuffled together. First of all therefore reckon upon this for a 
 certainty, that the oracles of God, contained in the Holy Scrip- 
 tures, by the declaration of the Holy Ghost, do report unto us the 
 most certain true word of God, that we may thereby understand 
 and learn his will and the certainty of his commandments and 
 doctrine, to the intent, being instructed in that way of com- 
 mandments, we may go strait to the country everlasting. 
 
 Then, Sir, what is commanded in them ? Many things are 
 commanded in them surely; whereof some things in the Old 
 Testament were chiefly spoken, riot to justify the soul inwardly, 
 but for the keeping of the people in order, which in this new 
 people regenerate in Christ, are vanished away, even as it were 
 by the light of truth succeeding darkness, which it were 
 
xc 
 
 superfluous, and not to the purpose, to treat of at this present, 
 forasmuch as mine intent is to speak only of those precepts, 
 which God determined to signify, not unto one only sort of 
 people, but by one sort of people, unto all nations, whereof not 
 so much as one jot or one tittle could be pretermitted. 
 
 And these, of some men are called, moral precepts, which 
 forasmuch as they pertain also to holiness and chastity of life 
 and manners, they are deemed to abide still perfectly in their 
 full strength and virtue. And thereof we may be persuaded, as 
 well by many other places, as namely by this place of the 
 Gospel, where Christ teaching the people, pronounceth so plainly, 
 that we shall not enter into the kingdom of heaven, unless our 
 righteousness exceed the righteousness of the Scribes and 
 Pharisees. In which saying, albeit Christ did not altogether 
 allow the righteousness of the pharisees, because it was only a 
 human and a carnal righteousness, that is to say, it consisteth in 
 outward hypocrisy of deeds, and sprang not out of that fountain 
 of the spirit, whom the only grace of God, in the same Christ's 
 merits, causeth to spout water ; yet by this conference,* we take 
 it, that he shewed and admonished us the pure behaviour, which 
 the law required in the Scribes and Pharisees, and not to remit 
 nor to set it at liberty, by the doctrine of the gospel ; but by that 
 signification of words, to enlarge the limits of holiness and 
 chastity, and to require the encreasing and going forward thereof, 
 in this new law of the gospel. 
 
 For the liberty which is given unto us by the gospel, and 
 is thought to have abrogated Moses's law, pertaineth not to that 
 intent, that we may forget the moral precepts, and haunt a 
 light, dissolute, and filthy manner of life ; but that we should 
 be free from sin, and become the servants of righteousness; 
 and that, looking what the will of God teacheth us in the 
 Scriptures, to tend unto godliness, we should haunt that, and 
 
 * Collatione, Comparaison. 
 
XG'l 
 
 embrace that, according to God's commandment, so as the 
 state of our obedience maybe constantly certain.* Of the which 
 moral preceots in the Old Law, to speak of some, for my purpose 
 is not to make present rehearsal particularly of them all, the 
 Levitical precepts, touching forbidden and incestuous marriages, 
 as far as they concern chaste and pure wedlock, wherein the 
 whole custom of man's life is contained, and the original fountain 
 of the increase of people consisteth ; are always reputed to be 
 of such sort, that being indeed given first to the Jews, because 
 they should be declared to advance the law of nature, they 
 should pertain to all manner of people in the whole world for 
 evermore. Wherein doubtless, both the voice of nature and the 
 commandment of God, have forbidden whatsoever is contrary to 
 the condition of them both. 
 
 And among these, seeing there is a commandment that a 
 man shall not marry his brother's wife, what ought or could the 
 King of England, his most excellent Majesty have done, other- 
 wise than by the whole consent of the people, and judgment 
 of his church he hath done ?f that is, that he should be divorced 
 from unlawful marriage, and use lawful and permitted copula- 
 tion: and obeying, as meet it was, conformably unto the 
 commandment, he should cast off her, whom neither law nor 
 right permitted him to retain, and take him to chaste and 
 lawful marriage. Wherein, forasmuch as the judgment of God's 
 word might have sufficed, whereunto all men ought to obey 
 without stopping or staying, yet the King's most royal Majesty 
 was content to have the assisting consents of men of notable 
 gravity, and the censures of the most famous universities of the 
 world. And all to the intent, that men should think, he did 
 that he both might do, and ought to do uprightly well, seeing 
 
 * Ut obedientise nostrse ratio queat constare. 
 
 t Then the Bishop of Canterbury was not all the doer, but the Church 
 and Parliament. WOOD. 
 
 m 
 
XC11 
 
 the best learned and worthy good men, have subscribed unto it : 
 and that he shewed such obedience in so doing, as the truth of 
 God's Word,* seemeth to require of every godly and good man, 
 so as it might be said that he both obeyed God, and obeyed 
 truly ; of whom, forasmuch as I am purposed to speak, I could 
 not pass over with silence, that which occasion had commodi- 
 ously offered, upon this matter. 
 
 But let us return to the purpose, which chiefly standeth in this 
 point, that, we shew, that he obeyeth truly,f who walketh in 
 the law of the Lord, and blenchethj not out of the way of God's 
 commandments ; but with an humble and willing heart, com- 
 mitteth himself to God's will, never to refuse the authority of 
 God, and to obey both him and all them, whom God command- 
 eth him to obey for his sake. Indeed, God, according to his 
 exceeding great and unspeakable goodness toward mankind, to 
 increase abundance of glory in us, whereby he might establish 
 present matter for us, to exercise ourselves godly and thank- 
 worthily in ; substituted men, who being put in authority as his 
 vicegerents, should require obedience, which we must do unto 
 them with no less fruit, for God's sake, than we should do it, what 
 honour so ever it were, immediately unto God himself. And 
 in that place he hath set princes, whom, as representatives of his 
 image unto men, he would have to be reputed in the supreme, 
 and most high room, and to excel among all other human 
 creatures, as St. Peter writeth : and that the same princes reign 
 by his authority, as the holy Proverbs make report, By me, 
 saith God, kings reign, insomuch, that after Paul's saying, 
 Whosoever resisteth power, resisteth the ordinance of God. 
 
 * If it were so by God's word then, why do you say nay now? WOOD. 
 
 t Why doth D. Ridley lie in prison, if this Oration be true ? So 
 by your double sayings; you are a double traitor, and a very weather- 
 cock. WOOD. 
 
 $ Discedit. 
 
XC111 
 
 Which Paul opening that plainly unto Titus, which he 
 speaketh here generally, commanded him to warn all men, to 
 obey their princes. And there be other rnen appointed also of 
 God, to require obedience, howbeit in an inferior order. For 
 the wife being in subjection to her husband, the servant to the 
 master, and to whomsoever any man is in subjection, they must 
 also obey their governors for God's sake. Whereof it chanceth 
 now and then that some men, not understanding the sense of 
 God's law rightly, stand in doubt, when two governors' com- 
 mandments given at all one self-same time, vary, and be con- 
 trary and manifestly repugnant one to the other; whether of 
 them ought first and most principally to be obeyed. 
 
 As for example, the master biddeth the servant do a thing, 
 and the king commandeth him to do a clean contrary thing, and 
 both at one time, and in one moment. 
 
 And forasmuch as they ought both to be obeyed for God's 
 sake, by the Word of God ; the very nature of things, cannot 
 admit both their commandments, to be applied in at all one self- 
 same time, and of all one self-same man. Here, in like as it might 
 perchance be doubted of some man, that hath not yet his wits 
 much exercised, whether of them the servant is bounden chiefly 
 and most principally to obey ; even so unto him that marketh 
 well other like causes, the solution of such a question shall anon 
 plainly appear ; that nature itself frameth the matter so, that the 
 inferiors must also serve and give place to the superiors. 
 
 Therefore in this propoundeth example, the servant must not 
 obey his master, but the king, as his superior master ; as him, 
 whom both the master and servant are bounden to obey. 
 
 And forasmuch as we acknowledge, that there is one above 
 both the servant, master, and king, even God ; who is the King of 
 Kings and Lord of Lords, of whom all things, by whom all things, 
 and in whom all things are ; his commandments all men ought 
 to obey, principally and afore all things, both servant, master, 
 and king : that they may appear to have obeyed all men for 
 God's sake ; but no man without God, nor against God. 
 
XC1V 
 
 Therefore is the wife praised that obeyeth her husband, yea, 
 even unto death. For it is better to obey God than men. 
 
 Thus inasmuch as it is manifest, that order ought to be 
 kept in obedience, and that our duty is to obey every one chiefly, 
 after such sort, as he excelleth other in order and prerogative, by 
 the testimony of God's law : I think it requisite for me, seeing I 
 am speaking of the necessary degree of orders, to touch also in 
 this place, that cause which is commonly in use, and spoken of 
 at this day almost in all men's hands, and in all men's mouths : 
 whether the whole consent of Englishmen be grounded upon 
 God's law, in that they declare and honour the most victorious 
 and most noble prince Henry the Eighth, King of England and 
 of France, Defender of the Faith, and Lord of Ireland, to be in 
 earth the supreme head of the Church of England ; and is granted 
 unto him, by authority thereof, in the open court of parliament, 
 freely to use his right, and to call himself supreme head of the 
 Church of England, as well in name as in deed. Wherein 
 there is no newly invented matter wrought, only their will was, 
 to have the power pertaining to a prince, by God's law, to be 
 the more clearly expressed, with a more fit term to express it 
 by ; namely for this purpose, to withdraw that counterfeit vain 
 opinion out of the common people's minds, which the false pre- 
 tended power of the Bishop of Rome, had, for the space of cer- 
 tain years, blinded them withal, to the great impeachment of 
 the king's authority ; which all men are bounden to wish, and 
 to their uttermost power, see kept safe, restored, and defended 
 from wrongs. 
 
 Wherein surely I see no cause, why any man should be 
 offended, that the king is called the head of the Church of 
 England, rather than the head of the Realm of England. Here 
 now, I appeal unto thee, gentle reader, to set apart the terming of 
 term words in the mean season,* and to weigh the matter itself. For 
 I am not ignorant of the force of both the manner of speeches, 
 
 * Ut srnoUis interim appellationibus, rera ipsam consideres. 
 
xcv 
 
 and that this word, Church, signifieth, not every congregation, 
 but with an adjection, as I hate the malignant church, but that 
 any multitude of people, which being united in the profession of 
 Christ, is grown into one body. For this came in by custom, 
 that this term, Church, which else is a common term, became, 
 notwithstanding, the proper name of a more excellent body. But 
 this word, Realm, is more plainly known, and comprehendeth all 
 subjects of the king's dominions, whosoever they may be, and 
 of what condition soever they be, whether they be Jews, Barba- 
 rians, Saracens, Turks, or Christians. 
 
 Then, seeing in this matter, which I have in hand, the mat- 
 ter that is meant by it, is of such sort, that it agreeth indiffe- 
 rently with both manner of speeches ; and seeing the Church of 
 England consisteth of the same sorts of people at this day, that 
 are comprised in this word, Realm, of whom the king is called the 
 head : shall he not, being called the Head of the Realm of 
 England, be also the head of the same men, when they are 
 named the Church of England ? Shall the terming of words, 
 inasmuch as they have none other use, but to signify things, be 
 of such force in this cause, as to turn the nature of the things 
 themselves upside down ? That one man should be taken in his 
 estate of being, and another in his estate, all one according to 
 the diversity of names. I know well enough, that by relation of 
 names, the offices are sometimes changed, and that the self-same 
 all one man, as he is called by this name or that name, must also 
 do the parts of office agreeing to that name. But if the king 
 be the head of the Realm, that is as much as a man would say, he 
 hath so many as are within the dominion of the Realm, united all 
 unto himself, as unto one body, that they may take him for their 
 supreme head ; can it be, by any possible means, through the 
 mutation of the name, for all one self-same man, to be in sub- 
 jection to this head, and not to be in subjection to this head, in 
 all one kind of subjection, that is to say, for God's sake ? 
 
 For there is no subjection against God. What a folly were 
 it then, for a man to confess, that all one man, if he had to call 
 
XCV1 
 
 him John, dwelling in England, is in subjection to the king-, as 
 unto the head ; and if ye call him a Christian, of the same sort, 
 to say that he is not a subject ? For in that his abiding is in 
 England, he is of the Realm ; and in that he is a Christian, 
 dwelling in England, he is deemed to be of the Church of 
 England. The king, say they, is the Head of the Realm ; but 
 not of the Church; whereas, notwithstanding, the Church of 
 England is nothing else, but the congregation of men and women, 
 of the clergy, and of the laity, united in Christ's profession ; 
 that is to say, it is justly to be called the Church, because it 
 is a communion of Christian people ; and of the place, it is 
 to be named, the Church of England, as is the Church of 
 France, the Church of Spain, and the Church of Rome. So 
 that they, who confess the king to be the supreme Head of 
 the Realm, and yet grant him not to be the supreme Head 
 of the Church, on God's name, being one congregation in the 
 same Realm, which is either their own ignorance, or their own 
 malice, this is their plain meaning, that the king is the head of 
 the unfaithful, and not of the faithful : except the king himself 
 be an infidel, that either an infidel king doth bear rule over 
 a faithful or unfaithful people, or else the same king joining 
 himself to the Christian Church, giveth over, from thenceforth, 
 his authority and power. I wonder exceedingly, that any such 
 one is found, that can mean thus ; and yet I cannot find, what 
 the adversaries have to say for themselves, but thus ; as for any 
 other sure and grounded allegation, they bring none, but such as 
 hangeth together in no point, nor agreeth with itself. The king, 
 say they, is Head of the Realm, but not of the Church. O what 
 an absurd and foolish saying is that! As though, because the 
 people beginneth now to believe in God,* it were a just cause, 
 why they should be no more in subjection to the king, God's 
 lieutenant, but be exempt quite from his body. 
 
 * If they begin to believe but now, then their belief was no belief 
 before now. WOOD. 
 
XCV11 
 
 But Paul taught not so, who said, that the authority of 
 masters over their servants should not be changed or diminished, 
 through professing of Christ, but warned them to keep it still in 
 perfect authority, bidding servants to be obedient unto their 
 bodily masters for God's sake. The converting of a wife unto 
 faith, withdraweth nothing from the authority of her husband ; 
 for he is the head of the wife still, and because she, after she had 
 professed the faith, should shew no token of misorder, whereby 
 she might pluck the minds of some from religion ; St. Peter's 
 mind was, that wives having professed the faith, should leave off 
 the office of preaching, which they executed by words ; and win, 
 without the word, their husbands, through their chaste conver- 
 sation. 
 
 Therefore, the authority of the master towards the servant, 
 and the right of the husband's superiority over the wife, is not 
 lost by the mean of religion : and shall it be lost to the king ? 
 Who, forasmuch as he, yea though he be an infidel, represent- 
 eth, as it were the image of God upon earth, so that he is called 
 the head and the guide of the people, shall his state be nipped 
 off because of the Christian profession ? And shall he be called 
 no more the head of the people, which is the Church, but the 
 nearer he draweth to God by faith, which is the only mean to 
 come to God, shall he so much the further go away from God's 
 image ? And shall he begin to be had in so much less reverence 
 with the people for that name's sake, that he ought most chiefly 
 to be honoured for ? Truly, if he be the head of the people, 
 and that by the ordinance of God, as no man sayeth nay ; yea, 
 even as well when the people as the prince, be as far as possible 
 dissevered from God through infidelity ; how much more now, 
 seeing they accord through the power of God in one profession 
 of faith, and by that means are a Church, ought he to retain the 
 name of supreme head ? And that he may worthily be taken 
 for the Head of the Church still, he represented the office that 
 he occupieth in God's stead, much more honourably now, than 
 
xcvni 
 
 before-time, when ho wandered in the darkness of infidelity. 
 Paul without difference, biddeth them obey those princes that 
 bear the sword. St. Peter speaketh of king's by name, Christ 
 himself commandeth tribute to be paid unto Csesar, and checked 
 his disciples for striving who should be the greatest. Kings of 
 the nations, quoth he, bear rule over them, declaring plainly 
 in so great variety of degrees and orders, which God doth 
 garnish this world withal, that the dominion and authority 
 pertaineth to none but to princes. 
 
 But here some men will say to me : you travail about that, 
 that no man is in doubt of. For who ever denied, that the 
 prince ought to be obeyed ? It is most certain, that he that will 
 not obey the prince, is worthy to die for it : as it is compre- 
 hended in the old law, and also confirmed in the new law. But 
 we must see will he say, that the king do not pass the limits 
 appointed him, as though there must be an arbiter for the 
 ordering of his limits. For it is certain, that obedience is due, 
 but how far the limits of requiring obedience extend, that is the 
 whole question that can be demanded. 
 
 What manner of limits are those that you tell me of, seeing 
 the Scripture hath none such ? But generally speaking of 
 obedience, which the subject is bounden to do unto the prince, 
 the wife unto the husband, or the servant to the master, it hath 
 not added so much as one syllable of exception ; but only hath 
 preserved the obedience due to God, safe and whole, that we 
 should not hearken unto any man's word in all the world, against 
 God. Else the sentences, that command obedience, are indefinite, 
 or without exception, but are of indifferent force universally ; so 
 that it is but lost labour for you, to tell me of limits, which 
 cannot be proved by any testimony of Scripture. 
 
 We are commanded doubtless to obey. In that consisteth 
 our office, which if we mind to go about, with the favour of God 
 and man, we must needs shew humbleness of heart, in obeying 
 authority, how grievous soever it be, for God's sake; not 
 
XC1X 
 
 questioning nor inquiring 1 , what the king-, what the master, or 
 what the husband ought, or may command other to do. And if 
 they will take upon them, either of their own head, or when it 
 is offered them, more than right and reason is, they have a Lord 
 unto whom they either stand or fall, and that shall one day sit 
 in judgment even of them. Yet for all this, some men will say : 
 Yea, but ye promised in the beginning, to speak of that, which 
 you are about now to avoid your hands of, having forgotten 
 your purpose, as it appeareth. No, Sir, say I, I avoid not my 
 hands of it, but 1 say, it is sufficiently confirmed, by these that 
 we have spoken of before, that princes ought to be obeyed, by 
 the commandment of God : yea and to be obeyed without excep- 
 tion, as a thing, whereof there is no mention in that law, which 
 if thou put any thing to, or take any thing from, thou art a 
 wicked* man : what would we have more ? 
 
 For if I must take in hand to interpret the general doctrine 
 of obedience, as it ought to be, and shall confer and compare 
 Scripture to Scripture, and search out the true and right meaning 
 of the Scripture, as the most godly and greatest learned men are 
 both wont and ought to do ; I see no cause indeed, why I should 
 do any less than they did. Therefore let us consider, what 
 those Scriptures say, which are alleged on the contrary part. 
 OBEY YOUR RULERS, saith Paul to Hebrews: which place, and 
 xiii. to the Romans, some expound of the Bishop of Rome's 
 authority, which they call, the ecclesiastical power. Also in 
 the Acts of the Apostles, Take heed to yourselves, and to the 
 whole flock, among whom the Holy Ghost hath set you to be 
 overseers, to govern the Church of God, whom he hath purchased 
 with his own blood. And lest we should pass over any thing, 
 although it is meant to another purpose, let us not omit that, 
 that Peter speaketh, concerning the royal priesthood. For this 
 text ; Whatsoever thou shalt bind in earth, &c., pertaineth to 
 
 * Then are you a devil. WOOD. 
 
 n 
 
another matter ; and this, Feed my Sheep ; besides that, that 
 Christ spake with his own mouth, meaneth no more, but that I 
 have already shewed, was commanded, concerning the govern- 
 ment of the church. These sentences, and such like, though 
 they be understood, as those men would have them, that is, that 
 we should obey bishops and ministers of the Word of God in 
 the Church, are nothing against the king's authority, but that 
 he may be called the Head of the Church, no more, than the 
 obedience to the king is any thing nipped or diminished, in that, 
 that the wife is commanded to obey her husband, and the servant 
 his master, as it were with general speech of words. 
 
 For like as with the lawyers, as they themselves term it, there 
 be now and then sundry jurisdictions that proceed out of all 
 one thing, and yet they mar not one another ; but they consist 
 and concur by the mutual help of one to another ; even so in that 
 the government of the Church is committed to the apostles, and 
 to those that succeed in their rooms, may not be thought to 
 abrogate or diminish that that God hath committed unto princes, 
 in any condition. 
 
 The parson, vicar, or the parish priest's care of his 
 parishioners, is never the less, because the bishop ought also 
 to oversee ; neither may the bishop's jurisdiction be deemed of 
 none effect, because he must take the archbishop for his superior. 
 For the curate, the bishop, and the archbishop do govern the 
 Church, every one in their degree and order. 
 
 Then like as every one of them doing their office, seem not 
 to hinder one another, but to help one another ; even so, in that 
 we find, the government of the Church was committed to the 
 apostles, and to those that succeed in their room ; that which 
 beforehand is committed of God to princes, is in no wise taken 
 away. But forasmuch as government hath need of many things, 
 especially teaching and preeminence according to the sundry 
 distribution of gifts ; unto some God hath committed the office 
 of teaching, and the ministry of the sacraments in all one body, 
 
Cl 
 
 and to some preeminence, not to be adversaries, but as divers 
 members agree in one body, so in government they should 
 accord together, and every one go about his own office with 
 charity. But here methinks, I hear some men startle, and as it 
 were, wondrous earnestly chide, because I had rather use a new 
 making of distribution, than the old accustomed distinction; 
 which as those men think, doth put a handsome difference 
 between the governments of a prince, and of the Church ; that 
 is, that the prince should govern in temporal matters, and the 
 Church in spiritual ; after the which distinction, the prince, as 
 the moon which is called the less light, should have charge of 
 such matters, as are of the night ; but the other, which be of the 
 spirit and of the day light, he must reserve to the sun alone, to 
 be discussed. 
 
 Forsooth, a blind distinction, and full of darkness. For if 
 thou leave unto a Christian prince the name of a king still, so 
 that his duty is, not only to be the chief over the people, in 
 God's stead, but also to govern them, and rule them ; first I ask, 
 what way shall a Christian prince take in government, to lead 
 Christian people by : the way of truth, which leadeth unto life, 
 or the way of lies, which hasteth to death ? for there is no 
 midway found. If he shall take the way of truth, what charge 
 of temporal matters, tell you me of, when the Scripture crieth ; 
 Seek first the kingdom of God, as for other things, they must 
 not be sought for, for God's liberality must give them ? Must 
 every man in his own private cause seek the kingdom of God, 
 and must a prince in his administration neglect it, or at least, not 
 care for it ? This is the matter surely, because the good men 
 were afraid, lest any king should wax too holy, and in this 
 behalf, lest he should fall into virtue too earnestly, they 
 invented a fine device,* thinking it a witty part, to appoint a 
 
 * They did not so wisely invent the device, but you as subtilly follow 
 the same steps.- WOOD. 
 
Cll 
 
 king his office, so as he take no thought whether his people be 
 good or not, I mean, after the goodness that is meet for the 
 profession of Christian men, so that they be not notoriously cried 
 out upon for abominable impiety and wicked deeds, so as they 
 seem not to become, more like beasts than men. Therefore it 
 must be the king's charge, to see, that they steal not, nor 
 murder, and that the lay folk oppress not the good people. 
 
 But as for all manner of whoredoms, or worse than 
 whoredom, and whatsoever those men do, whose title and 
 raiment would make a man to think the contrary in them ; 
 though their behaviours be never so far out of order, the king 
 must let it alone, and pass not on it. 
 
 For those are spiritual matters, that is to say, spiritual men's 
 sins, which they bid the king, let them alone withal ; as though 
 it were enough for him to govern his people in temporal affairs, 
 and that it were not for him to know any further. This indeed 
 is the most special way to mar* all, and far contrary from his 
 office that occupieth God's room on earth. 
 
 Is this to feed the people ? Which word the Scripture useth 
 to kings ; nay, Saint Dunstan, who was a very holyf and a right 
 good man, sometime Archbishop of Canterbury, did a great deal 
 after another sort, with great rejoicing, interpret the charge of a 
 prince in correcting the manners of the church, being gladly well 
 assayed of the king's saying, when he told him, he would join 
 sword to sword, J to the intent the light dissolute manners of the 
 
 * Trusting of prelates overmuch marreth all. WOOD. 
 t Dunstan, a holy man, and my dog other. WOOD. 
 
 J Gardiner here alludes to the celebrated address to the dissolute 
 clergy of his day, ascribed to King Edgar, and which contains some 
 pointed remarks not wholly inapplicable to our own time. The ex- 
 pression referred to is, " Ego Constantini, vos Petri, gladium habetis 
 in manibus. Jungamus dexteras, gladium gladio copulemus: ut ejiciantur 
 extra castra leprosi, etc. Spelm. Concil. 477. 
 
 
cm 
 
 holy churchmen, might be framed into the right trade of life. 
 By the one sword, alluding to the saying of Paul, which the 
 ministers of the word, exercise in preaching and excommuni- 
 cating : by that other sword, shewing a supremacy appointed by 
 the law of God, whereunto, as many as are the king's subjects, 
 which is the congregation that we call the Church, are all 
 bounden thoroughly to obey. For the king is commanded, to 
 govern the people : and the prophet* warning princes of their 
 duty, saith to them : Now you kings get you understanding, and 
 be learned you that are judges of the land. 
 
 But if we admit these men's interpretation, then should 
 princes have no more understanding, nor be further learned, than 
 to be negligent almost in all things ; that is to say, they should 
 not meddle with the one half of the people, if they serve the Lord 
 in name and apparel : and as for the rest of the people, they should 
 correct them, not to refrain from all gross sins, but from some. 
 
