GJatttBll IttioEraxtg Slibrarg The Library of Ezra Cornell the'gif t of .M.ss. Mary E. ggrfieil Cornell University Library BX5037 .B79 1830 Writinas of the Rev. John Bradford Clin 3 1924 029 447 582 Cornell University Library The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924029447582 WRITINGS OF THE REV. JOHN BRADFORD, Prebendary of St. Paul's and Martyr, A. D. 1555. LONDON; PRINTED FOR Ci)j 3l&rtigiou;S Craft ^oct'etg, AND SOLD AT THEIR DEPOSITORY, 56, PATERNOSTER-BOW J ALSO BY J. NISBET, NO. 21, BERNERS-STREET ; AND OTHER BOOKSELLERS. LONDON : PRINTED BY WILLIAM CLOWES, Stamford-Street. CONTENTS. Page. A BRIEF account of the Life of the Rev. John Bradford 1 LETTERS OF MASTER JOHN BRADFORD 1. To the City of London 5 2. To the University and Town of Cambridge H 3. To Lancashire and Cheshire 16 4. To the Town of Walden 22 5. A comfortable letter to his mother, a godly matron, dwell- ing in Manchester, and to his brethren and sisters, and others of his friends there 28 6. To my loving brethren, B.C. &c. — their wives, and whole families 32 7. To my dearly beloved in Christ, Erkinalde Rawlins and his wife 35 8. To Mistress A. Warcup 40 9. To niine own dear brother, Master Laurence Saunders, prisoner in the Marshalsea 41 10. Another letter to Master Laurence Saunders 43 11. To my dear fathers, D. Cranmer, D. Ridley, D.Latimer, prisoners in Oxford for the testimony of the Lord Jesus and his holy gdspel 44 12. To my dear fathers, D. Cranmer, D. Ridley, and D. Latimer 46 13. To the Right Honourable Lord Russell, (afterwards Earl of Bedford,) being then in trouble for the verity of God's gospel 4S 14 To Mister AVarcup and his wife. Mistress Wilkinson, and others of bis godly friends, with their families 51 ]5i To Sir James Hales, Kilt., then prisoner in the Compter in Bread-street 56 1 6. To my very dear friend in the Lord, Doctor Hill, physician 60 17. To Mistress 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 .... 64 18. Another letter, full of godiy comfort, written to the same person 68 VI CONTENTS. Pa^e 66. A letter conceniing freewill, to certain men who were then prisoners with him in the King's Bench .. , 191 67. To certain men not rightly persuaded in the most true, comfortable, and necessary doctrine of God's holy elec- tion and predestination 193 68. To Trewe and Abingdon, with other of their company, teachers and maintainors of the error of man's freewill 197 69. To the same 198 70. To the Lady Vane 198 71. To Mistress Wilkinson 199 72. To Father Traves, minister of Blackley, begging his prayers, and lamenting his own sinful condition 20 1 73. Another letter to Father Traves 202 74. Another letter to Sir Thomas Hall, and Father Traves, of Blackley 204 75. Another letter to Father Traves 207 76. Another letter to Father Traves 212 77. Another letter to Father Traves 214 78. Another letter to Father Traves 216 79. Another letter to Father Traves 218 80. Another letter to Father Traves 219 81. Another letter to Father Traves 22 1 82. Another letter to Father Traves 224 83. To a faithful and dear friend of his, treating of this place of St. Paul to the Romans ; " The fervent desire of the creature waiteth when the children of God shall be delivered." (Rom. viii.) 225 SERMONS AND TRACTS. Preface to the Christian reader 237 A fruitful sermon of Repentance 241 A sermon upon. the Sapper of the Lord 274 A fruitful Treatise, and full of heavenly consolation, against the Fear of Death 296 An exhortation to the patient suffering of trouble and affliction for Christ's cause. Written to all the unfeigned profes- sors of the gospel throughout the realm of England, at the beginning of his imprisonment, A. D. 1 554 312 A short and pithy defence of the doctrine of the holv election and predestination of Ciod, gathered out of the first chapter of St. Paul's epistle to the Ephesians. Ad- dressed to a dear friend, and treating briefly but most CONTENTS. Vll Page, perfectly,, godly, soundly, and pithily, of God's holy election, free-grace, and mercy in Jesus Christ 331 A brief summary of the doctrine of election and predestina- ' tion '. 341 MEDITATIONS AND PRAYERS. Address to the Reader '.. 34S Instructions to be observed concerning Prayer 343 A meditation upon the twelve articles of the Christian Faith .. 367 A meditation upon the Commandments '. 375 A meditation concerning prayer, with a brief paraphrase upon the petitions of the Lord's Prayer. 398 Another paraphrase or meditation upon the Lord's Prayer. . . . 405 A meditation on the coming of Christ to judgment, and of the rewards both of thfe faithful and unfaithful 409 A meditation concerning the sober usage both of the body and pleasures in this life 412 Another meditation to the same effect 413 A meditation for the exercise of true mortification 414 A godly meditation and instruction on the providence of God towards mankind 415 A meditation of the presence of God 417 A meditation of God's power, beauty, goodness, &c 418 A meditation on death, and the advantages it brings 419 A godly meditation upon the passion of our Saviour Jesus Christ 420 A confession of sins and prayer for the mitigation of God's wrath and punishment for the same 424 Another confession of sins 426 A prayer for the remission of sins 427 Another prayer for remission of sins 428 A prayer for deliverance from sin, and to be restored to God's grace and favour again 429 A prayer for the obtaining of faith 430 A prayer for repentance 431 A godly meditation and prayer 431 DAILY MEDITATIONS AND PRAYEKS. When you awake out of your sleep 486 As soon as you behold the daylight 436 When you arise > 4S7 Vm CONTENTS Page, When you dreas yourself 437 When you are made ready to begin the day 438 Cogitations proper to begin the day with 438 When you go forth out of doors .' 440 When you are going any journey 440 Another on the same 441 When you are about to receive your meat 441 In the meal-time 442 After your meat 443 Cogitations for about the mid-day time 444 When you come home again 444 At the sun's going down 444 When the candles are lighted 445 When you undress yourself 416 When you enter into your bed 446 When you feel sleep to be coming 447 A most fruitful prayer for the dispersed church of Christ, very necessary to be used by the godly in these days of affliction 448 Another prayer 43 1 Another godly prayer to be lead at all times 454 A BRIEF ACCOUNT THE REV. JOHN BRADFORD, Prebendary of St. Paul's, and Martyr, A, D. 1555. John Bradford was bom at Manchester, of respectable parents, soon after the year 1510. He received a good educa- tion ; and when he arrived at manhood, he engaged in the service of sir John Harrington, one of the treasurers of king Henry the Eighth. Bradford was highly valued by his master for his ability and faithfulness, and was intrusted with the management of many important affairs. His worldly prospects were good, but God was pleased to call him to the knowledge of the truth, and to implant in his heart a desire to engage in the ministry of the word. He therefore relinquished his situation, and applied wholly to the study of the Scriptures. And here the powerful effect pro- duced upon his mind by one of Latimer's " searching ser- mons" should be noticed. In the course of his official duties(, Bradford had been induced to sanction an account, or in some manner was engaged in a transaction, with the remembrance of which his awakened conscience felt dissatisfied ; and as he found that the person whose interest had been benefited thereby refused to make it good, he did not rest till he had made full restitution to the injured party, although to effect this he was compelled to give up his patrimony. After studying some time in London, Bradford went to Cambridge, where he was much loved and esteemed. By the earnest persiiasion of Bucer he was induced to enter into the ministry earlier than he had intended; and bishop Ridley immediately appointed him to a prebend in St. Paul's. He preached in the metropolis with m:ch acceptance during the BRADFORD I. B 2 Bradford. latter part of the reign of king Edward VI. The sum and sub- stance of his discourses is thus described by. Fox : " Sharply he opened and reproved sin, sweetly he preached Christ cru- cified, pithily he impugned heresy and error, and earnestly he persuaded to godly life." When Queen Mary came to the throne, Bradford was one of the first who was marked for destruction, and the conduct of the Papists towards him is among the most atrocious actions of that cruel, persecuting reign. They were deeply sensible of his worth, and laboured more earnestly with him than with any other of the martyrs, to induce him to forsake the faith but their endeavours were in vain. The particulars of their proceedings, and of his constancy in the truth, are related by Fox and other historians of that period. At length he was brought to the stake, and burned ,fn Smithfield on the first of July, 1555, with a youth named John Leaf. At the place of suffering Bradford addressed the assembled multitude in these words, " O England, repent thee of thy sins. Beware of idolatry, beware of false Antichrists. Take heed they do not deceive you." The last words he was heard to utter were, " Strait is the way and narrow is the • gate that leadeth to eternal life, and few there be that find it." The bystanders heard no more, but as one who has written concerning him observes, they saw that " he endured the . flame as a fresh gale of wind on a hot summer's day." Bradford is one of the most spiritual and valuable writers among the British Reformers. In his works, " he being dead yet speaketh." His Letters in particular have always been highly prized ; they wiU often be found to present more of the genuine truths of the gospel in a single page than is con- tained in whole volumes of later divines. As Fox observes, " They show how godly he occupied his time when a prisoner ; what special zeal he bore to the state of Christ's church ; what care he had to perform his oiEce ; how earnestly he admonished all men ; how tenderly he comforted the heavy-hearted ; and how firuitfully he confirmed them whom he had taught." LETTERS OF MASTER JOHN BRADFORD. A faithful Minister and pillar of Christ's Church, by whose great .abours and diligence in preaching and planting the sincerity of the gospel, by whose most godly and innocent life, and by whose long and painful 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 his blood for the same, OB the 1st day of July, in the year of our Lord 1555. LETTERS OF JOHN BRADFORD, WKITTEN ON VilBIOUS OCCASIONS. [After the time that Bradford was condemned and sent to the Compter, it was purposed by his adversaries that he should be had to Manchester, where he was born, and there be burned ; whereupon he wrote to the City of London, thinking to tate his last farewell of them in this letter. Fox-I LETTER I. To the City of London. To all that profess the gospel and the 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 con- demned to be burned, for the same true doctrine, vpishes mercy, grace, and peace, with increase of all godly know- ledge and piety, from God the Father of mercy, through the merits of our alone and all-sufficient Redeemer Jesus Christ, by the operation of the Holy Spirit for ever. Amen. My dearly beloved brethren in our Saviour Christ: — Although the time I have to live is very little, for I look hourly when I shall be conveyed into Lancashire, there to be burned, and, by the providence of God, to render my life 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, notwithstanding the power of Satan and his soldiers, I thought good to write a short confession of my 6 Bradford. — Letters. faith, and thereto join a little exhortation unto you all, to live according to your profession. First, for my faith : 1 do confess, and pray all the whole congregation of Christ to bear witness with me of the same, that I believe constantly, through the gift and goodness of God, for faith is only God's gift, all the twelve articles of the symbol or creed, commonly attributed to the apostles. This my faith I would gladly particularly declare and ex- pound, to confirm and comfort the simple ; but, alas ! by starts and stealth I write in the manner that I write, and therefore I shall desire you all to take this brevity in good part. And this faith I hold, not because of the creed itself, but because of the word of God, which teacheth and con- firmeth every article accordingly. This word of God, written by the prophets and apostles, 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 neither the Church of Christ, nor any of his con- gregation, ought to be burdened with any other doctrine, than that which hereout has its foundation and ground. In testimony of this faith, I render and give my life, being con- demned, 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 or elsewhere upon earth ; as for denying the horrible and idolatrous doctrine of transubstantiation, and Christ's real, corporeal, and carnal presence in his supper, under the forms and acci- dents, (or appearance,) of bread and wine. To believe that Christ our Saviour is the head of his Church, and that kings in their realms are the supreme powers, to whom every soul oweth obedience. And to be- lieve that in the supper of Christ is a true and very pre- sence of whole Christ, God and man, to the faith of the receiver, but not to the stander by and looker upon, even as it is a true and very presence of bread and wine to the senses of men : to believe this, — I say, — will not serve ; and therefore as a heretic I am condemned, and shall be burned ; whereof I ask God heartily for 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 God and Saviour to suffer. For albeit my manifold sins, even since I came into jarison, have deserved at the hands of God, not only temporal fire. i.J To the City of London. 7 but also eternal fire in hell, much more my former sinful life, which the Lord pardon for his Christ's sake, as I know he of his mercy hath done, and that he never will lay mine iniquities to my charge, to condemnation ; so great is his goodness, praised therefore be his holy name ! Althoiigh, I say, my manifold and grievous late sins have deserved most justly all that man or devil can do unto me ; and therefore I confess that the Lord is just, and that his judgments are 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 re- joice that ever I was bom, and hitherto kept of the Lord; that by my death, which, is deserved for my sins, it pleases the heavenly Father to glorify his name, to testify his.truth, to confirm his iverity, to oppugn his adversaries. O good God and mercifiil Father ! forgive my great unthankful-; ness, 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 farewell in this present life, beseech yoii and every one of you, that you will ■ consider this work of the Lord accordingly. First by me 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 that God's name be not evil spoken of, and the gospel still less regarded by your conversation. God forgive me, that I have not so heartily professed it as I should have done, but have sotight myself much therein. The gospel is a new doctrine to the old man; it is new "wine ; and, there- fore cannot be put in old bottles, without niiore 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 our- selves, take up our cross, and follow Christ ; we cannot serve two masters. If we will seek Christ's kingdom, we Biust seek for' the righteousness thereof. To the petition. Let thy kingdom come, we must join, Thy will be done, on earth as it is in heaven. If we will not be doers of the word, but hearers of it only, we sorely de'ceive our- selves. If we hear the gospel, and love it not, we declare ourselves to be but fools, and builders upon the sand. 8 Bradford. — Letters. The Lord's Spirit hateth feigning ; deceitftilness the Lord abhorreth ; if we come to him we must beware that we come not with a double heart ; for then may chance that God will answer us according to the block which is in our heart, and so we shall deceive ourselves and others. See that we couple a good conscience to faith, lest we make a shipwreck. To the Iiord we must come with fear and reverence. If we will be gospellers, we must be Christ's ; if we be Christ's, we must erucily 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 unto him with our lips, and leave our hearts elsewhere, lest the Lord's wrath wax hot, and he take from us the good yet remaining. In no case can the kingdom of Christ approach unto them that repent not. Therefore, my dearly beloved, let us repent and be heartily sorry that we have so carnally, so hypocritically, so covet- ously, so vain-gloriously professed the gospel. For all these I confess of myself, to the glory of God, that he may cover my offences in the day of judgment. Let the anger and plagues of God most justly fallen upon us, be applied to every one of our deserts, that from the bottom of our hearts every one of us may say, It is I, Lord, that have sinned against thee ; it is my hypocrisy, my vain-glory, my covet- ousness, uncleanness, carnality, security, idleness, unthank- fiilness, 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 my wickedness that causes success, and increase of au- thority, and peace to thy enemies. Oh, be merciful, be mer- cifiil unto us. Turn to us again, O Lord of hosts, and turn us unto thee ; correct us, but not in thy fury, lest we be consumed in thine anger; chastise us not in thy wrathful displeasure ; reprove us not, but in the midst of thine anger remember thy mercy. For if thou mark what is done amiss, who shall be able to abide it ? But with thee is mercifulness, that thou mightest be worshipped. Oh then be merciful unto us, that we may truly worship thee. Help us, for the glory of thy name ; be mercifvil anto our sins, for they are great : Oh, heal us, and help us fbr thine honour. Let not the wicked people say, Where is their God,' &c. On this Sort, my right dearly beloved, let us heartily * King Edward \'l. I,] To the City of London. 9 bewail our sins, repent us of our former evil .life, heartily and earnestly purpose to amend our. lives in all things, continually watching 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 flee from all idolatry. Let us abhor the antichristian and Romish rotten service, detest the popish mass, renounce their Romish god, prepare our- selves to the cross, be obedient to all that are in authority, in all things that are not against God, and his word ; an- swering with the apostles. It is more meet to obey God than man. Howbeit, never for any thing resist, or rise against the magistrates. Avenge not yourselves, but commit yoUr cause to the Lord, to whom vengeance belongs, and he in his time will reward it. If you feel in yourselves a hope, and trust in God that he never will tenipt you above that which he will make you able to bear, be assured the Lord will be true to you ; and you shall be able to bear all brunts. But if you want this hope, flee and get you hence, rather than, by your tarrying, God's name should be (dishonoured. In sum, 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, however for a time it seems otherwise 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 are against you. Give him this honour, which, of all other things, he most chiefly requires at your hands ; namely, believe that you are his children through Christ, that he is your Father and God through him, that he loves you, pardons you all your offences, he is with you in trouble, and will be with you for ever. When you fall, he will put his hand under, you shall not lie still. Before you call upon him he hears you : he will finally bring you out of evil, and deliver you to his eternal joy. Doubt not, my beloved, herein, doubt not, I say ; God your Father will do this for you, not for respect of yourselves, but for 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 you are God's children, the B 3 10 ' Bradford. — Letters. 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 you are 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 the things that are in this world ; but long for the coming of the Lord Jesus, at which time your bodies shall be made like unto his glorious body : when he appeareth you shall be like unto him ; when your life shall thus be revealed, then shall you 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 flees from evil, and follows the word of God as a lantern to her feet and a light to her steps. Her eyes are above, where Christ is ; she beholds not the things present, but rather things to come ; she glories in affliction, she knows that the afflictions of this life are not to be compared to the glory that 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 sendeth 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 be burned, for the confirmation of the true doc- trine I have taught here unto you ; but that my country must have it. Therefore I pray you take in good part this signification of my good-will towards every of you. Im- pute 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 tnith 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 you are called, what- soever comes thereof; and the God of peace be with us all. Amen. This 11th of February, anno 1555. Your brother in bonds for the Lord's sake, John Bradforb. "■] To Camhxidge. 