 But the prophet's interpretation, is another manner of matter, 
 which he bringeth in afterward, saying : Serve the Lord in fear : 
 what this meaneth, we must understand and learn it of God's own 
 mouth, for God's mouth speaketh plainly in the Holy Scriptures 
 both of the Old Testament and New. Touching King Solomon's 
 administration, this doth Scripture report; King Solomon, 
 according to his father's appointment, ordained the offices of 
 the priests in their ministries, and Levites in their order ; that 
 they might give thanks, and minister before the priests after the 
 order of every day, and porters in their divisions gate by gate. 
 Here you do hear that King Solomon took care also of holy or 
 spiritual matters, not unadvisedly, but by the appointment of 
 David his father, of whom God, by the prophet protesteth, that 
 he had found a man after his own heart. 
 
 So that the same history of Solomon, speaketh of this sort 
 following : for so had the man of God commanded, neither did 
 
 * Princes ought to be learned in the Scripture. WOOD. 
 
CIV 
 
 they omit any of the king's commandments, neither the priests, 
 nor Levites, of all that he had commanded. 
 
 Whereto should I here make rehearsal of King Jehoshaphat 
 his carefulness, that set up the high judgment seat of the.priests 
 and Levites' households in Jerusalem ? By what authority did 
 he so, but by his regal power ? taking it to be his office, rather 
 to take charge concerning divine matters than human. What 
 a bold deed had that been of King Hezekiah, even the very first 
 year and the first month of his reign, so to have busied himself 
 with the administration of divine matters; if the discipline of his 
 regal office, which he received of God, had not required it? 
 That is to say, that a king ordained of God, who is the eternal spirit, 
 should take charge of spiritual and eternal affairs, before and rather 
 than corporal matters, and things that shall perish in time ? 
 This very Hezekiah therefore, the Scripture commendeth so 
 highly, that there was none of all the Kings of Judah, which 
 observed all the Lord's precepts like unto him. 
 
 For his will was to seek the Lord with all his whole heart, 
 as he did indeed and prospered, as the Scripture testifieth in 
 2 Chron. xxix. What did this Hezekiah, I say? In the very 
 first year and first month of his reign, he did not only build up 
 the gates of the Lord's House again, but also gave diligence to 
 reform the priests themselves, and to repair the lively building, 
 that was decayed. For he not only admonished the priests, that 
 dwelt together on the East Street of the City, of their negli- 
 gence in their office, but also, like a man of authority, said : 
 Hearken, ye Levites and priests : be ye sanctified and make 
 clean the House of the Lord, the God of your fathers, and put 
 away all uncleanness from the sanctuary, &c. I pray you, what 
 could he speak more imperiously ? For he spake not, as one, that 
 exhorteth them, as inferiors, or those that be fellow-like, use to 
 take in themselves with all, to cause the communication of the 
 matter, to be the more easily taken. Which manner of talk is re- 
 quisite sometime, in a gentle godly heart, in another man's cause. 
 
cv 
 
 And if Hezokiah lusted to have spoken after that rate, he 
 would not have said, be ye sanctified, but let us be sanctified : 
 nor make you clean, but let us make clean : nor put ye away, but 
 let us put away: or if the matter had been such, that it would 
 not admit fellowship, if a private man should have wished or 
 declared those cases, it had become him neither to make himself 
 fellow-like with the matter to be required, to exhort them, nor 
 to require it by the way of commandment. 
 
 But the right good prince Hezekiah, being 1 taught of God, 
 what his regal office, charge, and administration was, used such 
 manner of talk unto the priests, as should declare the authority 
 and power of the speaker. Therefore he speaketh in the 
 imperative mood : Hearken, make clean, and put away. And 
 the priests themselves, as it appeareth in the same place, did, as 
 the King had justly bidden them, and obeyed his commandment. 
 Thus were those kings learned, that fully and entirely applied 
 their office, by God's authority among God's people. 
 
 And these things will God require at princes' hands, a great 
 deal more in these days : that they should hearken, how the 
 prophet exhorteth them, to lay hand upon this manner of 
 learning, to govern the people by, and to serve the Lord with 
 fear and trembling ; and to cause the people, not to be such as 
 they lust themselves to be, but a worthy and an acceptable 
 people unto the Lord, as much as in them were possible,* and 
 so to be found faithful stewards, in that day, when they shall 
 yield account of the administration which they took upon them. 
 Let them therefore hear what the wise man saith : Hear, ye 
 kings, and understand, mark with your ears, you that are rulers 
 of the multitude, for power is given unto you of the Lord, and 
 strength from the Highest, which shall enquire, what your works 
 be. Therefore princes must not pass the time in slothfulness, 
 negligence, and idleness, but continually serve the Lord. For 
 
 * How can that be if God's Book be taken from them? WOOD. 
 
C 4 V1 
 
 their beauty is, to be so much the more careful in the office that 
 God hath given them (as one hath written) , as they see themselves 
 the more bounden, yielding account. For it is a great talent, 
 that God hath put princes in trust withal : that is, that they 
 should not only rule the people, but also rule them rightly, not 
 in any one part alone, but in all particularly ; and so to look unto 
 the Lord's vineyard, which men think they have taken in hand 
 to keep in good husbandry, that they not only pluck out such 
 things as are noisome, but also trim it and lay new dung to it, 
 and to leave no point of husbandry undone ; that the vineyard 
 may bring forth fruit more plenteously, which the good man of 
 the house shall require in his season. 
 
 For who is able to save princes harmless, or bear them out, 
 that when they have taken upon themselves, all the whole charge 
 to govern the people by God's authority ; they may compact 
 afterward, that the greater part shall have the charge of the 
 other, and they in the mean while, as though they had done their 
 office gaily well, take their ease and care for nothing ? And 
 where a word was once spoken, because of the reverence of their 
 present virtue, and not by the truth of their authority : shall 
 men, though it were spoken of a man so affected, usurp it for 
 that end to mock out the charge of God's authority ? I mean, 
 the saying of Constantine: I will not judge you, of whom I 
 myself ought to be judged. 
 
 God speaketh generally, he excepteth no man, he committeth 
 sometimes a naughty people, to a naughty prince. If sometimes 
 a good people to a good prince, then he putteth him so much the 
 more in trust, that men may surely think, he hath the supremacy 
 over all the people, according to the commandments of God, and 
 not over one part of the people, after the traditions of men. 
 Which people, being knit together in one belief of Christ, ^see- 
 ing it is a Church ; what absurdity is it that a prince, who is 
 called the Head of the People, should be called also the Head of 
 the Church, which that people maketh ? You will say perchance, 
 
CV11 
 
 Christ only is the Head of the Church. We all confess it, or 
 else we could not properly constitute a Church, but the 
 Church of Malignants. Indeed we acknowledge that Christ is 
 the* Head of the Church, and that he reigneth with the Father 
 in heaven, who is our advocate, sitting on the Father's right 
 hand, and maketh intercession for us. 
 
 But as concerning that Christ, the mediator of God, and 
 men, both God and man, is the Head of the Church; that 
 Church hath none addition, forasmuch as the Church of England 
 is not the Church, alone, but also the Church of France, of 
 Spain, and of Rome, for the Church is not circumscript to any 
 place, but wheresoever it be in all the wide world, even among 
 the Turks, where God hath sealed up his own children unto 
 himself, who (as the Gospel saithf) draweth all, unto whom he 
 hath given power to become his children. 
 
 Therefore let this be out of controversy, about the which it 
 were wickedness to contend, I will not say dispute. And to avoid 
 this, that there remain no cause of evil report of it, there is to 
 this word Head, $ added in Earth ; and to this word Church, is 
 added of England. Of which Church of England, the supreme 
 Head in Earth, forasmuch as both scripture and reason do allow 
 it, as a thing in-existent unto the name of a prince and of a king ; 
 all English people, thought it meet, to have that matter expressed 
 in plain words ; both the commons, and the fathers, yea, and even 
 those, that were reputed to be from that jurisdiction, by prescrip- 
 tion of time, and not by prescription of truth. For, why should 
 they not consent to the truth ? Indeed the newness and unwont 
 novelty of the word neither could, nor ought make men any thing 
 afraid ; for, after it appeared, that the thing itself, which was 
 
 * Nota. t John i. 
 
 $ The King's supremacy by Parliament. 
 
 Prescription of time is not allowed, but prescription of truth, 
 
CV111 
 
 expressed by name, was not only true, but also ancient ; it came 
 of advised judgment and not of temerity, that some notable name 
 should be set forth, to stir up the hollow hearts and feeble judg- 
 ments of some men, unto the consideration of the truth by and 
 to advertise the subjects by that name; that the prince is the 
 whole prince of all the people,* and not of part : and that the 
 same body of the people, growing into that condition, to be 
 called the Church, is not one-handed, nor cut off by the stumps, 
 but that it consisteth perfectly whole, the same prince being as 
 the head : whose office is, to take charge, not only of human 
 matters, but much more of divine matters, that is, to distribute 
 fitly unto every member of the body, their proper offices ;f that 
 he with his eyes, with his ears, and with his mouth according to 
 the care, whereby he hath the government, by the gift of God, 
 in ministering unto the body, and charging every one with their 
 duty, he may apply that manner of office, that God shall doubt- 
 less, one day, call for a reckoning of, at the hands of a Christian 
 prince, having the government of a Christian people. Thus 
 much touching the novelty of the name. 
 
 For else the matter itself, hath both many and right weighty 
 examples, not those only, which I have before rehearsed out of the 
 old law, but many other also ; not comparable indeed with them 
 (in that they are grounded upon God's Word) in gravity and 
 weighty importance ; howbeit, forasmuch as they are pertinent to 
 the cause, they are not to be omitted. Then sir, who did ever 
 disallow Justinian's fact, that made laws concerning the glorious 
 Trinity, and the catholic faith, of bishops, of men of the clergy, 
 of heretics, and others, such like ? Which laws he either made 
 in vain, or else he declared, that he had the charge of that part 
 of the people also, which ought to be of the greater purity and 
 
 * Wherefore Supreme Head is written in the King's style. 
 f The office of a prince is to take charge in divine matters. 
 
C1X 
 
 of the more holiness, as he saith himself he had ; having- per- 
 tained in this behalf, unto the judgment of the truth, out of all 
 peradventure. How often do we read, that the causes of heresy 
 have been debated before emperors and princes, and discussed 
 by their trial ? If we will bolt out the ancient laws of Kings 
 of England in times past, how many shall we find, concerning 
 religion and the Church, made, proclaimed, and bidden to be 
 put in execution, by the commandment and authority of those 
 kings? Yea, say they, they made such statutes, as Defenders 
 of the Church, and not as authors and Heads of the Church. 
 Who was head then in the mean space ? Who had the govern- 
 ment? Who had the principal charge? I wot what their 
 answer will be ; marry sir, the Bishop of Rome. That will we 
 see hereafter. In the mean while, it must needs be granted, that 
 the King's dignity hath been always above the chiefest Bishops 
 in England ; and that, under the name of Defender of the Church, 
 (which title was given unto kings, even of them, that granted 
 least) they did and exercised those things, if not in every in- 
 stance, yet certainly in most things, that represent the dignity 
 and office of the Head in the Church. 
 
 For princes were Defenders of the Church, even as the 
 head maintaineth and defendeth the body. And as he may 
 see it chance almost in every place at this day, that some that 
 bo negligent in many things, covet the name for all that. And 
 contrary wise those princes, which have been such in deed and in 
 office, that they ought justly to have been called heads, have 
 refrained only to be called heads. For they have made statutes 
 by their authority and by their own laws, to inquire of heresy, 
 wherein consisteth the chief and principal point of office, which 
 is yet still, and hath always been observed even unto these days. 
 But now have they permitted many things unto the bishops and 
 clergy, and have granted them many immunities ;* the grant 
 
 * The authority and immunity of bishops given by Princes. 
 
ex 
 
 whereof ought to be a wondrous great argument, either that 
 princes have been hitherto desired in vain, to grant that that is 
 another man's, which ought to pertain nothing unto him, and 
 that they gave, that they had not themselves, which is a plain 
 absurdity; or else that they had power to exercise themselves, 
 that which they granted to others, and that therefore, they remitted 
 and departed in so doing, with part of their own right. Which 
 being even so, princes have been always Heads, indeed even 
 then when they were called only Defenders; if this be to be 
 the head unto the body, to bear rule over all the people, to 
 command, remit, and sometime to bear with all the members 
 thereof, as much as tendeth to the use of all the whole body ; and 
 so to order and moderate every thing, that the glory of God, and 
 the profession of the faith, may be advanced from day to day. 
 
 But these men will say ; princes have acknowledged the 
 Bishop of Rome, to be the head of the Universal Church : to him 
 they have given condign honour, as to the supreme head, to him 
 they have submitted themselves, his authority they have acknow- 
 ledged reverencing him as their father, and rejoicing that he 
 called them sons; so that if we should esteem the right by the 
 deeds, and if it be enough to teach deeds for the proof of the 
 right, so as, whatsoever is apparently done, we must confess it 
 to be done rightfully; then doubtless the Bishops of Rome's 
 cause shall be on the better hand. 
 
 I would not be reputed so vain or so impudent a man* 
 (which is the farmost end of my thought) as to cloak or to say 
 nay, to those things that have been done ; and yet when I shall 
 grant to such things as can not be denied, me thinketh, that like 
 as virtue when it is most thrown under foot, and soiled with vices, 
 yet it sheweth his efficacy, by one shift or other ; that we may 
 understand it to be presently oppressed, but not utterly extinct ; 
 
 * Winchester not impudent ! No full loth WOOD. 
 
CXI 
 
 even so in the mean season, deeds, which seem to diminish the 
 right title, and authority of the prince, a certain light of the 
 truth hath always peeped out, as it were, out of the most deep 
 darkness ; whereby he that marks it more nearly and more surely, 
 might perceive, that these deeds were not whole nor perfect, 
 nor grounded upon just foundations, but had a greater appear- 
 ance of truth than true in deed, and tokens of honour rather 
 borrowed than paid. 
 
 For if that opinion had ever sunk into princes' hearts, that 
 the Bishop of Rome had been Christ's Vicar on Earth, that is, 
 the Head ordained of God to be over all, unto whom all things 
 should bow, all things should obey, without whom nothing 
 must be reckoned holy nor sacred; whose blessing should 
 always give prosperity, whose curse adversity, or if the Bishops 
 of Rome were persuaded, that it wore so ; the Bishops of Rome 
 would not have practised strange arts and carnal fetches,* 
 rather than strong testimony of God's truth, if they could 
 yet to this day have brought out any such, in the defence of 
 their authority. Neither durst the princes have been so bold, 
 every one in his time, as to nip alway that same authority 
 {which they seemed to grant in words and terms of speech) after 
 that fashion in their proceedings, and doings, not in corners but 
 openly in the face of the world. I speak of such princes, whose 
 excellent religious education, the world now after their deaths, 
 reverenceth and worshippeth ; and reckoneth them among the 
 number of saints. 
 
 Verily if our elders had believed, that God had committed 
 the charge of all the whole world, unto the Bishop of Rome ; 
 what wilful boldness caused them, to make so many statutes 
 against, and contrary to that charge and power advancing itself, 
 under that pretence ? And as they would have done many other 
 
 * If the Bishop of Rome were Christ's Vicar, he would not have practised 
 ing-gliges. WOOD. 
 
CX11 
 
 things, yet they durst never have been so bold to do, that they 
 did, to have purposed to blindfold him, from looking about him, 
 and to stop his eyes, whom they esteemed for a watchman set of 
 God, in the higher place to see ? 
 
 I think it was meet, to mistake so great a diligence in God's 
 vicar, for that he being burthened with the cure and charge of 
 all churches, lest the people should want shepherds, made pro- 
 vision with three sorts of under-shepherds. Against the superior, 
 or against him, it is not lawful to make any law. For inferiors 
 prescribe not laws to the superiors, neither do they lawfully 
 make penalties against their government, how wicked or in- 
 tolerable soever it be. 
 
 Therefore our elders, and princes, that were before time, when 
 they assembled together to counsel upon matters of the common 
 weal ; taking deliberate advisement in their open councils, have 
 by statutes and laws, determinately thought it meet to put out that 
 quick sight in the Bishops of Rome's eyes, that it should not serve 
 them to look over, so far as unto us. Yea, those princes seem that 
 they knew their own right authority, and that they were not all 
 ignorant, of the original beginning and nature of the Bishop of 
 Rome's power ; and yet the Bishops of Rome* thought it good to 
 allow both their judgments and doings, in the behalf, so much, that 
 they have not only, not found fault with those princes, which both 
 made such statutes and kept them, but also dissembling the foil 
 that they had taken, commended those princes, for their fidelity 
 and obedience. Yea, marry Sir, the Bishops of Rome were 
 circumspect, and the more witty men in their generation,f fol- 
 lowing in this case the example of subtle merchants ; that of an 
 unthrifty bargain, when they have scant half, yet they hold them 
 content, reckoning it all one that they had, because of right they 
 could have claimed nothing. As for our elders when they per- 
 
 * Wily Foxes ! 
 i You are a whelp of the same ear. WOOD. 
 
CX111 
 
 ceived the Bishop of Rome's authority by his fruits, and judged 
 him not to be God's vicar ; they thought that pick-purse autho- 
 rity must be borne withal, and not clean cast out (for reason 
 permitted at the time) ; but their expressed deeds do most mani- 
 festly declare, that they were of the same judgment that we 
 are of.* 
 
 Nevertheless, as every man's heart serveth him, so doth he 
 either claim his own, and useth it like a stout-hearted man; 
 or else being content with the commodity that is offered him, 
 letteth the rest alone, and wotteth what he thinketh. And 
 seeing the matter standeth even so, there is no reason, why the 
 rest of their doings should trouble them, how contrary in outward 
 appearance soever they seem, by the which they could nip 
 away nothing from God's law, and diminish their power, through 
 temerity or by negligence. Let men call the Bishops of Rome, 
 fathers ; let them call them heads, let them advance them with 
 what names they list, yet the truth of things, is not impeached 
 by errors of things misdone. 
 
 The Church of Rome was in old time, either by reason of 
 outward holiness,f or by mighty power, not only of great fame, 
 but also of high authority ; what I speak of authority, I follow 
 Tully's meaning, who in the weighty importance of witness 
 bearing, attributeth authority unto such as be witty and wealthy 
 men, because of the common people's judgment though it be not 
 always a right, as he saith, yet because it is not easily altered. 
 For else the authority, that the Bishop of Rome should be thought 
 to have by God's law, is non-authority with us indeed, like as no 
 manner of foreign^, bishop also hath authority among us. 
 
 Neither let it, in this case, be prejudicial unto the truth, what 
 
 * The negligence and temerity of princes, putteth not away the authority 
 
 that God giveth them. WOOD. 
 
 t The Church of Rome godly in the old time. WOOD. 
 ^ Remember this lesson yourself, else ye will be shent one day. WOOD. 
 
CX IV 
 
 men have done heretofore in sundry councils, to flourish out the 
 matter withal ; that is to say, either serving their own turn, or 
 giving place to the time, or else blinded through ignorance. Let 
 the- truth of God's word have the victory now, which if it give 
 no more authority unto these Bishops of Rome, than to all other 
 Bishops, that is, to feed and bring up the people, within their 
 diocese committed to their spiritual charge, with the 
 ministration of the word of God, and of his sacraments : let not 
 time prescribe against God's truth,* neither let it be judged, that 
 the princesf or the people were blinded with ignorance, circum- 
 vented with subtlety, or greedy of gains, either induced through 
 any other respect, to do, that they neither ought nor could 
 possibly by any means have done. 
 
 Because men have used to ask the Bishop of Rome counsel 
 in governing the Church, is it not lawful therefore to do any 
 thing without his counsel ? And because princes have suffered 
 their subjects to ask his counsel, did they by that means 
 give over their own authority ; which, because it is committed 
 unto them by God, it is not lawful for them to put away ? Let 
 the matters, that have, in times past, been made a mingle- 
 mangle, be called again to the true square of God's word : let 
 the grounds of both their powers be weighed, and like as we 
 have by testimony of God's word shewed before, that a prince's 
 mighty power is not gotten by flattery, or by privilege of the 
 people, but given of God; let us also consider, whether the 
 self-same God have given any power to the Bishop of Rome, 
 that ought to hinder the supreme power of princes. And in this 
 
 * Time may not prescribe against God's truth. 
 
 t Princes may not put away their supremacy, because they have it 
 
 of God. 
 
 Let matters amiss be called home again to that line of God's word. 
 Examples that high priests were subject to princes. 
 
cxv 
 
 matter, we need not make much ado in searching out the Scrip- 
 tures of the Old Testament, wherein we have as well touched 
 somewhat already, as also it is most manifest in many other 
 places, that the priests were in subjection to the high princes. 
 Did not Aaron take Moses for his sovereign lord,* which is the 
 manner of speech of him, that acknowledgeth superior autho- 
 rity ? Did not Achimelech,f the high priest use the same word 
 of subjection, when he spake to Saul, the King of Israel ? Did 
 not Solomon put Abiathar the high priest to death ?$ What 
 did King Alexander (as it appeareth in the Book of Macca- 
 bees) write to Jonathan, saying Now have we this day 
 ordained thee to be the high priest of thy people ? Do not 
 these sayings sufficiently declare, that the power of princes, was 
 above even the highest priests of all ? I speak nothing, that 
 Demetrius gave unto Simon the office of the high priest,|| and 
 so to others after him. I pass also over many other more. For 
 the multitudes of examples out of God's law doth not so strongly 
 confirm as shew the truth. For this is the difference between 
 God's law, and man's; God's law is constant,^ but man's law 
 is ever subject unto vanity, and so unto variety. 
 
 In God's Word therefore, it is always true, that is once 
 set out by example for truth ; as to prove the supreme power and 
 authority of princes, the example of Hezekiah alone, which is 
 registered in God's book, and commended unto us, might justly 
 have sufficed. It remaineth that the Bishop of Rome, must 
 either bring out the tables of the New Testament, or none. But 
 first, to speak universally of the new law, how can any syllable 
 in Christ's words, help his authority, seeing the self-same 
 Christ, doth so openly protest both in words and in deeds that he 
 sought not an earthly kingdom, nor would claim any such kind 
 
 * Excel, xxxii. t 1 Sam. xxii. $ 1 Kings ii. 
 
 1 Mace. x. || 1 Mace. xiv. 
 
 H God's law constant man's vain and variable. 
 
 P 
 
CXV1 
 
 of kingdom ; but (the state of orders remaining'still) he set forth 
 and taught* the form of heavenly conversation, and the just 
 governance of the inward mind, through the grace of God ; 
 which he by his open doings most plainly declared, to consist, 
 not in high ruffling estate, nor in ruling the roast, but contrary- 
 wise in humility and contempt of worldly things, whilst he 
 suffered the most bitter and cruel kind of death for our sakes. 
 And the points of officef of him that is his vicar, if he do his 
 office faithfully, are not to bear rule, but to be in subjection ; 
 not to command princes, but to acknowlege himself to be under 
 their power and commandment, not only when they command 
 things indifferent, and easily to be done, but also when they 
 command things not indifferent, so they be not wicked; in 
 checks, in scourgings and beatings unto death, yea, even to the 
 death of the cross. 
 
 Indeed these are Christ's footsteps, and this is the majesty 
 of rule bearing in Christ : this, I say, is the true power of 
 Christ, unto us both wondrous and exceeding wholesome : 
 by the which also is power given to us, to become the children 
 of God. This he taught and expressed in his doings, touching 
 the kingdom of Israel. His dreaming disciples he always 
 rebuked: but he never hindered Caesar's tribute, nor any 
 man's authority, one iota by his deeds. And seeing it is 
 so, I ween, I have made it manifest, if we consider Christ's 
 deeds, which may not be altered nor doubtfully interpreted : 
 we shall find plainly, that all is clean contrary, that the Bishop 
 of Rome challengeth to himself as Christ's Vicar. This 
 therefore only remaineth, that he flee to the words of the 
 Evangelists, who (howsoever men have varied in the in- 
 terpretation) all men know well enough, how they stand in 
 the text. J But what looketh he for in them ? Marry Sir, this, 
 
 * Christ altered not the state of orders. 
 
 t The office of him occupieth Christ's room. 
 
 $ Christ's words and deeds agree. 
 
CXV11 
 
 whether Christ, the way, the truth, and the life, spake ever 
 any thing 1 , wherein he should disagree from his own deeds? 
 That whereas he never sought authority among men, he gave 
 it notwithstanding to the Bishop of Rome, to use as his Vicar. 
 This indeed is the sum of the question, in words (as it is pro- 
 pounded) blasphemous, and wicked, but yet it pointeth out the 
 matter, that I have in hand. For whether in all other matters, 
 as the Evangelist reporteth, Jesus began to do and to teach, 
 and to teach that he did ; and in this one only matter, which 
 we now treat of, if he taught any whit of that, which the 
 Bishop of Rome claimeth at this day to himself, by Christ's 
 title, that is, to be above princes, by Christ's words ; we must 
 needs confess, that Christ taught in words, that whereof he not 
 only shewed no example in himself, but shewed clean contrary, 
 in all the whole course of his life before. Let this therefore 
 remain still in the cause, that Christ's deeds stand on our side, 
 which may not be wrested by any man's interpretation : only 
 the question is in Christ *s words, which now and then, man's in- 
 terpretation is so saucy as to blemish. Albeit he that shall stand 
 with the Bishop of Rome in this cause, might first of all stick 
 fast in this point : that there is not found in the holy Scriptures 
 so much as one syllable, of the Bishop of Rome ; so that what 
 interpretation of Christ's words soever he will stand to, he 
 might seem to lose his action, as they say. 
 