11 LETTER 11, To the University aiid Town pf Cambridge. To all that love the Lord Jesus and hfs true doctrine in the university and town of Cambridge, John Bradford, a most unworthy servant of the Lord, now not only impri- soned, but also condemned for the same true doctrine, wisheth grace, peace, and mercy, with increase of all godliness from God, the Father of all mercy, through the bloody passion of our only Saviour Jesus Christ, by the lively working of the Holy Spirit for ever. Amen. Althpiigh 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 and ink, I could not but signify unto you something of my solicitude which I have for you and for every one of you in the Lortl, though not as I would, yet as I may. You have so often and openly heard the truth disputed and preached, especially in this matter wherein I am condemned, that it is needless to do any more than to piit you in remembrance of the same ; but hitherto you have not heard it confirmed, arid as it were sealed up, as now you do and shall hear by me, that is, by my death and burning. For albeit I have deserved eternal death and hell fire through my uncleanness, hypocrisy, avarice, vain-glory, idleness, urithankfiilness, and carnality, whereof I accuse myself, to my confiision before the world, that before God, through Christ, I might find mercy, as my assured hope is that I shall. Albeit, I have deserved much more than this affliction and fire prepared for me : yet, my dearly beloved, it is not for these, or any of these things, wherefore the prelates persecute me, but for God's verity and truth ; yea, even Christ himself is the only cause and thing whereof I am now condemned, and shall be burned as a heretic, because I will not grant the antichrist of Rome to be Christ's vicar-general and supreme head of the church here, and everywhere upon earth, by God's ordinance ; and because I will not grant such cor- poreal, real, and carnal presence of Christ's body and blood in the sacrament as doth transubstantiate the substance of bread and wine, and is received by the wicked, yea, even by dogs atid mice. Also I am excommunicated, and 12 Bradford. — Letters oounted as a dead member of Christ's Church, as a rotten branch, and therefore shall be cast into the fire. Therefore you 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 magnify 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, which deserved death by reason of my sins, should be delivered for a demonstration, a testimony, and confirmation of God's verity and 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 con- trary, 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, which now fill tip the measures of their fathers which slew the prophets and apostles, that all the righteous blood, fi-om Abel to Bradfoni, shed upon 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 I bear unto you, to admonish thee, good mother, and my sister the town, that you would call to mind fi-om whence you are fallen, and study to do the first works. You know, if you will, these matters of the Romish supremacy, and the antichristian transubstantiation, whereby Christ's sup- per is overthrown, his priesthood annulled, his sacrifice fiiistrated, the ministry of his word unplaced, repentance repelled, faith fainted, 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 ao-ainst 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 eye-salve to anoint your eyes, that you may see what you do and have done in admitting, as I hear you have admitted, yea, alas ! * The University of Cambridge. II.] To Cambridge. 13 authorized, and by consent confirmed, the Romish rotten rags, which once you utterly expelled. Oh ! be not a dog returned to his vomit. Be not the washed sow returned to her wallowing in the mire. Beware, lest Satan enter in with seven other spirits, and then thy last state shall be worse than the first. It had been better you had never known the truth, than afl;er knowledge to run fi-om it. Ah ! woe to this world and the things therein, which has now so wrought with you. Oh ! that ever this dirt of the devil should daub up the eye of the realm. For thou, O mother, art as the eye of the realm. If thou be light and 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 shouldst thus be afraid of him ! Oh ! what is honour and life here ? 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 ? Dost thou not know, that as the old Baby- lon had the children of Judah in captivity, so hath this Rome 'the true Judah, that is, the confessors of Christ? Dost than not know, that as destruction happened unto it, so shall it do unto ihis ? And supposest thou that God will not deliver his people, now when the time is come, as he did then ? Has not God commanded his people to us unto thee, and we shall praise thy name for ever. If in this manner, 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 graciously 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 conipassion ; 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 cease ; for he is easy to be entreated, and hath no plea- siu'e m the death of a sinner, he rather would have our conversion and turning. 16 Bradford. — Letters. Oh ! turn 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 to conceive the joys prepared for us, if we repent, amend our lives, and heartily turn to the Lord. But if you repent not, but be as you were, and go on forwards with the wicked, following the fashion of the world, the Lord will lead you on with wicked doers, yon shall perish in your wickedness, your blood will be upon your own heads, your part shall be with hypocrites, where shall be weeping and gnashing of teeth ; you 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 for the cross, drink of God's cup before it come to the dregs, and then shall I with you, and for you, rejoice in the day of judgment, which is at hand, and therefore prepare your- selves thereto I heartily beseech you ; and thus I take my farewell of you in this present life, mine own dear hearts in the Lord. The Lord of mercy be with us all, and give us a joyfiil and sure meeting in his kingdom. Amen. Amen. Out of prison the 11th of February, anno 1555. Your own in the Lord for ever, John Bradford. LETTER III. To Lancashire and Cheshire. To all tha:t profess the name and true religion of our Saviour Jesus Christ, in Lancashire and Cheshire, and espe- cially those abiding in Manchester and thereabouts, John Bradford, a most unworthy servant of the Lord, now not only in bonds, but also condemned for the same true religion, wishes mercy and grace, peace and increase of aU godUness, from God, the Father of all pity, through ithe deserts of our Lord Jesus Christ, by the working'crf iii.J To Lancashire and Cheshire. 17 iie most mighty and lively Spirit, the Comforter, for ever. , Amen. I 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 doctrine and gospel among 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 Man- chester was I born ; for a seal to the doctrine I have taught with you and among you ; so that if from henceforth you waver in the same, you have no excuse at all. I know the enemies of Christ which exercise this cruelty upon me, (I speak in respect of my offence, which is nothing towards them, I think,) by killing of me amongst you, to affright you and others, lest they should attempt to teach Christ truly, or believe his doctrine hereafter. But I doubt not that my heavenly Father will, by my death, more confirm you in his truth than ever. And therefore I greatly rejoice to see Satan and his soldiers supplanted in their own wisdom, which is plain foolishness among the truly wise ; tliat is, among such as have heard Gfod's word, and do follow it ; for they only are counted wise of the virisdoin of God our Saviour. Indeed, if I should simply consider my lift, with that which it ought to have been, and as ■God in his law re- quires, 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 "iliee, and transgressed thy holy precepts, not only before my professing the gospel, but since also : yea, 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 unthankful, secure, carnal, hypocritical, vain- glorious, &c. All which my evils, the Lord of mercy pardon me for his Christ's sake, as I hope and certainly believe he hath done for his great mercy in Christ our Redeemer. But when I consider the cause of my con- demnation, I cannot but lament that I do no more rejoice than I do, for it is God's verity and truth ; so that the condemnation is not a condemnation of Bradford simply, but rather a condemnation of Christ and of his truth. Bradford is nothing else but an instrument, in whom 18 Bradford. — Letters. Christ and his doctrine is condemned. And therefore, my dearly beloved, rejoice, rejoi'ce, and give thanks vidth me and for me, that God ever 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 afHiction ; 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 great and exceeding mercy towards me, through Jesus Christ our Lord. Amen. But perchance you will say unto me. What is the cause for which you are condemned? we hear say, that 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 what will be said, I cannot tell. It is told me that Pendleton is gone down to preach with you, not as he once recanted, for you all know he has preached contrary to that he was wont to preach before I came ■ among you, but to recant that which he has recanted. How he will speak of me, and report before I come and when I am come, and when I am burned, I care not much ; for he that is so uncertain and will speak so often against himself, I cannot think 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 a heretic, is because I deny that in the sacrament of the altar (which is "not Christ's supper, but a plain perverting of it, when used as the Papists now use it,) there is a real, natural, and corporeal presence of Christ's body and blood, under the forms and accidents of bread and wine. That is, be- cause 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 de- stroyed, the ministry taken away, repentance repelled, and all true godliness abandoned. In the supper of our Lord, or sacrament of Christ's body and blood, I confess and be- lieve, that there is a true and real presence of the whole Christ, God and man, to the faith of the receiver, (but not of the stander-by and 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 true doctrine, which con- III.] 'To Lancashire and Cheshire. 19 sents with the word of God and with the true testimony of Christ's church, which the popish church persecutes, I will not forsake, and therefore am I condemned as a here- tic, and shall be burned. But, my dearly beloved, this truth which I have taught, and you have received, I be- lieved and do believe, and therein give my life. And I hope in God it shall never be burned, bound, nor over- come, but shall triumph, have victory and be at liberty, in spitei of the head of all God's adversaries ; for there is no counsel against the Lord, nor can any device of man be able to defeat the verity, in any other than such as are children of unbelief, which have no love to the truth, and therefore are given up to believe lies. From which plague may the Lord of mercy deliver you and all the realm, my dear hearts in the Lord, I humbly beseech his mercy. Amen. And to the end you might be delivered from this plague, right dear to me in the Lord, I shall, for my farewell with you for ever in this present life, heartily desire you all, in the bowels and blood of our most merciful Saviour Jesus Christ, to attend unto these things which I now shall shortly write unto you, out of the holy Scriptures of the Lord. You know that a heavy plague, or rather plagues, of God is fallen upon us, in taking away our good king and true religion, God's true prophets, and ministers, &c. and setting over us such as seek not the Lord according to knowledge, those whose endeavours God prospers won- derfully for 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 condemned the gospel, and carnally abused it to serve our hypocrisy, our vain-glory, our vicioasness, ava- rice, idleness, security, &c. Long did the Lord linger and tarry to have showed mercy upon us, but we were ever, the longer the worse ; therefore most justly has God dealt vrith us, and deals with us, yea, yet we may see 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 remembers his mercy un- deserved, yea, undesired on our behalf, let us take occa- sion the more speedily to go out to meet him, not with force of arms, for we are not able so to withstand him. 20 Bradford. — Letters. much less to prevail against him, but to beseech him to be merciful unto us, and to deal with us according to his wonted mercy. Let us arise with David, and say, Enter not into judg- ment with thy servant, O Lord ! for in thy sight no flesh living shall be justified. Let us send ambassadors, with the centurion, 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, O God ! be merciful unto us wretched sinners. Let us, with the lost son, return and say, O Father! we have siimed against heaven and earth, and before thee ; we are unworthy to be called thy children. Let us, I say, do thus, that is, heartily repent us of our former evil life, and our past unthankfiil gospelling. Let us 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 as yet we feel both inwardly and outwardly. Inwardly we shall feel peace of conscience between God and us, which peace passes all understanding; and outwardly we shall feel much mitigation of these miseries, if not an out- ward taking of them away. Therefore, my dearly beloved in the Lord, I your poorest brother, now departing to the Lord, as my farewell 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 showed unto you, I most earnestly beg and crave of you out of prison, as often out of your pulpits I have done, that you 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 hand, stretched out to strike to death, stayeth, that he may show mercy upon you, for he is the Lord of mercy, and God of all comfort. He willeth not the death of the sin- ner, but rather that you should return, convert, and amend ; he hath no pleasure in the destruction of man ; his lono-- suffering draweth to repentance before the time of ven- geance and the day of wrath, which is at hand, doth come. Now is the axe laid to the root of the tree, utterly to de- stroy 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 III.] To Lancashire and Cheshire. 21 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 speaks to us in mercy and grace : oh ! turn before he speak in wrath. Yet is there mercy with the Lord, and plenteous redemption. Yet he has not forgotten to show 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 on 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 l^ath sworn, and never will repent him thereof, that he will never remember our iniquities : but as he is God, 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 in our minds, and never will he have in mind 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 showed himself true, and me his true preacher, by bringing to pass these plagues, which, at my mouth, you often heard of before they came to pass ; especially when I treated of Noah's flood, and when I preached from the twenty-second chapter of St. Matthew's gospel, on St. Stephen's day, the last time that I was with you. And now by me the Lord sends you word, dear countrymen, that if you will go on forward in your impenitency, carnality, hypocrisy, idolatry, covetous- ness, swearing, gluttony, drunkenness, whoredom, &c., wherewith, alas, alas ! our country floweth ; if, I say, you will not turn and leave off, seeing me now burned among you, to assure you on all sides how God seeks you, and 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 ; you 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 dearlings in the Lord, turn you, turn you, repent you ; cease from doing evil, study to do well. Away with idolatry, fly the Romish God and service, leave off from swearing, out off carnality, abandon avarice, drive away drunkenness, fly from fornication and flattery, murder and malice ; destroy. 2'-J Bradford. — Letters. deceitfiilness, and cast away all (he 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 cease, not for this our doings' sake, but for his mercy's sake. Go to, therefore ; good countrymen, take this counsel of the Lord by me, and now sent unto you, as the Lord's counsel and not as mine, that in the day of judg- ment I may rejoice with you and for you, which I heartily desire ; and not to be a witness against you. My blood will cry for vengeance against the papists, God's enemies (whom I beseech God, if it be his will, heartily to forgive, yea, even them which put me to death, and are the causers thereof, for they know not what they do ;) so also will my blood cry for vengeance against you, my dearly beloved in the Lord, if you repent not, amend not, and turn not unto the Lord. Turn unto the Lord, yet once more, I heartily beseech thee, thou Manchester, thou Aston-under-Line, thou Bol- ton, Bury, Wigan, Liverpool, Mottrin, Stepport, Winsley, Eccles, Prestwich, Middleton, Radcliff, and thou city of West-Chester, where I have truly taught and preached the word of God. Turn, I say unto you all, and to all the in- habitants thereabouts, turn unto the Lord our God, and he will turn unto you ; he will say unto his angel, " It is enough, put up the sword." And that he do this, I humbly beseech his goodness, for the precious blood 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 negligences in beha- viour 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 eleventh of February, anno 1555. LETTER IV. To the Town ofWalden. To the faithful, and such as profess the true doctrine of our Saviour Jesus Christ, dwelling at Walden, and there- IV.] To the Town of W'alden. 23 abouts : John Bradford, a most unworthy servant of the Lord, now in bands, and condemned for the same true doc- trine, wishes grace, mercy, and peace, with the increase of all godliness, in knowledge and living, from God the Father of all comfort, through the deserts of our alone and full Redeemer Jesus Christ, by the mighty working of the most holy Spirit, the Comforter, for ever. Amen. When 1 remember how that, by the providence and grace of God, I have been a man, by whom it hath pleased him, through my ministfy, to call you to repentance and amendment of life, something effectually, as it seemed, and to sow amongst you his true doctrine and religion ; — lest that by my affliction and the storms now arisen to try the faithful, and to conform them like to the image of the Son of God, into whose company we are called, you might be faint-hearted — I could not, but out of prison, secretly, for my keepers may not know that I have pen and ink, 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 that you should, afl;er your vocation, aver the same by confession, profession, and living — I have not taught you, my dearly beloved in the Lord, fables, tates, or untruths ; no, I have taught you the verity, as now by my blood gladly, praised be God, therefore, I seal the same. Indeed, to confess the truth unto you, and to all the church of Christ, I think of myself,, that I have most justly deserved not only this kind, but also all'kinds of death, and that eternally, for my hypocrisy, vain-glory, uncleanness, self-love, covetousness, idleness, unthankfiilness, and car- nal professing of God's holy gospel, living therein not so purely, lovingly, and painfully as I should have done. May the Lord of mercy, for the blood sake of Christ, pardon me, as I hope, yea, I certainly believe, he hath done for his holy name sake, through Christ. But, my dearly beloved, you and all the whole world may see and easily perceive, that the prelates persecute in me another thing than mine ini- quities, even Christ himself, Christ's verity and truth, be- cause I cannot, dare not, will not, confess transubstan- tiation, and how that wicked men, yea, that even mice and dogs, eating the sacrament, (which they call the sacrament of the altar, thereby overthrowing Christ's holy supper 24 Bradford. — Letters. utterly,) do eat Christ's natural and real body bom qf the Virgin Mary. It is not enough now to believe and confess as God's word teaches, the primitive church believed, and all the catholic and good holy fathers taught, five hundred years at the least after Christ, that, in the supper of the Lord, which the mass overthroweth, as it doth Christ's priest- hood, sacrifice, death, and passion, the ministry of his word, true faith, repentance, and all godliness ; — there is Whole Christ, God and man, 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. Therefore I am con- demned, and shall be burned out of hand as a heretic. Wherefore I heartily thank my Lord God, that will and doth vouch me worthy to be an instrument, in whom he himself does suffer ; for you 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 you also might be confirmed in his truth. Therefore, my dearly beloved, I heartily pray you, and so many as unfeignedly love me in God, to give, with me and for me, most hearty thanks to our heavenly Father^ through our sweet Saviour Jesus Christ, for this his ex- ceeding great mercy towards me, and you also, that your faith waver not from the doctrine I have taught, and you have received; for what can you 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 reUgion, truly taught you and set forth in king Edward's days. Never shall the enemies be able to burn it, to prison it, and keep it in bonds ; us they may prison, they may bind and burn, as they do, and will do so long as shall please the Lord; but our cause, religion, and doc- trine, which we confess, they shall never be able to van- quish and put away; their 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 beUeve lies. Therefore, dear brethren and sis- ters in the Lord, I humbly beseech you and pray you, in the bowels and blood of our Lord and Saviour Jesus IV.] To the Town of Walden. 