 For what is the consequence then ? Christ would have Peter 
 to be above princes, as it appeareth it was never his mind Ergo, 
 he would have the Bishop of Rome to be so too. Why ? Because 
 he is Peter's successor. I say no more, but 1 would he were. And 
 then, in that case, I doubt not, but he should be above all men, 
 though not in half estate of worldly power (as out of doubt he 
 hath none such) yet in admiration and reverence of inward 
 virtue ; and in that point, Christ would have those that be his, 
 to excel and be ringleaders even above emperors; as those 
 iinto whom, being his ambassadors, he* gave the keys of the 
 
CXV111 
 
 kingdom of Heaven, and among them unto Peter, who in all 
 their names, had spoken so wholesome a confession, to acknow- 
 ledge Jesus to be the son of the living God.* Which confession, 
 like as flesh and blood had not revealed, even so was there no 
 prerogative given unto flesh and blood in Peter, whatsoever 
 was given, but to the chiefer part, which was the spirit ; to the 
 intent that being endued the more plenteously with the grace 
 of God, he should be the ringleader in virtue, and might of the 
 Word of God, and in the power of ruling affections. If we 
 should so interpret Christ's words, as if they meant some 
 external power in rule-bearing, which all other folks should 
 acknowledge themselves to be under, yea even princes too; 
 albeit the same self God have set them in the superior room, so 
 that nothing else could be alleged, how could that sentence of 
 Christ stand together ?f The disciple is not greater than his 
 master, namely, if the disciple would not be content to be in 
 subjection, as Christ was, but execute the supreme power 
 himself, which his Lord would never take upon him. In the 
 Scriptures, there is no mention made of Peter's supremacy, 
 and Eusebius in Ecclesiastica Historia reporteth, that Clemens, 
 in Sexto lib. Dispositionum, affirmed, that Peter and John and 
 James, after the ascension of our Saviour, although he had 
 set them almost above all the apostles ; + yet they took not the 
 glory of the supremacy upon them, but that James which is 
 called Justus, was ordained the Bishop of the Apostles. 
 
 Notwithstanding for the authorities sake of them, who 
 have not misliked the word of supremacy, I do not so much 
 refuse the word itself, but I flee to the interpretation of the 
 word, that it may agree with the right proper meaning of 
 
 * Peter spake one for them all. 
 
 t John xiii. J James Bishop of the Apostles. 
 
 Supremacy may be taken diversely. 
 
r 
 cxix 
 
 the Gospel, expressed in Christ's deeds. Admit that Peter were 
 chief, admit he had the supremacy of Christ, what of that ? 
 Was a kingdom, lordship, or preeminence given him with the 
 supremacy ? Because he was bid to confirm his brethren in 
 faith, was it given him to bear rule over his brethren therefore ? 
 Christ's humble estate knew no such kind of speech, nor 
 matter. For though Christ (as touching his Godhead) was 
 equal unto the Father, with whom he was in the beginning, and 
 in all things which he created, spake, or did ; he was always, 
 together with the Holy Ghost, the indivisable worker (one 
 substance of three persons in divinity) although I say, according 
 to his majesty, he hath always had all power, to subdue all things 
 unto himself; he was alive, he is alive, and he shall live : he 
 hath reigned, he reigneth, and he shall reign God for evermore : 
 yet for his exceeding mercy towards mankind, he made himself 
 of no reputation, taking the form of a servant, being in apparel 
 found as man and a very outcast, as the prophet saith,* to 
 make it plain and open, that those things were highly 
 esteemed with men, as empires, dominions, and high autho- 
 rities, being, as it were, stops and impediments to the attaining 
 of eternal felicity ; or rather to be cast away and contemned, 
 than to be greatly sought for, and ambitiously coveted,f yea 
 they are not to be received though they offer themselves, but 
 under this condition, that we receive them as offered of God, 
 to travail in, for the exercise of godliness* sake, every one in 
 his vocation. Which, the greater it is, and the more things it 
 is tangled withal, the harder it will be to do it so well, as every 
 one would be glad and fain to do, that faithfully contendeth to 
 come to the country that ever shall endure. 
 
 So that we must understand, that Christ meant never a 
 
 * Phil. ii. A preacher should not receive lordship. 
 
 t Meddling in many offices marreth a preacher look to yourself 
 
 therefore. 
 
cxx 
 
 word of any supremacy of worldly administration, but he 
 appointed his soldiers,* whom he furnished, to encounter as it 
 were in the vanward against the continual frauds, perpetual 
 battle and wars of the world, the flesh, and the devil, to be the 
 forwardest, and as it were the ensign bearers, in the very 
 foremost rank. Whom he knew to be of better courage in 
 faith, to break the more dangerous array of the enemies, 
 because they were not tangled nor letted with any charge of 
 worldly matters ; and might by their example of constancy, 
 encourage, alhire, and provoke other of the weaker sort, to 
 become soldiers of that band also. 
 
 In which kind of warfare, though Christ making choice 
 of his own, gave the uppermost standing to Peter among 
 the brethren, it was no marvel : seeing he had so armed 
 him, that he knew beforehand, though he would give back 
 from the enemy perhaps for a time, yet he would not give 
 it over so, but to it again stoutly, and fight like a tall fellow 
 for the defence of the truth. Ha, was Peter the chief 
 then? No man saith nay. For he confessed Christ to be 
 the very Son of the living God, first. And Peter was of as 
 constant and stedfast mind, in defending of the same truth, at 
 all times, as any man was. He was the first after Christ, that 
 taught the Jews; and in the assembly of the apostles when one 
 should needs speak in all their names, Peter, sometime as the 
 matter required, was chief in the tale telling. Therefore I will 
 not say nay to the argument, which they call argumentum a 
 conjugatis ; but that St. Peter, being by so many ways and 
 reasons, the first, might also be thought the chief among the 
 apostles. For like as the wise man has the wisdom, in that he 
 is a wise man, so hath the chief man, chief place or supremacy. 
 What then ? he is chief of all the physicians ? For why should he 
 not ? Among painters also, if there were any one in these days, 
 
 * What soldier preachers should be. 
 
CXX1 
 
 as cunning as Apelles or Pharrhasius was, and were called 
 therefore the head painter, would we not say, that he had the 
 supremacy among painters ? Yea doubtless. In universities, 
 again, if it were agreed by all men's consents that Lutetia of 
 Paris; as being a university most plenteously furnished and 
 occupied with great learned men, should be called the head 
 university of the world ; might not the name of supremacy be 
 fit for it, being chief among other universities ? Yes doubtless. 
 But let us come nearer to the matter. If a man when he had 
 set ONE MAN to govern the whole household, wherein inasmuch 
 as he had a great sort of young men, whom he would fain have 
 taught and instructed in good arts, and would provide many 
 schoolmasters^ and among other, there were one man excellently 
 well learned above the rest, whom, as a notable man among 
 other, he would call the chief of all the schoolmasters that he 
 had gotten : and to whose instruction he would commit, those 
 that he setteth most by : hath not he, seeing he is chief school- 
 master, the supremacy ? Yes. For the chief person cannot 
 choose, but have chief rule in any matter. For these two words 
 primus which is first, principal, or chief; and primatus which 
 is chief rule, preeminence, and is here rightly englished, 
 supremacy, are conjugata, that is to say, linked together, the 
 one depending of the other, not only in speech, but also in 
 matter. Nevertheless this question may be asked : he of whom 
 I spake, the chief schoolmaster in this household, if there 
 should fall any controversy, touching manners or order, whether 
 of their authorities should be esteemed above the other, his, 
 unto whom the household was committed, or his, that is called 
 to instruct the youth ? He that is called the chief, as I said, and 
 therefore he hath the supremacy. Who doubteth, but his room 
 is the greater who hath charge of the household ? Why so ? 
 For it standeth most with reason, because order is sometime 
 changed by relation. And that which in one relation is 
 supreme and chief, in another or in a contrary relation, hath 
 
CXX11 
 
 sometime an inferior place, and oftentimes the lowest place of 
 all. And so God the Son, is equal with the Father, after his 
 divinity ; but he is less than the Father, after his humanity. 
 
 Also God the Son, in that he is God, is in the beginning, 
 and is the beginning itself: but in that he is the Son of 
 God, he is the second person in number: albeit without all 
 consideration of time, he is without beginning as God the 
 Father is. But to seek examples out of inferior matters : do we not 
 see all one man to use divers offices at home, like arithmetical 
 figures ; now to occupy the first and chief room, then the 
 second, afterward the third, and sometime a lower room, as the 
 cause, wherein he is occupied, and place, where company 
 meeteth do require ; do we not see him, that sitteth highest 
 among judges, and for that cause, is called the Chief Judge ; 
 when he is required to be present in extraordinary judgments, 
 as it is often seen, placed after others in the third or fourth 
 room. But in divine offices, I pray you, how great a 
 supremacy as I may call it, hath the chaplain over his master, 
 as long as he is in divine ministration ? And yet when he is 
 out of the place and cast off his gear, he leaveth his supremacy 
 behind him. And it is no marvel. For in this case, the mas- 
 ter standeth so, that whoso mindeth to retain the name of the 
 chief person, and chief office still, must not swerve from the 
 thing whereunto the name was applied and set. Therefore to 
 return unto examples. Admit there were a famous chief phy- 
 sician, that is to say, were as cunning in physic as any man ; 
 and so because the matter so requireth it, he keepeth still his 
 preeminence, yea Sir, but while he meddleth with physic. But 
 forasmuch as there is another manner of office in the adminis- 
 tration of the common weal, let him be content also with his 
 second form, and strive not to bear rule over other, because he 
 is the chief physician, neither let him take authority upon him 
 to be a commander of the rest of the physicians, which is not 
 given him in his preeminence ; not because he could not give it 
 
C XXI 11 
 
 him, who so preferred him, but because it was not his 
 pleasure to give it him, for it was no reason why he should ; or 
 else which is the sorest thing 1 to speak of all, why he did not ; 
 marry Sir, because he made him not absolutely chief, but he 
 called him the chief physician. 
 
 Admit also a curious cunning painter, to be chief painter, 
 let him strive also to continue still in his chief paintership, 
 lest another pass him in cunning, and so have the name of 
 chief painter from him, because he is more worthy than 
 he. Let the University of Paris rejoice not so much of the 
 honour of the name, as to study to make it good, that is 
 attributed by the name. Finally let this schoolmaster, who 
 is called to teach children, because the good man of the 
 house thought not the person of the man, but the virtue hidden 
 under the person, worthy the honour of chief schoolmaster ; 
 remember, and remember again, that he is not honoured but 
 burthened with the name. And let him study rather according 
 to the intent of the name, to shew himself chief in the office of 
 teaching, than to abuse the vain title of a name, and as though 
 he were chief, absolutely without condition ; yet neglecting his 
 office, and so losing his supremacy, to contend and strive about 
 the name and term of it with them, that as being set in 
 authority to govern the household, have the true and absolute 
 supremacy indeed: and to mingle God's matters and the 
 world's matters together, so that he may overcome, by right or 
 by wrong, and have it as him lusteth. As for his function and 
 office he taketh no more thought for, but is wholly bent in that ;* 
 as it appeareth now for a great while, that the Bishops of 
 Rome have done, who not regarding those things, that were 
 added unto Peter's supremacy ; and accomplishing the name of 
 supremacy being annexed unto some certain points of office, 
 
 * And as you do yet, except it be with the poison of popish heresies, 
 good men have not alway that rule. 
 
 q 
 
CXX1V 
 
 as they accomplish all things ; they have propounded the bare 
 name unto the world, that they might be taken for chief, yea, 
 and chiefer than the chiefest; not remembering in the mean 
 time, how in all other matters, they are inferior to the lowest 
 that is.* 
 
 Here I do not compare the faults of the men, with the 
 condition of the cause, wherein I might have very large 
 matter to speak ; I know they are not always good men, that 
 bear the sway, and yet the naughtiness of the man doth not 
 hinder his authority. I know this also, that we have all sinned, 
 and need the grace of God. But as concerning that which is 
 annexed unto the cause, cannot be kept in silence, lest any 
 man cast this saying of Paul in my dish, that in the same I 
 preach to others, I myself be found to blame. For how great 
 lack I find in myself in mine own office doing, mine own con- 
 science knoweth. But who is it, that shall be found a faithful 
 steward, as Paul saith ? Who also in the same place speaketh 
 further : Judge not before the time come. Therefore will not 
 T wade in this matter, any broader nor further than cause 
 requireth: that is, as modestly as I can, with that truth, to 
 refelf him that calleth himself chief untruly ; and to wish him 
 this at least, if nothing else, that he may be chief in those titles 
 wherein he ought to be chief; and wherein Peter was, by whom 
 he claimeth the supremacy to himself, as by succession. 
 
 Wherefore let him now excel others, in confessing Christ, 
 and let him so far be worthily taken for chief among all men, 
 even by the law of God : which if Boniface had perceived, he 
 need not to have gotten that, by privilege of Phocas the Em- 
 peror, as it had been by begging ; which by the assistance of 
 God's grace, he might have won to himself, by himself. More- 
 
 * That is as true as the gospel, for you are as bad as needeth to be for 
 
 so you have amended the matter gaily, since that time. 
 
 t Refellam, Refel BAYLEY. 
 
cxxv 
 
 over let the Bishop of Rome be chief, in teaching and preaching 
 Christ afore other, and so long let him have the supremacy of 
 that kind office. But what a folly were it, when many are run- 
 ning in a race, that some one should win by his ambitious 
 importunity much favor of the lookers on ; where he, being ap- 
 pointed indeed to run among others, when he is now either made 
 lame through his own fault, or otherwise unmeet to run ; yet shall 
 be reported, that he overrun them all, and came first of all to 
 the goal ; whereas saving that he came out in apparel made to 
 run withal, he sitteth him down among the lookers on. As 
 for any other consideration of his requests, he allegeth none, 
 but that he was born and bred of them (on God's name) who in 
 times past were the best runners, and were therefore called the 
 chief. 
 
 A goodly reason forsooth, and worthy of him, that is joyous 
 of name, and false titles, and contenteth himself, to be flattered 
 above measure. But like as a sure friend, if he had any, would 
 not only wish him better mind, but also would turn him if he 
 might, by right admonition, from that foolish desire of privilege ; 
 and tell him, what a very folly it is, for a man, to have a mind to 
 be named, and called that in words, which he is not in very deed. 
 Even so would I also wish unto the Bishops of Rome, whom it is 
 manifest, have been in like sort affected ; (I will not overshoot 
 my words) and yet still at this present (as I hear) surcease not 
 their old cankered mind ; that they were counselled of somebody 
 not to contend to be called supremes, as long as they are still 
 postreme : but if their delight were to be so called, they should 
 see, by what things that title was gotten, and by what things, 
 it was properly attributed. 
 
 For like as in a well-ordered city, those that are chief in 
 riches, are not therefore chief in authority ; even so in Christ's 
 Church, they are not put in authority above other, that exceed 
 other in pomp, lordly estate, and riches. And therefore if the 
 supremacy of the Church of Rome in times past, with great con- 
 
CXXV1 
 
 sent of the world, stood in the office of preaching God's word;* 
 if in advancing 1 the cure and charge of Christ's name, if in prompt 
 valiantness of mind, to defend the truth, and to keep the faith 
 of Christ from heresies ; as it is most plain that in those days it 
 did, when the Bishops of Rome (yea almost none but they) at 
 the first beginning of the spring of the Church, were diligent 
 to heal the fury of tyrants, raging against Christian people ; I 
 ween there is never a Christian prince in the world, but if he 
 saw the Bishops of Rome contend about that supremacy faith- 
 fully, that they might godly and zealously pass all other bishops 
 (that the Church of Christ, wheresoever it is scattered hath) 
 in godliness, in faith, and religious devotion; and would 
 strive to go so far before, that in this case they might be 
 worthily called the first. If the princes, I say, might see this 
 in them, they would, with good will, call them by those true 
 names, that they saw with their eyes ; and him that they spied 
 to be first, they would call chief, in that match game : and in 
 that kind of supremacy, they would reverence him with, due 
 honour, according to his virtue. 
 
 And with this opinion, it seemeth our elders were induced, 
 (which opinion also endured unto our time) that they would give 
 the Bishops of Rome wages, for their pains, who called them- 
 selves the servants of God's servants, not only in name, as they 
 do now, but in truth and in deed in those days."j* Howbeit the 
 name of a servant, signifieth a service. For a servant commanded 
 not his labours to be set out, but he setteth them a-sale, as it were 
 in an open place, to provoke somebody to hire him. Wherein 
 notwithstanding, some make such a shew of their labours, in 
 commending their diligence and fidelity, and make them so 
 sale-keen ; that they cause many to be desirous of them, and 
 
 * Now he bringeth heresies, and so do you with your pestilent masses, 
 
 and other such, 
 f Look how hypocrisy can beguile men of simple wits. 
 
CXXV11 
 
 bring them in that mind, that when their business might both 
 better and more speedily be dispatched at home ; yet they think 
 nothing can be comely or well done without their counsel. 
 And forasmuch as we see that daily chances in sundry kinds of 
 craftsmen, and in every trifling matter; it is no marvel, though 
 it be so in religion, wherein all men wish, that all things were 
 ordered, according to the most perfect example ; wherein for all 
 that, many men partly distrust their own wits, partly use 
 corrupt wits, in that they esteem strange ware more than 
 domestical stuff. No man ought, I say, to think it any marvel, 
 though the glorious name of the Church of Rome, being at that 
 time famous in excellent virtue, drawing and alluring almost all 
 the parts of the world, into admiration of it, for virtue's sake, 
 which is the most sure bond ; knit all men to it, and caused that 
 Church, whom all men might see notably virtuous; to be 
 reverenced, as the chief and principal Church among other. 
 And godly men beautified it also with those names, which 
 the Romish bishops make boast of to the world, as though 
 they were set forth by oracle from God, to the supremacy 
 withal ; not the supremacy of virtue, but the supremacy of 
 power, and that earthly, an external and fleshly power ; such a 
 one as Christ never exercised, nor committed it at any time to 
 any man to exercise, as far as we may gather out of the Holy 
 Scriptures. 
 
 Whereout notwithstanding, seeing some men have picked 
 out some things, wherewith they would confirm it, to be 
 commanded and ordained of Christ ; whereunto the people and 
 the princes, would even of their own voluntary will, because 
 of their great virtue, wherewith they were allured ; as it had 
 been men drawn up with a loadstone; would have granted 
 them, that is, that they would not only honour and reverence 
 that Church of Rome, and the Bishop thereof; but also advance 
 them with those titles, which godly affection is wont to devise 
 and utter, wherein good men do some time err : yet forasmuch as 
 
CXXV111 
 
 because many men have set forth many books touching 1 this 
 matter, and by reason of mutual conflict of men reasoning with 
 it and against it, it is more than manifest, that those places of 
 Scripture are wrested from their true and proper meaning ; to 
 defend that authority, I thought it not meet, to do that is done 
 already, and in making rehearsal of them, to make men think, 
 I had given them a pig of another man's sow. Wherein 
 nevertheless, lest I should seem to cast away all men's writings, 
 I do not so much contend about the supremacy, so they rack 
 it out no further, than it appeareth to be meant from the 
 beginning. 
 
 But this I utterly deny, that God ordained the Bishop of 
 Rome to be the chief, as touching any absolute worldly power ; 
 of this is the question, in this point the whole cause consisteth. 
 In this matter, I \veen, 1 have made it plain enough, that 
 Christ's deeds stand on our side, and that the name of supremacy, 
 usurped of our elders, maketh nothing against us ; and that the 
 title, having a right interpretation joined unto the pow r er, 
 which the Bishop of Rome claimeth now to himself, maketh 
 nothing for his purpose ; and moreover that the prerogatives 
 which God gave unto Peter, crowning his own gifts in him, 
 help the Bishop of Rome's cause nothing at all ; which pre- 
 rogatives, we're not given unto flesh and blood, but to be a 
 testimony of that excellent profession of his faith. 
 
 And such would God (whose liberal goodness doth never 
 waste) give yet still, unto these Bishops of Rome, if they 
 followed the example of Peter's faith.* 
 
 But if the Bishops of Rome go about, to keep in state still, 
 and hold up the decays of their power (whose building was 
 naught, and therefore hath wried on the one side long ago) 
 with props and stays, devised by man's brain; rather than 
 
 * You are a good son, for teaching your father so good a lesson, as 
 neither of you taketh heed to. 
 
CXX1X 
 
 let it shrink down to that state, that the truth were able well to 
 defend and bear but, I can imagine nothing more dangerous 
 for them. 
 
 Only let them consider,* that at length truth hath the 
 victory, and that the light of the Gospel is now come, in 
 place of darkness ; and that the light reproacheth the things 
 that are not allowable. All men see, what these words of 
 the Gospel mean. Thou art Peter, and upon this rock 
 I will build my Church.^ Men perceive the mysteries, 
 both of Christ's three times asking of Peter, of Peter's 
 thrice denying, and of the paying of tribute money for 
 him. It is understood at this present, what it is, to be the 
 chief of the apostles ; and what it is to feed the sheep, whom 
 God giveth charge of; this gear almost every body hath in 
 their mouths. % Yea, some cry out, that they have been juggled 
 withal and deceived. And (as their nature and disposition is) 
 some speak less, and more temperately than others ; and some 
 there be also, who, perceiving they have been so long, falsely 
 beguiled, as much as they can refrain, say never a word for 
 shame. 
 
 Well, all sorts of people are agreed upon this point, with 
 most stedfast consent, learned and unlearned, both men and 
 women, that no manner of person, born and brought up in 
 England, hath ought to do with Rome. All manner of people, 
 receiving and embracing the truth, do, with one whole consent, 
 acknowledge, honour, and reverence the king, for the supreme 
 Head of the Church upon earth. They bid the Bishop of Rome 
 farewell; whose labour, howsoever it hath been received in 
 times past, even so now as unprofitable and discommodious, 
 
 * It were best for you to take this counsel also. 
 t Matt. xvi. 
 
 % The light of the Gospel came in, when the Bishop of Rome was 
 driven out. 
 
cxxx 
 
 they have no more devotion to it; as a thing, wherein a man 
 should have no devotion, but to turn such a chaplain, out of the 
 doors, will he, nill he ; as being 1 hired or prayed,* to minister 
 divine service, hath not shewed himself faithful and diligent, in 
 his office, unto them, that he should have looked to have 
 received his wages of, for his pains taken. For a man had 
 rather have a faithful servant to minister indeed, in whose 
 name, the true token of doing, which is the right use of calling, 
 may appear ; than instead of a servant to have one, that taketh 
 upon him, to be lord of lords, in his doings, though in the 
 mean space, he calleth himself servant of servants. 
 
 And yet all men, for Christian charity's sake, pray for him 
 and wish him well,f among whom, I am one especially : that Paul 
 that now is, may so excel his predecessors, in St. Paul's gifts ; 
 that, like as St. Paul hath comprehended all the mysteries of 
 our religion, in one only epistle to the Romans ; so this Paul 
 may now write from Rome, to them that be under his obedience, 
 such things as tend to the true glory of Christ, and concern the 
 advancement of faith; rather than such ware, as hath crept 
 into the world, these years past, from those high potentates and 
 store houses. To be short, God send him good life, and well 
 to fare in the Lord. 
 
 But I will return to my purpose : that is, that I may move 
 all men to obedience, which only in the commandments of God, 
 and for God's sake, maketh us happy and blessed. And the 
 . commandments of God, are clear, and lighten our eyes, that we 
 stumble not in darkness : they are righteous, they are honest, 
 they are also not only profitable always, to the life both of soul 
 and body, but also necessary, and not sore nor hard to be 
 observed; for they have a respect unto the yoke, that they 
 
 * Conductus aut rogatus. 
 
 + The same we would pray for you, but that your obstinate wilfulness 
 maketh us afraid to pray for you. 
 
CXXX1 
 
 detain and keep still in labour, yea but with a sweetness ; they 
 are a burthen, but yet a light one. For it cometh to pass, by the 
 grace of God, which is made by Jesus Christ, that things impossi- 
 ble unto the flesh, are accomplished by the spirit with cheerful- 
 ness ; by love that is poured in our hearts, by the Holy Ghost, 
 which is given us ; and seeing we are now renewed in the spirit of 
 our mind, and become spiritual, we may say with St. Paul, We. 
 are able to do all things in him that strengtheneth us, 
 that is to say, Christ. 
 
 There is no cause then to make us afraid, of the weighty 
 importance of the thing, which through the benefit of Christ, 
 by means of his most precious and most glorious death, is made 
 most easy to them ; who acknowledging their weakness of flesh, 
 commit themselves wholly to God's trust, through obedience, 
 with a sure confidence in God. Let us therefore make us 
 ready, to obey God in his precepts, which, as they be not 
 hard, so they are not many in number. He that loveth his 
 neighbour (saith Paul) hath fulfilled the law: what can be 
 spoken more briefly, or knit up in less room ? And because 
 this word (love) hath an interpretation, we must needs afore 
 all things, follow that interpretation, which is set forth in 
 the Scriptures, by him that made the law and published it. 
 
 Let us then follow the order, that God hath prescribed, and 
 not go about with our interpretation, to confound and pervert 
 the members of his body, the Church, which he hath set in 
 order and disposed in particulars accordingly ; that one in the 
 congregation should teach, and another have the preeminence, 
 which is appointed to princes ; and forsaking and neglecting 
 those things, which either men's wisdom or subtle brain hath 
 invented, let us follow the truth itself: let us obey it; let us 
 do after it, which only maketh true obedience. 
 
 And here I could have made an end of my tale, had not 
 some folks' foolish words* been, that had almost pulled me 
 
 * Look how good counsel that traitor giveth, and yet will neither 
 follow it himself nor suffer other. 
 
cxxxn 
 
 down backward and enforced me to render account of myself; 
 what caused me to be so hardy, as to write one word concern- 
 ing any manner of obedience, viz. true obedience, seeing I 
 nevertheless, enterprising to teach obedience, disclose mine 
 own disobedience ; and give the onset against his power and 
 authority, for whose defence I was called once to be a patron, 
 and bound by mine oath to defend and maintain his authority, 
 to my possible power ? Where is the keeping of oaths become ? 
 say they. Where is fidelity ? What may a man believe now- 
 a-days ? Whom may a man trust ? For he was made a Bishop, 
 and by the privilege of the Bishop of Rome, admitted to the 
 Order of Bishops, and consecrated by his commandment; and 
 sworn upon the Holy Evangelists, to defend the rights of the 
 Church of Rome : all which things he willingly, and with all 
 his heart obeyed, and promised to perform. So, say they, 
 even the very self same man, to the most horrible example of 
 breach of his fidelity, and forgetting the solemn oath he made ; 
 or if not through forgetfulness, yet, (which is the worse of the 
 two) having contemned and defied his oath and fidelity, he 
 professeth himself an open enemy of the Church of Rome. And 
 to shoot his poisoned shafts, the more surely against it, he bor- 
 roweth a piece of artillery as it were of obedience, and thinketh 
 he lieth closely in covert, as though his sides were over-hilled ; 
 when for all that, he lieth open and naked, to all men's sights, 
 both like a fool and a naughty man. 
 
 Such men as will talk on this sort, I am afraid and in great 
 doubt how I shall satisfy them. For they will allege perhaps, 
 to amend the matter withal, a certain prejudice of soul, I wot 
 not what; wherewith their mind being blown full, they will 
 spew out that that I shall speak, even as it were a vessel being 
 top full of water, that receiveth no more liquor, when it is poured 
 upon. But they that shall hear these men's talk, and then on the 
 other side will indifferently read my saying, with an empty and 
 free mind, and not already brink full : I doubt not, but I shall 
 
CXXX1U 
 
 shew unto them, and persuade them so, that their words as 
 weighty as men think them, (indeed they accuse me of perjury 
 and slander,) condemn them for false reporters, that speak 
 them ; and that they ought no more to move me, against whom 
 they be reported, than the blombling* sound of an old barrel, 
 as they say. 
 
 For in oaths or promises, the form ought not so much to 
 be respected, as the matter. But let a man say* swear or pro- 
 mise, as faithfully as he can, that thing that he ought not to do 
 nor perform, the promise shall not be above the nature of the 
 matter itself; neither shall that form in these cases, change the 
 condition of the matter, but the faithfully made oath, if it be 
 stark naught or not good, is better broken, than under pretence 
 of the oath, as though it were the bond of wickedness, it should 
 be performed and kept.f Unless we must be persuaded, that 
 constancy is commendable in naughty and preverse matters, 
 and that it is a greater fault to turn again in the midway, than 
 still to run always naught. And for the more clear demonstra- 
 tion of this matter, I take this to be the most fit example. A 
 certain married man, when he thought by most just likelihoods, 
 that his first wife had been undoubtedly dead : as a man that 
 had been free from marriage, by the authority of the Church, 
 took to wife another woman, who was a fair damsel, and thought 
 to be a maid, by consent of her parents. By whom, after they 
 had dwelt a few years together, and he had children by her ; 
 Lo, his former wife unlocked for, came again, as it were peep- 
 ing behind the post. Well, she requireth to have her husband 
 again, that had done evil, in marrying another woman. Then 
 the man being astonied at that, as a matter almost incredible, 
 was driven at the first to deny her to be his wife ; then to ask 
 
 * E dolio reddita tonitrua. 
 
 t Unlawful oaths not to b kept. How should foolish or unlawful vows 
 be bound to be kept, when such oaths are not ? 
 
CXXX1V 
 
 her what tokens S!K could tell him, and last of all, because he 
 was wonderous loath to be divorced from her, that he had 
 married the later, to make as long delays as he could ; and at 
 length to call her to the law, and there to make all the shift 
 he could, to defend his second wife's cause. But when he was 
 cast, he gave place to the truth, and taketh his first wife to 
 him again, by the judgment of the Church. 
 
 In this case now, if the woman, that he married last, be 
 justly put from him ; or for sorrow and heaviness speaking 
 never a word, her parents or friends would cry : out upon men's 
 manners ! out upon it, what a world is this ? And after this sort 
 would make such a like wonderment, as these men seem to use 
 against me, thou hell-hound, thou wicked covenant-breaker, 
 doest thou forsake and cast off this woman now, unto whom thou 
 madest once so faithful a promise, in the open face of the Church, 
 when God himself was a present witness ? Hast thou forgot the 
 words which thou spakest in the temple, the minister of God re- 
 hearsing them unto thee, in the presence of so many people ; this 
 woman, that thou hast now shamefully cast off, being present, 
 making covenant and promise to thee, in like sort again ? And 
 didst not thou once desire us for her, and madest much entreaty 
 to have her to thy wife, and promisedest us upon thy oath, 
 that thou wouldest use her, as the good wife of thy house for 
 ever, and never to forsake her during thy life ? Art thou not 
 ashamed, seeing thou hast such children by her, to cast her off 
 now, as though she were a whore? And now when thou 
 leavest her to take her part, that caused thee to be divorced 
 from her ? Where is the keeping of oaths become ? Where 
 is fidelity ? What may a man believe now-a-days ? Whom 
 may a man trust ? The husband forsaketh the wife. Which 
 manner of communication, as it may be borne withal in the 
 woman's heaviness, both for the great grief of her present 
 calamity, and because she is the weaker vessel ; even so when 
 it is spoken of other men's mouths, which would have folks to 
 
cxxxv 
 
 think, they speak pithily, it would make men think, they were 
 stark fools, and in open company, every body would laugh at 
 them, and in trial of law, no man could abide them. 
 
 But after a certain space, if a man would answer the woman 
 and say ; Woman, you do not well to accuse him, that you want 
 now to be your husband, and defender, for what fault find you 
 now in him? For as long- as the former wife held her away, he 
 loved you, he honoured you, he used you as his wife : yea so 
 much, that when the first wife came again, whom he thought 
 had been dead, he was not rash in giving credence unto her, 
 nor suddenly assented unto her : he could do no more for your 
 sake, than he did. If he had fallen to whores, and so forsaken 
 you, your quarrel had been somewhat. But now, what cast you 
 him in the teeth, with faith breaking, who to keep his faith, 
 departed from you, and kept him to that other wife, that he had 
 lawfully married before ? Why do you complain still ? The 
 woman, I ween, would give over : indeed she had no cause to 
 complain. If she had not been a maiden, as she was taken for, 
 but an evil disposed woman, and had occasioned this man's 
 wife, to be sent into some far lands, to have this man to her 
 husband in the mean time, and caused the first marriage to 
 be broken ; whether should be thought to be more in the 
 fault ? This man that married* (as he thought) rightly, were 
 in no fault ; and the subtle woman were in that greatest fault, 
 as one that delighteth to have another woman's husband. And 
 if a man would consider this gear, shall he not see, as it were 
 in a glass, the very image of that husband in me. 
 
 For indeed I, seeing I believed that no such truth of obedi- 
 ence, f had been, or if it had been sought for, I would never 
 have found it ; coupled myself in second covenant, and thereto 
 plighted my troth, with whom I thought 1 had lawfully dwelt, 
 
 * Say you true, do you love change of women as he did 1 
 t So methinketh you forget it now again. 
 
cxxxvi 
 
 and kept lawful company withal. But when the truth came, 
 which is every man's first wife, married to him in baptism, 
 which will require the first promise at all men's hands ; to her 
 I applied, to her I cleaved : and from my second knot, as of 
 no effect by judgment of my church, I departed. And shall 
 any man think it indifferent that I shall be called a liar because 
 I obey the truth,* because I serve God, in obeying my prince,f 
 that I shall be reported to be a contemner of the sacraments, or 
 an oath breaker ? And that, that is fondly laid to the husband's 
 charge, after he is divorced, because he performed not his 
 promise, that he ought not to have made; shall that in this 
 cause, be grievously and earnestly trumped in my way, because 
 I am, by most grave judgment of the truth, divorced from the 
 Church of Rome, which it was not lawful for me to keep still ; 
 and am compelled to take my wife truth to me, when she 
 cometh again at length, peeping behind the screen, and to cleave 
 constantly unto her ? 
 
 If he could teach me, that she is not the truth, whom, 
 I have received for my wife, claiming again my first 
 promise (as he shall never do it) let him call me by what 
 names he will. But if he will let that pass, and make ado 
 about the other, it is to be feared, lest all men will begin to 
 abhor that subtlety, which is grounded in making of oaths 
 against the truth. Therefore take away the other from the 
 cause, for the other ought to be a servant of truth, and cannot 
 nor ought not to be prejudicial unto the truth. He that by his 
 oath promiseth unlawful things, doth not right ; but he that 
 maketh an unlawful oath, and goeth on still to put it in execu- 
 tion, thrusteth down himself deeper and deeper ; from whence 
 
 * I pray you lose it not, now it is found to your hand. 
 
 t And so do married priests go from their second knot and follow the 
 judgment of God's word, whereby his Church is governed, which saith, 
 *' To avoid fornication let every man have his own wife." Hearken to 
 your own reason, my Lord. Doctor Double-face. 
 
CXXXV11 
 
 he can never escape, except he come out backward. Wherefore 
 it were too great an absurdity, that a man should be counted to 
 do a notorious crime, and to dishonour and shame himself in 
 that point, wherein he goeth about to do better.* 
 
 And according to this consideration, it is decreed by the 
 civil laws, that a man is by no means bounden to perform dis- 
 honest or unlawful promises ; lest it might be thought that these 
 laws, do rather commend perseverance in crimes than repent- 
 ance. And in the ecclesiastical decrees, it is also established, 
 that no man is bound to perform an unlawful oath, seeing an 
 oath cannot bind a man to wickedness. 
 
 This only remaineth, that when these men, who accuse 
 me of perjury, are driven back, that they can lay no more 
 perjury to my charge; they will go about to burthen me 
 with unadvised temerity, for promising by mine oath, that 
 was not lawful for me to perform.f Well Sir, but I thought 
 it had been lawful, and not I alone, but with the judg- 
 ment of many men. For the word of truth lying then buried 
 a long- season, was thought to be no let. But now when she is 
 come home again, and hath confirmed herself unto me by so 
 many proofs that it is even she, why should I not embrace my 
 own true wife, even dame truth herself; unto whom I plighted 
 my troth, and in the accomplishment of the same, there is none 
 offence, much less any notorious crime ? * 
 
 Well, there is no cause, why I should be afraid, of other 
 folks' evil reports, as long as I do my duty to her alone ; and 
 
 * They are less hurtful than you, for they only speak evil ; but you 
 both say evil and do worse. 
 
 t Methinketh you should be ashamed to speak against priest's 
 marriage, if this reason be true, as it is indeed, that ye make here. 
 
 J Then a man may make an unadvised vow, after twenty-one years, 
 being unlearned ; seeing you a mischievous well learned man, made an 
 unadvised oath of your age. 
 
exxxvni 
 
 according to her mind, obey my prince, the supreme head on 
 earth of the Church of England ; and then do mine endeavour 
 to accomplish the other parts of true obedience, which belong 
 properly to a Christian man, so as when I have passed over the 
 pilgrimage of this life, in obedience and truth, I may obtain 
 eternal life ; the author and giver whereof, is Jesus Christ, who, 
 to draw all unto the Father, obeying the Father in all things, 
 suffered death for our salvation ; and both in word and deed 
 taught obedience, which forasmuch, as it is full of truth, shall 
 at length promote, all that faithfully stick unto it, to the very 
 truth self, which is God blessed for evermore. Amen. 
 
 A fair tale, a good tale, God quite you for your tale ; 
 very well said, well obeyed, as that is spoken in ale. 
 
 NOTE (s.) P. 164. 
 
 LET not the reader hastily conclude this and similar 
 expressions, to be exaggerations of the martyrologist : Many 
 instances of heroic fortitude, almost amounting to a culpable 
 ambition of martyrdom, are to be found in the records of the 
 Primitive Church thus Polycarp to the Roman Proconsul, 
 " Thou threatenest me with a fire which burneth for a season, 
 and will be speedily extinguished; but thou art ignorant of 
 that fire of a future judgment, and everlasting pains, reserved 
 for the wicked. But why linger est thou ? Bring forth 
 whatever to thee seemeth good." Lord Hailes, Rem. 
 Christ. Antiq. vol. i. 14. So also Justin Martyr " It was 
 our chief wish to endure tortures for the sake of our Lord 
 Jesus Christ. Whatsoever thou doest, do quickly ; for we are 
 Christians, and we sacrifice not unto idols." 
 
 " And when the eyes of all men were turned towards them, 
 they, not having been seized by any, with one accord ran 
 
CXXX1X 
 
 forward to the bar, and professed themselves to be Christians. 
 Then were the governor and his counsellors afraid; so that 
 while they who were about to receive condemnation, appeared 
 dauntless, their judges trembled, and therefore men went forth 
 from the judgment hall, exulting in their testimony; and 
 through them God obtained a glorious triumph." And again, 
 when the proconsul read the sentence, "It is ordered, that 
 Cyprian be beheaded, the venerable bishop exclaimed, Thanks 
 be to God ! and all the brethren cried out with one voice, Let 
 us die with Cyprian. 1 ' Lord Hailes, vol. ii. 7. 21. 33. 
 " These young men, having first bound their hands, in token 
 of their eager desires after martyrdom, ran with all speed, and 
 presented themselves before Urbans the governor, just as he was 
 entering the Amphitheatre, and openly professed themselves to 
 be Christians. They shewed that they were purposed to endure 
 every thing dreadful, and that the being exposed to wild beasts 
 was no terror to those who worship THE GOD OVER ALL.-^- 
 Lord Hailes, vol. iii. 13. 
 
 NOTE (T.) P. 171. 
 
 This quotation shews that Bradford was well versed in the 
 appropriate literature of the day; and it would be well if 
 modern divines were better qualified than they are, for the 
 most part, to discuss subjects of theology with the Romish 
 priests, especially that the Latin Language was more vernacular 
 to them. Bradford refers in this place to the famous Abbot of 
 Clalrvaux's five books of Considerations, addressed to Pope Eu- 
 genius III., and the quotation is found in the following connec- 
 tion. 
 
 Non tarn episcopis, quam principibus judiciariam 
 potestalem compatere. 
 
 AUDI tamen apostolum, quid de hujusmodi sentiat. Sic 
 
 s 
 
ex! 
 
 non est inter vo* sapiens, ait ille, qui judicet inter 
 fratrem et fratrem ? Et infert : Ad ignominiam vobis 
 dico : contemptibiliores qui sunt in Ecclesia, illos 
 constituite ad judicandum. Itaque secundum apostolum, 
 indigne tibi usurpas tu apostolicus officium vile, gradum con- 
 temptibilium. Unde et dicebat episcopus, episcopum instruens : 
 Nemo militans Deo implicat se negotiis sacularibus. 
 Ego autem parco tibi. Non enim fortia loquor, sed possibilia. 
 Putasne hasc tempora sustinerent, si hominibus litigantibus pro 
 terrena haereditate, et flagitantibus abs te judicium, voce 
 Domini tui responderes : O homines, quis me constituit judicem 
 super vos? In quale tu judicium mox venires? Quid dicit 
 homo rusticanus et imperitus, ignorans primatum suum, in- 
 honorans summam et praecelsam sed em, derogans apostolicae 
 dignitati ? Et tamen non monstrabunt, puto, qui hoc dicerent, 
 ubi aliquando quispiam apostolorum judex sederit hominum, 
 aut divisor terminorum, aut distributor terrarum. Stetisse 
 denique lego apostolos judicandos, sedisse judicantes non lego. 
 Erit illud, non fuit. Itane imminutor est dignitatis servus, si 
 non vultes se major domino suo : aut discipulus, si non vult esse 
 major eo qui se misit : aut films, si non transgreditur terminos, 
 quos posuerunt patres sui ? Quis me constituit judicem ? 
 ait ille Dominus et magister : et erit injuria servo discipuloque, 
 nisi judicet universos? Mihi tamen non videtur bonus 
 aestimator rerum, qui indignum putat apostolis seu apostolicis 
 viris non judicare de talibus, quibus datum est judicium in 
 majora. Quidni contemnant judicare de terrenis possessiunculis 
 hominum, qui in coelestibus et angelos judicabunt ? Ergo in 
 criminibus, non in possessionibus potestas vestra: quoniam 
 propter ilia, et non propter has, accepistis claves regni 
 ccelorum, prsevaricatores utique exclusuri, non possessores. 
 Ut sciatis, ait, quiafilius hominis habet potestatem in 
 terra dimittendi peccata, etc. Qusenam tibi major videtur 
 
cxli 
 
 et dignitas, et potestas, dirnittendi peccata, an prsedia divi- 
 dendi ? Sed non est comparatio. Habent haec infima et 
 terrena judices suos, reges et principes terras. Quid fines 
 alienos invaditis? Quid falcem vestram in alienam messem 
 extenditis? Non quia indigni vos, sed quia indignum vobis 
 talibus insistere, quippe potioribus occupatis. Denique ubi 
 necessitas exigit, audi quid censeat apostolus: Si enim in 
 vobis judicabitur hie mundus, indigni estis, qui de 
 minimis judicetis. St. Bernard de Consid. lib. i. c. vi. 
 Works, vol. i. 412. Mabillon, Paris, 1690. 
 
 NOTE (U.) P. 172.* 
 
 29 Januarii, 1554, in Ecclesia Parochiali Sanctae Sal- 
 vatoris nuncupata Saynte Mary Overey, in Burgo de 
 Southwark. 
 
 iDo 
 
 stepha- EISDEM die, horse, et loco productus fuit coram Domino Jo- 
 copi n> hannes Bradford, laicus, etc. Cui post exhortationem per Do- 
 itord. ' minum factum,utse reconciliaret et adunitatem sanctae ecclesiae 
 et catholicse fidei rediret, dictus Dominus Episcopus quia videbat 
 eundem Bradford pertinaciter in sententia persistentem objecit 
 articulem sequentem, videlicet. Quod ipse Johannes Bradford, 
 tarn infra diocesim suam Wintoniae, quam aliis, quam plurimis 
 locishujus regni, asseruit, dixit, praedicavit, et publicavit, et de- 
 fendebat, sicque in praesenti asserit, dicit, credit et defendit; 
 Quod in Eucharistia, sive altaris sacramento, verum et naturale 
 Christi corpus, ac verus et naturalis Christi sanguis, sub speci- 
 ebus panis et vini vere non est. Et quod ibi est materialis panis 
 et materiale vinum tantum, absque veritate et praesentia corporis 
 
 * MS. Harl. Mus. Brit. No. 421. Fol. 42. 
 
cxlii 
 
 et sanguinis Christi. Cui articulo ipse Bradford respondendo 
 dixit, That Christ is present in the sacrament when the sacra- 
 ment is duly ministered. And that Christ is present in the sa- 
 crament by faith, to faith, and in faith and none otherwise. 
 And saith that Christ is not in the sacrament by transubstantia- 
 tion. And saith that simply he believeth no transubstantiation. 
 Also that it is not the body of Christ but to him that receiveth it. 
 And that an evil man doth not receive it in forma panis. And 
 that after and before the receipt there is the substance of bread. 
 Cui dictis perversis assertionibus inherenti, Dominus assignavit 
 ad comparendum crastina die in hoc loco inter horas viii et x 
 ante meridiem, ad videndum ulteriorem processum fieri. 
 
 30 Januarii. 
 umDo- Eisdem die et loco comparuit personaliter dictus Johannes 
 
 contra 
 
 Ford. Bradford. Qui licet fuerit per Dominum Episcopum multis argu- 
 mentis et rationibus suasus et exhortatus ut se reconciliaret et 
 rediret ad Ecclesise Catholics? unitatem, Episcopus tamen per- 
 tinaci ac indurato animo persistat nee valuit ullis rationibus 
 flecti aut persuaderi. Et ideo Dominus Episcopus visa ejus 
 pertinaci induritia tulit etiam contra eum condemnationis sen- 
 tentiam definitivam pronuntiando eum obstinato haeretico et ex- 
 communicato. Et insequenter tradidit eum sseculari manui, 
 videlicet, dictis Vicecomitibus, etc. Praesentibus de quibus in 
 prioribus hujus diei actis habetur mentio. 
 
 NOTE (v.) P. 184.* 
 
 SENTENTIA CONTRA JOHANNEM BRADFORD. 
 
 IN DEI NOMINE, AMEN. Nos Stephanus, permissione 
 divina, Wintoniensis Episcopus, judicialiter et pro tribunali se- 
 
 * MS. Harl. Mus. Brit. No 421. Fol. 46. Lansdown MSS. Mus. Brit. 
 No. 980. p. 186. 
 
cxliii 
 
 dentes. In quodam hereticse pravitatis negotio contra te Jo- 
 hannem Bradfordae, laicum, coram nobis in judicio personaliter 
 comparentem ; et nobis super hseretica pravitate detectum, de- 
 mmciatum, et delatum, ac in ea parte apud bonos et graves 
 notorie et publice diffamatum, rite et legitime procedentes. 
 Auditis, visis, intellectis, rimatis, et'matura deliberatione dis- 
 cussis et ponderatis dicti negotii meritis et circumstantiis. 
 Servatisque in omnibus, et per omnia in eodem negotio de jure 
 servandis ac quomodo libet requisitis Christi nomine invocato, 
 ac ipsum solum Deum prse oculis nostris habentes. Quia per 
 acta inactitata, deducta, probata, confessata, et per te saepius 
 coram nobis in eodem negotio recognita, asserta, et confinnata, 
 comperimus et invenimus te, turn per confessiones tuas varias, 
 turn per recognitions tuas judiciales, coram nobis judicialiter 
 factas, errores, hsereses, et falsas opiniones subscriptas juri 
 divino, ac catholice, universalis, et apostolicae ecclesiae determi- 
 nationi obviantes contrarias, et repugnantes tenuisse, credi- 
 disse, affirmasse, proedicasse, et dogmatizasse, videlicet. Quas 
 quidem errores, hsereses, et falsas opiniones juri divino, ac ca- 
 tholicae, universalis, et apostolicae ecclesia? determinationi obvi- 
 antes contrarias et repugnantes, coram nobis tarn in judicio 
 quam extra animo obstinate, pertinaci, et indurato, arroganter, 
 pertinaciter, scienter, et obstinate, asseruisti, tenuisti, aflirmasti, 
 dixisti, pariter et defendisti, atque te sic credere, asserere, 
 tenere, affirmare, et dicere velle paribus obstinatia, malitia, et 
 cordis csecitate, etiam prudens et sciens affirmasti. Idcirco nos 
 Stephanus, Wintoniensis Episcopus, ordinarius et diocesanus 
 antedictus, tarn de venerabilium confratrum nostrorum Episco- 
 porum prsesentium et nobis assidentium consensu et assensu ex- 
 pressis quam etiam de et cum consilio et judicio jurisperitorum 
 et sacrarum literarum professorum, cum quibus communica- 
 vimus in hac parte. TE Johannem Bradford de meritis, cul- 
 pis, obstinatis et contumaciis, per improbas et sceleratas tuas 
 obstinatias et pertinacias multipliciter contractis, incursis, et 
 
CXllT 
 
 aggravatis in detesiabili horrendo et impio haereticae pravitatis 
 reatu et execrabili dogmate comprehensum fuisse et esse, atque 
 hujusmodi scelerata et impia dogmata coram nobis saepe dixisse, 
 asseruisse atque scienter voluntarie et pertinaciter defendisse, et 
 manutenuisse per varias tuas confessiones, assertiones et recog- 
 nitionestuas judieiales, sappe coram nobis repetitas ita asseruisse, 
 affirmasse, et credidisse, derlaramus et pronuntiamus, teque in 
 hac parte rite et leg-it ime confessum fuisse et esse deeernimus. 
 Ideoque te Johannem Bradford antedictum, hujusmodi tuos er- 
 rores, haereses, ac impias et damnatas opiniones, refutare, retrac- 
 tare, recantare, et abjurare, in forma ec desire approbata nolen- 
 tem, sed obstinate et pertinaciter, dictis tais sceleratis haeresibus, 
 et execratis opinionibus inherentem, et ad unitatem sacrosanctse 
 ecclesiae redire nolentem premissorum occasione causa, et pre- 
 textu htereticum obstinatum et pertinacem fnisse et esse cum 
 animi dolore et cordis amaritudine etiam dedaraniiis, pronun- 
 tiamus, et deeernimus. Teque tanquam hsereticuni, obstinatum, 
 et pertinacem exnunc judicio sive curise saeculari, ut membrum 
 putridum, a corpore sacrosanctae ecclesia? resecatum,ad omnem 
 juris efiectum exinde sequi valentero, reliaquendum, et traden- 
 dum fore deeernimus et declaramuj, atque de facto relinquirnus 
 et tradimus teque Johannem Bradford, haereticum, obstinatum 
 et pertinacem hujusmodi, majoris excommunicationis sententia 
 premissorum occasione, innodatum et involutum eaque ligatum 
 fuisse et esse sentential iter et diffinitive declaramus per hanc 
 nostram sententiam finalem quam in et contra te dolenter feri- 
 mus et promulgamus in hiis scriptis. 
 