25 Christ, now I am g'oing to the death for the testimony of Jesus, as oftentimes I have done before, out of your pulpit, that you would love the Lord's truth ; love, I say, to live it, and frame your lives thereafter. Alas ! you know the cause of all these plagues which are fallen upon us, and of the success which God's adversaries have daily, that it is for our not living according to God's word. You know that we were but gospellers in lips, and not in life ; we were carnal, full of concupiscence, idle, unthank- ful, unclean, covetous, arrogant, dissemblers, 'crafty, subtle, malicious, false, backbiters, &c., and even glutted with God's word, yea, we loathed it, as the Israelites did the tnanna in the wilderness. And therefore, as to them the Lord's wrath waxed hot, so it does unto us ; so that there is no remedy, but that, for it is better late to turn than never to turn ; we confess our faults, even from the bottom of our hearts, and with hearty repentance, which may God work in us all for his mercy's sake, we run unto the Lord our God, who is ready to be entreated, merciful, and sojry for the evil poured out upon us ; and we cry unto him with Daniel, saying. We have sinned, we have sinned grievously, O Lord God, against thy majesty ; we have heaped iniquity upon iniquity ; the measure of our transgressions floweth over: so that thy vengeance and wrath are justly 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 send thy curse thereupon, to harden our hearts also, that we should hence- forth have eyes and see not, ears and hear not, hearts and understand not, lest we should be converted and be saved. Oh ! be merciful unto us, spare us, good Lord, and all thy people whom thou hast dearly bought ; let not thine ene- mies 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 sighing of the simple come in thy sight, and be hot angry with us for ever. Turn us, O Lord God of Hosts, unto tliee, turn thou unto us, that thou mayest be justified in thy sweet sen- tences, and overcome when thou art judged, as now thou art by our adversaries : for they say. Where is their God ? Can God dehver them now ? Can their gospel serve them ? O Lord ! how long, for the glory of thy name, and for thy honour's sake, in the bowels and blood of Jesus Christ, we BRADFORD I, C 26 Bradford. — Letters. humbly beseech thee, come and help us, for we are very miserable. In this manner I say, dearly beloved, let us publicly and privately bewail our sins, but so that hereto we join ceasing from wiliulness 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 How impenitent are they, which purpose not to amend their lives ! As for example, not only such as still follow their pleasures in covetousness, uncleanness, and carnality, but those also which for fear or favour of men 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 St. John ; therefore, my dear hearts, and dear again in the liord, remember what you have professed, — Christ's reli- gion and name, and the renouncing of the devil, sin, and the world. Remember, before you learned A, B, C, your lesson was Christ's cross.* Forget not that Christ will have no dis- ciples, 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 wilder- ness, and not a paradise ; here is not our home ; we are now in warfare ; we must needs fight, or else be taken prisoners. Of aU 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 are ashamed of him, he will be ashamed of us. Wherefore, as he forsook his Father, and 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. * He refers to the figure of a cross formerly put at tlie top of the hornbook, from which (hildren used to leam their letters IV.] To the Tovm of JValden. 37 Your children shall find and feel it double, yea, treble, whatsoever you lose for the Lord's sake — you shall find and feel peace of conscience, and fi'iendsbip with God, which is worth more than all the: goods of the world. My dearly beloved, therefore, for the Lord's sake, con- sider these things which I now write unto you of love, for my last farewell for ever in this present life. Turn to the Lord, repent you of your evil and unthankful life, de- clare repentance by the fruits ; take time while you have . it ; come to the Lord while he calls you ; run into his lap while his arms are open to embrace you ; seek him while he may be found ; call upon him while time is convenient ; forsake and fly from all evil, both in religion, and in the rest of your life and conversation. Let your light so shine be- fore men tha,t they may see your good works, and praise God in the day of his visitation. Oh ! come again, come again, you strange children, and I will receive you, saith fee Lord. Convert and turn to me, and I will turn unto you. Why will ye needs perish ? As sure as I live (sweareth the Lord) I desire not your death ; turn there- fore unto me. Can a woman forget the child of her womb ? If she should, yet I will not forget you,-saith the Lord your God. I am he, I am he, which putteth away your sins for mine own sake. Oh then, dear friends, turn, I say, unto your dearest Father; cast not these sweet and loving words to the ground and behind you, for the Lord watches over his word to perform it, which he does in two ways. To them that lay it up in tiieir 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, I say, will he pour out indignation and eternal shame. Wherefore I heartily yet once more beseech you, and pray you, and every one 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. Loath would I to be a witness against you in the last day, as of truth I must, if you repent not, if you love not God's gospel, yea, if you live it not. Therefore to conclude, repent, love God's gospel, live in it, make it all your conversation ; so shall God's name be praised, his pliagues mitigated, his people comforted, asid. his eioemies ashamed. Grant all this, thou gracious Lord God, to every one of us, for thy dear Son's sak«, our Saviour, Jesus Christ : to whom, with thee and the *c 2 28 Bradfiyrd. — Letters. Holy Ghost, be eternal glory, for ever and ever. Amen The twelfth of February, anno 1555. By the bondsman of the Lord, &c. Your afflicted poor brother, John Bradford. LETTER V. A comfortable letter of Master Bradford to his mother, a godly matron, dwelling in Manchester, and to his brethren and sisters, and others of his friends there. Our dear and sweet Saviour Jesus Christ, whose pri- soner at this present (praised be his name therefore) I am, preserve and keep you, my good mother, with my brothers and sisters, ray father John Traves, Thomas Sorrocold, 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 consider me worthy of that honour ; for, good mo- ther and brethren, it is a most special benefit of God to suffer for his name sake and gospel as now I do. I heartily thank him for it, and I am sure that with him I shall be partaker of his glory. As Paul saith, If we suffer with hiiti, we shall reign with him. Therefore be not faintrhearted, but rather rejoice, at least for my sake, which now am in the right and high way to heaven, for by many afflictions we must enter the kingdom of heaven. Now God will make known his children. When the wind does not blow, then a man cannot Icnow the wheat from the chaff; but when the blast comes, then the chaff flies away, but the wheat remains, and is so far from being hurt, that by the wind it is 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. God always begins his judgment at his house ; Christ and the apostles were in most misery in the land of Jewry, but yet the whole land smarted for it afterwards ; so now God s children are chastised in this world, that they should not be damned with the world, for surely great plagues of God hang over this realm. V.} -To his mother, Sfc. 29 . ' You all know that there never was 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 passed upon ; preaching was but a pas- time ; the communion was counted too common ; fasting to subdue the flesh was far out of use ; alms were almost nothing ; malice, covetousness, and uncleanness, were common everywhere, with swearing, drunkenness, and idleness. God therefore now is come, as you have heard me preach; and because he will not condemn us with the world, he begins to punish us, — as me for my carnal living. For as for my preaching, I am most certain it is and was God's truth, and I trust to give my life for it by God's grace ; but because I lived not the gospel truly, but outwardly, therefore he thus punishes me ; nay, rather in punishing blesses me. And indeed I thank him more for this prison than for any parlour, yea, than for 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 to live heartily as we profess ; secondly, to certify the wicked of their just damnation, if they repent not. , ' Perchance you are weakened as to that whichlj have preached, because God does not defend it, as you- thiiik, but suffers the popish doctrine to come again and prevail ; but you must know, good mother, that God by this proves and tries his children and people, whether they will un • feignedly 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 in 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 father war. The world, said, he, shall rejoice, but ye shall moiirn 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 ^ark, I mean the Pope s shaven crown, who now rejoices with his shavelings ; but woe unto them, for they shall be oast 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. 30 Bradfbrd.-~Lettel!s. covetous, maliciousi and blind buzzard Sir John ;* for the mass will not bite them, neither make them to blush, as preaching would. Now may they do what they will, come devils to the church, and go devils home, for no man may find fault, and they are glad of this ; now they have their hearths desire, as the Sodomites had when Ivot was g'one ; but what fallowed ? Forsooth when they cried, " Peace, all shall be well," then came God's vengeance, fire and brimstone from heaven, and burnt up every mother's child ; even so, dear mother, will it do to our papists. Wherefore fear God, stick to his word, though all the world swerve fi-om it. Die you must, once, and when or how you cannot tell. Die therefore with Christ, suflFer 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 sake. And that you shall die for his name 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 I am put to it. I doubt not but God vrill give me his grace, and strengthen me thereto: 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 you were content and glad to hear me, then you believed me ; and will you not do so now, seeing I speak that which I tnist by God's grace, if needs '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 infellible word whereof he said, " Heaven and earth shall pass, but my word shall not pass." The mass and such baggage as the false worshippers of God and enemies of Christ's cross, the papists, have brought in again, to poison the church of God withal, displease God highly, and is abo- minable in his sight. Happy may he be which for con- science suffers loss of life or goods in disallowing it. * The KoHiish priests weie so styled. v.] To his mother, Sfc. 31 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, and go to the devil with it. What is therein as God ordained? His supper was ordained to be received of us in 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 keeps all to himself alone. Christ saith. Take, eat : No, saith the priest, gape, peep. There is a sacrifice, yea, a killing of Christ again as much as they may. There is idolatry in worshipping the outward sign of bread 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 ! some will say, it will be a hinderance to you if you refiise to come to mass, and to do as others do ; — ^but God will fiirther you, be you assured, as you shall one day find, who hath promised to them that suffer hinderance or loss pf anything in this world, his great blessing here, and in the world to come life everlasting. You shall be counted a heretic, but not of others, only of heretics, whose praise is a dispraise. You are not able to reason against the priests, but God will, so that all of them shall not be able to withstand you. Nobody will do so but you only ; indeed no matter ; for few enter in at 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 therein ; 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's hands ; for if -it should be known that I have pen and ink in the prison, then would it be worse with me. Therefore keep this letter to your- selves, commending me tis God, and his mercy in Christ Jesus, may he-make me worthy, for his name sake, to give my life for his gospel and church. Out of the Tower of London, the 6th day of October, 1553. My name I write not, for causes you know 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 to recompense you both now and •eternally, I cannot but go about (Lord, help hereto for ithy 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 Pledge. 36 Bradford. — Letters. vengeance, but rather as lucky days, and days of God'j? fatherly kindness towards you, and such as you are, 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 by 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, which by this purging time, and cleansing days, would work their weal, which they will not. And because they will not have God's blessing, which both ways he hais offered unto themj by prosperity and adversity ; therefore it shall be kept far enough from them, as, when the sick man will take no kind of physic at the hands of the physician, he is left alone, and so the malady increases, and destroys him at length. To such men indeed, these days are and should be doleful days, and 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 a man may judge, I know you are, unto such I say this time is and ' should be comfortable. For, first, now your Father chas- tiseth 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, not taking to heart his fatherly visita^ tion, which here it pleases him to work at present, because elsewhere he will not renjember our transgressions, as Paul writes ; he chastises us in this world, lest with the world we should perish. Therefore, my dear hearts, call to mind 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 the Lord punishes not twice for one thing. So that, I say, first we have cause to rejoice for these days, because our Father sufiers us not to lie in Jezebel's bed, sleeping in our own sins and security ; but is mindful of us, and corrects us as his children, whereby we may be certain that we are not bastards, but children ; for he chas- tiseth every child whom he receiveth; so that they which are not partakers of his chastising, or . that contenm it, declare themselves to be bastards and not children. But VII.] To ErkinaMe Rawlins and his wife. 87 I know you are children who when you are chastised, take it to heart accordingly. And therefore be glad, my dear hearts, as folks knowing certainly, even by these visita- tions of the Lord, that you are his dear elect children, whose faults your Father may visit with the rod of correction, but his mercy he will never take away from you. Amen. Secondly, you have cause to rejoice for these days, because they are days of trial, wherein not only you your- selves, but also the world, shall know that you are none of his, but the Lord's dearlings. Before these days came, how many thought of themselves that they had been in iGrOd's bosom, and so were thought, and would be thought by the world. But now we see whose they are ; for 16 jvhom 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 you are ^d's) these days have declared both to you, to me, and to all others that know you, better than ever we knew it ; therefore you have no cause to sorrow, but rather to sing, seeing your- selves to be God's babes, and seeing that all God's children jdo so count you. What though the world repine thereat? what though he kick ? what though he seek to trouble and molest you ? My dear hearts, he does but after his kind. He cannot love the Lord, who lives not in the Lord ; he that hates the father, cannot bear the child ; he cannot mind the servant, that cares not for the master : if you were of the world, the world would love you; youshould dwell quietly; there would be no grief, no molestation. If the devil dwelt in you (which the Lord forbid) he would not stir up his ser- vants to besiege your house, to snatch your goods, or suffer his fiends to enter into your hogs ; but because Christ dwellejh in you, as he does by faith, therefore he stirs up his first-begotten son, the world, to seek how to disquiet you, to rob you, to spoil you, to destroy you. And perhaps your dear Father, to try and to make known to you and to the world, that you are destined to another dwelling than here on earth, to another city than man's eyes have seen at any time, has given or will give power to Satan and to the world to take fi:om you the things which he has lent you ; and, by taking away, to try your fidelity, obedience, and love towards him ; for you may not love them above Jiim, as 38 Bradford. — Letters. by giving what you have, and continuing it, he has declared his love towards you. Satan perchance tells God, as he did of Job, that you love God for your goods' sake. What now then if the Lord, to try you, with Job, shall give Satan power on your goods and body accordingly; should you be dismayed? should you despair ? should you be fainthearted ? Should you not rather rejoice, as did the apostles, that they were counted worthy to suffer anything for the Lord's sake ? Oh I forget not the end that happened to Job, for as it happened unto him, so shall it happen unto you ; for God is the same God, and cannot long forget to show mercy to them that look and long for it, as I know you do, and I pray you so to do still ; for the Lord loveth you, and never can nor will forget to show and pour out his mercy upon you. After a little while that he has afflicted and tried you (saith %eter) he will visit, comfort, and confirm you. As unto Jacob, wrestling with the angel, at the length morn- ing came, and the sun arose ; so, dear hearts, doubtless it will happen unto you. HoWbeit, do you as Job and Jacob did : that is, order and dispose your things, that God has lent you, as you may, and while you have time, — who knows whether God has not given you power thus long even for that purpose ? Go to, therefore, dispose your goods, prepare yourselves to trial, that either you may stand to it, like God's cham- pions, or else, if you feel such infirmity in yoiu'selves that you are not able, give place to violence,. and go where you ma,^with fi-ee and safe conscience serve the Lord.* Think not this^ounsel to come by chance or fortune, but to come JTom the- Lord. Other oracles we may not look for now. As God told Joseph in a dream by an angel, that he should flee, so if you ffeel such infirniity in yourselves as should turn to God's dishonour, and your own destruction, know that at this present I am as God's angel, to admonish you to take time while you have it, and to see that in no case God's name by you might be dishonoured. Joseph might have objected the omission of his vocation,t as perchance you. will do ; but, dear hearts, let vocations, and all ihings else, give place to God's name, and the sanctifying thereof. * Etkinalde Rawlins and his wife followed this counsel, and fled beyond sea. Fox. t Matt. c. ii. V. 14. The loss of his business. VII.] To Erkinalde Rawlins and his wife, 39 This I speak, not as thomgh I would not have yoii 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, ithat God wiU never tempt you above your ability, flee and get you hence, and know that, thereby God will have you tried, to yourselves and to others. For by it you shall know how to take this Wdfld, and that your home here is no home, but that you look for another, and so give occasi 60 Bradford. — Lettan. ■you, and strengthen you to the end, that you mig'ht have n0 less hope, but much more of his help, to your comfort, now against your enemies, than he has already given you agciinst N. for not subscribing to. the King's will. Be certain, be certain, good Master Hales, that you^ dear Father hath numbered all the hairs of your head, so that one of thera shall not perish ; your name is written iii the book of life ; therefore cast all your care upon God, who will comfort you with his eternal consolations, and make you able to go through the fire, if need be, which is nothing to be compared to the fire wherein ouf enemies shall fall, and lie for ever, from which the Lord deliver us, though it be through temporal fire, which must be con- sidered, according to the end and profit that comes after it ; so then it shall not much fear us to suffer for our master Christ's cause ; which the Lord grant us, for his. mercies' sake. Amen. From the King's Bench. Your humble, John Bradford. LETTER XVI. To my very dear friend in the Lord, Doctor Hill, Physidan,. The God of mercy and Father of all comfort, at this present and for ever, ingraft 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, since through God's providence I have no such restraint, I cannot but write something, as well to clear me of this suspicion of unthank- fulness 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 many others, which would have been accounted other- wise in our days, and who still beguile themselves, and still would be so accounted, although by their outward Hfe they, declare the contrary, in that they think it enough to keep the heart pure, notwithstanding that the outward man doth' curry favour. XVI.] To Dr. mil, 61 In which' doings, they deny God to be jealous, and that he therefore requires the whole man, as well body as soul, teing created for immortality and for society with him, and also redeemed by the blood of Jesus Christ; and now sanctified by the Holy Spirit, to be the temple of God, and member of his Son. By their parting the stakes to give God the heart, and the world the body, they deny God to be jealous, for else they would give him both, as the vdfe would do to her husband, whether he is jealous or not, if she be honest ; so they play the dissemblers with the church of God, by their acts offending the godly, whom either they provoke to fall with them, or make more careless and conscienceless if they are fallen, and occasion the wicked and obstinate to triumph against God, and the more vehe- mently 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, lest you, my dear master and brother in the Lord, should do as many of our gospellers do, for fear of man whose breath is in his nostrils, and has power only over the body, and not fearing the. Lord,, who hath power both of soul and body, not only temporally, but also eternally, — I could not but write some- thing unto you, as well because duty deserves it, for I have received of God many benefits by your hands, (for which may he reward you, fori cannot,) as also because charity and love compel me ; — not that I think you have any,need, for a^ I may rather learn of you, so I doubt not but you have hitherto kept yourself upright from halting ; but that I might both quiet my conscience from calling upon me about this, and signify unto you my carefulness for your soul, as painfully and often you have done for my body. Therefore I pray you to call to mind that there are but two masters, two liinds of people, two ways, and two mansion-places : the masters are Christ and Satan ; the people are servitors to either of these : the ways are strait and vtide ; the mansions, heaven and hell. Again, con- sider that this world is the place of, trial of God's people and the devil's servant ; for as the one will fojlow his master, whatsoever conies of it, so will the other. For a time it is hard to discern who pertains to God, and who to the devil : as in the calm and peace it is hard to learn who is a good shipman and warrior, and who is not ; but when the storm arises the expert mariner is known, and as iri war. the good, soldier is seen, so in affliction and the cross 62 Bradford. — Letters. God's children are easily known from Satan's senrailts; for then, as the good serviant will follow his Master, so the godly will follow their Captain, come what will come: whereas the wicked and hypocrites bid adieu, and desire less of Christ's acquaintance ; for which cause the cross is called the probation and trial ; because it tries who will go with God, and who will forsake him : and now in England we see how smdll a company Christ has in comparison pf 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 doubte hearts. The lukewarm, 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, aiid so strait, that as few find it, and few walk in it, so no man can halt in it, but he must needs go upright : for as the straitness will suflFer no reeling to Siis side or that side ; so, if any halt, he 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 and pulled back, look not on this side or that side, or behind yon, as Lot's wife did, but straight forwards, to the end which is set before you, as if it were even now present, thou^ it be to come. Like as you do, and desire your patients to do in your ministratioiis, to consider the effect that will ensue ; whereby the bitterness and loathsomeness of the physic is so overcome, and the painfulness in abiding the working of that which' is ministered is so eased, that it makes the patient willingly and joyfully receive that which is to be taken, although it is never so unpleasant. So, I say; set before you the end of this strait way, and then doubtless, as Paul saith, " it shall bring with it an eternal weight of glory," whilst we look not on the thing which is seen, for that is temporal, but on the thing which is not seen, which is eternal. So does the husbandman in ploughing and tilling, set before him the harvest-time ; so does the fisher consider the draught of his net, rather than the casting-in ; so does the merchant the return of the 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 bum the wicked and disobedient to God's gospel ; the blast of the trump, the exceeding glory svi,] To Br. Hill. 63 prepared for us iil heaven eternally ; such as the eye hath hot seen, the ear hath not heard, nor the heart of man caA conceive. The more we lose here, the greater joy we shall have there ; the more we suffer, the greater triumph ; fijr corruptible dross we shall find incorruptible treasures ; for ^old, glory ; for silver, solace without end ; for riches, robes royal ; for earthly houses, eternal palaces ; mirth without measure, pleasure withoiit pain, felicity endless We shall have God the Father^ the Son, and the Holy Ghost. O happy place ! Oh that this day would come ! Then shall the end of the wicked be lamentable ; then shall they receive the jiist reward of God's vengeance, then shall they cry, " Woe ! woe !" that they ever did as they have done ! Read Wisaom, ii. iii. iv. v. : read Matthew, XXV. ! read 1 Corinthians, xv. : 2 Corinthians, v. ; and by faith (which God increase in us !) consider the thing there set forth : and for your comfort read Hebrews, xi. to see what faith has done ; always considering the way to heaven is by many tribulations ; and that all they which will live godly in Christ Jesus must suifer persecution. You know that this is our alphaTjet. 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, children, or very life, better than me, is not worthy of me. Remember that 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 iswine, 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 drovra him, as the sea in his surges threatens the land; but as the Lord appointed bounds for the one, over the which he cannot pass, so has he done for the other. On God therefore cast your care ; love him and serve him after his word ; fear him, trust in God; hope at his hand for all help, and always pray, looking for the cross ; and whenever it comes, be assured the Lord is faithiul, he will never tempt you further than he will make you able to bear, but in the midst of the tempta- tion will make such a way to escape as shall be most to his glory, and your eternal comfort. God, for his mercy in Christ, vnth his Holy Spirit endue you, comfort you, shadow you under the wings of his mercy, and as his 64 Bradford. — Ldiers. dear child guide you for evermore ; to whose merciful tuition I commit you with ray hearty prayer : and I doubt not but you pray for me, and so I beseech you to do still. My brother P. tells me you wish to have the last part ot Saint Jerome's works, to have the use thereof for a fort- night ; I cannot for these three days well spare it, but on Thursday next I vdll send it you, if God hinder me not ; and use me, and what I have, as your own. The Lord for his mercy in Christ, direct our ways to his glory. Out of prison, by yours to command, John Bradford. LETTER XVIL To Mistress 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 everlasting God, and Father of mercy, to bless and keep your heart and mind in the knowledge 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 forward daily in the way of godliness, drawing more and more towards perfection, and have no need of anything 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 re- quires you to beUeve, 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 has beside 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 has kindled in our hearts the sparkles of his fear, faith, love, and knowledge of his phrist and truth ; and therefore we lament, because We lament not more our unthankfidness, our frailness, our XVII.] To Mistress M. H. 6b diffidence and -vtavering 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, I say, we should use the things before touched upon, especially since that, of all things, God requires this faith and .persuasion of his fatherly goodness, as his chiefest service ; for before he asks anything 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 does in respect of himself, of his own mercy and truth, and not in respect of us, for then were grace no grace. In consi- deration whereof, when he saith, " Thou shalt have none other gods but me s thou shalt love me with all thy heart," &c. ; though of duty we are bound to accomplish all that hei requires, and are culpable and guilty if we do not the same, yet he requires not these things further of us, than to make. us abound more in love, and more certain of this his covenant, that he is our Lord and God. In certainty whereof, as he has , given this whole world to serve for our need and commodity, so has he given his Son Christ Jesus, and himself in Christ, to be a pledge and gage,, whereof the Holy Ghost now and then gives us some taste and sweet smell to our eternal joy. Therefore, as I said, because God is your Father in Christ; and requires of you straitly to believe it, give yourself to obedience, although you do it not vrith such feeling as you desire. Faith must first go before, and then feeling will follow. If our imperfection, frailty, and many evils, should be occasions whereby Satan would have us to doubt, let us abhor that suggestion as much as we can, 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 pur neigh- bours, and give ourselves to care for them, and do for them as we should do ; and therefore Satan is most subtle herein, knowing full well, that if we doubt of God's fatherly, eternal mercies towards us through Christ, we cannot please God, or do anything as we should do to man ; he continually casts into our memories our imperfections, frailty, falls,,, and oftences, that we should doubt of God's mercy and favour towards us 66 Bradford. — Letters. Therefore, my good sister, we must not be slug^sH herein ; but, as Satan labours to loosen our faith, so must we labour to fasten it, by thinking on the promises and covenant of Gdd in Christ's blood ; namely, that God is our God, with all that ever he hath; which covenant depends and hangs 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 requires 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 requires he faith and' obedience. Now, if we want this obedience and worthiness which he requires, 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 he is our Father, and we feel ourselves to want such things as he requires, we should be stirred up to shamefacedness and blushing, because we are not as we should be, and thereupon should we take occasion to go to our Father in prayer in this manner : Dear Father, thou of thine own mercy in Jesus Christ hast chosen me to be thy child, and therefore thou wouldst I should be brought into thy church and faithful company of thy children, wherein thou hast kept me hitherto ;■ thy name therefore be praised ! Now I see mystlf to want faith, hope, love, &c. which thy children have, and thou requirest of me ; wherefore, though the devil would have me to doubt, yea, utterly to despair of thy fatherly good- ness, favour, and mercy, I come to thee as to my merciful ("ather, through thy dear Son Jesus Christ, and pray thee tu 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 assure me that thou art ray Father ; and that thou madest this merciful covenant with me in respect of thy grace in Christ and for Christ ; and not in respe,ct of any my worthiness, is always true to me, &c. On this sort (I say) you must pray and use your cogita- tions when Satan would have you to doubt of salvation ; he does 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 Abra- ham (iid ; for always, as I said, faith goeth before feeling. XVII.] To Mhfress M. H. 67 As certain as God is almighty ; as certain as God is merciful ; as certain as God is true ; as certain as Jesus Christ was crucified, is risen, and sitteth on the right hand of the Father; as certain as this is God's commandment, " I am the Lord'thy God, &c. ;" so certain ought you to be that God is your Father. As you are bound to have no other gods but him; so are you no less bound to believe that God is your God. What profit should it be to you to believe this to be true ; " I am the Lord thy God" for others, if you shoiild hot believe that this is true for yourself? The devil believes thus ; and whatsoever it is that would move you to doubt, whether God be your God through Christ, that same" comes undoubtedly of the devil. Wherefore 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 has he not done so? Verily, because he loved you. And why did he love you? What was there in you to move him to love you? Surely nothing moved him to love you, and therefoi:e to make you, and hitherto to keep you, but his ovm goodness in Christ. Now then, since his goodness in Christ still remains 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 ; those whom he loveth, he loveth to the end. Cast, therefore, yourself wholly upon him, and thinks 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 you are assured hereof, as you ought to be, then shall your conscience 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 you in all your words and works ; then shall you not be afraid what man can do unto you ; then shall you have 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, farther than shall please your good Father for your ever- lasting joy ; then shall you be most certain that God, as your good Father, vrill be inore careful for your children, and inake better provision for them, if all you have were gone, than you can ; then shall you, being assured of 63. Bradford.— Ldtefi. God's , favour towards you, give over yourself wholly to help and, care for others that are 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 that we. are his children by Christ Jesus. All things should help our faith herein, but Satan goes 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 confirmation of his covenant ; let 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 calling and keeping his church, , &c. ; let us set before us God's benefits, parti-, cularly how he hath made us creatures after his image, how he made us of perfect limbs, forms, beauty,' memory, &c. ; how he, hath made us, Christians, and given us a right judgment in his r,eligion; how he hath, ever since we were bom, blessed, kept, nourished, and defended us ; how he hath often beaten, chastised, and fatherly corrected us ; how he hath spared us, and now spares us, giving us time, space, place, grace. This if you do, and use earnest prayer, and so flee from all things which might wound your ponsdence, giving yourself to diligence in your vocation, you shall find at length, (which God grant to me yrith you !) a sure certainty of salvation, without all such doubts as may trouble the peace of conscience, to your eternal joy and comfort. Amen, Amen. Yours to use in Christ, John Bradford. LETTER XVIII. Another letter, full of godly comfort, written to the same person. Thb good Spirit of God, which guideth his children, be with you, my good sister in the Lord, for ever. Amen. Although, as I am to you, so you are imknown unto me * Sealing.. XVIII.] To Mistress M. H. 69 in person; yet to Him, whom we desire to please, we are not only known in person, but also in heart known and thoroughly seen ; and therefore, as for his sake you desire, by what you sent to me, it should be perceived that in God you bear to me a good will ; so that I might be seen in God to bear you the like, I 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 being 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 advantage, than any man can know, but such as are exercised therein. Howbeit, this is to be added, that in thinking yourself, and all you have and do, are in the sight of God ; this, I sa.y, is to be .added, that you think his sight is the sight not only of a lord, but rather of a father, which tendereth more your infirmities than you can tender the infirmities of any of 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 lay open your infirmities and evils before his merciful heart, 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 what 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, which is a Father supernatural, cannot, and 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 by diligertt consideration of his benefits, as of his loving corrections, whether they are inward or out- ward, see that you nourish it. Know for certain, ihat as • the devil goeth about nothing so much as to bring you into doubt whether you are God's child or no, so whatever shall move you to admit thJit dubitation, be assured the same 70 Bradford. — Letters. comes from the devil. If you feel in yourself not only the want of good things, but also plenty of evil, do not there- fore doubt whether you are God's child in Christ, or no. For if you should believe or doubt, for your goodness' or illness'* sake, which you feel or feel not, then should you make Christ Jesus, for whose sake only God is your Father, either nothing, or else but half Christ. But rather take occasion from your want of good, and your plenty in evil, to go to God as to your Father ; and to pray to hira, that inasmuch as he commands 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 such prayers, to look for comfort in God's good time, still hoping the best, and rejecting all dubitation, and all evil works, words, and x;ogitations, 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 fiirther I pray you, that as he has made you to be a helper unto your husband, so you would endeavour yourself therein to show the same, as well in soul as body, and beg grace of God that your endeavour may be effectual to both your comforts in Christ. Amen. John Bradford. LETTER XIX. To my well beloved in the Lord, W. P. Grace and peace from God the Father, through our I^ord Jesus Christ. Amen. Dear brother, God most justly has cast me now into a dungeon, but much better than I deserve ; wherein I see no man but my keeper, nor can see any except they come to me. Something in the earth my lodging is,t which if 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, may he give me patience, lively hope, and his good Spirit. I pray you, pray for me, for the prayer of the godly, if it be fervent, worketh much with God : I thank God my common disease troubles me lessj * Or evil. t A dungeon partly undergrouDd. t This disease was a Rbeum, with a feebleness of stomach, where- with he was much troubled whilst at liberty. Note in Letters of tlie Martyrs. XIX.] To W. P. 71 than when I was abroad, which teaches me the merciful providence of God toward me. 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. LETTER XX. A Letter which he lorote to a faithful woman in her heavi- ness and trouble, most comfortable for all those to read that are afflicted and brokenhearted for their sins. Ah my dearly and most dearly beloved in the Lord, how pensive is my heart at present for you, by reason of the fear- ful judgment of our God, which even now I heard of for tenth. May God our good father for his great mercies' sake in Christ have mercy upon us,, and comfort you, my, dear heart, with his eternal consolation, as I desire to be com- forted by him in my greatest need. Ameii. The bearer can tell you the cause why I have not sent to you since the receipt of your letter. Yea, if I had not heard for truth of this heavy chance, you had not heard from me as yet. For I began of late, a piece of work for your comfort, whereof I send you now 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 I beseech you, my dear sister, to be of good comfort, and to be no more dis- couraged than David was by Absalom's death; the good Jonathan, by his father Saul's .fearful end ; Adam by that of Cain ; Noah of Ham ; Bathsheba by the terrible end of her father or grandfather Achitophel, &c. Not ttiat I utterly condemn and judge your father, for I leave it to God, but because the fact of itself declares God's secret and fearful judgment and justice towards him and all men, and his great mercy towards us, admonishing all the world how he is to be feared, and that Satan does not sleeps — and especially warning us his children, how weak and miserable we are of ourselves, and how happy we are in him, who have him to be our father, protector, and keeper, and shall have for ever more, so that.no evil shall touch us, fiirtnpr than shall be to our Father's glory and to our everlasting advantage. , And therefore let this judgment of God be an occasion to stir us up, to walk more carefully before God, 72 Bradford. — Letters. and to cast our whole care unfeignedly lijjon our dear Father, who neither can, nor will leave us ; for his calling and gifts are such that he can never repent of them. Romans, xi. Whom He loveth, he loveth to. the end ; none of his chosen can perish, of which number I 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 wholly on him, and on his providence and protection. For whoso dwelleth under the secret and help of the Lord, he shall be quite sure for evermore. He that dwelleth, I say ; for if we are flitters, and not dwellers, as Lot was a flitter from Zoar, where God promised him protection if he had dwelt there still, we shall remove to our loss, as he did to the mountains. Dwell therefore, that is, trust in the Lord, my dear sister, and that finally, unto the end, and you shall be as Mount Sion. As mountains 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 vrith you, to be a Simon to help to carry your cross with you. God send you some good Simon to be with you and help you. — You complain in your letters of the blindness of your mind, and t he troubles you feel through talk with some. God make you thankful for that which he has 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 less impatient, for so I fear it should be called, and more thankful. Have you not received at his hands sight to see your blindness, and= a desirous and seeking heart, to see where he abideth in the mid-day, as his dear spouse speaketh of herself in the CanticlBs ? Oh ! Joyce, my good Joyce, what a gift is this ! Many have some sight, but I know none that have this sobbing and sighing, none this seeking which you have, but such as he has 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 kisses of his mouth.- Cant. i. You would see his face with Moses, forgetting how he bids us seek his face. ■ Psalm xxvii. Yea, and that for ever, Psalm cv. which signifies no such sight as you desire to see in this present life, which would see God now face to face ; whereas he cannot be seen but covered under something, yea^ something in that which is XX.] To a faithful fFbman. 73 as you would say, clean contrary to God, — as to see his mercy in his anger. In what appears bringing us to hell, faith sees him bringing us to heaven ; in darkness, it beholds brightness ; in hiding his face from us, it beholds his cheer- mg countenance. How did Job see God, but as you would say under Satan '^ cloak ? For who cast the fire from heaven upon his goods ? Who overthrew his house and stirred up men to take away his cattle, but Satan ? And yet Job pierced through all these, and saw God's works, saying, " The Lord hath given, the Lord hath taken away, &c. In reading the Psalms, how oQ&n 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 and dimness, by faith do see charity and brightness ; by faith I say, be- cause faith is of things absent, of things hoped for, of things which I appeal to your conscience, whether you desire not. And can you desire any thing which you know not ? And is there any other true knowledge of heavenly things 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 wherein you are ! Verily, you are even in' th^ blessed state of God's children ; for they mourn,; and do not you so ? And that not for worldly weal, but for spi- ritual riches, faith, hope, charity, &c. Do you not' hunger and thirst for righteousness? And I pray you,'saith not Christ, who cannot lie, that happy are such ? How should God wipe away the tears from your eyes in heaven, if now on earth you shed no tears ? How could heaven be a place of rest, if you found it on earth ? How could you desire to be at home, if in your journey you found no grief? How could you so often call upon God, and talk with him, as I know you do, if your enemy slept all day long ? How should you elsewhere be made like unto Christ, I mean in joy, if you sobbed not with him in sorrow ? If you will have joy and felicity, you must needs first feel sorrow and misery. If you will go to heaven, you must sail by hell. If you will embrace Christ in his robes, you must not scorn him in his rags. If you will sit at Christ's table in his kingdom, you must first abide with him in his temptation. If you will drink of his. cup of glory, forsake not his cup of ignominy. Can the head comer-stpne be rejected, and the moiQ JiRADFORD I. E 74 Bradford.