 Lecta lata et promulgata fuit ha?c sententia in Ecclesia 
 parochiali Beatae Mariae Overy, alias nuncupata Sancti Sal- 
 vatoris in Burgo de Southwark, Wintoniae Diocesi, die 
 3Iercurii, tricesimo die Januarii, Anno Domini juxta cursum 
 Ecclesia? Anglorum, 1554, prasentibus testibus de quibus 
 in actis illius diei fit mentio. 
 
cxlv 
 
 NOTE (W.) P. 184. 
 
 BRADFORD sent copies of his three examinations to Bishop 
 Ridley, at Oxford, who returned him his thanks, and opinion 
 of his conduct throughout, in the following- letter, which is one 
 of the remaining letters omitted by Dr. Wordsworth in his Life 
 of Ridley. 
 
 TO MASTER BRADFORD.* 
 
 DEARLY beloved Brother Bradford, I had thought of late 
 that I had writtenf unto you, by our dear brother Austin, your 
 last farewell, until we should have met in the kingdom of 
 heaven : and I sent it to meet you in Lancashire, whither, it 
 was said here, you were appointed to be sent to suffer. But 
 now, since they have changed their purpose, and prolonged 
 your death, I understand it is no other thing, than what once 
 happened to Peter and Paul. The which, although they were 
 of the first who were cast into prison, and as little shewed 
 peril as any other did ; yet God would not have them put to 
 death with the first, because he had more service to be done 
 by their ministry, which his gracious pleasure was they should 
 do ; so without doubt, dear Brother, I am persuaded, that the 
 same is the cause of the delay of your martyrdom. 
 
 Blessed be the Holy Trinity, the Father, the Son, and the 
 Holy Ghost, for your threefold confession. I have read all 
 three with great comfort and joy, and thanksgiving unto God, 
 for his manifold gifts of grace, wherewith it is manifest, to the 
 g-odly reader, that God did assist you mightily. And blessed 
 be God, again and again, who gave you so good a mind and 
 remembrance of your oath, once made against the Bishop of 
 Rome ; lest you should be partaker of the common perjury 
 which all men, almost, are now fallen into, in bringing in 
 
 * Cov. 65. t See Appendix, Note (Y ) 
 
cxlvi 
 
 again that wicked usurped power of his. Which oath was made 
 according to the prophet, in judgment, in righteousness, and in 
 truth, and therefore cannot without perjury be revoked ; let 
 satan roar and rage, and practise all the cruelty he can. 
 
 Oh, good Lord, that they are so busy with you about the 
 Church. It is no new thing, Brother, that is happened unto 
 you; for that was always the clamour of the wicked 
 bishops and priests against God's true prophets ; the 
 Temple of the Lord, the Temple of the Lord, the Temple 
 of the Lord ,* and they said the law shall not depart from the 
 priest, nor wisdom from the elder; and yet in them, whom 
 alone they esteemed for their priests and sages, there was 
 neither God's law, nor godly wisdom. 
 
 It is a marvellous thing to hear what vain communication 
 is spread abroad of you ; it is said here that you be pardoned 
 your life, and when you were appointed to be banished, and to 
 go I cannot tell whither, you should say that you had rather suffer 
 here, than go where you could not live after your conscience ; 
 and that this pardon was begged for you by Bourne, the Bishop 
 of Bath, for that you saved his life. Again, some say, and 
 amongst others, mine host reported, that you are highly pro- 
 moted, and are a great man with my Lord Chancellor. This I 
 could not believe, but did deny it as a false lie ; so surely was 
 I always persuaded of your constancy. 
 
 What God will do with us, he knoweth. In the mean 
 time, wonderful it is to behold how the wisdom of God hath 
 infatuated the policy of the world, and scattered the crafty 
 devices of the worldly-wise. For when the state of religion 
 was once altered, and persecution began to wax hot, no man 
 
 * Just so now there are who cry, " The Church is in danger ! 
 The Church is in danger ! M whereas the real CHURCH OF CHRIST, is in 
 actual danger, from no quarter so much as from those who raise this 
 senseless cry. 
 
cxlvii 
 
 doubted but Cranmer, Latimer, and Ridley, should have been 
 the first to have been called to the stake. But the subtle 
 policy of the world, setting us apart, first assaulted them, by 
 whose infirmity they thought to have more advantage; but 
 God disappointed their subtle purpose. For whom the world 
 esteemed weakest, praised be God, they have found most 
 strong, sound, and valiant in Christ's cause, unto the death; 
 to give such an overset, as I dare say all the angels in heaven 
 do no less rejoice to behold in them, than they did in the 
 victorious constancy of Peter, Paul, Isaiah, Elijah, or Jere- 
 miah ; for greater love no man hath, than to bestow his life, &c. 
 Good Brother, have me and us all continually in your 
 remembrance to God in your prayers, as, God willing, we shall 
 not be in our prayers forgetful of you. 
 
 Your own in Christ, 
 
 N. R. 
 
 NOTE (X.) P. 185. 
 
 WITHIN twelve months after passing sentence on Bradford, 
 viz. on the 13th of November, 1555, was Gardiner, the chief 
 murderer, summoned into the presence of that judge, who 
 searcheth the hearts and trieth the reins of men. " Nov. 13, 
 Dr. Gardiner, Bishop of Winchester, and Lord Chancellor of 
 England, and one of Queen Mary's prime privy counsellors, died 
 in the morning between twelve and one of the clock, at the 
 King's palace called Whitehall, at Westminster. And by three 
 of the clock he was brought by water to his own place by St. 
 Mary Overy's ; and by five of the clock his bowels were taken 
 out, and burned before the high altar ; and at six the knell began 
 there, and a dirge and mass ; and all the bells continued ring- 
 ing till seven at night. On the 14th day they began the knell 
 
cxlviii 
 
 again for him. There was then a hearse of four branches, with 
 gilt candlesticks, and two white branches, and three dozen of 
 staff-torches. All the choir hung with black and arms, and a 
 dirge sung ; and the morrow-mass of requiem sung by Bonner, 
 Bishop of London, the Bishops, Lords, Knights, and Gentle- 
 men present. And Dr. Whyte, the Bishop of Lincoln, did 
 preach at the same mass. After the ceremonies were over, 
 they all repaired to the place to dinner. The same day in the 
 afternoon, was dirge sung in every parish in London, and a 
 hearse, and ringing, and the morrow-mass of requiem. And 
 so he was prayed for after the old fashion." Strype Eccl. 
 Mem. iii. pt. 1. 362. 
 
 " Dr. Gardiner, the Lord Chancellor, in the midst of all his 
 splendour, secure in the favour of the Pope and his royal 
 mistress; and having in view a cardinal's hat and legatine 
 power from the one, and the throne of Canterbury from the 
 other, triumphed over the weakness of the two martyrs at 
 Oxford, for whose death he was impatient. His dignity and 
 employment would not permit him to be a spectator, and enjoy 
 the sight ; but what he could he did ; he dispatched messengers 
 on purpose to Oxford to be present at their execution, and to 
 speed back to give him the earliest intelligence when the fire 
 was set to them. And though the Duke of Norfolk was his 
 guest that day, he would not go to dinner till the return of the 
 messenger had given him the satisfaction he so hungered after. 
 At four o'clock the wretch was made happy, and went to 
 dinner; he was not disappointed of his lust, but while 
 the meat was yet in his mouth, the heavy wrath of God 
 came upon him. He was seized with a suppression of urine, 
 and though he went five days after to the Parliament, which 
 met October 21st, and again on the 23d, he could go out no 
 more. A foul leprosy and dropsy increased upon him, con- 
 tracted (as was reported) by drunkenness or whoredom, in both 
 which vices he had indulged much in his life, so that his body 
 
cxlix 
 
 was greatly distended, his eyes distorted, and his breath too 
 offensive to be endured. He felt all the bitter remorse of 
 conscience, without being able to mingle with it that salutary 
 sorrow which can alone make it supportable. " I have erred," 
 says he, "with Peter, but I have not wept with him." The 
 Bishop of Chichester visiting him, would have comforted him 
 with the assurance of justification through the blood of Christ ; 
 Gardiner acknowledged the truth in private, and thereby 
 assented to the reformers, but desired him politically to suppress 
 it, saying, " He might speak of that to him or others in his 
 condition, but if he opened that gap again, and preached that 
 to the people, then farewell altogether. He suffered this 
 protracted execution for four weeks. At that time he spake 
 little but blasphemy and filthiness, and gave up the ghost with 
 curses in his mouth, in terrible and inexpressible torments. He 
 was called to his account that very day month that Ridley and 
 Latimer suffered, at two o'clock in the morning, November 13. 
 Compare the lives of Ridley and Gardiner together, and 
 compare their deaths; whose character was most amiable, 
 whose conduct was most prudent, whose condition most eligi- 
 ble ? Let us cultivate those truths in our hearts and lives, 
 which had such supernatural power as to administer comfort, in 
 the midst of burning flames. What afflictions are there in 
 this world, that a practical belief in those truths will not enable 
 us to bear up under ? Let us not think that those errors can 
 be even politically useful, or in this present world prudent, 
 which can give no ease upon beds of down, amidst the pomp 
 of power and affluence of wealth. What a blessing did these 
 martyrs recover to their country, when they restored to it the 
 knowledge of these primitive truths ! What a glorious legacy 
 did they bequeath to it, when at their deaths, they lit up 
 such a candle in England-, as by God's grace shall 
 never be put out." Words. EccL Biog. vol. iii. 415. 
 Strype Eccl. Mem. vol. iii. pt. 1. 465 
 
cl 
 
 Amongst other women, Gardiner kept one Mrs. Godsalve. 
 His Church and College of Winchester were scandalous for 
 lechery. Ib. p. 173. 
 
 Gardiner's bodily sufferings, during his final struggle with 
 mortality, seem to have been intense ; but his mental anguish 
 was infinitely more severe. The spirit passing from a virtuous 
 life, spent amidst few temptations, may reasonably feel anxious 
 at the prospect of a speedy reckoning with infinite purity and 
 intelligence. Gardiner's earthly course had, however, abounded 
 with temptations, and he certainly had yielded to them with 
 a facility, far from satisfactory to a vigorous intellect, hovering 
 upon the verge of eternity. The well-founded indignation of 
 his protestant contemporaries has probably exaggerated his 
 moral obliquities ; but worldliness like Gardiner's is seldom 
 unsullied by private vices, and therefore in charging him with 
 licentiousness, it is likely that his political enemies have done 
 him no injustice. In public life he certainly trifled lamentably 
 with his responsibility as a Christian. Men who rise like him 
 from obscurity to splendour, not uncommonly have aided their 
 advancement by devices far from strictly conscientious. But 
 Gardiner was considerably versed in the questions which 
 agitated his time; he had examined the papal pretensions, to 
 which every thing Romish mainly looks for support, and he 
 had found them utterly untenable. He had also studied the 
 doctrines of the reformers sufficiently to know, that they rest 
 upon grounds far from easy to overthrow. That he should have 
 lent himself, therefore, to the sanguinary persecution which 
 raged during the last ten months of his life, could hardly fail of 
 strewing gall and wormwood along his passage to the tomb. 
 Those who marked the conflict of his soul endeavoured vainly, 
 as it almost seemed, to allay its bitterness by the healing balm 
 of religious consolation." Soames' Hist. Jteform. vol. iv. 
 477479. 
 
cli 
 
 Here lye the bones of busy Gardiner dead, 
 
 That in five yeares spoiPd more good laws and lore, 
 Than two great kings, with all the witts they bred, 
 
 Could stablish sure in forty yeares before : 
 The Queen beguil'd, the Lords like lymehounds led, 
 
 The usurping rule of Rome he did restore ; 
 Burne, head, and hang", imprison, vex, and spoil e 
 
 The worthie sort of this declyning soile. 
 
 Sir John Harrington, apud Todd's Defence 
 of Cranmer. p. xciv. 
 
 If any one thing could paint the ferocious principles, by 
 which the papists of this sera were actuated, more than another, 
 it would be found in the fact related by Peter Heylin, a writer 
 notorious for his partiality to them ; who informs us that Mary 
 herself admitted of a consultation for burning the body of her 
 father, and cutting off the head of her sister. Eccles. 
 Rcstaur.p. 139. apud Nicolsoris English Hist. Library, 
 p. 98 Slrype, Eccl. Mem. ii. 65. 
 
 NOTE (Y.) P. 185. 
 
 WHEN Bishop Ridley, who was then in confinement at 
 Oxford, heard of Bradford's intended removal into Lancashire, 
 he wrote him the letter referred to in the note (w.), and 
 which is also given by Dr. Wordsworth, vol. iii. 368. 
 
 * Oh dear brother, seeing the time is now come wherein it 
 pleaseth the Heavenly Father for Christ our Saviour his sake, 
 to call upon you, and to bid you to come, happy are you that 
 ever you were born, thus to be found awake at the Lord's 
 calling. Well, good servant and faithful, because thou hast 
 been trusty in small matters, he shall set thee over great things, 
 and thou shalt enter into the joy of thy Lord. 
 
 * Oh dear brother, what meaneth this, that you are sent into 
 vour own native country ? The wisdom and policy of the world 
 
clii 
 
 
 may mean what they will, but I trust God will so order the mat- 
 ter finally by his fatherly providence, that some great occasion 
 of God's gracious goodness shall be plentifully poured abroad 
 among his, our dear brethren in that country, by this your mar- 
 tyrdom. Where the martyrs, for Christ's sake, shed their blood 
 and lost their lives, Oh what wondrous things hath Christ 
 afterward wrought to his glory, and confirmation of their doc- 
 trine ? If it be not the place that sanctifieth the man, but the 
 holy man doth by Christ sanctify the place ; brother Bradford, 
 then happy and holy shall be that place wherein thou shalt 
 suffer, and shalt be with thy ashes, in Christ's cause, sprinkled 
 over withal. All thy country may rejoice of thee, that ever 
 it brought forth such a one, which would render his life again 
 in his cause, of whom he had received it. 
 
 'Brother Bradford, so long as I shall understand thou art in 
 thy journey, by God's grace I shall call upon our Heavenly 
 Father for Christ's sake, to set thee safely home; and then 
 good brother speak you, and pray for the remnant that are to 
 suffer for Christ's sake, according to that thou then shalt know 
 more clearly. 
 
 ' We do look now every day, when we shall be called on, 
 blessed be God. I ween I am the weakest many ways of our 
 company : and yet I thank our Lord God, and Heavenly Father 
 by Christ, that since I heard of our dear brother Rogers' de- 
 parting, and stout confession of Christ and his truth, even unto 
 the death, my heart (blessed be God) so rejoiced of it, that since 
 that time (I say) I never felt any lumpish heaviness in my 
 heart, as I grant I have felt sometimes before. good brother, 
 blessed be God in thee, and blessed be the time that ever 
 I knew thee. 
 
 6 Farewell, farewell, your brother in Christ, 
 
 <N. R. 
 ' Brother farewell.' * 
 
 * Cov. 68, and see Note (M.) 
 
cliii 
 
 NOTE (Z.) P. 191. 
 
 " AFTER his condemnation he was baited and worried great 
 part of the time, by some or other of the bishops, and their 
 chaplains or priests, and others whom they set upon him ; in 
 hopes, all under the vizor of friendship and compassion, to worm 
 out some confessions or other, of such erroneous tenets, as might 
 give some colour to the world for their barbarity towards him. 
 But he was invincible to them all ; steady as a rock, repelling 
 the stormy waves that invade it, and exposing their insolidity* 
 by turning them into froth. His sagacity in discerning their 
 snares, and his readiness in repelling their arguments from the 
 Scriptures, the fathers, and themselves, were such, upon those 
 politic and rational topics, of the Pope's authority here, and 
 the real or carnal presence in the. Sacrament, for the denial 
 of which he was condemned ; that his most clamorous antago- 
 nists were struck with silence, and departed with admiration." 
 Biog. Brit. vol. ii. 551. 
 
 NOTE (AA.) P. 216. 
 
 "AFTER his condemnation, he wrote a very passionate, 
 (earnest) letter to the University of Cambridge, wherein he 
 upbraided them for their falling off so lamentably from the pro- 
 fession of the gospel, and bad them repent, and remember those 
 excellent men they had lately had amongst them. Such was 
 the then apostate condition of this University, once earnest re- 
 ceivers of the doctrine of the Gospel ; and these were some of 
 the compassionate solicitations and warnings of this man of 
 God."Strype Eccl. Mem. vol. iii. pt. 1. 366. And what, 
 it may be asked, would be his feelings, and those of the other 
 holy martyrs and confessors who laboured at Oxford and at 
 Cambridge; if they could now visit these seats of academical 
 
cliv 
 
 learning ? Would they address the heads of houses, dignitaries, 
 and other churchmen in language less affecting ? Would they 
 have less or more reason to fear, that the judgments of God were 
 rapidly coming amongst them ? Whom do the vast majority of 
 those churchmen now resemble most the fattened and indolent 
 Romish hierarchists of that day, or the holy men of God who 
 came out from amongst them ? Most melancholy is it that our 
 bishops object to ordain any man who has not been nurtured 
 at one of these universities; whilst no truly pious parent, ever 
 sends a child within their unhallowed influence, without trem- 
 bling lest he should come home again a finished profligate. 
 See also, Epistola Cantabrigien&is cvjusdam anonymi 
 de misero Ecclesite statu : circa anno 1520. Fascicul. 
 Rer. vol. ii. 637. 
 
 NOTE (BB.) P. 223. 
 
 THE remarks intended to have been made here, have been 
 included in NOTES w. and Y. 
 
 NOTE (cc.) P. 263. 
 
 THE papists profess to be very indignant at being termed 
 idolaters, notwithstanding their repeated denial of the imputa- 
 tation ; and Mr. D. O'Connell in a late parliamentary speech* 
 was even pathetic upon the subject. Some of their protestant 
 friends too, think it highly unjustifiable that after such denials, 
 the charge should be repeated. All this is but affectation on 
 the one hand, and a morbid feeling on the other. No true 
 protestant takes any pleasure in vilifying the papist ; but would 
 
 * See the Times Journal of Aug. 31, 1831. 
 
civ 
 
 rather mourn over his errors and deeply deplore the depth of his 
 delusion but we dare not cry, peace, peace, when there is no 
 peace. It is astonishing that the papists and their advocates, 
 do not see the fallacy of such complaints, or imagine that well 
 informed minds can be imposed upon by them. The protestant 
 charges the papist with being an idolater; and in order to 
 establish the charge, produces a series of well authenticated facts 
 and practices for centuries, down to the present moment. The 
 papist does not controvert any one of these facts, because he 
 knows he cannot ; but contenting himself with simply denying 
 the charge, affects to consider himself exceedingly ill treated, if 
 his opponent does not give him implicit credit, in the teeth of 
 the evidence of his own senses. Now, is this reasonable? Is it 
 a mode of proceeding that would be resorted to in any other 
 case? or, could men of talent be so hoodwinked upon any 
 other subject? Let the papists disprove the facts brought 
 against them, and then we will believe they are not idolaters ; 
 but whilst these facts remain, as they are at present, wholly 
 uncontradicted, they must submit to be esteemed as idolaters, 
 by all well informed and right judging persons. See Ven- 
 tess's Letter of Congratulation to the House of Lords. 
 Appendix, NOTES (c. D. E. T.) Dr. Fletcher, in his Ser- 
 mons, (vol. i. p. 146.) assumes, that " Innovation in faith is 
 impossible in the Catholic Church.'* Mr. Butler, in his For- 
 mularies, (p. 9. 11.) informs us, that every catholic who is 
 admitted into the Catholic Church, publicly reads and professes 
 his assent to the Symbol of Pius IV. which contains the fol- 
 lowing article : " I most firmly assert, that the images of 
 Christ, and the Mother of God, ever Virgin, and also of the 
 other Saints, are to be had and retained ; and that due honour 
 and veneration are to be given to them." We therefore pre- 
 sume we are at liberty to deem the above an article of faith 
 among papists. We presume also to believe that this was not 
 an article of faith, and that the practice itself was not permitted 
 
clvi 
 
 during the three first centuries, (Bower, ii. 526. iii. 357.J ; 
 and therefore that Fletcher's assertion is incorrect. We also 
 take the liberty to believe, that the " due honour and vene- 
 ration*' which is actually bestowed upon images and pictures, 
 amounts to idolatry; and that such idolatry bears a strong 
 affinity to that practised by heathen nations. Ignotus, p. 
 30. 41.Milner's C. H. iii. p. 146. 188. Morning Ex- 
 ercises against Popery, p. 458. Salter's Hall Sermons, 
 vol. i. Dr. Hughes. The Latin word used by the Fathers of 
 the Council of Trent, (Sess. 25.) is veneremur, and is usually 
 translated by protestants as intending worship, but by modern 
 papists, veneration. The Fathers also connect it with oscule- 
 mur ; and we believe, whenever these words are united by 
 classical writers, divine worship is necessarily implied. 
 Canons and Decrees of Trent, 1564. Cic. in Verr. ix. 
 43. See also some excellent remarks upon this subject 
 in the Christian Observer, for August, 1831, p. 497. 
 
 NOTE (DD.) P. 263. 
 
 HUGH WESTON was successively Dean of Westminster and 
 of Windsor, and prolocutor of the Lower House of Convoca- 
 tion, which met on the accession of Queen Mary; and was 
 sent by them to Oxford, as moderator in the disputation with 
 Cranmer, Ridley, and Latimer. 
 
 " Cranmer had trusted to him confidentially a letter to the 
 Lords of the Council, which he took charge of when he returned 
 to London ; but on his journey he was base enough to open 
 it ; and careless of shame, as he had been also in the dispu- 
 tation, returned it to the Archbishop." Todd's Life of 
 Cranmer, ii. 400. " He was deprived of his deanery on the 
 10th of December, 1557, by Cardinal Pole, on account of his 
 
civil 
 
 scandalous life in adultery, and other enormities,'* with which 
 these pages may not be stained. Strype Eccl. Mem. i. 174. 
 ii. 22. 
 
 NOTE (EE.) P. 295. 
 
 " BUT the papists will then say, that if we condemn the 
 papacy, we shall condemn our forefathers, as heretics. I will 
 answer to that, as God answered Elijah, when he said to the 
 Lord, that the children of Israel had forsaken his covenant, and 
 were unjust and wicked, Yet I have left me seven thou- 
 sand in Israel, all the knees which have not bowed to 
 Baal. Neither must we imagine, but that there have been many 
 Christians in the world, some of whom have spoken openly 
 against the papacy, and others who have kept their knowledge 
 and sentiments to themselves ; but the papists will not suffer us 
 to know more than our fathers. But I know very well, that our 
 religion consists not of old customs, or the usage of our 
 fathers, but in the Holy Scriptures, and Divine Word. 
 And THAT, if you think antiquity and custom makes a thing 
 good, is older than the world ; for God is the Word, who was 
 without beginning, and shall continue without end ; and if you 
 think truth ought to be followed and obeyed, ALL TRUTH is 
 contained in that book. Our religion ought not to be planned 
 or governed by our forefathers ; for Ezekiel saith, Walk ye 
 not in the statutes of your fathers, for they were pollu- 
 ted. Moreover, our God, and Saviour, and Redeemer, Jesus 
 Christ, said, / am the way, and the truth, and the life ; 
 he did not say, I AM THE OLD CUSTOM ! K. Edward VI.'s 
 own Arguments against the Pope's Supremacy, p. 65. 
 London, 1682. 
 
clviii 
 NOTE (FF.) P. 310. 
 
 " AMONG the numerous throng of people who were spectators 
 at his execution, there was that memorable woman, Mrs. Mary 
 Honey wood, the wife of Robert Honey wood, Esq., of Charing 1 , 
 in Kent, and daughter of Robert Waters, Esq., of Lenham, in 
 the same county. This lady, in the days of Queen Mary, was 
 wont to visit the prisons, and relieve the confessors there con- 
 fined. When Bradford was at the stake, she being desirous of 
 getting near it, that she might distinctly hear him, and see 
 the end of his sufferings ; was so crowded and pressed by the 
 multitude, that her shoes were trodden off, and she was forced 
 to go barefoot from Smith field to St. Martin's, before she 
 could furnish herself with a new pair. She lived a most pious 
 life ; and in a Christian manner died at Markeshall in Essex, 
 May 11, 1620, in the 93d year of her age, leaving behind her 
 at her decease, three hundred and sixty-seven persons, de- 
 scended from her and her husband; viz. sixteen children, one 
 hundred and fourteen grandchildren, two hundred and twenty- 
 eight great grandchildren, and nine great great grandchildren. 
 See the inscription on her monument in Markeshall Church. 
 Her mind being greatly perplexed with religious doubts, 
 she consulted both with our martyr, who wrote her the letters, 
 Nos. 40., 41., 42., and 43., and the venerable martyrologist, 
 Fox, after Bradford's decease." Biog. Brit. ii. 555. 
 