— Letters. base stones in God's building be esteemed in this world ? You are one of his lively stones ; be content therefore to be hewn and snagged at, that you may be made more meet to be jbined to your fellows which suffer with you Satan's snatches, the world's wounds, the accusations of conscience, and threats of the flesh, through which they are enforced to cry. Oh ! wretches that we are, who shall deliver us ? You are of God's corn, fear not therefore the flail, the fan, mill- stone, nor oven. You are one of Christ's lambs, look there- fore to be fleeced, hailed 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 fall. Happy, and twice happy are you, my dear sister, that God now haleth you whither you would not, that you mi^t come whither you would. Suffer a little, and be still. Let Satan rage against you, let the world cry out, let your con- science accuse you, let the law load you and press you ddwn, yet shall they not prevail, for Christ is Emanuel, that is, God with us. If God be with us, who can be against us ? 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 surges, tiU it take hold on the rock of God's truth and mercy. Think not that He, who has given you so many things corporeally, as foretastes of spiritual and heavenly mercies, and that without your deserts or desire, can deny any spi- ritual comfort you desire. For if he give to desire, he will give you to have and to enjoy the thing desired. The desire to have and the going about to ask, ought to certify your conscience, that they are his earnest of the thing which if you ask, 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, vrill not and cannot think any thing too good for you, my heartily beloved. If he had not chosen you, as most certainly he has, he would not have so called you ; he would never have jus- tified you ; he would never have so glorified you with his gracious gifts; which I know, praibed be his name there- XX.] To a faithful Woman. 75 fore : he woulcl never have so exercised your faith with temptations, as he hath done and still does, if he had not Chosen you. If he has chosen you as doubtless, dear heart, he has done in Christ, for in you I have seen his earnest, and before me you could not deny it, I know both where and when ; if, I say, he has chosen you, then neither can you, nor ever shall you, perish. Por 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 has not he always been so? Speak, woman, when did he finally forget you, and will he now, think you, in your most need do otherwise, while you are calling upon him, and desiring to please him ? Ah ! my Joyce, think you that God is mutable ? Is he a change- ling ? Does not he love to the end them whom he loveth ? Are not his gifts and callings such that he cannot repent of them ? For else, he were no God. If you should perish, then he would want power ; for I am certain his will to- wards you is not to be doubted. 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 ts despair (no, he goeth more craftily to work, howbeit to pro- duce that end if you should give ear unto it, which God forbid ;) But to doubt and stand in a mammering,* and so should you never truly love God, but serve him of 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 and for 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 eflFects of your election ; they are no causes ; these fruits and effects shall be so much more fi^uitful and effectual, by how much you waver not. Therefore, my dearly beloved, arise, and remember from ■whence you are fallen ; you have a Shepherd which neither slumbereth nor sleepeth ; no man nor devil can pull you out of his hands ; night and day he commandeth his angel« * Hesitating. E a 76 Bradford. — Letters. to keep you. Have you forgotten what I read to you out of the 23d Psalija, "The Lord is my Shepherd, I can want nothing ?" Do you not know that God barred Noah in the ark on the outside, so that he could not get out ? So has he done to you, my good sister, so has he done to you. Ten thousand shall fall on your right hand, and twenty thousand on your left hand, yet no evil shall touch you ; say boldly therefore, " Many a time, from my youth up, they have fought against me, but they have not prevailed ;" no, nor ever 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 show most mani- festly ; and I know they were written unfeignedly ; I need not say, that even before God you have simply confessed this to me, and that oftentimes no less. And once if you had this hope,, as you doubtless had it, though now you feel it 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 dear heart, who hath so weakened you ? — surely not a persuasion which came from Him that called you. For why should you waver ? Why should you waver, and be so heavy-hearted? Whom look you on? On yourself? on your worthiness ? on your thankfulness ? 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 should ever be had in memory— namely, that when you would and should be certain and quiet in conscience, then should your faith burst through all things, that you have in you, or which are in heaven, earth, or hell, until it come to Christ crucified, and the eternal sweet mercies and good- ness 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 unworthi- ness, your diffidence, &c. and you shall see he will turn to you. What said" I you shall see ? Nay, I should have said, you shall perceive he will turn to you. You know that Moses, ■when he went to the mount to talk with God, entered into a dark cloud, and Elias had his face covered when God passed by: both thege dear friends of God heard God, XX.] To a faithful Woman. 77 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's covetousness. Well, with him, you shall be satisfied-: but when ?■ Forsooth, when he shall ap- pear. 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, where- with I fear I trouble you fi'om better exercises : — Inas- much 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 has 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 haild, 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 find and feel, far above what 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, my dearly beloved, for evermore. Amen. I break off thus abruptly, because our common prayer- time calls me. The pear* of Christ dwell in both our hearts for evermore. Amein. As to 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- wdU and bear evil. Be content therefore to hear what- soever the enemy shall imagine to blot you withal. God's Holy Spirit always comfort and keep you. Amen, Amen. This 8th of August, by hi™ that in the Lord desireth you as well and as much felicity as to tis own heart, John Bradford. 78 Bradford. — Letters LETTER XXI. To my good Lady Vav£.* 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 com- fortable letters ; and whereas you wish to be told what were best to be done on your behalf, concerning your three questions ;t the truth is, that the questions are never well seen nor answered, until the thing whereof they arise is well considered ; I mean, until it is seen how great an evil the thing is. If indeed it is once in your heart perceived, upon probable and pithy places, gathered out of God's book, that there never was any thing upon the earth so great and so much an adversary to God's true service ; 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 questions arise, (as most as- suredly it is so indeed,) then a Christian heart cannot b\it abhor it, and all things that in any point might seem to allow it, or any thing pertaining to the same, by so much the more as it hath the name of God's service. Again, your Ladyship knows, that as all is to be blamed and avoided, which is followed or fled from in respect of ourselves, or in respect of avoiding Christ's cross ; so the end of all our doings should be to God- wards, to his glory, to our neighbours, to edification, and good example, whereof none can be given, by allowing any of the three questions propounded by you. But because * Here foUoweth another letter of his, written to the good Lady Vane, wherein he resolves certain questions which she demandecL This Lady Vane was a special nurse, and a great supporter to her power of the godly saints, which were imprisoned in Queen Mary's time. Unto whom I have divers letters, of Master Philpot, Care- less, Fraherne, Thomas Rose, and of others ; wherein they render unto her most grateful thanks, for her exceeding goodness towards them, with their singular commendation and testimony also of her Christian zeal towards God's afSicted prisoners, and to the verity of his gospel. She departed at Holborn, anno 1S6S, whose end was more like a sleep, than any death ; so quietly and meekly she de- ceased and departed hence in the Lord. Amongst others who wrote unio her, Master Bradford also sent letters to the said Lady. Fax. t These questions were concerning the mass, whereon she desired his judgment. Letters of the Martyrs XXI I.J To Lady Vane. 79 this wliicli { write now is brief, and needs the more coi- sideration or ex))lication, as I doubt not of the one in you, so by God's grace, you shall receive the other from me shortly. For I have already written a little book about it, which I will send unto you, in which you shall have your questions fully answered and satisfied,* and therefore I omit to write any more hereabout at present ; beseeching God, our good 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 think it needful, (I Pet. i. ;) which is a thing to be desired, wished, and em- braced, if we looked on things after the judgment of God's word, and tried them by that touchstone. If you are accustomed to think on the brevity, vanity, and misery of this life, and on the eternity, truth, and fe- licity 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 al- ways before your eyes, to see them as God by every crea- ture desires you should ; I doubt not but you shall find such strength and comfort in the Lord, as you shall not be fehaken in, with all the power of Satan. God's mercy in Christ be with you, and his good Spirit guide you for ever. AineiL LETTER XXIL Another Letter to the Lady Vane. As to mine own soul, I wish your Ladyship grace and mercy, from God our dear Father in Christ, our Lord and Saviour. I thank God that he has eased you something, and mitigated his fatherly correction in us both. I would to God he had done so much in behalf of th« grief of the body to you, as he has done to me. For as for the soul, I trust you feel that, which I pray God increase in you ; I mean his fatherly loye, and grant that I may with you feel the same in such degree as may please him ; I will not say as you, feel, lest I sliould seem to ask too much at one t^^. Gad often much more plentifully visits with the • He means his book called " The hurt of hearing mass." Leilas ^ the Martyrs. '80 Bradford. — Letters. sense of his 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 show atid appearance. , Therefore I wish as I do, and that not only for my own advantage, but also that I might lead you to consider the goodness of God, which I by your letters well espy ; which is indeed the highway whereby God increaseth his gifts, and showeth his salvation more lively. Psalm 1. and cviL I have received God's blessing from you, which I have partly distributed unto my three fellow-prisoners, Master Farrar, Master Taylor, Master Philpot ; and the residue . I will bestow upon four poor souls, which are imprisoned in the common jail for religion also. ' As for my own part, if I had need I would have served my turn also ; but b.er •cause I had not, nor I thank God have not, I have beeii and will be your almoner, as I have already advertised you. • God reward you, and give you to find it spiritually and corporeally. Because I cannot talk with you other- wise, therefore in this manner, as occasion and opportunity serve, I am ready to show my good-will and desire of your help and furtherance in the Lord unto everlasting life, whereunto God bring us shortly for his mercy's sake^ Amen. Good Madam, be thankful to God, as I hope you are ; be earnest in prayer, continue in reading and hearing God's word ; and if God's further cross comes, as therein God serves 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. LETTER XXIII. To my dear friends and brethren, R. and E.,* with their wives and families. The comfort of Christ, felt commonly by his children in their cross for his sake, may the everlasting God work in both your hearts, my good brethren, and in' the hearts of both of, your yoke-fellows, especially of good Mary, my' good sister in the Lord. Amen. * Roydon and Esing. Fox. XXIII.] To R. find E. arid their families. 81 If I had not he;ard something of the hazard which you -are in for the gospel's sake, if you continue the confession and profession 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, &e. Psalm xxii.,) yet by conjectures, I should suppose, though not so cer- tainly, that the time of your suffering and probation is 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, by setting forth ourselves more than Gou's glory. It is sent that we might be brought unto the better knowledge of our evils, and so heartily repent, (which God grant us to do,) as also that we might have more feeling and sense of our sweet Saviour Jesus Christ, by humbling and dejecting ourselves, thereby to make us more desirous of him, and him more sweet and pleasant unto us ; which may 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 praisied, and hear- ing 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, wherein you are entered, con- sidering that the same cannot but so much more and more wax strait to the outward man, by how much you draw nearer to 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 goes 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, which, 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 outward man ; but I will say, rather and most lively, in our Saviour Jesus Christ, whose life an4 way_ was much more painful to him towards the end, than it was at the beginning. And, no marvel ; . for Satan can somewhat abide that .a man should begin well, and set forwards ; but rather, thaa he.- ■ E 3 62 Bradford. — Lelters, should go on to the end, he will do his uttermost and cast out floods to overflow him, before he will suffer that to come to pass Therefore, we should not now be dismayed at this worM, as though some st^;ange thing were happened unto us, since it is but as it was wont to be to the godly ; for the devil declares himself after his old manner, for we have professed no less, but to forsake the world and the devil, as God's very enemies ; and we learned no less at the first, when we came to God's school, than to deny our- selves, and take up our cross and follow our Master, who leads us no other way than he himself has gone before us. As we should not be dismayed, so we should with patience and joy go forwards^ if we set before us the lime to come as if present ; like as the wife in her travail does 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 ; and if we did so, we should find at length as they found. For who that had a long journey, would grieve to go through a piece of foul way, if he knew that, afterwards, the way should be most pleasant, yea, the journey should be ended, and he most happy at his resting- place ? Who would be afraid or loath 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, or friends, &c. when he knows he shall shortly after be associated unto them in- separably, even after his own heart's desire ? Who will be sorry to forsake this life that cannot but be most certain of eternal life? Who loves the shadow better than the body ? Who can love this life, but they that regard not the life to come ? Who can desire the dross of this world, but such as are ignorant of the treasures of everlasting joy in heaven? I mean, who are afraid to die, but such as hope not to live eternally ? Christ has promised pleasures, riches, joy, felicity, and all good things, to them that 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, so hard of heart, to believe him, when thus promising us plentifully XXIII.] To R. and E. and Ihdffymilie^- fi3 eternal blissfulness ; and why are we so ready to believe the world, pronjisinjy us many things, and paying us no- thing ? If we will curry favour now, and halt on both parts, then it promises us peace, quietness, and many other things else; But how does it pay this ? Or, if it will pay it, with what quietness of conscience ? Or, if so, how long, I pray you ? Do not we see before our eyes, men die sharaeftiUy, I mean as rebels and other malefactors, which refused to die for God's cause ? What way is so sure a way to heaven, as to suffer in Christ's cause ? If there is any way on horse- back to heaven, surely this is the way ; by many troubles, satth the apostle, we must enter into heaven. All that will live godly in Christ Jesus, 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 ; you are Christ's, therefore look for no love here. Should we look for fire to quench our thirst ? 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 ; this is not given to all men. Your reward is great in heaven, though in earth you find nothing. The journey is almost past ; you are almost in the haven ; hale on apace, I beseech you, and merrily hpist up your sails. Cast yourselves on Christ, who careth for you ; keep company with him now still 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 out- gcape. Now:pray unto him heartily, be thankful for his favour, rejoice in hope qf the health you shall receive, and be mindful of us which are in this vayward ;t and by God's, grg.ce 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, * Try. t Front of the batU.e, 8 4 ' ^raifard. — Letters. LETTER XXIV, To Mistress Wilkinson.' Almighty God, our most loving Father, increase in your heart, my good mother and dear mistress in th« Lord, his true knowledge and love in Christ, to the encou- raging and comforting of your faith in these stormy days, as is necessary unto us, and profitable, if we persist unto the end ; which God grant to us. Amen. My right dearly beloved, I know not what else to vmte unto you, than to desire you to be thankful unto the Lord, that amongst the not many of your caUing and state, it pleases him to give you his rare blessing ; I mean, to keep, you from all the tilth, 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, I mean to call you forth as a martyr and a witness against this filth, I hope you will become doubly thankful ; for commonly we have not a greatet token to judge of our election and salvation, next to Christ and faith in him, than the cross, especially when it is so glorious as on this sort to suffer anything, but chiefly loss of this hfe, which indeed is never fouiid till it be so lost — except the grain of wheat fall and is dead, it remains fruitless. You know that he which was taken up into the third heaven, and knew what he wrote, says that as the com lives not, except it is dead, and cast into the earth, so truly our bodies. 1 Cor. xv. And therefore the cross should so little fright us, that even death itself should altogether be desired by us, as the tailor which putteth off our rags, and arrayeth us with the royal robes of immortality, in- torruption and glory. Great shame it should be for us, that all the creatures of God should desire, yea, groan in their kind, for our liberty, and we ourselves loath it, as doubtless we do, if for the sake of the cross, yea, for death itself, we with joy swallow not up all sorrow, that might hinder us from following the Lord's calling, and obeying the Lord's providence ; whereby doubtless all crosses, and death itself, comes, and not by hap or chance. In consideration whereof, right dear mother, since this providence stretches itself so unto us, and for us, that even the hairs of our head are numbered with God, and not one XXIV.] To Mistress TFilldnion. 85 of them is 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- him, 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, so do you believe, as I hope, that God therein- will help and comfort you, and make you able to bear what- soever shall happen. And thus much, having this oppor- tunity, 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. LETTER XXV. Another letter, written to certain godly persons, encou- raging them to prepare themselves with patience for the cross. 