 NOTE (GG.) P. 313. 
 
 " IT is a demonstration to me that he was of a sweet temper, 
 because Persons, the Jesuit, 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, continues 
 
clix 
 
 Fuller, 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 pub- 
 lic, he would be so harmlessly pleasant, one would think he had 
 never wept before." Fuller 1 s Worthies. " He was one of 
 whose worth the papists themselves were so sensible, that 
 they took more rmlns to bring him off from the profession of 
 religion, than any other." Strypc, Eccl. Mem. vol. iii. 
 pt. i. 364. 
 
 NOTE (HH.) P. 313. 
 
 " Whilst he was in prison he spent his time in preaching 
 twice every Sunday ; in writing many letters and discourses ; 
 praying, reading, conferring, disputing; sleeping but four 
 hours in the night." Strype, Eccl. Mem. vol. iii. pt. i. 364. 
 
 " He used to make unto himself an ephemeris, or 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, 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 prayer craving mercy and grace to 
 amend. If he did hear or see any misery he noted it, as a 
 thing procured by his own sins ; and still added, Domine, mi- 
 serere mei : Lord have mercy upon me. He used in the same 
 book, to note such evil thoughts as did rise in him : as of envy- 
 ing 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 others moved and afflicted. And thus 
 he made to himself, and of himself, a book of daily practices 
 of repentance." Sampson's Preface to Life and Ser- 
 mons, p. 11. 
 
clx 
 
 NOTE (l.I.) P. 343. 
 
 IN what estimation Bradford was held by his brethren, may 
 be collected from the following letter of Careless to him, and 
 which was written in reply to No. 99. 
 
 TO MY GOOD BROTHER, M. JOHN BRADFORD.* 
 
 The peace of God in Jesus Christ, the eternal comfort of his 
 sweet Spirit, which hath surely sealed you unto eternal salva- 
 tion, be with you and strengthen you in your joyful journey, 
 towards the celestial Jerusalem, my dear friend and most faith- 
 ful Brother, M. Bradford, to the setting forth of God's glory, 
 and to your eternal joy in Christ. Amen. 
 
 Ever since that good M. Philpot shewed me your last 
 letter, my dear heart in the Lord, I have continued in great 
 heaviness and perplexity: not for any hurt or discommodity 
 that I can perceive coming towards you, unto whom, doubtless, 
 death is made life and great felicity ; but for the great loss that 
 God's Church here in England shall sustain, by the taking away 
 of so godly, worthy, and necessary an instrument, as the Lord 
 hath made you to be. Oh, that my life, and a thousand such 
 wretched lives more, might go for yours. Oh, why doth God 
 suffer me and such other caterpillars to live, that can do nothing 
 but consume the alms of the Church, and take away you, so 
 worthy a workman and labourer in the Lord's vineyard ? But 
 woe be to our sins and great unthankfulness, which is the 
 greatest cause of the taking away of such worthy instruments 
 of God, as should set forth his glory, and instruct his people. 
 If we had been thankful unto God for the good ministers of his 
 word, we had not been so soon deprived both of it and them. 
 The Lord forgive our great ingratitude and sins, and give us 
 
 * Fox Hi. 717. Cov.628. 
 
clxi 
 
 true repentance and faith, and hold his hand of mercy over us, 
 for his dear Son Christ's sake. Take not away all thy true 
 preachers forth of this realm, O Lord, but leave us a seed, lest 
 England be made like unto Sodom and Gomorrah, when thy 
 true Lots be gone. 
 
 But what go I about to mingle your mirth with my mourn- 
 ing, and your just joy with my deserved sorrow ? If I loved you 
 indeed, as I have pretended, I should surely rejoice with you 
 most heartily, and praise God on your behalf from the very bot- 
 tom of my heart ; I should praise God day and night for your ex- 
 cellent election, in and through his great mercy, and should give 
 him most humble thanks for your vocation by his gospe!, and 
 your true knowledge in the same : I should earnestly praise him 
 for your sweet justification, whereof you are most certain by 
 God's Grace and Spirit, and should instantly pray unto him, for 
 your glorification which shall shortly ensue : I should rejoice 
 and be glad to see you so dignified by the crown of martyrdom, 
 and to be appointed to that honour, to testify his truth, and to 
 seal it with your blood : I should highly extol the Lord, who 
 hath given you a glorious victory over all your enemies visible 
 and invisible, and hath given you grace and strength, to finish 
 the tower that you have begun to build. Finally, if I loved 
 you, I should most heartily rejoice and be glad to see you 
 delivered from this body of sin, and vile prison of the flesh ; and 
 brought into that heavenly tabernacle, where you shall be safely 
 kept, and never offend him more. This and much more should 
 I do, if I had a good heart towards God, or you his dear child. 
 But, alas, I am an hypocrite, and do seek nothing but mine 
 own commodity. I would have God's everlasting providence 
 give place, to my peevish will and purpose, although it were to 
 the Iiinderance of his glory, and your sweet commodity. 
 
 God forgive me my horrible ingratitude, sins and offences 
 against him, and, good brother, do you forgive me my great 
 negligence and unthankfulness towards you ; and henceforth I 
 
clxii 
 
 promise you, I will put my will to God's will, and pray I hat the 
 same may be fulfilled in you, so long as you be on this earth : 
 and when you are taken hence, I will most heartily praise the 
 Lord for you, so long as I have my being in this world. 
 
 Ah, my dear heart, now I must take my leave of you, and 
 as I think, my ultimum vale in this life ; but in the life to 
 come, I am right well assured we shall merrily meet together, 
 and that shortly I trust. And in taking my leave of ypu, 
 my dear heart in the Lord, I shall desire you faithfully to 
 remember, all the sweet messages that the Lord our good God, 
 and most dear loving Father, hath sent you by me his most 
 unworthy servant, which as they are most true, so shall they 
 be most truly accomplished upon you eternally ; and for the 
 more assurance and certificate thereof, to your godly conscience, 
 he hath commanded me to repeat the same unto you again, in 
 his own name and word. 
 
 Therefore now give ear and faithful credence. Hearken, ye 
 heavens, and thou earth give ear, and bear me witness at the 
 great day ; that I do here deliver faithfully and truly the Lord's 
 message, unto his dear servant, his singularly beloved and elect 
 child, John Bradford. JOHN BRADFORD, thou man so spe- 
 cially beloved of God, I pronounce and testify unto thee, in the 
 word and name of the Lord Jehovah, that all thy sins whatsoever 
 they be, be they never so many, so grievous, or so great, be 
 fully and freely pardoned, released and forgiven thee, by the 
 mercy of God in Jesus Christ, thine only Lord and sweet 
 Saviour, in whom thou dost undoubtedly believe. Christ hath 
 cleansed thee with his blood, and clothed thee with his righte- 
 ousness, and hath made thee in the sight of God his Father, 
 without spot or wrinkle, so that when the fire doth its appoint- 
 ed office, you shall be received, as a sweet burnt sacrifice, into 
 heaven ; where you shall joyfully remain in God's presence for 
 ever, as the true inheritor of his everlasting kingdom, unto the 
 which thou wast undoubtedly predestinate and ordained by the 
 
clxiii 
 
 Lord's infallible purpose and decree, before the foundation of 
 the world was laid. And that this is most true that I have 
 said, I call the whole Trinity, the Almighty and eternal 
 Majesty of God the Father, the Son, and the Holy Ghost to my 
 record at this present ; whom I humbly beseech to confirm and 
 establish in thee the true and lively feeling of the same, Amen. 
 Selah. . 
 
 Now with a merry heart and a joyful spirit, something mixed 
 with lawfiil tears, I take my farewell of you, mine own dear 
 brother in the Lord ; who send us shortly a merry meeting in 
 his kingdom, that we may both sing praises together unto him 
 and his holy angels and blessed spirits for ever and ever. 
 Farewell, thou blessed of the Lord, farewell in Christ ; depart 
 unto thy rest in the Lord, and pray for me, for God's sake. 
 
 As I had made an end of this simple letter, I heard some 
 comfort both of good Master Philpott's servant and yours : but 
 alas, I do scarcely believe them. Well I will hope in God, 
 and pray all night that God will send me some comfort to- 
 morrow, and if the Lord give you sparing to-morrow, let me 
 hear words of comfort from you for God's sake. 
 
 The blessing of God be with you now and for ever, Amen. 
 
 Yours for ever in the Lord Jesus, JOHN CARELESS, living 
 in hope against hope, JOHN CARELESS. 
 
 NOTE (KK.) P. 347. 
 
 MAKE him ! Make whom ? JESUS CHRIST, that is, GOD ! 
 The priest-ridden and ill-informed papist will cry out, 
 calumny! and the pious, over-liberal, and not much better 
 informed protestant, will hardly refrain from re-echoing the 
 charge and both will unite in declaring, either that the martyr 
 has here brought an unfounded charge against the papists of 
 that day, or that at all events, no modern disciple of the Vatican, 
 
clxiv 
 
 holds any such horrible opinions. But Bradford and the 
 reformers of the sixteenth century were too conscientious to 
 make unfounded charges, and too well informed to be imposed 
 upon, by the specious and never-ending manoeuvres of their 
 antagonists. The books which contained their unblushing 
 abominations, were then in the hands of the reformers, who 
 having only just emancipated themselves from their thraldom, 
 were as well acquainted with them as the papists them- 
 selves ; and the works in question were then more accessible 
 than they now are, to ordinary readers. 
 
 But was the charge false or true? IT WAS TRUE. It 
 might be sufficient to allege, that the truth of the charge is 
 inevitably involved in the doctrine of the real presence- for do 
 not the papists believe in the divinity of Jesus Christ ? and do 
 they not maintain, that the very body and blood of Jesus Christ 
 exists in the sacrament, after consecration by the priest ? Si 
 quis negaverit, in sanctissimas eucharistice sacramento contineri 
 vere, realiter et substantialiter corpus et sanguinem una cum 
 anima et divinitate Domini nostri Jesu Christi, ac proinde 
 totum Christum ; sed dixerit tantummodo esse in eo ut in 
 signo, vel figura, aut virtute ; anathema sit. Condi. Trid. 
 Sess. xiii. cap. 8. can.i. As the real presence therefore takes 
 place only after consecration, it follows that the priest who con- 
 secrates, creates that which remains after consecration ; and if 
 that which was bread and wine before consecration, becomes the 
 body and blood of Christ, who is God, by the act of consecration, 
 then the priest creates God. In other words, the vile and sinful 
 creature, and God only knows how vile and sinful that creature 
 often is, creates the King of Kings, and Lord of Lords ! 
 
 But still the artful or ignorant papist, and the horror-struck 
 protestant will exclaim Mortal man can never seriously intend 
 to assert such blasphemy as this. Let us read the following 
 canon, enjoining the celibacy of the priesthood, in which the 
 above idea is by no means indistinctly hinted at. " Decer- 
 
clxv 
 
 nitniis etiam ut ii, qui in ordine stibdiaconatus, et supra, uxores 
 duxerint, aut concubinas habuerint, officio atque ecclesiastico, 
 beneficia caveant. Cum enim ipsi Templum Dei, vasa 
 Domini, sacrarium spiritus sancti debeat esse et did, 
 indignum est eos cubilibus et immunditiis deser- 
 vire." 2 Later an cvi. Labbe xxvii. 124. But what will 
 the opponents say, if we shew not only that the sentiment 
 has distinctly proceeded from, but that such sentiment has been 
 actually expressed and declared, in the most objectionable form 
 of words, by the boasted centre of unity itself ! " Nimis execra- 
 bile videri manus qua? in tantam eminentiam excreverint, ut, 
 quodnulli Angelorum concessum est,DEUM cuncta creantemsuo 
 ministerio creent, et eundem ipsum pro redemptione et salute 
 totius mundi summi Dei Patris obtutibus offerant, in hanc igno- 
 miniam detrudi,ut ancillse fiant earum manuum qua? die ac nocte 
 obsco3nis contagiis inquinantur rapinis ac injustae sanguinum 
 eflfusioni addictoe commaculantur." Urban ii. (nicknamed 
 Turbanus.) Eadmeri Opera, Histor. Novor. lib. ii. 55., 
 appended to Gabriel Gerberon's Edition, of the Works 
 of St. Anselm. Paris, 1675. 
 
 Our martyr therefore made no false charge and we 
 would therefore solemnly and seriously appeal to every con- 
 scientious and well intentioned papist, whether this is not 
 blasphemy in the abstract ? And whether it does not per 
 se, justify the application to their own hierarchy, of all the 
 horrible denunciations in the Apocalypse? Solemnly, and 
 seriously, and affectionately, would we entreat him, to think 
 what must be the inevitable doom, of every one who identifies 
 himself with such horrible associations, and to listen to the 
 voice from heaven itself, in the words "of his own Bible ' Ex- 
 ite de ilia, populus meus; utne participes sitis delictorum ejus, 
 et de plagis ejus non accipiatis. Quoniam pervenerunt pec- 
 cata ejus usque ad coelum, et recordatus est dominus iniqui- 
 tatum ejus. Apocal. xviii. 4. 5. apud vulg. 
 
clxvi 
 NOTE (LL.) P. 353. 
 
 ON this very important subject, becoming indeed every day 
 more and more important, in the times in which we live, the 
 Nos. 34. 74. 79. 87. and 100. may be read with advantage. 
 
 " Many now therefore, partly out of fear and terror, and 
 partly out of other considerations, resorted to the mass, though 
 they approved not of it ; and yet consorted likewise with the 
 gospellers ; holding it not unlawful so to do, viz. That their 
 bodies might be there, as long as their spirits did not consent.' 
 And those who used this practice, bore out themselves by 
 certain arguments, which they scattered abroad. 
 
 " This extraordinarily troubled the good divines, who were 
 then in prison for the cause of Christ, and particularly Brad- 
 ford, whose complaint upon this subject, we have seen in the 
 letters above referred to. 
 
 " He also counselled the true protestants not to consort 
 with these compliers, but to deal with them as a certain eminent 
 man, named Simeon, Archbishop of Seleucia, did with Usta- 
 zades, an ancient courtier to Sapones, King of Persia ; who by 
 his threatenings and persecutions, had prevailed with the 
 courtier, who had embraced Christianity, to bow his knee to 
 the sun. For which base compliance, Simeon, passing by 
 where this Ustazades was, formerly his great friend and ac- 
 quaintance, would not now look at him ; but seemed to contemn 
 and despise him. Which when the other perceived, it pierced 
 him so to the heart, that he began to pull asunder his clothes, 
 and to rend his garments, and with weeping eyes cried out, 
 Alas ! that ever he had so offended God in his body, to bow to 
 the sun; for, saith he, I have herein denied God, although I 
 did it against my will. And how sore is God displeased with 
 me, when mine old father and friend Simeon, his dear servant, 
 will not speak nor look towards me ? I may, by the servant's 
 countenance, perceive the Master's mind. 
 
clxvii 
 
 " This lamentation came to the King's ear ; whereupon 
 Ustazades was sent for, and his sovereign demanded the cause 
 of his mourning. He out of hand told the cause to be his 
 willing bowing to the sun. By it, said he, I have denied God, 
 and therefore, because he will deny them who deny him, I have 
 no little cause to complain and to mourn. Woe unto me, for I 
 have played the traitor to Christ, and also dissembled with my 
 liege Lord. No death therefore is sufficient for the least of my 
 faults ; and I am worthy of two deaths. 
 
 When the King heard this, it went to his stomach; for he 
 loved Ustazades, who had been to him, and to his father, a 
 faithful servant and officer. Howbeit, the malice of satan 
 moved him to cause this man to be put to death. Yet in this 
 point he seemed to gratify him ; for Ustazades desired that the 
 cause of his death might be published. This I ask, said he, for 
 the guerdon of my time service to thee, and to thy father. 
 Which the King readily granted, thinking that when the 
 Christians should all know it, it would make them the more 
 afraid, and sooner to consent to him. But so soon as it was 
 published, and Ustazades put to death, it not only comforted 
 Simeon, who had been put into prison, but also all the 
 Christians!" 
 
 Bradford, having related this anecdote, improved it after 
 this tenour. This history, I wish, said he, were marked, as 
 well of us, as of all our popish gospellers, who have none 
 other things to excuse them,* than Ustazades had; for his 
 heart was with God, howsoever he framed his body. We 
 should behave ourselves straitly against such brethren, as 
 Simeon did ; and then they would so much the sooner play the 
 part of Ustazades. Which thing, no marvel, though they do 
 not, so long as we rock them asleep, by regarding them and 
 their companions, as daily we do ; and so we partake of their 
 
 * Many now-a-days have not half so much. 
 
clxviii 
 
 evil ; and at the length shall feel of their smart and punish- 
 ment." Strype's Cran. vol. i. 521 523. 
 
 Few protestants, and probably no great number of papists 
 amongst the laity, are acquainted with the dreadful, but in- 
 evitable consequences of the doctrine of the mass; and therefore 
 are incapable of rightly appreciating the sin of attending its 
 celebration. The Holy Spirit hath said, " Quoniam non dere- 
 linques animam meam in inferno : nee dabit sanctum tuum 
 videre corruptionem." Ps. xv. 10. Acts ii. 27. xiii. 35. 
 But what says the infallible Church, " Docemus etiam ut 
 sacerdos semper habeat prseparatam (prout opus fuerit) eucha- 
 ristiam, et hanc in puritate custodiat, caveatque ne inveteres- 
 cat. Sin diutius reservata fuerit quam oportuit, et ut nauseam 
 pariat ; comburetur tune in puro igne, condanturque cineres sub 
 altari et noxse reus apud Deum componat." Can. of Edgar, 
 Spelm. i. 452. We know who it was that advised Balak, the 
 son of Zippor, to seduce the Israelites into idolatry, through 
 the medium of the Moabitish women,* and we know too what 
 was the fate of the adviser.f And the papists have made no 
 small accession to their own community, by following the 
 advice of the son of Beor. Through the medium of marriages 
 with papists, wretchedness, and sin, and misery, have been 
 introduced into many protestant families. Upon this subject 
 we earnestly recommend the perusal of Dr. Torriano's letters 
 to his son ; (London 1753J a work not more distinguished by 
 sound reasoning, than by classical and elegant diction; and 
 the Fourth Pastoral Letter of the incomparable Peter Jurieu, 
 or as the papists called him, the GOLIATH OF THE PROTESTANTS. 
 See also a most affecting account of the sufferings of a protestant 
 lady, Octavia Solara, from the same cause, in Gilly's Second 
 Visit to the Valleys, p. 349. 
 
 * Num. xxxi. 16. t Num. xxxi. 8. Josh. xiii. 22- 
 
clxix 
 
 NOTE (MM.) P. 353. 
 
 THIS individual, as appears from this and the preceding 
 letter, had during his shrievalty been detected and accused b} 
 certain malignant adversaries of sending a New Testament to a 
 condemned thief.* For this he was sent for to London and 
 committed to the fleet, and there endured a sufficient time, not 
 without great peril of life. Although delivered out of prison, 
 following the counsel of Bradford, and minding to keep his 
 conscience clear from idolatry, he was driven with his wife and 
 eight young children, to avoid the realm ; and so leaving all 
 other worldly prospects, to his great loss and danger, went into 
 High Germany, where he continued in the city of Basil, till the 
 death of Queen Mary ; being like a good Tobias, to his power, 
 a friendly helper, and a comfortable reliever of other English 
 exiles there about him. God's holy blessing so working with 
 him therefore, that in those far countries, neither he fell into 
 any great decay, neither any one of all his household, during 
 all that time there miscarried; but as many as he brought out, 
 so many he carried home again, yea, and that with advantage, 
 and God's plenty withal upon him. Acts and Mon. iii. 340. 
 
 NOTE (NN.) P. 366. 
 
 AUGUSTINE BERNHER was a native of Switzerland, and a 
 servant of some description to Bishop Latimer, and a faithful 
 minister in the reign of Edward VI. He conveyed his master's 
 sermons to the press, and published them after his death with a 
 preface of his own. Biog. Brit. ii. 228. 
 
 * Strype Eccl. Mem. iii. 1. 227. 
 
clxx 
 
 In Queen Mary's time he was excellently serviceable to the 
 poor prisoners and martyrs, travelling 1 continually from place 
 to place, and from one prison to another, with his life in his 
 hand, and standing upon no pain or danger to do good offices 
 for the poor professors especially in secretly conveying to 
 them the liberality of their pious benefactors, and letters from 
 them to their friends and congregations, for the comforting, 
 counselling, and strengthening of them. 
 
 And when Cranmer, Latimer, and Ridley, were prisoners at 
 Oxford, he took a journey thither to them with relief, letters, 
 and business. As for the wives and fatherless children of such 
 as died for religion, he was a kind of overseer to them. 
 
 Robert Glover, in his last letter to his wife and children, 
 before his martyrdom, advised them to fly, and to take Bern- 
 her's advice, l God send thee a good guide, and a good passage, 
 if it be his will, out of this idolatrous and bloody realm. As 
 Christ committed his mother to John, so I commit you in this 
 world to the angel of God, Augustine Bernher. His adver- 
 tisement, if you shall follow, I trust you shall not decline from 
 the fear of God.' Cov. 543. 
 
 It appears that durirtg the heat of the persecution, and all 
 through Mary's reign, he with four or five others, two of whom 
 afterwards became bishops, acted as pastors of a congregation, 
 and braved all dangers by meeting in London for religious 
 worship. In the reign of Queen Elizabeth, he obtained a living 
 in the country, at a place called Sutton, where he died in 
 peace. Strype Eccl. Mem. iii. i. 228. ii. 132147. He 
 was chiefly instrumental in saving the life of Bishop Jewell. 
 Ib. i. 227. 
 
ELENCHUS TRACTATUUM, 
 
 (JUI IN FASCICULO RERUM ETC., CONT1NENTUR.* 
 
 1. COMMENTARIORUM jEncee Sylvii Piccolominei Senensis, de 
 actis et gestis in Concilio Basileae celebrato, libri duo, in quibus sa- 
 crosanctam illam Synodum sic describit, sic quicquid illic actum, 
 bona fide refert, ut qui legerit, interesse et infulatos illos heroas dis- 
 putantes, colloquentes, conscionantesque coram videre se putet. Nee 
 solum jucunda est bistoria, verum etiam utilis. Vixque aliud con- 
 cilium extat, pari fide et diligentia conscriptum. 
 
 2. Ejusdem ^Eneae Sylvii ad Jobannem de Segovia TheoJogum 
 Epistola; in qua enarratur quam celebri pompa, apparatu, ac gloria 
 Foelix ipse Sabaudiae dux et eremita, spreto Eugenio IV. in summum 
 sit pontificem electus ac confirmatus. 
 
 3. Juliani Cardinalis sancti Angeli, viri praestantissimi et ad Ger- 
 maniam Legati, Epistolae duae in quibus inira libertate scripsit ad 
 Eugenium pontificem Ro. male conantem dissolvere Concilium Ba- 
 sileense, quum antea per Martiuum V. in Concilio Constantiensi in- 
 dictnm esset. 
 
 4. Universitatis Parisiensis ad futurum Concilium contra Leo- 
 nem X. Appellatio, in qua omnes ferme Ecclesiae Rom. abusus refe- 
 runtur, et Concilium Basileense sacrum fuisse probatur, etin Spiritu 
 Sancto legitime congregatum. 
 
 5. Orationes duae, quarum altera a Legato Leonis X. pro colli- 
 gendis decimis, altera a Germano quopiam, illas denegandis, coram 
 divo Maximiliano Imperatore in conventu Principum babitae. 
 
 6. Vita et gesta Hildebrandi. Qui Romanus Pontifex factus 
 Gregorius VII. est dictus. In qua quidem historia, admiranda ac 
 supra captum humanum obstupenda qusedam reperies. 
 
 7. Appendix de eodem Hildebrando, desumpta ex libris historia- 
 rum Reverendi in Cbristo patris Otbonis, Frisingensis Episcopi. 
 
 8. De Silvestro ejus nominis II. (cujus Benno Cardinalis men- 
 tionem facit) insigne factum,per Jobannem Stellam Venetum in suo 
 Pontificum Ro. catalogo commemoratur. 
 
 9. De Bonifacio VI II. ex Commentariis Petri Criniti de honesta 
 discipline, doctissime scribentis, insigne etiam facinus refertur. 
 
 10. Vita Henrici IV. Caesaris Augusti, Ducis Bavariee VII. in 
 qua admiranda quaedam lectuque digna ac rara admodum reperies. 
 
 11. Epistol&e IX. ejusdem Henrici IV. ad Pontificem Rom. ac 
 alios Principes, in quibus non contemnenda (mihi crede) similiter 
 offendes. 
 
 12. Leges ac Constitutiones Imperiales, a multis seepenumero 
 desideratae, sub AUREA BULLA Caroli IV. Horn. Imperatoris. 
 
 * See (p. Ixii.) 
 
clxxii 
 
 13. Constantini Magni Donationis (ut fertur) privilegium, Bar- 
 tholomeo Picerno ad J -ilium II. Pont. Rom. interprete, 
 
 14. Ulrichi Hutteni, in Declamationem Laurentii Vallae, con- 
 tra praetactara Constantini Donationem, ad Leonem X. diserta 
 admodum et non indocta Praefatio. 
 
 15. Laurentii Vallensis, viri undecunque doctissimi, de falso 
 credita et conficta (ut multorum est opinio) Constantini Donatione, 
 Declamatio. 
 
 16. Nicolai de Cusa, Cardinalis; Antonini, Archiepiscopi Flo- 
 rentini ; Uaphaelis Volaterrani ; Hieronymi Cathalani, Juris utrius* 
 que Doctoris, Cubicularii Alexandri VI. de eadem Donatione anno- 
 tationes. 
 
 17- O. G. in Lau. Vallam conclusio epistolaris, post quam, au- 
 thore eodem, multiplices tamCanonistarum quam Legisperitorum pro 
 utraque parte in hoc campo decertantium, allegationes collocantur. 
 
 18. Item ex Pomponio Laeto, Socrate Graeco, Theodorico, Sozo- 
 meno, Baptista Egnatio, Sexto Aurelio \ r ictore, per eundem Orth. 
 G. receptee de eadem materiaadditiones sunt adjectae. 
 
 19. Professio fidei fratrum Waldensium Regi Uladislao ad 
 Hungarian! missa, quam ipsi falso satisfactoriam appellant. 
 
 20. Responsio excusatoria fratrum Waldensium, contra binas 
 literas R. P. Augustini, sacrae Theol. doctoris ad eundem Regem 
 datas. 
 
 21. Gulihelmi Wodfordi contra Johannem Wiclefum, sacrae 
 fidei pestem et hoeresiarcham, doctissimae ac plank catholicae decerta- 
 tiones, quibus miserum bunc hominem ita confutat, prosternit, 
 eviscerat ac in omnibus vincit, ut ex illis ipsis omnes ferme nostri 
 temporis baereticos mutos effeceris. 
 
 2.' Articuli Jobannis VViclefi damnati per Concilium Constan- 
 tiense, in quibus ilium humanam bestiam fuisse cognosces. 
 
 23. Rationes ac reprobationes articulorum Widen' et sectatoris 
 ejus Jobannis Huss, in Concilio Constantiensi damnatorum. 
 
 24. Doctrina JobannisWiclefi quonam modo in Bobemiam per- 
 venerit, et de Jobanne H uss, ac Hierony mo Pragensi, ex ^Enea Sylvio- 
 
 25. Sententia damnationis doctrinae Johannis Wiclefi et arti- 
 culorum XLA T . lata per sacrosanctam Synodum Constantiensem. 
 
 26. Sententia definitiva per praedictum Concilium contra Jo- 
 hannem Huss; In qua etiam per eundem fit mentio appellationis 
 ad Christum. 
 
 27. Tenor sententiae definitivae contra Hieronymum Pragensem, 
 quern velut palmitem putridum et aridum, non ferentem fructum, 
 Ecclesia condemnavit. 
 
 28. Poggii Florentini, de Hieronymi Pragensis obitu et sup- 
 plicio vera descriptio, in qua obstupenda quaedam videbis ac leges. 
 
 29. Leonard! Aretini Oratoris clarissimi ad versus hypocritas 
 libellus, cui Orth. G. Epistolam praejecit nou invenustam. 
 
 30. Quomodo Bohemi vocati sint ad Basileensem synodum 
 Oecumenicam, et quid illic egerint, cum oratione Juliani Cardinalis 
 ad illorum Legates. 
 
 31. Petitiones Bohemorum, propositae in Basileensi Concilio, 
 cum approbatis ac receptis ab Ecclesia responsionibus. 
 
clxxiii 
 
 32. De Eugenii IV. practica, ut Concilium Basileense Rex 
 Francorum dissolveret, ex Nicolao a Clamengiis Arcbidiacono. 
 
 33. Friderici, Romanorum Regis, semper Augusti, ad Caro- 
 lum Franciae Reg-em Epistola, in qua is ac caeteri Ecclesiae proceres 
 admonentur ut Moguntiain veniant, ibidemque de rebus dubiis 
 consultent. 
 
 34. Synodus Aribonis Arcliiepiscopi Moguntini, in qua de 
 jejuniis ac aliis ceremoniis fit decisio, habita Anno Domini, MXXIII. 
 
 35. Paradoxa D. Joliannis Wesalien. concionatoris Worma- 
 ciensis per Inquisitoresordinis PraedicatoriilYIoguntiaecondemnata. 
 
 36. Exarnen sex dierum contra eundem, per eosdem Inqui- 
 sitores. Cui Dieter Comes Isenbergen, Arebiepiscopus Moguntiuus 
 interfuit. 
 
 37. Gravamina X. Germanicae nationis ac sacri imperil Rom. 
 cum remediis et praemonitionibus, ac multis aliis ad Caesaream 
 majestatem. 
 
 38. Epistola Ja. Regii ad divum Maximilianum, in qua non 
 pauca de llefbrmatione Ecclesiae tractantur, et abusus. 
 
 39. Divi Maximiliani querela contra abusus utque gravamina 
 Romanistarum, cum sua ad calcem appendice. 
 
 40. Epistola Adriani Papae VI. ad illustrissimos Germanias 
 Principes, qua eos ad concordiam observandam hortatur. 
 
 41. Instructio ejusdem ad D. Franciscum Cberegatum, in qua 
 continentur omnia quae cunctis Rom. Imperii Principibus propo- 
 nenda videbantar. 
 
 42. Responsio illustrissimorum ac reverendissimorum Prin- 
 cipum, necon et aliorum sacri Romani imperil Ordinum, pontiticio 
 Legato reddita, in qua contra abusus admiranda quaedam invenies. 
 
 43. Replicatio pontificii Oratoris ad Germ. Principes, in qua de 
 Annatis, de Concilio generalise concionatoribus, de clericis uxoratis 
 et rebus aliis, multa ac varia tractantur, quibus principes ipsi 
 respondere recusarurit. 
 
 44. Tabula centum Gravaminum, in qua summatim deprehendes 
 quomodo Germania et reliquae etiam nationes illis vexentur et exco- 
 rientur. 
 
 45. Enumeratio centum gravaminum Germanicae nationis, quae 
 ad versus sedem Romanam Oratori pontiticio, in comitiis Germano- 
 rum Principurn Norenbergae sunt exhibita,summomittendapontifici. 
 
 46. Apostoli per nationem Galiicanam dominis Cardinalibus 
 dati contra Annatas, et quod Vacantiae ac ininuta servitia nullo jure 
 sint debita, quodque censurae propter Annatas non solutas timendae 
 non sint, etc. 
 
 47. Disputatio Nicolai de Clamengiis archidiaconi, habita 
 per scriptutu, super materia Concilii generalis ad Scholasticum 
 Parisiensem. 
 
 48. Collatio ejusdem Clamengii super eadem materia largior ac 
 uberior, in qua declaratur, an generale Concilium in aliquo errare 
 possit, uhi etiam de bubone obstupenda quaedam referuntur, per 
 Orthuinum Gratium declarata. 
 
 49. De emendatione Ecclesiae libellus per reverendissimum 
 Dominum Petrum de Alliaco Cardinalem Cameracensem, patribus 
 
clxxiv 
 
 olim oblatus in Concilio Constan. In quo sex ponuntur considera- 
 tiones, quas quum diligenter perlegeris, admiranda in illis reperies. 
 
 50. De Reformatione Ecclesiae, circa totum corpus universalis 
 Ecclesiae. 
 
 51. De reformatione capitis, status videlicet papalis et Romunae 
 curiae ac Cardinalium, ex eodem. 
 
 52. De Reformatione preelatorum, ex eodem. 
 
 53. De Reformatione religionum ac religiosorum, per eundem. 
 
 54. De lleformatione cseterorum Ecclesiasticorum, per eundem. 
 
 55. De Reformatione Laicorum et Principum, per eundem. 
 
 56. Singulis decenniis generale Concilium esse celebrandum, 
 require in epistola Orthuini Gratii. 
 
 57. Johannis Francisci Pici Mirandulae domini, etc. ad Leonem 
 decimum Pontificern maximum, de reformandis moribus, Oratio. 
 
 58. Duae pestes, quibus Concilia generalia, quo minus fiant ac 
 celebrentur, perperam impediuntur, in Epistola Orthuini Gratii. 
 
 59. Constitutiones ad removendos abusus et Ordinationes ad 
 vitam cleri reformandara per reverendissimum in Christo patrem 
 dorainum Laurentium Campegium Oardinalem, et ad Germaniam, 
 etc. de latere legatuin, nuper Ratisponse edit. 
 
 60. Oratio Antonii Cornelii Lynnicbani elegantissima,Colonise 
 coram frequenti Clero babita. Q ua ostendit cujusmodi Eccles. 
 Principes, Pontirices, primarii sacerdotes et pastores esse debeant. 
 
 61. Desiderii Erasmi Roterodami, summi Oratoris virique 
 doctissimi, liber de sarcienda Ecclesiae concordia, deque sedandis 
 opinionum dissidiis, cum aliis nonnullis lectu dignis. 
 
 62. PrecatioadDominum Jesumpro pacecommuni et Ecclesiae. 
 
 63. De tyrannide Principis Turcarum, et quanta Ottomannus 
 ac successores ejus in perniciem omnium nostrum patraverint, in 
 epistola Orthuini Gratii. 
 
 64. Epistola Johannis Fabri Doctoris, nunc Viennensis episcopi, 
 ad praesulem Tridentinum, ac Serenissimi Regis nostri Romanorum 
 Ferdinand! protocancellariuui, de bello Turcis inferendo. 
 
 65. Oratio de origine, potentia ac tyrannide Turcarum, ad 
 Serenissimum ac Potentissimum Henricum octavum Angliae Regem, 
 Londini, a R. episcopo Viennensi publice babita. In qua supra 
 omnem modum obstupenda quaadam inveniesitaetiam ut nunquam 
 te illam legisse poeniteat. 
 
 66. Epistola Orthuini Gratii Daventr. ad lectorem ac bonos 
 omnes, per modum perorationis, in qua non paucorum qure hoc libro 
 continentur, ratio assignatur, lit citra cujuscunque offensionein, ab 
 omnibus legi possint, etc. 
 
ELENCHUS TRACTATUUM, 
 
 IN APPENDICE^ (SIVE TOMO SECUNDO,) COffTlNENTUR. 
 
 1. HILDEBERTI Cenomanensis Episcopi, deinde Archiepiscopi 
 Turonensis (qui floruit A. D. 1090) Epistola ad Comitem quendam 
 illustrera, contra Peregrinationis vanitatem. 
 
 2. Epistola alia ejusdern ad Comitissam quae Terrain Sanctam 
 invisere cupiebat. 
 
 3. Alia ad Honorium Papam contra Appellationes. 
 
 4. Ejusdem Sermo Synodicus ad Pastores super illud, S. Luc 
 xii, cui multum datum est, ab eo multum quaeretur. 
 
 5. Ejusdem descriptio Curiae Romanae. 
 
 6. Ejusdem Epitaphium in Berengarium, Magistrum suum. 
 ANTILOGIA PAP^E hoc est, de Corrupto Ecclesiae Statu, 
 
 Scripta aliquot veterum authorum, viz.: 
 
 7. Matthiae Parisiensis Praefatio in librum Scholse Parisiensis, 
 etc. 
 
 8. Scriptum Scholae Parisiensis de periculis Ecclesiae, compo- 
 si turn A. 1). 1339, 
 
 9. Articuli Scholasticorum Parisiensium contra Monachos. 
 
 10. Articuli Johannis XXII. Papse contra Monachos. 
 
 11. Sermones duo M. VVilhelmi de S. A more. 
 
 12. Tractatus Marfilii de Padua de translatione Imperii. 
 
 13. Aureum speculum Papae, ejus Curiae, Prelatorum et aliorum 
 Spiritualium, scriptum fere ante 300 annos. 
 
 14. Jacobus de Paradiso Carthusiensis de Septem statibus Ec- 
 clesiae in Apocalypsi descriptis; deque authoritate Ecclesiae et ejus 
 reform atione, A. D. 1449. 
 
 15. Gregorii Heymburgensis Appellatio prima pro parte Domini 
 Sigismundi Ducis Austriae. 
 
 16. Ejusdem Confutatio primatus Papae scripta ante 250 annos. 
 1J. Pii Secundi Papae Epistola qua Gregorius Heymbergensis 
 
 denunciatur excommunicatus. 
 
 18. Gregorii Heymburg. Appellatio Secunda, a Papa ad Con- 
 cilium. 
 
 19. Hermanni Ryd. de Reen tractatus de vita et honestate Cle- 
 ricorurn. 
 
 20. Homilia B. Volcuini Abbatis super Evangelium de semine 
 et zizanio. 
 
 21. Hulderici, Episcopi Augustani, Epistola ad versus constitu- 
 tionem de coelibatu Clericorum. 
 
 (Prodiit haec Antilogia Basil. A. D. 1555). 
 
 22. Tractatulus contra coelibatum Clericorum, ex MS. biblio- 
 thecae Collegii Corp. Christi in Cantabrig. 
 
clxxvi 
 
 23. Epistola expostulatoria Guilielmi Crashaw ad Severinum 
 Binnium, de rejectione Opens Tripartiti, Kpistolae Leodiensium ad 
 Paschalem Papam et Consilii delectorum Cardinalium, e voluminibus 
 Concilioruni suae editionis. 
 
 24. Opusruium Tripartitum. 
 
 25. Epistola Leodiensium ad Paschalem Papam. 
 
 26. ( onsiliuni delectorum Cardinalium. 
 
 2/. Kpistola Adriani Papae ad Fridericum Imperatorem Bar- 
 barossam, et hujusad ilium. 
 
 28. Gravamina Kcclesiae Gallicanae. 
 
 Opnscula aliquot(hactenus inedita) Reverendi in Christo Patris 
 Roberii Grostest Episcupi Lincolniensis, ante annos 450, viz. 
 
 29. Sermo propositus coram Papa Innocentio quarto et C'ardi- 
 nalibus. Lugduni, A. D. 1250. 
 
 30. Ejusdem Merino ad Clerum, super Sapient, vi. 26. Rex sa- 
 piens stabilimentum est populi sui. 
 
 31. - Sermo all us ad Clerum, super S. Johan. x. 11. 
 Ego sum pastor bonus. Monitio et persuasio pastorum. 
 
 32. - ali us ad Clerum, contra pastures et praelatos nialos, 
 super Ezech. xxxiv. 2, 3, 4. Voe pastoribus Israel, qui pascebant 
 semetipsos, etc. 
 
 33. -- alius ad sacerdotes in Synodo; de hoc verbo, 
 Posuit Stellas in firmamento coeli. Gen. i. 1J. 
 
 34. -- aiius in celebratione ordinum, de hoc verbo, Sint 
 lumbi vestri praecincti. S. Luc xii. 35- 
 
 35. - alius de Bono Judice; super Psal- Ivii. 1. Kecte 
 judicate filii hominum. 
 
 36. Ejusdem Tractatus de prophetis verts et falsis. 
 3/- alius de gratia et justiticatione. 
 
 38. - alius de tide et ejus articulis. 
 
 39. - alius de Oratione. 
 
 40. - alii de superbia, detractione, et humilitafe, etc. 
 
 41. - Epistolae aliquot mine recens edits; quibus sub- 
 nectuutur literal Innocentii IV. Pont. Rom. depromovendo quodam 
 puero Italo in Canonicum Ecclesiae Lincolniensis, et responsio 
 Roberti G rosiest: una cum summa Coutroversiae hac de cau>a 
 inter utrumque ortae, ex Matth. Paris aliisque autiquis historicis 
 
 42. Gravamina Re^ni Angl. ex Matt. Paris. 
 
 43. Defensorium Venerabilis inceptoris Alri. Wilhemi Ockam 
 contra Joannem XXII. Papam. 
 
 44. Defensorium Curatorum, contra niendicantes, a Richardo 
 Archiep. Armachano. A. D. 1357. 
 
 45. Nic. Oremii Sermo corarn Papa super Isai Ivi. Juxta est 
 salus mea. A. D. 1363. 
 
 46. Johannis de Rupescissa Prophetiae, et ejusdem liber 
 inscriptus (vade mecum). 
 
 47. Recornmendatio Sacrae Scripturae a Dom. Petro de Alliaco 
 in Magisterio Theologiae et alia ejusdem Opuscula. 
 
 48. Determinatio Universitatis Parisiensis in causa Schismatis 
 A. D. 1395. cum binis epistolis memorab. et antiquis. 
 
clxxvii 
 
 49. Nicolaus dc Clamengiis de Corrupto Ecclesiae Statn. 
 
 50. Poggii dialog-us contra hypocrisin. 
 Cum Mattb. de Cracovia. 
 
 51- Epistola 54 Nobilium Moraviae ad Concilium Constant*, in 
 vindicationem Johannis Huss. 
 
 52. Literae Capitaneorum Bohemias ad Reges, etc. contra 
 Papatum. 
 
 53. Processus contra Dominnm Henricum BeaufortCardinalem, 
 Episcop. Winton. pro legatione ejus contra consuetudines Regni 
 Angl. A. D. 1428. 
 
 54. Bullae papales adversus Bohemos et I nstructio data Magistro 
 Job. Bold per Henr. Chichele, Archiep. Cantuar. pro materia 
 Bohemorum. 
 
 55. Commissiones Henr. Chicbele missae Priori et Officiariis 
 Cantuar. eadem causa. 
 
 56. Instructiones datre per Henricum Cardinalem praedicatoribus 
 verbi Crucis contra Wicletistas, cum aliquot aliis id genus. 
 
 Cutn missa Cruciate. 
 
 57. Epistola Cantabrigiensis cujusdam anonymi de misero 
 Ecclesiae statu circa, A. D. 1520. 
 
 58- Consilium trium Episcoporum Bononiae congregatorum. 
 
 59- Gentiani Herveti oratio de Ecclesiasticorum disciplina 
 restauranda. 
 
 60. Guil. Damasi Lindani Ruremund. Episcopi Epistola ad 
 Principes et Praelatos Germanise de perditissimis Cleri rnoribus. 
 A.D. 1566, 
 
 61. Epistola dementis Septimi Pont, ad Carolum Quintum. 
 A. D. 1525. 
 
 62. Epi>tola Caroli Quinti ad Clementem Septimum. A- D. 
 1526. 
 
 63. Epistola ejusdem ad Collegium Cardinalium 
 
 64. Epistola ejusdem ad idem, ut negante seu differente Ponti- 
 fice Generalis Conciliiindictionem, ipsi indicant, e Conringio. 
 
 65. Protestatio Caroli Quinti adversus Concilium Tridento Bo- 
 noniam translatum. Ex eod. 
 
 66. Petitiones Oratorum Ferdinand! ("aesaris, legatis Pontificiis 
 in Concilio Tridentino exhibitae, de Reformatione. Ex eod. 
 
 67- Augustini Baumgartneri oratio, nomine Alberti Bavariae 
 Ducis, in Concilio Trident. Ex eod. 
 
 68. Georgii \Vicelii via Regia: sive de Controversis Religion? s 
 capitibus conciliandis sententia, jussu Ferdinandi primi, Caes, con- 
 scripta. Ex eod. 
 
 69. Ejusdem elencbus abusuum, corruptelarum, deforniitatum, 
 etc- in Ecclesia Romana, ad Imperatorem Romanum. Ex eod. 
 
 70. Ejusdem metbodus Concordiae Ecclesiasticae, etc. cum cata- 
 logo autliorum qui scripserunt contra squalores Ecclesi* Romans, 
 concinnato a Tho. James, Oxon. 
 
 71. Stephani Gardineri liber De Vera Obedientia, cum Prae- 
 fatione Boneri, omissa a Goldasto. 
 
 72. Ricbardi Sarnpsoni, Decani Sacelli Regii (Episc. Lichfield 
 et Coventr.) iibellus de obedientia Regi prsestanda. 
 
clxxviii 
 
 73. Johannes Barnesii Catbolico. Romanus pacificus. 
 
 74. Franciscus Broecardus de dementis Octavi foedere inito 
 contra Protestantes. 
 
 75. Modus solennis et authenticus ad inquirendum, et inveni- 
 endum, et convincendum Lutheranos, valde necessarius, per Sylves. 
 trum Prieratem. 
 
 76. Excerpta quaedam e Bernardo, Job. Gersone, Job. Sarisbe- 
 riensi, Marsilio Patavino, Alvaro Pelagio, Theodorico de Niem, 
 Fascicule temporum, Abbate Urspergensi et Matt. Paris de corrup- 
 telis et avaritia Ecclesiae Roman?e. 
 
 77. Officium Ordalii vetusintegrum. 
 
AN ADDRESS 
 
 DELIVERED AT THE FORMATION 
 
 OF THE 
 
 CHRISTIAN INSTITUTE, 
 
 On the 13th of May, 1826. 
 
 ALTHOUGH I am but little qualified for making a formal 
 address, and perhaps experience more difficulty in speaking to a 
 select number of persons in a private room than I should to even 
 a much more numerous and public auditory ; yet upon the present 
 occasion it will most probably be expected that I should make 
 a few remarks, in explanation of my object and purpose, in thus 
 convening you together. 
 
 It becomes me first to express my grateful acknowledgments 
 to you, collectively and individually, for having so far honored 
 me with your confidence, as to allow me to identify your names 
 with a plan, which, however highly I may contemplate its future 
 utility and I beg to say my expectations with relation to the 
 CHRISTIAN INSTITUTE are bounded in respect of space, by the 
 limits of the universe alone ; and in respect of time, by nothing 
 short of eternity ; and however highly I may appreciate its bene- 
 fits in after ages nevertheless exhibits, I admit, sufficient of 
 novelty and peculiarity, to justify some degree of hesitation, as to 
 its immediate and instantaneous reception. And I feel that mark 
 of respect the more powerfully, because I believe that, with almost 
 a single exception, you were all, in the first instance, entirely 
 ignorant with whom I proposed individually to associate you. 
 
 Under these circumstances, gentlemen, it is that we are met 
 this day this memorable day and I humbly trust, and fer- 
 vently pray, that the blessing of heaven may rest upon us ; and 
 that as our only object is to promote the cause of the Redeemer 
 
and advance the standard of the Cross in all its genuine dignity 
 and simplicity He, who shed his most precious blood upon 
 that cross, in order to rescue a lost and ruined world from the 
 jaws of the devouring lion, will deign to look down upon us 
 to take us and our plans under his own immediate guidance and 
 to grant us the influence of his holy spirit, to superintend to 
 regulate and to control our every object our every purpose 
 our every movement. 
 
 Soon after it pleased God, in his dispensations of unbounded 
 mercy, to bring me within the circle of religious connections ; I 
 felt much disturbed, and indeed perplexed, to comprehend how 
 it was that pious characters of various denominations not only 
 stood aloof from, but too frequently indulged in violent, if not in 
 rancorous expressions against each other, and, at all events, sel- 
 dom refrained from the coarse invective or the unfriendly taunt. 
 It struck me forcibly that this should not be ; and more especially 
 as it was evident that the enemies of vital godliness made no 
 small advantage of such violations of Christian charity. 
 
 I could not comprehend, and I cannot comprehend, how per- 
 sons, who hesitate not to unite in the celebration of the most 
 solemn ordinances of the Christian faith, with individuals con- 
 cerning whose personal piety and acquaintance with saving faith, 
 they neither entertain nor profess to entertain any good hope ; 
 whom they do not, in the utmost extent of Christian charity, 
 expect or believe they shall meet in the mansions of bliss ; yet, 
 at the same time, shrink from a cordial and affectionate union 
 with thousands, of whose piety and decided Christianity they 
 neither can or pretend to doubt, and in conjunction with whom, 
 they will readily acknowledge they anticipate the realization of 
 a blissful eternity. 
 
 The establishment of the British and Foreign Bible Society in 
 some measure relieyed the dark shades of this melancholy pic- 
 ture. May God grant tha hemisphere may become more and 
 more enlightened by the rays of divine love and Christian cha- 
 rity, and that every cloud and spot, raised up by the subtle enemy 
 of all good, may be dispersed by the great Head of the Church. 
 
Another Institution was founded upon the same basis, of 
 which I shall upon the present occasion say no more, than that 
 those who have attended the two last meetings of that society 
 cannot have failed to remark, that the individuals who were most 
 active in violating its fundamental principles, have pretty nearly 
 read their public recantation. 
 
 Neither of these Societies, however, exhibit that which it is 
 the object of the CHRISTIAN INSTITUTE to embrace and accom- 
 plish; and perhaps the only instance where its imperfect linea- 
 ments have ever been expressed was in a local clerical meeting 
 called " The Bedford Union." 
 
 It was my happiness to be intimately acquainted with several 
 of the Members of that Society, some of which are still living; 
 but many of its original promoters have rested from their labours. 
 . In that Society I have had the happiness, more than once, to 
 witness an exhibition of Christian love of cordial affection 
 and of sympathetic response that I do not recollect to have ever 
 experienced upon any other occasion or under any other circum- 
 stances. In the sequel I shall have occasion to recur again to 
 this subject. 
 
 Many years have since then passed over my head, and during 
 the last ten more especially my mind has, in a greater or less 
 degree, been occupied in planning and preparing that Society, 
 which I trust will this day receive its first formation which I 
 trust and firmly believe will, under the auspices of Heaven itself, 
 increase more and more, until it shall present probably long 
 after the head of him who has planned and cemented it shall be 
 laid low, and he shall have been summoned to render an ac- 
 count of his stewardship an invincible barrier, an impenetrable 
 phalanx, a front of adamant, against all the enemies of the 
 Christian Faith. 
 