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 you might perceive my conjectures towards you to be no less than now I have learned ; but, my ■dearly beloved, I have learned none other thing, than I have told you before would come to pass, if you cast not away that which I am sure you have learned. I do 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 learn by you, that which you have learned by others, and by them which suffered this day,* you might learn, if you had not already learned, that life and honour are not to be more set by than God's com- mandment. Notwithstanding all that their ghostly fathers * Lady Jane Grey and her husband were beheaded that day Letters of the Martyrf. *6 Bradford. — Letters ' could do, having Doctor Death to take their part, they in no point would consent, or seem to consent, to the popish mass and papistical god, otherwise than they received ia the days of our late king, and this their faiUi they have confessed with their deaths, to their great glory and all our comforts, if we follow them, but to our confiision, if we start back from the same. Wherefore, I beseech you 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 real prison to all God's children, but the things of everlasting life, which is our real home. But to behold this, you must open the eyes of your mind, of faith I should have said, as Moses did, who chose trouble with God's people, rather than the riches of Egypt and Pharaoh's court. Your house, home, and goods, yea life, and all that ever you have, God has given 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 you set more by him, than by his tokens. If you for his tokens' sake, that is, for your home, house, goods, yea life, will go with the world, lest you should lose them, then be assured he will cast your love away with the world, as he cannot but espy it to be a s'tnimpet's love. Remember that he who TBill save his life shall lose it, if Christ is true ; but he who adventures, yea, loses his life for the gospel's sake, the same shall be sure to find it eternally. Do not you know, that the way tp salvation is not the broad way, which many run in ; but the straiit way, which few now walk in? Before persecution came, men might partly have doubted by the outward state of the world with us, (although by God's word it was plain,) which was the high way, for there were as many that pretended to follow the gospel as popery. But now the sun is risen, and the wind blows, so that the corn which has not taken fast root, cannot and will not abide, therefore you may easily see the strait way, by the small number that pass through it. Who will now adventure their goods and life for Christ's sake, though he gave his life for our sakes? We are now become Gergesites, that would rather lose Christ than our swine. A faithful wife is never tried to be so, but when she rejects and withstands wooers. A faithful Christian is found to be so, when his faith is assaulted. XXV.] To certaiie g^dly persons. &I If we are not able — I mean, if we will not forsake this world for God's g-lory and the gospel's sakej think you that God will make us able, or give us a will to forsake it for nature's sake ? Die you must once, and leave all you have, (God knows how soon and when,) will you, or will you not ; and seeing that you must do this, will you not willingly do it now for God's sake ? If you go to mass, and do as the most part do, then you may live at rest and quietly ; but if you deny to go to it, then shall you go to prison, lose your g^oodsj 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 incompre- hensible, which God has prepared for all those, world without end, who lose either lands or goods for his name's sake. And then reason thus : If we go to mass, which is the greatest enemy that Christ hath, though for a little time we shall live in quiet, and leave to our children what they may live by hereafter, yet we shall displease God, fall into his hands, which is horrible to hypocrites, and be in hazard of falling 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 sur- mounts all the riches of the world ; and for our children, who knows whether God will visit our idolatry on them in this life ? Yea, we are in danger of losing our house and goods, as also our lives, through many casualties ; and when God is angry with us, he always can send when he will, one mean or another to take all from us, for our sins, and cast us into care, for our own sakes, if we will nqt 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 you are aware of. Where now you think yourselves unable to abide persecution, be most assured, that if you purpose not to forsake God, he will make you so able to bear his cross, that you shall rejoice, therein. 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 worthy of this honour, to suffer loss of anything for his sake. He might 68 Bradjbrd.-^LdleTs:' justlycast, most grievous ' plagues upon you, and yet now he will correct you with that rod, by which yon shall be made like to his Christ, that you may reign with him for ever. Suffer yourselves therefore now to be made like to Christ, for else you shall never be made like unto him. The devil would gladly have you now overthrow that godliness which you have long professed. 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 you should now go to mass, and other idolatrous service, and do as the world does ! Has God delivered you from the sweating sickness,* to serve him so ? Has God miraculously restored you to health from your grievous agues for such a purpose ? Has God given you such blessings in this world, and good things all the days of your life hitherto, and now of equity will you not receive at his hands, and for his sake, some evil ? God forbid ! I hope better of you. Use prayer, and cast your care upon God ; commit your children into his hand; give to God your goods, bodies, and lives, as he has given them, or rather lent them unto you. Say with Job, God has given, and God has 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 has kept you hitherto for that end. And I beseech thee, O mercifiil Father, for Jesus Christ's sake, , that thou wouldst be merciful unto us, comfort us with thy grace, and strengthen us in thy truth, that in heart we may beUeve, and in tongue boldly con, fess, thy gospel, to thy glory and our eternal salvation. Amen. Pray for me, and I by God's grace will do the same ,far you. John Bradford, < * Ad infectious distemper by which many thonsand persons died Sn England, in the year 1551. In the space of a few days, nine hun- dred and sixty persons died in London alone : and it was chiefly fatal to men in the prime of life. See HoUnshms Chronicles XXVI.] To certain prof essors of the gospel. 89 LETTER XXVI. An. admonition to certain professors . of . the gospel, to beware they fall not from it, in consenting to the Romish religion, . by the example of halting and double-faced gospellers. The peace of Christ, which is the true effect of God's gospel ■when believed, my dearly beloved, be more and more plentifully perceived of you, through the grace of our dear Father, by the niighty working of the Holy Spirit our Comforter. Amen. Though I have many letters at present to hinder me from writing unto you, yet being desired, I could not but somewhat 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 bestirs himself, raging as a roaring lion to devour us. You see and fe.el partly what storms he has raised up to drown the poor boat of Christ, I mean his church. You see how terribly he trains his soldiers to give a fierce onset on the vayward* 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 as regards us ; the other, what will be the sequel on strangers. For the first, if we are not blind, we cannot but well see, that our sins are the cause of all this misery ; our sins, I say, which I would that every one of us should apply to ourselves after the example of Jonah 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, which outwardly 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, im- patience, &c. and then doubtless the cross shall be less painful, yea, it shall be comfortable, and Christ most dear and pleasant ; death then shall be desired, as the de- spatcher of us out of all misery, and the entrance into eternal felicity and joy unspeakable. Which is so much * The front ol God's army. 90 Bradford. — Letters. the more longed for, by how much we feel the serpent's bites wherewith he woundeth our heels, that is, our out- ward Adam and senses. If we had, I say, a lively and true feeling of his poison, we could not but rejoice in our Captain, that has bruised his head, and be desirous to follow his example, — that is, to give our lives with him, and for him, and to fill up his passions*, so that he might conquer and overcome in us and by us, to his glory and the comfort of his children. Now the second, I mean the sequel, or that which will follow on the strangerst, my dearly beloved, let .us well look upon it. For if so be that God justly permit Satan and his seed to vex and molest Christ and his penitent people ; oh ! what and how justly may he and will he give power to Satan to treat the reckless and impenitent sinners ? If judgment begin thus at God's house, what vrill follow ou them that are without, if they repent not ? Certainly the dregs of God's cup are reserved for them, that is, brimstone, fire, and tempest intolerable. Now are they unwilling to drink of God's cup of afflictions, which he oiFereth them in common with his Son Christ our Lord, lest they should lose their pigs like the Gergesites. They are unwilling to come into the way that brings to heaven, even afflictions ; in their hearts they cry, " Let us cast his yoke from us ;" they walk two ways, that is, they seek to serve God and Mammon, which is impossible ; 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 vrith their mouths, but in their hearts deny him, or else they would sanctify him by serving him more than men. They part stakes vnth God, which would have all ; giving part to the world, to the Romish rout, and antichristian idolatry now set abroad amongst us publicly ; thiey are willing to have Christ, but none of his cross, which cannot be ; they are willing to be counted to live godly in Christ, but they will suflFer no persecution ; they love this world, whereby the love of God is driven forth from them ; they savour of those things that are of men, and not that are of God. To sum up, they love God in their lips, but in their hearts, yea, and in their deeds they deny him, as well by * Sufferings. t Strangers to Christ. XXVI.] To certam professors of the gospel. 91 not repenting their past evils, as by continuing in evil still, by doing as the world, the flesh, and the devil willeth, and yet still perchance they will pray, or rather prate* " Thy will be done in earth," which means that every one should take up his eross, and follow Christ. But this is a hard saying : Who is able to abide it ? Therefore Christ is prayed to depart, lest all the swine be drowned! The devil may have his dwelling again, in themselves, rather than in their swine, and therefore to him they shall go, and, dwell with him in eternal perdition and damnation, even in hell fire, a 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 before you began your 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. Master Hooper, Rogers, Taylor, and Saunders have done, and as now your brethren. Master Cranmer, Latimer, Ridley, FarraT* Bradford, Hawkes, &c. are ready to do. The ice is broken before you, therefore be not afi-aid, but be content to die for the Lord. You have no cause to waver, or doubt of the doctrine thus declared by the blood of the pastors. Remember that Christ says, " 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, your goods, &c.) and to lose your own souls ? Render to the Lord what he has lent you, by such means as he would have you render it, and not such 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 anything, much more death, for the Loid. If they are blessed that die in the Lord, how shall they be that die for the Lord ? Oh ! what it blessing is it to have the death which is due for our sins, diverted into a demonstration and testimony of the Lord's truth ! Oh ! that we had a Uttle of Moses's 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 92 Bradford. — Letters, pray that God would open our eyes to see his hidden manna, the heavenly Jerusalem, the congregation of the first-bom, the melody of the saints, the tabernacle of God dwelling with men ; then we should run, and become violent men, and so take the kingdom of heaven, as it were, by force. May God our Father give us for his Christ's sake. to see a little, what, and how great joy he has pre- pared for us, and called us unto, and most assuredly gives JUS 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, show your obedience to the higher powers in all things that are not against God's word — therein acknowledge the sovereign power of the liord; howbeit, so that you are not rebels, or rebellers, for no cause ; but since 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 joyful hearts to drink heartily of his sweet cup, which daily we groan and sigh for, lamenting that the time is thus prolonged. The Lord Jesus give us grace to be thankful, and to abide patiently the provident* hour of his most gracious good will. Amen. Amen. From the Compter in the Poultry. Yours in Christ, John Bradford. LETTER XXVIL To my good brother, John Careless, 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 m Jesus Christ our Saviour. Amen. , My very dear brother, if I 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 report the truth unto you, and as I baxe begun, * Appointed. XJCVii.] To John, Careless. 93 speak still the verity, I must confess, that for mine un- thankfulness towards you, and especially to God, I have more need of God's, merciful tidings, than I had ever here- tofore. Ah ! that Satan envies us so greatly ! Ah ! that our Lord would tread his head under our feet shortly ! Ah ! that I might for ever myself beware, arid be a godly example to you and others, to beware of unthankfiilness ! Good brother Careless, after a lightening* we have more need to take heed of being foiled than before. God therefore is to be praised even when he hideth, and that for long, a cheerful countenance from us, lest we, being not expert how io use it as we should do, hurt our- selves thereby ; so great is our ignorance and corruption. This, my good brother, and right dear to my very heart, 1 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 inay 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 chil- dren of God, and all the children of God to us. Amen. Amen. Commend me to our good brother Skelthrop,t for whom I heartily praise my God, which has given him to see his truth at the length, and to submit to it. I doubt not but he will be so heedful in all his conversation, that his old acquaintance may thereby think themselves astray. Woe and woe again should be unto us, if we by our ex- ample should make men to stumble at the truth. Forget not salutations in Christ as you shall think good, to Trewe and his fellows. The Lord hath his time I'hope for them also, although we perchance think otherwise. A drop makes the stone hollow, not with once, but vrith often drop- ping ; so if with hearty prayer for them aijd good ex- ample, you still drop upon them as you can, ySu shall see God's work at length. I beseech God to make perfect all the good he has begun in us all. Amen. I desire you all to pray for me, the most unworthy pri- soner of the Lord. Your brother, John Bradford. * Glimpse of spiritual life. t He was formerly a free-will man. Fox.i 94 Bradford. — Letters. LETTER XXVIII. To Master John Hall and his wife, prisoner's in Newgate, for the testimony of the gospel. Almighty God our heavenly Father, through Jesus Christ, be 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 rejoice in this your cross which doubtless you suffer for his cause, 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 has brought you both into his school house, whereas you were both pur- posed by his leave to have played truants, so that thereby you might see his carefulness and love toward you. For if it is a token of a loving and careful father for his chil- dren, to prevent the purpose, and disappoint the intent of his children, who purpose to depart a while firom the school, for fear of beating, which they would not do if they rightly considered the commodity* of learning which they might get there ; how should you take this work of the Lord preventing your purpose, but as an evident sign of love and fatherly carefulness that he bears towards you ! If he had winked at your wills, then would you have es- caped beating, I mean the cross ; but then should you have lost the commodity of learning that which your Fathei will now have you to learn and feel, and therefore he has sent to you his cross. He, I say, hath brought you where you are ; and though your reason and wit 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 weal, al- tiiough your old Adam tells you and you feel otherwise ; yet I say bf truth, that your duty is to think of this cross that, as it is of God's sending, and comes from him, so, although your deserts are otherwise, it is of love and fatherly affection for your weal and commodity's sake. What advantage is there hereby? you will perchance object. You are now kept in close prison, you will say; your family and children are without good overseers ; your substance diminishes by these means ; your poverty will approach ; and perchance more perils also, yea, and loss of life too. These are no commodities, but discommodities, • Advantage. XXVIII.] To M. John Hall and his wife. 95 and that not small ones ; so that you would be glad to know what commodity can come to you by this cross, whereby come such great discommodities. To these things I answer, that indeed it is true what you say of your bodies, families, children, substance, poverty, life, &c. ; which if you would consider awhile with inward eyes, as you behold them with outward, perhaps you would find more ease. Do not you now by the inward sense per- ceive that you must part from all these and all other com- modities 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 ? You ought of your own head and free-will, to have(acording to your profession in baptism) forsaken the world and all earthly things, using the world as though you used it not ; your heart being set only upon your treasure in heaven, or else you could never be Christ's true disciples, that is be saved, and be where he is. And think you, my good hearts in the Lord, think you, I say, that it is no com- modity to be compelled thereto, by this cross, that you might assuredly enjoy with the Lord endless glory ? How now does God, as it were, fatherly admonish you, to re- member your former offences concerning these things and all other things, so 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 ? Does not the Scripture say, that God corrects us in this world, because we shall not be damned with the world ? that God chastens every one whom he loveth ? that the end of this correction shall be joy and holiness ? Does 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 shall you be made like him in reigning ? Does not the Scripture say, that you are now going the high and right way to heaven ? that your suffering is Christ^ suffering ? My dearly beloved, what greater commodities than these can a godly heart desire ? Therefore you are commanded to rejoice and be glad when you suffer as you now do : for through the goodness of God great shall be your reward. — Where ? Forsooth, on earth first in your children ; for now they are in God's more immediate protection. Never was father so carefdl for his children, as God is for yours at present. 96 Bradford. — Letters. God's blessing, which is worth more than all the world, you leave to your children. Though all you have provided for them should be pulled away, yet God is not poor ; he has promised to provide for them most fatherly. " Cast thy burden upon me," saith he, " and I will bear it.'' Psalm Iv. Do you therefore cast them and commend them unto God your Father, and fear not that he will die in your debt. He never was found unfaithfiil, and he will not now begin with you. The good man's seed shall not go begging bread ; for he will show m'ercy 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 corporeally, and so also upon you, if God see it more for your commodity ; at least you shall feel it inwardly, by quietness and comfort of conscience ; and secondly, after this hfe, 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, is an advantage : 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 I 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, for our weal and good ; 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. This if we certainly conceive, then will there issue out of us hearty thanksgiving, which God requires as a most pre- cious sacrifice. That we may all through Christ offer this, let us use earnest prayer to our God and dear Father : may he bless 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 be sure thereof, though my life lay thereon ; but now I must do as I may, because I cannot as I 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 ; XXIX.] To Mistress HalL 97 that it Ynay speedily come to pass — pray To-rhorrow I will send to you to know your state ; send me word what are the chief things they charge you with. From the Compter. By your brother in the Lord, John Bradford. LETTER XXIX. To Mistress Hall, prisoner in Newgate, and ready to make answer before her adversaries. Our most merciful God and Father, through Jesus Christ our Lord and Saviour, be merciful unto us, and make per- fect the good he has 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 commands us, but also because our state wherein we are at present, requires no less, for we are the Lord's wit- nesses. God the Father hath vouchsafed to choose us amongst many, to witness and testify that Christ his Son is King, and that his word is true. Christ our Saviour, for his love sake towards us, will have us to bear record that he is no usurper or deceiver of the people, but God's Am- bassador, Prophet, and Messiah ; so that of all dignities upon earth, this is the highest. Greater honour had not his prophets, apostles, or dearest friends, than to bear witness with Christ, as we now do. The world, foUowing-the coun- sel of their sire Satan, would gladly condemn Christ and his verity ; but, lo ! the Lord has chosen us to be his champions to hinder this. As stout soldiers, therefore, let us stand to our Master, who is with us, and standeth on our right hand, so that we shall not be much moved, if we hope and hang on his mercy ; for he is so faithful and true, that he will never try us further than he will make us able to bear. , Therefore be not careful what you shall answer, for I hear say this day you shall be called forth. The Lord, who is true and cannot lie, has promised, and will never fail nor forget it, that you shall have both what and how to answer, so as to 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, nor shall it be, that any hoping in the Lord was put to foil. BRADFORD I. F 98 Bradford. — Ldteri. Therefore as I said, I say again, dear sister, not only be ■• not careful for your answering, but also be joyful for your cause. Confess Christ, and be tiot ashamed, and he will confess you, and never be ashamed of you. Though loss of goods and life are likely to ensue, yet, if Christ is true, as he is most true, it is otherwise indeed : for he that loseth his Hfe, saith he, winneth it, but he that saveth it, loseth it. Our sins have deserved many deaths. Now if God so deal with us that he will make our deserved death a demon- stration of his grace, a testimonial of his verity, a con- firmation of his people, and an overthrow of his adversaries,' how great cause have we to be thankful ! Be thankful therefore, good sister ; 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 lawfiiUy, that you may get the crown. Run to get the game; you are 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 king- dom. 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 dravreth nigh. Amen, Amen. The Lord of mercy grant us his mercy. Amen. I pray you pra,y for me, and so desire my brethren which are vrith you. God's peace be with us all. Amen. Blessed are the dead that die in the Lord ; then how much more they that Aiefor the Lord. Your brother in bonds, John Bradford. LETTER XXX. To a woman that desired to know his mind, whether she, refraining from the mass, might be present at the popish matins, or not. I BESEECH Almighty God, our heavenly Father, to be rtietcifill unto us, and to increase in you, my good sister, the knowledge and love of his truth, and at this present •give Hie grace so to write to you something of the same. XXX.] Respecting the popish 'Aiatins. 9^ as may make to his glory and our own comfort and con- firmation in him, through Jesus 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 matins, or at an even-song, or not, is your desire to have me to write something about for your further stay. My dearly beloved, although your benefits towards me perhaps •might make you think, that in respect thereof I would bear with that which else were not to be borne withal ; yet by God's grace I purpose, simply and without such respect in this matter, to speak to you the truth according to, my conscience, as I may be able to stand vmto, when I -shall come before the Lord. First, therefore, learn perfectly the first lesson to be learned by 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, or leave ■undone. Thirdly, know that you seek God, when in his service you follow his word, and not man's fancies, custom, the 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 the sum of all the counsel I can give you, if I admonish you about the service now used, which is not ac-- cording 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 ever can learn it so long as you go thither ; therefore the second lesson you 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 that you may perceive this Jthe better; I purpose, by God's grace, briefly to showj First, the matins and even-song are in a tongue forbidden to be used publicly in a congregation that knoweth not the tongue. Read how Paul affirms that to pray in an un^ known tongue, is against God's commandment. This I think were enough, if nothing else were ; for how can God's glory be sought, where his word and commandment are wilfuUy broken ? How can charity* to man stand, when charity* to God, which is obedience to his word, is over- thrown ? * Love. ' f2 100 Bradford.— Leuers, Again, both in matins and even-song' idolatry is main- tained instead of God's service ; for there is invocation and prayer made to saints departed this life, -which robs God of that glory which he will give to none other. Moreover, this service and the setters forth of it condemn 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 communicate with them. Besides this, the Latin service is a plain mark of antichrist's catholic synagogue ; so that the communicants and approvers of it, thereby declare themselves to be mem- bers of the same synagogue, and so cut off from Christ and his church, whose exterior mark is the true adminis- tration of God's word and sacraments. Furthermore, the example of your going thither to allow the religion of antichrist, as doubtless you do indeed, howsoever in heart you think, occasions the obstinate to be utterly intractable, the weak papist to be more obsti- nate, the strong gospellers to be sore weakened, and the weak gospellers to be utterly overthrown : which things, how great offences they are, no pen is able to express. 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, lest 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. Come out from among them, saith the Lord, and touch no unclean thing. Con- fess 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 Christ deny them in the last day ; which day, if it were set before our eyes often, the pleasures and treasures of this world would 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 commands you to hear Christ, and he ■saith, Follow me : this you cannot do, and follow idolatry or idolaters. Flee from such, saith the scripture. May God grant this to you, to me, and to all God's XXX.] Respecting the popish matins. 101 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 2d of March, anno 1555^ John Bradford. LETTER XXXI. To the worshipful, and, in God, my most dear friend, the Lady Vane. (^Respecting the pope's pretended supremacy.') May the good Spirit of God our Father be more and more plentifully perceived by 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 worship- ful and dearly beloved in the Lord, the true fear of God, and love of his truth, which I perceive to be in you, specially and above all other things, bind me hereunto. This bearer hath told me that your desire is to have some- thing sent to you, concerning the usurped authority of the supremacy of the bishop of Rome, which is undoubtedly tliat great antichrist, of whom the apostles do so much admonish us, that you may have something to stay your- self on, and also wherewith to answer the adversaries, because you may perchance therein be something op- posed. I will briefly set about to satisfy this your desire, and so, that I shall, by God's grace, fully set forth the same, to arm you to withstand the assaults of the papists herein, if you mark well, and read over again that which I now write. The papists place the pope in preeminence over the whole church, thereby unplacing Christ, who is the Head of the church, that giveth life to the whole body, and by his Spirit enlivens every member of the same. This they do without any scripture. For where they bring in what Vvas 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 Jesus 102 Bradford. — Letters. spake to Peter by name, if they had any learning, they, would easily perceive, that it was not for any such cause as they pretend, but rather by a threefold commandment, to restore to him the honour of an apostle, which he had lost by his threefold denial. And how dare they interpret this word, "My sheep, my lambs," to be the universal church of Christ ? A man might easily, by the like rea- son, prove that Peter himself had resigned that, which Christ had given to him, by exhorting his fellow-pastors to feed the flock of Christ. Is not this pretty stuff^^that because Christ saith to Peter, "Feed my sheep," therefore he ought to rule the universal and whole church- of Christ ? If Peter truly writes unto others, that they should do the like, that is, feed Christ's flock, either he transfers to them his right and authority committed to him; or else he participates or communicates with them in it; so that foolishly they endeavour 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 himself by his niinistry. But the papists' prate, that he had fiill power over all churches ; wherein they may learn better from Paul, for else he had done 'Vmjustly in denying him the superior place. Howbeit, whoever yet read that Peter took anything upon him over churches committed unto other men ? Was irot he sent of the church, and sent of 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 toge- ther, place was commonly given unto him. But what is it to the purpose, to make him ruler and head over all the whole church, because he was so over a small con- gregation ? But be it 90 that Peter had as much given to him as they affirm ; who will grant that Peter had a patrimony given for his heirs ? He has lefl;, say the papists, to his successors the self-same right which he received. Then must his successor be a Satan, for he received that title from Christ himself I I would gladly have the papists show me one place about succession mentioned in the scriptures. I am sure, that when Paul purposely pointed out the whole administration of the church, he neither makes one head, nor any inheritable primacy^ and yet he altogether commends unity. After he has made mention of oiie God the Father, of one Christ, of XXXI.] To Lady Vane. 103 ©ne Spirit, of one body of the church, of one faith, and of one .baptism, then he describes the mean and manner how unity is to be kept, namely, because unto every pastoi grace is given after the measure wherewith Christ hath wdued them. Where, I pray you, is there any title of fulness of power? When he calls home every one imto a certain measure, why did he not forthwith say one pope ? Tyhich he could not have forgotten, if it 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 learn why the seat of the primacy should be at Rome rather than else- where. 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 principal place of the Jewish church should be in the wilderness. Put grant them their reason, as if it is good, what should Antioch claim ? For Peter's chair was there also ; wherein Pavil gave him a check, which was unseemly and unman-, nerly done of Paul, if he would not give place unto his president and better. No, say the papists, Rome must have this authority, because Peter died there ; but what if a man should, by probable conjecture, show that it is but a fable, which is feigned of Peter's bishopric at Rome ? Read how Paul salutes Very many private persons, when he writes to the Romans. Three years after his epistle was made, he was brought to Rome prisoner. Luke tells, that he was re- (jeived of the brethren. And yet in all these is no mention at all of Peter, who then by their stories was at Rome ; — belike he was proud, as the pope and prelates are, or else he would have visited Paul ! Paul when in prison at Rome, wrote divers epistles, in which he expresses the names of many, who were, in comparison of Peter, but Inferior personages ; but of Peter he speaks never a word. Surely, if Peter had been there, this silence about him had been suspicious. In the second epistle to Timotliy, Paul Qomplaing that no man was with him in his defeqc^, 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, xxii.) In another place, be blames all that were with him, only Timothy ej^cepted. • Truly, 104 Bradford.^-Letters. Therefore we may well doubt whether Peter was at Rome, and bishop there, 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 is the chief seat, because Peter died there, why should not Antioch be the second ? Why should not James and John, which 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 preposterous, that Alexandria, where Mark, which 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, whom being Master, I hope honour shall 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 pertains not to us, neither need I bring in Gregorius the first, which was bishop of Rome about the year of our Lord 600, who plainly in his works wrote, that this title of primacy, and to be head over all churches under Christ, is a title fit and agreeing only to antichrist ; and therefore he calls it a profane, a mis- chievous, and a horrible title. Whom should we believe now, if we will neither believe apostle nor pope ? If I should tell how this name was first given by Phocas, I should be too long; I purpose, God willing, to set it forth at large in a work which I have begun respect- ing antichrist, if God for his mercy's sake give ^me life to finish it ; at 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 church, then will I urge them that they give us a bishop. But they obtrude unto us a butcher rather, or a bite-sheep, than a bishop. They brag of Peter's succession, of Christ's vicar — ^this is always in their mouth. But, alas I how can we call him Christ's vicar, that resists Christ, oppugns his verity, persecutes his people, and, like a prelate, prefers himself above God and man ? How or wherein do the pope and Christ agree? How does he supply Peter's ministry, who boasts of his succession ? Therefore to begin with this, which I will use at present for a conclusion — if the papists will have the bishop of XXXI.] To Lady Vane. 105 Rome to be supreme head of the church of Christ on earth, they must, before they attain this, give us a bishop in deed, and not in name ; for whosoever he is that will make this the bond of unity, whatsoever the bishop of Rome may be, surely it must needs follow that they 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 I commit your lady- ship 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 on the word of God ; which if you follow as a lantern to your feet, and a light to your steps, you shall avoid darkness, and the dan- gerous deeps whereinto the papists are fallen by the just judgment of God, and seek to bring us into the same dun- geon with them, that, the blind following the blind, they both may fall into the ditch : out of which may God deliver them according to his gopd will, and preserve us for his name's sake, that we, being in his light, may continue therein, and walk in it whilst it is day ; so shall the night never overpress 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 us all for ever. Amen. Your brother in bonds, for the testimony of Jesus Christ, John Bradford. , LETIER XXXII. To my dear brother in the Lord, Master Richard Hopkins, and his wife, dwelling in Coventry, and other my faith- ful 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, (John, xiv. Rom. viii.) may the Holy Spirit, the guide of God's children, so ingraft in your heart and in the heart of your good wife, and of all my good brethren and sisters about you, that you may, in lespect thereof, unfeignedly contemn all worldly peace, which, is contrary to that peace which I speak of, and drives it utterlv out of the hearts of all those, which would 106 Bradford. — Letters. patch them both together. For we cannot: serve two masters — ^no man can serve God and mammon. (Matt, vi.) Christ's peace cannot be kept with this world's peace ; I beseech God therefore of his mercy to give unto you his peace, which passeth all understanding, and so keep your hearts and minds, that thfey may be pure habitations and mansions for the Holy Spirit (Phil, iv.) ; yea, for the blessed Trinity, who hath promised to come and dwell in all them that love Christ, and keep his sayings, (John, xiv.) 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 ! * not the tenth person perseveres ! The more part divide stakes with the papists and protestants, so that they are become mangy mongrels, and infect all tha,t company vrith them, to their no small peril. For they pretend outwardly popery, going to mass vrith 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 so by this means they save their swine,t which they would not lose, I mean their worldly pelf, and they would please the protestants, and be counted by them for gospellers, yea, indeed, would they. But, my own beloved in the Lord, flee from such persons as from men most perilous and pernicious both before God and man ; 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, which 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 vdth his precious blood ? Ah ! wretches then that we are, if we defile either part vrith the rose-coloured harlot of Baby- lon's tilthy mass abomination ! It had been better for us never to have been washed, than so to wallow ourselves jn the filthy puddle of popery. It had been better never to have known the truth, than thus to betray it. (Rev. xviii. " Alas. t Matt. viii. XXXII.] To Hopkim- and others at Coventry. 10 « 8 Pet. ii. Heb, Vi. x. Matt, xii, Luke, xi.) Surely, surely, let such men fear lest their latter end be worse than the beginning. Their own conscience now accuses them before God if they have any conscience, that they are but dissemblers and hypocrites to God and man. For all the cloaks they make, they cannot deny 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 qf trouble. They seek neither the queen's highness nor her laws, which in this point cannot bind the conscience to obey, because they are con- trary to God's laws, which bid us often to flee idqlatry and worshipping him after men's devices. They seek neither (I gay) the laws, if there were any, nor their brethren's advantage, for none comes thereby, neither godliness nor good exaniple, for there can be none found in going to mass, &c. but horrible offences, and woe to thejn that give them — =but they seek their own selves, their own ease, their escaping the cross, &c. And when they have made all the excuses they can, their own conscience will accuse them of this, that their going tp church is only bec,ause they seek themselves ; for if no trouble would ensue for tarrying away, I appeal to their conscience, would they come thither ? Never, I dare say. Therefore, as I said, they seek thenjselves, they would not carry the cross ; and hereof their own conscience, if they have any conscience, accuses thejn- Now, if their conscience accuse them at this present, what will it do be- fore the judgment-seat of Christ? Who, will then excuse it, when Christ shall appear in judgnjent, and shall begin to bg ashamed of them then, yphich now here are ashamed of him ? (Luke, ix. xii. Mark, viii.) Who then, I say. wijl .excuse these mass-gospellers' consciences ? Will the fjueen's highness ? She shall then have more to dp 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 sipging sir Johns * that ever were, are, and shall be, Will the lord chancellor and preJates of the realm excuse themselves there ? Nay, nay. They are like then to smart , for it so sore, that I would not be in tfieir places for all the whole world. Will the laws of the realm, the nobiUty, gentlemen, justices of peace. &c. excuse our gospel * Romish priestfl. 108 Bradford. — Letters. inassmongers* consciences then ? Nay, God knows they can do little there but quake and fear for the heavy vengeance of God about to fall upon them. Will their goods, lands, and possessions, which they by their dissembling have saved, — will these serve to excuse them ? No, no ; God is no merchant, as our mass-priests are. Will masses or trentals and 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 that ever use it as it is now, iDeing of all idols that ever was, the most abomi- nable and blasphemous to Christ and his priesthood, man- hood, and sacrifice; for it maketh the priest that says mass, God's fellow, and better than Christ ; for the ofl'erer is always better or equivalentf to the thing offered. (Heb. V.) If, therefore, the priest takes upon him there to offer up Christ, as they boldly affirm they do, then he must needs be better or equal with Christ. Oh ! that they would show but one jot of the scripture of God call- ing them to this dignity, or of their authority to offer up Christ for the quick and dead, and to apply the benefits and virtue of his death and passion to whom they will ! Surely, if this were true, as it is most false and blasphe- mous, though they prate at their pleasure to the contrary, then it would be no matter at all whether Christ were our friend or no, if the mass-priest were our friend ; for they say he can apply Christ's merits to ua by his mass if he will, and when he will, — 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. (Matt, xxiv.) For in his hu- man nature and body, which was made of the substance 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 whence, and not from the pix,J shall he come to judge both the quick and the dead. In the mean season, heaven, saith St. Peter, must receive •Thing. + Of equal value. t The receptacle in which the consecrated wafer or host used by the papists is kept. XXXII.] To Hopkins and others at Coventry. 