 A more minute acquaintance with ecclesiastical history in 
 general, and especially with that portion of it which relates to 
 the United Kingdom, led me distinctly to discover two facts, viz. 
 
 1st. That ever since the dawn of the Reformation arose in the 
 benighted horizon of papal Christianity, the emissaries of the 
 
papacy had bent their utmost exertions to foment and agitate 
 divisions and jealousies amongst Protestants, and to perpetuate 
 their disunion ; and 
 
 2ndly. That the most holy and pious Protestants have uni- 
 formly lamented those divisions, and have anxiously anticipated 
 the day when they should either cease, or be divested of all 
 hostility and unchristian rivalry. 
 
 It would occupy too much time to examine minutely the first 
 proposition, but still it would not be difficult to shew that a papal 
 bull was actually issued, authorising the Romish priests to origi- 
 nate different sects, and promulgate different opinions and doc- 
 trines, on purpose to distract and divide, to harrass and perplex 
 the early reformers. 
 
 And those who have paid any attention to these subjects will 
 recollect, that, amongst a host of other writers, there is the re- 
 spectable authority of Dr. Hammond on the one hand, and of 
 Dr. Calamy on the other, that manoeuvres of this description 
 have been practised, even in our own country, during some of the 
 most important periods of English history. 
 
 In the preface to the work from which a passage is quoted in 
 the printed Prospectus you have all received, and in a collection 
 of TractsjDublished many years ago by a dignified Clergyman of 
 the Church of England, viz. Dr. Michael Geddes, formerly Dean 
 of Salisbury, the same fact is at once distinctly asserted and 
 deeply lamented. 
 
 The importance of union in matters of Christian faith is ad- 
 mitted and contended for by our greatest opponents ; for is not 
 the great charge which Papists bring against Protestants our 
 multifarious divisions? Divisions, however, I have already 
 shewn, engendered and fomented by themselves. And the grand 
 object which they present in the front of all their attacks upon 
 Protestantism is, the necessity of union, and the actual existence 
 of that union in their own community. 
 
 But of what avail is the boasted centre of Papal unity ? It 
 was declared by the great St. Hilary, Bishop of Poictiers, centu- 
 ries before the Reformation took place, that there was no unity 
 
or union at Rome that new creeds were propagated and invented 
 every day and that schisms and factions sprung up with such 
 rapidity, that it was impossible to know from one day to another 
 what was the creed of any given community. 
 
 This evil did not decrease in the subsequent interval, except 
 so far as fire and faggots restrained private opinion; and there- 
 fore, as some modern Spanish historians inform us, it was the 
 boast of the adherents of Popery in that unhappy country, that 
 fire and sword, or, to use the language of father La Chaise, con- 
 fessor to Lewis the XIV., " your dragoons" or " booted Apostles" 
 are the best cementers of the unity of the faith that can be 
 imagined ! 
 
 The unfounded pretensions of the professors of Popery to 
 unity of faith are also conspicuously displayed by the venerable 
 Fox, in his " Rablement of Religious Orders," and by our excel- 
 lent Bishop Hall, in a tract called "The Peace of Rome," most 
 strangely omitted by Mr. Pratt in his edition of that prelate's works. 
 
 But many Protestants have been as anxious to promote and 
 to contend for the unity of the faith as the Papists. Whence 
 all our statutes of uniformity ? whence the directory for public 
 worship in 1 645, in the time of the long parliament, by the 
 presbyterian divines ? 
 
 Perhaps it will not be easy to exculpate any party, when 
 placed in the seat of power, from the charge of cruelty and op- 
 pression, in order to secure this object; so desirable has it al- 
 ways appeared in the sight of all men. But in all these efforts, 
 the authority of human laws and the power of the civil magis- 
 trate, were too often employed. Mens' consciences were there- 
 fore forced, the right of private judgment was violated, and, in 
 many instances, the utmost cruelty and injustice were put in 
 practice. The consequence, therefore, as might naturally be 
 expected, was, that all these various attempts failed ; and not 
 only did divisions multiply, but dissentions grew wider and 
 wider, and the enemy of God and man failed not to make use of 
 an occurrence so favorable to his diabolical machinations. 
 
 Another plan was once attempted. A puritan divine, of the 
 
name of Dury, was so impressed with the importance of Chris- 
 tian union, that it is said he occupied thirty years of his life 
 in aiming to establish what ? No less than an entire uniformity 
 of faith, discipline, and worship, throughout the whole Christian 
 world ! Not merely an union between Protestants, but of Ro- 
 manists with Protestants. He travelled all over Europe, con- 
 sulted with the divines of all countries and of all denominations, 
 and was seconded and encouraged by some great and exemplary 
 characters, amongst whom are enumerated the names of Bishop 
 Hall, Bishop Bedell, Joseph Mede, the great Sir Robert Boyle, 
 and at one time even fmirabile dictu/J of Archbishop Laud 
 himself. But this plan also failed ; nor can we wonder at it, for 
 it was Utopian. It is not to be expected that all men should be 
 of one mind it is not necessary perhaps, even, it was never 
 the mind and will of Jehovah that they should be ; for it has been 
 well remarked, that the purity of the sacred text has been essen- 
 tially preserved and insured by the constant jealousy and vigilance 
 of the different sects of Christians over the integrity of the 
 divine sources of their common faith. 
 
 It is not necessary. Episcopalians will recollect, that the great 
 champion of the hierarchy, Bishop Tomline, has acknowledged 
 that " there is no precept in the New Testament which commands 
 that every church should be governed by Bishops, and that as it 
 has not pleased our Almighty Father to prescribe any particular 
 form of civil government for the security of temporal comforts 
 to his rational creatures, so neither has he prescribed any parti- 
 cular form of ecclesiastical polity as absolutely necessary to the 
 attainment of eternal happiness." 
 
 The Evangelical Clergy will recollect, that the pious and ju- 
 dicious Joseph Milner confesses that " he feels no surprise that 
 controversies should have been started in a matter where some- 
 thing may be said for Episcopacy something for Presbytery 
 and something for Independency ; and that to him it seemed an 
 unhappy prejudice to look on any one of the forms as of Divine 
 Right or of Scriptural Authority." 
 
 The late Mr. Cecil also remarks, that " the appointment of the 
 
New (Gospel) Dispensation had not that character of unaccom- 
 modating inflexibility which marked the institutions of the Old 
 Dispensation. It has not limited Christianity to any one form 
 of Church polity, ordained and perfected in all its parts by Di- 
 vine Authority ; but Christians are left to act herein according 
 to circumstances, and to the exercise of sound discretion under 
 those circumstances." And the reasons by which the venerable 
 Hooker himself sustains his Ecclesiastical Polity, would make it 
 as imperative upon a Christian to be a Presbyterian or a Congre- 
 gationalist, where either of those forms of church government 
 were established by the civil magistrate, as to be an Episcopalian 
 where Episcopacy happens to possess that privilege. 
 
 Presbyterians will recollect, that Dr. George Campbell, a late 
 learned principal of Marischal College at Aberdeen, has declared 
 that " a church may subsist under different forms, as well as a 
 state ; that no form of church polity can plead such an exclusive 
 charter as the phrase of Jus Divinum implies ; that he had not 
 found one, of all the different Christian sects which he had ex- 
 amined, which could be said perfectly to coincide with the mo- 
 del of the Apostolic Church ; that we may say with freedom, 
 that if a particular form of polity had been essential to the 
 Church, it would have been laid down in another manner in the 
 sacred books ; that, for his own part, he acknowledged it to be 
 his opinion, that there is not a church now in the world which is 
 on the model of that formed by the Apostles ; and that under 
 whatever form of ecclesiastical polity a man lives, it will still 
 hold an infallible truth, that if he believe and obey the gospel of 
 our Lord Jesus Christ, he shall be saved." 
 
 Congregationalists will recollect, that their justly revered Dr. 
 John Owen has said, " that he knew no church government in 
 the world, already established, of the truth and necessity of 
 which he was, in all particulars, convinced ; and that it was his 
 conviction, all national disputes about church government would 
 prove fruitless tympanies." 
 
 The Wesleyan Methodist will recollect, that similar sentiments 
 
8 
 
 have been expressed by a very eminent and highly talented 
 Minister in their own communion, who declares it as his opinion 
 that " a bigot for Independency or Presbyterianism, and a bigot 
 for diocesan Episcopacy and Apostolical succession, stand upon 
 nearly the same ground.*' And this able writer and Christian 
 Divine sums up the argument by the following judicious remarks : 
 " The array of so many wise and holy men on different sides of 
 the question of ecclesiastical polity, whilst they were under a 
 discussion to which nothing can now be added, ought by this 
 time to have neutralized all parties. In the different circum- 
 stances of churches, much may be said for most of the various 
 forms of government they have assumed ; for the fact seems to 
 be, that we have often mistaken what is a mere matter of pru- 
 dential regulation, for divine prescription. Of what is prudent 
 men judge variously ; and the different circumstances of churches 
 will often render a different constitution either necessary or 
 more fitting. As to the various modes of church discipline 
 among us in this country, * whate'er is best administered is best* 
 may be the true rule. The spirit of true Religion in churches is 
 the principal thing ; and as that prevails, it will regulate and 
 sanctify every form ; and, without altering it essentially, may 
 render it ' good to the use of edifying.' So long as we are at 
 liberty to adopt that which best comports with our own serious 
 views, there seems little reason for controversy, and none cer- 
 tainly for contention." 
 
 And all good men will recollect, that, had the rest of the 
 clergy followed the example and recommendation of those emi- 
 nently learned and pious prelates, Archbishop Usher and Bishop 
 Hall, it is more than probable, dissent would have been strangled 
 in its birth. 
 
 I have already alluded to the Bedford Union, and it will be 
 natural to inquire what became of that institution. Whether it 
 is now in operation I do not know ; I fear, at all events, it has 
 but a languid existence ; nor must that discourage us, for the 
 Bedford Union, excellent as it was, contained some inherent seeds 
 
9 
 
 of mortality, and which were very likely to accelerate its own 
 dissolution. 
 
 The delicate question of preaching in the neighbouring vil- 
 lages formed one of its objects, and although care was taken to 
 avoid offence as much as possible, yet it was hardly possible to 
 avoid it ; so that when some of its more early founders men of 
 a choice spirit were called to their home, those who were left 
 became lukewarm and indifferent, and the event has been what 
 might have been anticipated. 
 
 All the rocks and shoals which have proved fatal to the plans 
 and prospects hitherto attempted, have, I hope and trust, been 
 avoided in the construction of the CHRISTIAN INSTITUTE ; and 
 if any rugged stone should still have been left, we must unite our 
 endeavours to remove it out of the way, or, if that is not prac- 
 ticable, to round and polish it, so that it may be rendered inca- 
 pable of inflicting a serious wound. 
 
 I have already adduced the opinions of some able Divines as 
 to the importance of the Union of Protestants. 
 
 In the sermon preached at the formation of the Bedford 
 Union, before alluded to, are the following passages : 
 
 " Such an union among real Christians as is consistent with 
 the freedom of private judgment and fulfilment of the dictates 
 of conscience, is warranted and required by the word of God." 
 " The first Christian churches were united. They corre- 
 sponded, sympathised, and co-operated together. Can we, till 
 we are united, expect to be clothed with vigour and beauty, and 
 animated by the Spirit of God ?" " What would be the con- 
 dition of our churches if the members of them were no more 
 united together than the churches themselves are to one another, 
 as members of the general body of Christ ? What might we not 
 hope for, as to mutual benefit and general usefulness, from a 
 spiritual, cordial, and active union of all real Christians ?" 
 " What are the points of difference between real Christians 
 'compared with the greatness of those objects in which we all 
 agree ?" " We aim at union, not uniformity ; we wish to ex- 
 cite your zeal, not to alter your opinions ; we long to promote 
 
10 
 
 ( 
 
 your love to all fellow Christians, not to lessen your attachment 
 to those with whom you are immediately connected." " How 
 are men of the world to believe in the divine mission of our 
 Saviour ? They believe it not : they blaspheme the name of 
 Jesus ; and they themselves assign, as a reason for their unbe- 
 lief, that Christians are divided and opposed amongst them- 
 selves." Alluding to the early ages of Christianity, the preacher 
 remarks, ' Whilst Christians had maintained a spiritual and 
 effectual union, the Gospel triumphed over all opposition from 
 the most powerful empire." 
 
 Referring to the sera of the reformation, " small differences of 
 judgment disunited the reformers, who agreed in doctrines of the 
 first magnitude, they split into sects and Rome rejoiced, they 
 persecuted one another and she triumphed." 
 
 Further, " let us make known to distant brethren, the concern 
 we feel for the universal union of the church of Christ, and the 
 measures we are taking towards its restoration amongst ourselves. 
 Many variously denominated, and remotely situated, are longing 
 for such an union ; thousands and myriads may in secret, be 
 sighing and praying for its accomplishment." 
 
 ' There is no need to search for precedents ; an union of 
 Christians, as such, is grounded upon the nature of Christianity, 
 upon the authority of Jesus Christ, upon his atoning sacrifice 
 and renewing spirit, upon the example of his apostles and of 
 the primitive churches, upon the promises and the prophecies 
 of his word. It must take place on earth, it shall endure through- 
 out time, it will be perfected in everlasting glory." 
 
 " Can we be unaffected by the rapid spread of infidelity? Is 
 it a time for them, who know that the gospel is from God, to 
 slight and shun each other for small differences, when the com- 
 mon enemy is striking at the very root of Christianity ?" 
 
 " I consider the distance that is so assiduously promoted 
 between different parties of Christians, especially between the 
 pious people within, and those without the pale of the religious 
 establishment of this nation, as a master device of Satan. Let 
 us not pride ourselves therefore in distinctions, which shall soon 
 
11 
 
 be removed, but think it our honor to constitute an union that 
 shall never be dissolved." 
 
 And when I state, that the sentiments which I have just read, 
 were those of the late eminent Samuel Greatheed : those, who 
 have any knowledge of that individual's character, will think 
 they are entitled to some weight ; even if it should be possible 
 for them not to be impressed by the intrinsic character of the 
 sentiments themselves. 
 
 But we have yet two other witnesses, in favor of our object, 
 who were anxiously alive to the importance of some such mea- 
 sure more than sixty years ago. 
 
 Hear the venerable John Wesley in a circular which he sent 
 to several pious ministers in the established church. 
 
 " Ought not those who are united to one common head, and 
 employed by him in one common work, to be united to each 
 other ? what union do we desire ? not an union in opinions, not 
 an union in expressions, not an union with regard to outward 
 order, but an agreement in these essentials, 
 
 I. Original Sin. 
 
 II. Justification by Faith. 
 
 III. Holiness of Heart and Life. 
 
 " But it will never be, it is utterly impossible ; certainly it 
 is with men, who imagines we can do this ? that it can be 
 effected by any human power ? all nature is against it, every in- 
 firmity, every wrong temper and passion, love of honor and 
 praise, of power, of pre-eminence ; or anger, resentment, pride, 
 long contracted habit and prejudice lurking in ten thousand forms, 
 the Devil and all his angels, are against it, for if this takes 
 place how shall his Kingdom stand ?" 
 
 " But, surely, with God all things are possible. Therefore, 
 all things are possible to him that believeth, and this union is 
 proposed only to them that believe, that shew their faith by their 
 works." 
 
 Hear the affectionate response of the Rev. Vincent Perronet, 
 one of the clergymen to whom the above circular was addressed. 
 " It has always been a leading principle with me (and I pray 
 
12 
 
 God to confirm and strengthen it more and more) to love all those 
 labourers of Christ, who give proof, by their diligence, their holy 
 and heavenly behaviour, that they love our Lord Jesus Christ in 
 sincerity ; even though their sentiments, in many things, should 
 differ from mine. And, therefore, though it be absurd to expect 
 an entire union of sentiments in all things, yet, the endeavouring, 
 by every Christian method to keep the unity of the spirit in the 
 bond of peace is the indispensable duty of all Christians. Where 
 this spiritual peace and union are not, there faith working by love 
 is not. And where this divine faith is wanting, there Christ is 
 wanting ; there his spirit is wanting : and then, neither circum- 
 cision, nor uncircumcision will avail us any thing." 
 
 I have shewn that the division of Protestants has always been 
 the grand aim of Papists. Was there ever a period when more 
 was to be apprehended from their machinations than now ? I 
 know good men differ upon the political question, with which we 
 in the CHRISTIAN INSTITUTE have nothing to do. I know that 
 good men differ as to the most likely and most scriptural method 
 of pulling down the strong holds of this superstition, and of 
 abating its influence upon the mind of man : but I believe we are 
 all agreed, that her errors should be combated, by all scriptural 
 means, by fair reason, and legitimate appeals to sound argument, 
 and the scriptures of truth. I am persuaded we shall also agree, 
 that il is of the utmost importance that we should be united, 
 as far as possible, amongst ourselves, so that if a blow should 
 come, if an attack should be made upon our common Christianity 
 from that quarter, as some of us fully anticipate, as others perhaps 
 hardly or very remotely contemplate, we may, at all events, be 
 prepared to receive such an attack in the best possible attitude. 
 
 If a town were in a state of siege, some of the inhabitants might, 
 perhaps, anticipate a nightly attack ; whilst others, possessing 
 less information, or not having observed the motions of the 
 besiegers with equal attention, might be of opinion no such attack 
 was in contemplation. But, surely, no individual would be 
 found, if a faithful and loyal citizen, who would, for a moment, 
 hesitate to assist in making every possible preparation to guard 
 
13 
 
 the posterns, to mount the ramparts, to plant the guns, and to see 
 that every centinel was at his proper post. 
 
 But, Sirs, our common Christianity has other enemies besides 
 the papists, enemies, who, if not more venomous and malicious, 
 are become more subtle and active than formerly, the apostles of 
 infidelity in general ; enemies, who, if not consciously actuat- 
 ed, equally with the papists, by a desire to spread disunion and 
 discord amongst protestants, are, nevertheless, under the guidance 
 of the grand enemy himself, and operate the same object, whilst 
 he wields them as his willing instruments, themselves being alike 
 the victims and seducers. 
 
 The character of this division of the host of Apollyon is so 
 powerfully delineated by Mr. Greatheed, that, largely as I have 
 already quoted from his sermon, I cannot avoid trespassing a few 
 minutes longer on your patience. " We have not, now, to 
 oppose a few speculative pretenders to philosophy. Infidelity 
 has assumed a popular address. It makes its appeal to the com- 
 mon feelings of mankind ; debased by ignorance, and oppressed 
 by want. No longer concealed from general notice by the flimsy 
 veil of scepticism, unbelief now displays its unbashful forehead, 
 and, in open day, accosts all who pass by. No more, as for- 
 merly, secluded in the recesses of literary profligates, nor limited 
 to the precincts of ambitious courts, infidelity now, like death, 
 bursts open the cottage door as well as the palace gate. 
 
 Pallida mors csquo pulsat pede pauperum tdbernas^ 
 Regumque turres. 
 
 It spreads in the lower ranks,, and the more ignorant and im- 
 moral of our hearers, have now learned to deride the inspiration 
 of the Scriptures, and to stigmatize the Gospel as priestcraft." 
 
 There is yet another class of persons, viz. all those, by what- 
 ever shades or varieties distinguished, -who deny either the 
 Divinity of our Lord, or the Divinity and Personality of the 
 Holy Spirit. 
 
 Now all these classes are, more or less, actively assailing the 
 grand fortress of the Christian faith. 
 
14 
 
 Notwithstanding the many causes there are for pleasing an- 
 ticipations, notwithstanding the certainty, which every well 
 grounded Christian feels in his own bosom, of the final result; 
 if we take reason for our guide, if we take observation for our 
 guide, if we take past experience for our guide, if we take the 
 Holy Scriptures for our guide, the certainty that a great battle is 
 to be fought is as clear as demonstration can make it. 
 
 All who hear me will agree, that, although the providence of 
 God watches alike over the good and the evil, yet, in point of fact, 
 God has nothing to do with the world, except so far as his Church 
 is concerned, and that, whenever the last vessel of mercy is 
 ripened for glory, in that very moment swift destruction will go 
 forth from the presence of the Lord, and sweep from the face of 
 the earth all that do wickedly and forget God, viz. all those that 
 are left. 
 
 The voice of prophecy, however cautiously expounded, assures 
 us that a great contest must and will take place, and the com- 
 plexion of the times, and every day's observation, not only con- 
 firm the prophetical declaration of Holy Writ, but pretty distinctly 
 indicate that contest is approaching with rapid strides. 
 
 The whole universe, therefore, never did and never can com- 
 prise more than two grand parties, those who love and fear the 
 Saviour, and those who reject his sceptre and despise his rod. 
 
 Now we are quite certain, that those who reject the sceptre of 
 the Redeemer will unite and support each other in their opposition 
 to his saints. Has it not always been so ? It may be that their 
 union is neither apparent to others or to themselves, for they may 
 be, and frequently are, abhorrent from each other. But we know 
 in whose hands all these are mere instruments. The Fiend of 
 darkness is the grand agent, the great master puppet. So that, 
 whether the squadrons of darkness advance, from the caves of 
 Elephanta, from the tomb of Mahomet, from the dungeons of the 
 Inquisition, or from the groves of Ferney ; each division of the 
 great antichristian army will aim at the same object, the invari- 
 able and unchangeable object of their fell conductor, the ever- 
 lasting ruin and misery of -the soul of man. 
 
15 
 
 Well then, my friends, if such be the contest in which the 
 disciples of the Redeemer will have to engage, if such be the cer- 
 tainty of that contest, ought not their operations to be combined? 
 Should they not present to their formidable adversaries a firm aid 
 impenetrable phalanx ? Ought they not, conscious that truth is 
 on their side ; and that, although they may be called to fight this 
 great battle in separate divisions, distributed into squadrons and 
 companies of different arms suited to the various duties of the 
 field; arranged too, it may be, under bannars of different hues, 
 and bearing the armorial distinctions of various chieftains, they 
 still constitute but one grand army ; gladly to rally round one 
 and the same royal standard, and chearfully obey one and the 
 same great Captain of their Salvation ? 
 
 If then, my friends, you are sure that in the great struggle 
 which must sooner or later take place, the enemies of God, will 
 become more and more united, or rather, their great instigator will 
 form them into closer and more compact legions ; and that they 
 will continue to increase, until God disperses them to the winds by 
 the breath of his mouth; does not common sense suggest, that 
 the friends of the Saviour should join together heart and hand? 
 
 But are we not called to this union by a much higher sanction ? 
 Is not " the love of the brethren," declared by an apostle, to be 
 a decisive test of having ourselves passed from death unto life ? 
 And who I pray are the brethren ? Are they not all the members 
 of the church militant here below, and those who will be the 
 members of the church triumphant above ? viz. " All them that 
 love our Lord Jesus Christ in sincerity." 
 
 These remarks have extended themselves so much beyond whet 
 I anticipated, that I can say but little upon the plans and objects of 
 the CHRISTIAN INSTITUTE ; nor do I think it necessary : thty 
 are sufficiently explained in the printed prospectus. 
 
 The collection of an appropriate library of scarce and valualle 
 books, * of those especially which are escaping from our re- 
 
 * And here I must bring under your consideration a circumstance of 
 no trifling moment. The Papists have actually anticipated us j for siace 
 this Address was prepared, it has been announced in the public pr'nts 
 
16 
 
 searches the re-publication of those which may be most valua- 
 ble the purchase and dispersion of new works which require 
 encouragement, and which do not fall within the scope and design 
 o l our Tract Societies the bestowment of useful works and 
 snail libraries upon pious ministers who are unable to purchase 
 them the support of religious truth wherever assailedthe dis- 
 persion of the doctrines of the Reformation, through the medium 
 cf a periodical Journal, and, in one word, the adoption of 
 whatever scriptural means of propagating the cause of the Re- 
 deemer the times and circumstances may render necessary. 
 
 It is our object that the CHRISTIAN INSTITUTE should be- 
 come the grand centre of religious truth for the whole world ; 
 where Christians of every name and denomination, holding the 
 fundamentals of the Gospel, may meet as friends and brothers. 
 Then may we hope to see realized the scene pourtrayed with 
 such inimitable beauty by the Psalmist : 
 
 How pleasant is the scene, how sweet, 
 When kindred souls in friendship join j 
 
 Whose joys and cares united meet 
 In bands of amity divine. 
 
 Not flow'ry Hermon e'er display 'd, 
 
 ImpearPd with dew, a fairer sight ; 
 Nor Sion's beauteous hills, array' d 
 
 In golden beams of morning light. 
 
 Then may the enemies of the Cross once more be constrained 
 to exclaim, " See how these Christians love one another." 
 
 Then too shall we be prepared to adopt the prayer of the 
 pious Bogatsky : " O Lord, unite us all in hearty fellowship 
 aid tender feelings for each other ; and stop all open and subtle 
 divisions, which are fermented by lofty spirits, who always boast 
 of mighty things, and to be wise above the rest. Suffer not a 
 self-conceited and a party spirit, which is the spirit of the world, 
 to influence the members of thy body ; but bless and grace them 
 all with true humility ; then we shall live in a solid union and 
 uninterrupted harmony." 
 
 that they are about to establish a library for the maintenance and diffu- 
 sion of their principles j thus demonstrating that they at least are mus- 
 teriog their forces, and arranging their plans against the day of conflict. 
 
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