109 him. (Acts, iii.) And as Paul saith, he prays 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 n"ot far off. For if the iay 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. (Rom. viii. Heb. vii. ix. 1 Thess. v. Luke, xxi.) Then these mass sayers and seers shall shake, and cry to the hills, " Hide us from the fierce wrath of the Tjamb," if they repent not in time. (Rev. vi.) Then nei- ther gold nor goods, friendship nor fellowship, lordship noT authority, power nor -pleasure, unity nor antiquity, custom nor counsel, doctors' decrees nor any man's de- vices; will serve. The word which the Lord hath spoken, in that day shall judge (John, xii.) ; the word, I say, of God in that day shall judge. And what saith it of idolatry and idolaters ? Saith it not, Flee from them ? And further, that they shall be damned ? (1 Cor. vi. x.) Oh ! terrible sentence to all massmongers 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 himself offered, never more to be re- offered. (Heb. vii. ix. x.) But in remembrance thereof, his supper is 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, I mean, the word of God. It were good for men to agree with their adversary, the word of God, now whilst they are in the way vrith it, lest if they linger, it should 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. (Matt, v.) My dearly beloved, therefore mark the word, heatketf to the word ; it allows no massing, no such sacrificing nor worshipping of. Christ with tapers, candles, copes, canopies, &c. It allows no Latin service, no images in the temples, no praying to dead saints, no praying for the dead. It allows no such dissimulation, as a great many now use outwardly. " If any withdraw himself, my soul," saith the Holy Ghost, " shall have no pleasure in him '" (Heb. X.) It alloweth not the love of this world, which makes men do many things against their consciences, for 110 Bradford. — Letters. yi them that love the world, the love of God abides not (1 John, ii.) ; it allows not gatherers elsewhere than with! Christ, but saya that they scatter abroad. It allows no lukewarm gentlemen; but if God be God, then follow him ; if Baal and a piece of bread be God, then follow it. (Rev. iii. 1 Kings, xviii.) It allows not faith in the feeart that has not confession in the mouth. (Rom. x.) It allows no disciples that will not deny themselves, that will not take up their cross and follow Christ. (Matt, xvi, Mark, viii.) It allows not the seeking of our own ease and advantage. (Phil, ii.) It allows not the more part, Ijut the better part. It allows not unity, except it be in verity. It allows no obedience to any, which cannot be done without disobedience to God. (Rom, xvi.) It allows, no Qhurch that is not the spouse of Christ, and hearkens not to his voice only. (Eph. v.) It allows no doctor that speaks against it. (John, x.) It allows no general council that follows it (the word) not in all things. (Gal. i.) Lastly, it allows no angel, much more then any men who 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 Sible, but it curses all that teach — not only contrary, but also any other doctrine. It says that they are fools, un- wise, proud, who will not consent unto the sound word and doctrine of Christ and his apostles, and bids and commfiiids us to flee from such. (1 Tim. vi. Matt. vii. Jer. viii.) Therefore, obey this commandment, company not with them, especially in their church service, but flee from them ; for in what consent they to Christ's doctrine ? He bids us pray in a tongue to edify ; they command the contrary. (1 Cor. xiv.) He bids us call upon his Father in his name when we pray (Matt, vi, ;) they bid us run to Mary, Pet^r, &c. He bids us use his supper in the remembrance of his death and passipn, setting it forth till he come, whereby he shows us that he is not there corporeally in the form of bread ; therefore saith Paul, " Till he come." He willeth us to eat of the bread, calling it bread afl;er consecration, and all to drink of that cup, 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 itsejf, and blood itself, without bread, without wine, but as the sacrament of his body and blood, whereby XXXII.] To Hopkins and others at Coventry. Ill he represents and gives unto our faith and signifies himself wholly unto us, with all the merits and glory of his body and blood. But they forbid utterly the use of the supper to all but their shavelings,* except it be once in the year, and then also they take the cup from us ; they never preach forth the Lord's death but in mocks and moes rf they take away all the sacrament by their tj'ansubstantiation, ' for they take away the elements, and so the sacrament. To be short, they most horribly abuse this holy ordinance of the Lord, by adoration, reservation, oblation, ostenta- tion, &c. In nothing are they contented with the sim- plicity of God's word ; they add to and take from at their pleasure, and therefore the plagues of God will fall upoft them at 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, (Jer. viii.,) there is no wisdom in them. They follow the strumpet church of antichrist, 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. (Rev. xviii.) Their laws are craft and cruelty, their weapons are lying and murder, their end and study is their own glory, fame, wealth, rest and posses- sions. For if a man speak and do nothing against these, though he is a sodomite, an adulterer, an usurer, &c. it matters not, he shall be quiet enough, no man shall trou- ble 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 is a most quiet and godly- man. So that a man may easily see that they are 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 no more be adversaries to his glory, which chiefly consists in obe- dience to his word. Therefore, my dear hearts in the Lord, seem not to allow this or a.ny 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 sayi ■with your mouth, as occasion serves, and as your vocation requires, the hope and faith you have and feel in your hearts'. * Romish priests. • t Absurd sennons^ 1 12 Bradjbrd.—Lettef 1 Kin^, xviii. Heb. xii. Matt. x. xvi. Mark, iii. Luke, ix. xiv: 2 Tim. iii. Rom. x. 1 Pet. iii. But you ■will say, that to do so is perilous ; you shall by that means lose your liberty, your lands, your goods, your friends, your name, your life, &c., and your chil- dren shall be left in miserable state, &c. To this I answer, my good brethren, that you have professed in bap- tism 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 sware 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 ha- teth not these," saith Christ, " is not worthy of me. He that forsaketh not these, and himself also, and taketh not up his cross, and followeth me, the same shall be none of my disciples." (Matt. x. xvi. xix. Mark, viii. Luke, ix.) Therefore either bid Christ adieu, be forsworn, and run to the devil quickly, or else say as a Christian should say, that wife, children, goods, life, &c. are not too dear unto you in respect of Christ, who is your portion and inherit- ance. (Acts, XX. Psal. xlix. cxix. Heb. xi. xii.) Let the ■worldlings, which have no hope of eternal life, fear perils or 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 workman 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 oiF corruption, that we might put. on incorruption. (Psal. xc. cxx. Job, v. ix. 2 Cor. iv. v,) 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 bfii served not friendly. Let them walk the wide way that are ruled by their enemies ; let us be ruled by our fiien.ds, and walk the strait way, whose end is weal, as the other is woe. (Matt. vii. xxv.) 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 tor- ments shall be everlasting and intolerable. Our breakfaet is sharp, but our supper is sweet. The afflictions of this life XXXII.] To Hopkins and others at Coventry. 1 13 may not be compared in any part to the glory that shall' be revealed unto us. (Rom. viii.) This is certain, if we suffer with Christ, we shall reign with him ; if we con- fess 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. (Matt. x. xxv.) There shall be joy, mirth, pleasure, solace, melody, and all kinds of be- atitude and felicity, such as the eye hath not seen, the ear hath not heard, nor the heart of man is able to con- ceive it as it is. (Isa. Ixiv.) In respect of this and of the joy set before us, should not we run our race, though it is something rough ? (Heb. xii.) Did not Moses do so, the prophets so, Christ so, the apostles so, the martyrs so, and the confessors so ? They were satisfied of the sweet- ness of this, and therefore they contemned all that man and devils 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 Heb. xi. and 2 Mac. vii., and let us go the same way, that is, by many tribulations. Let us labour to enter into the king- dom of heaven ; for a,ll that will live godly in Christ Jesus must suffer persecution. (Acts, xiv. 2 Tim. iii.) Think therefore that the cross, if it comes for confession of Christ, is no strange thing to God's children, (1 Pet. iv.,) ■ but rather take it as the Lord's medicine, by which he helpeth our infirmities, and setteth forth his glory. Our sins have deserved cross upon cross ; now if God gives us to suffer his cross for his truth, and confessing him ; — as he by it buries our sin, so he glorifies us, making us like to Christ here, that we may be like unto him elsewhere. For if we are partakers of the afBiction, we shall be par- takers of the consolation ; if we are like in ignominy, we shall be like in glory. (Rom. viii. 2 Cor. i. 1 Cor. xv.) We have great cause 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, except we are cheerful and content, though he shall now come and take the same away. God hath given, and God hath taken away, saith Job ; as it pleases the Lord, so be it done. And should not we do this, especially when the Lord takes these away of love; to try us, and prove us, whether- we are faithful lovers or not, that is, whether we love him better than his gifts or otherwise ? It is a truth of all truths 114 Bradford. — 'Letters. to be laid up in our hearts, that it is not lost which seems to be so for the conlession of Christ. Read a Kings, iv. Lft this Ufe your children shall find goods plentiful, ajid a blessing upon them when yoa 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 most unkindly have left them ; and think you that God, which is the God of the widows and fatherless chil- dren, will not specially have a care for the babes of his dear saints, which die or lose any thing for conscience to hin J (Psa. xxxvii. cxlvii, Ixviii. Iv.) Oh ! my dearly be- lovetl, therefore look up 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 vrives, 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 vrithout the good will of our de^ir Father, who has 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. (Matt, x, Psa. xci.) Let us use earnest prayer ; let us heartily re-, pent ; let us hearken diligently to God's word. Let us keep ourselves pure from all uncleanness, both of spirit and body. Let us flee from all evil, and all appearance of evil. Lei us be diligent in our vocation, and m doing good to all men, especially to them that be of the house- hold of faith. Let u& 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. (Eph. vi, Luke, xiii. 1 Cor. iy. 1 Thess. v. Matt. xxv. 1 Tim. v. Rom. xii. xvi.) I pray you remember me, your poor afflicted brother, in your hearty prayers to God. This 2d of September. John Bradford, LETTER XXXIII. , A letter to Master Richard Hopkins, then sheriff of Coven- try, and prisoner in the Fleet, for the faithful and carisiant 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 • Richard Hopkins, whom Master Bradford commendelh so much iu this letter, was sheriff of .Coventry, and daring the time of his xxxiii.J . To M. Rictiard Hoplnns. il& inercy, and the feelings of the same pleHtifuUy in Christ, our sweet Saviour, who gave himself a ransom for oup sins, and a price for our redemption : praised therefbre be his holy name for ever and ever ! Amen. . I will not excuse myself for not sending unto you hitherto, suffering for the Lord's sake, as you do, to "the comfort of me and all that love you in the truth ; but rather accuse myself both before God and you, desiring your forgiveness, and that you would with me pray to God for pardon of this my unkind forgetting you, and all my other sins, which I beseech the Lord in his mercy to do away, for his Christ's sake. Amen. Now I would be glad if I could make amends to you- Ward ; but because I cannot, I heartily desire you to ac- cept that willi and this which I now write unto you there- after ; I 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 other- wise to you, or rather unto your old Adam, 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 pronounces of your state, that it is happy, therefore it must needs be so. To prove this, I think there is no need ; for you know that the Holy Ghost saith, that they are happy which suffer for righteousness' sake, and that God's glory and Spirit rests on those who suffer for conscience to God. Now this you cannot but know, sheriffalty, was accused by certain malignant adversaries, of matters pertaining to religion. What it was, I am not certainly informed, unless it were for sending and lending unto a thief, being then in prison ready to be hanged, a certain English book oi' scripture for his spiritaal comfort. Whereupon, he being maliciously accused, was sept for and; committed to the Fleet, and there kept a long time, not without great peril of his life. And being at length delivered out of prison, following this counsel of M. Bradford, and minding to keep bis . conscience pure from idolatry, he was driven with his ytiie and, eight young children to guit the realm, and so leaving all other worldly respects,- with his great loss al)d damage he went into 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 ; God's holy blessing so working with him, that in those far countries, he neither fell into any great decay, neither any one of all his household, during all the time there suffered materially, but so many as he brouglit out, so many he carted home again, yea and that with adydntage, and God's plenty upon him. Fox. * Distinguish or separate. 116 Bradford. — Letters. that this your suffering is for righteousness' sake, and for conscience to God-wards, for else you might be out of troubfe, even immediately. I know in very deed that you have felt and do feel that your unthankfulness to God, and other sins, witness to you, and that betwixt God and yourself, you have deserved this imprisonment and lack of liberty ; and I would that you so would confess unto God in your prayer, with petition for pardon and thanksgiving, for his correcting you here. But you know that the magistrates do not persecute your sins, your unthankfiilness, &c. but they persecute in you Christ himself, his righteousness, his verity ; and therefore happy are you that have found, such favour with God your Father, that he accounts 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. You may think yourself bom 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 has not done so with many. The apostle says. 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 has God placed you in ■ your office, that you might the more see his special digna- tion* and love towards you. It had not been so great a thing for Master Hopkins to have suffered as Master Hopkins, as it is for Master Hopkins to suffer, as Master Sheriff. . Oh ! happy day, that you were made sheriff, by which, as God in this world promoted you to a more honourable degree, so by suffering in that station 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 suffered for the Lord's sake ? Where read we of any sheriff that has been cast into prison for conscience to God-ward ? How could God have dealt more lovingly with you, than herein he has 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 prisoner a long time. Happy, and twice happy are you, if for this you may give your life. Never could you have attained to this promotion of this * Favour. xxxiii.] To M. Richard Hopkins. 117 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, that 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 per- fect work. If you 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 with Job ; and you shall perceive that the end will be that you find him merciful and full of compassion ; for he will not break promise with you, which hitherto never did so with any. He is with you in trouble ; he hears you calUng 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 to long for him the more. 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, beloved ! wherefore should you be heavy ? Is not Christ Emmanuel, 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 have comfort?" He not only de- clares that trouble will come, but also 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 ? Truly, they that suffer for the Lord ; and are not you one of them ? Yea, verily, are you. Then, as I said, happy, happy, and happy again are you, my dearly beloved in the Iiord. You now suffer with the Lord, surely you shall be glorified with him. Call upon God therefore in your trouble, and he will hear you, yea, deliver you in such sort, as shall make most to his and your glory also. And in this calling I heartily pray you to pray for me your fellow in affliction. Now we are both going in the * Bradford means that M. Hopkins was the first magistrate who suffered for the truth in Queen Mary's reign. See Fox, 118 Bradford.— LeUeri. ' highway tio heaven ; for by many afflictions we must enter in thither, whither God bring us for his mercy's sake. Amen. Amen. Yoiir fellow in affliction, John Bbadford. LETTER XXXIV. To my good sister. Mistress Elizabeth Brown. Good sister, may 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 over- , charge yourself at iAl times, even whensoever I do but send unto you commendations. I would be more bold on you than many others, and therefore you might suspend so great tokens, till I should write unto you of my need; which doubtless I would do if it urged me. Dear sister, I see your unfeigned love towards me in God, and have done so long time, which I do recompense with the like, and will do, by God's grace, so long as I live, and there- fore I hope not to forget you, but in my poor prayers to have you in remembrance, as I hope you have me. Other- wise 1 can do you no service, except it is now and then by my writing to hinder you from better exercise, when yet the end of my writing is to excite and stir up your heart to go onwards more earnestly in your well-begun enterprise. For you know, none shall be crovraed, but such as strive law folly ; and none receive the prize, but those that run to the appointed mark : none shall be saved, but such as persist and continue to the very end. Therefore, 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 are the proper marks, whereby 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 all, in the end they fail. These were never of us, saith St. John, for if they had been of us, they wonld have continued unto the very end. Take courage therefore, mine own beloved in the Lord : as you have well begun, and well gone forward, so persist well and end happily, and then all is yours. Though this XXXIV.] To Mistress E. Brown. 119 be sharp ahd sour, yet it is not tedious and long. Do all that ever you do simply for God, and as to God ; neither un- kindness, nor any other thing shall make you leave off from well doing, so long as you may do well. Accustom your- self 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, through which learn to fear him Beware of sin as the serpent of the soul, which spoils us of all or- nament and seemly apparel in God's sight. Let Christ crucified be your book to study, 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 Christv Labour here to have life everlasting begun in you, for else it will not be enjoyed elsewhere. Set God's judgments 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 h© may cover them. Beware of this antichristian trash ; defile not yourself in soul or body therewith, but accom- plish 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. Mistress Wilkinson, to my very dear sister. Mistress Warcup. I shall daily com- mend you all to God, and I pray you do the like for me. John Bradford. LETTER XXXV. To a friend of his, instnicting him how he should answer' his adversaries. My good brother, may our merciful God and dear Father through Christ, open your eyes effectually to see, and your heart ardently to desire, the everlasting joy which he hath 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 120 Bradford. — Letters. something affrighted by the p'ower of the magistrates, and the cruelty which they will threaten against you, I wish you to set before you the good father Moses, and follow his example ; for he set the invisible God before his eyes of faith, and with them looked upon God and his glorious majesty and power, while with his corporeal 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 while you know you are before the magistrates, re- member much more, that you and they also, are present before the face of God, which will give such wisdom to you, who fear him and seek 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 ever- lasting 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 but be good unto you, since he is become your Father through Christ; And therefore, as he has given you to believe in him, (God increase his belief in us all,) so he now graciouly gives unto you to suffer for his name's sake ; which you oiight with , all- thankfulness to receive, since you are made worthy to drink of the self-same cup, which not only the very sons of God drank of before you, but even the very natural Son of God himself hath happily brought you. 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 with, is the sacrament, not of Christ's body and blood, but of the altar, as they call it, thereby destroying the sacrament, which Christ instituted, I would you noted these two things ; first, that the sacra- ment of the altar, which the priest offers in the mass, and eats privately by 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 to their using of it, plainly declares. XXXV.] To a friend. 121 Again, if they talk with you of Chi-ist's sacrament, instituted by him, asking whether it is Christ's body or not, answer them, that to the eyes of your reason, to your taste, and corporeal senses, it is bread and wine, and therefore tlie scripture calls it so after the consecration. But that to the eyes, taste, and senses of your feith, which ascends 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 on to everlasting life, in faith and by faith, even as your body now feedeth on the sacra- mental bread and sacramental wine. By this means, you shall not allow transubstantiation, or any of their popish opinions, and yoa shall declare the sacrament to be a matter of faith, and not of reason, as the papists make it ; for they deny God's omnipotency, since they say Christ is not there, if bread be there. But faith looks on the omnipotence of God joined with his promise, and doubts not but that Christ is able to give what he promises us spiritually by faith — the bread still remaining in substance — as well as if the substance of bread were taken away; for Christ says not in any place, " This is no bread." But of this God shall instruct you, ii 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 has bound himself by his promise to give it ; which may he grant unto us both, and to all his people, for his name's sake, through Christ our Lord. Amen. John Bradford. LETTER XXXVI. To certain godly men, whom he exhorts 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 we may perpetually enjoy the same welfare, here in hope, and in heaven indeed and eternally. You know this world is not your home, but a pilgrim- age, and. place wherein God tries his children ; and there- fore as it knoweth you not, nor can know you, so I trust- you know not it, that is, allow it not, nor in any point BRilDFORD 2. little before he was burned. God's mercy and peace in Christ, be more and more perceived of us. Amen. My most dpar mother, in the bowels of Christ I heartily pr^y and beseech you to be thankful for me unto God, who now thus takes me unto himself. I die not, my good mother, as a thief, a murderer, an adulterer, &c. ; but I die as a witness of Christ, his gospel, and truth, which hitherto I have confessed, I thank God, as well by preach- ing as by imprisonment ; and now, even presently, I shall most willingly confirm the same by fire. I acknow- ledge that God might most justly 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 takes me hence, by this death, as a confessor and witness, that the rehgion taught by, Christ Jesus, the prophets, and the apostles, is God's truth. The prelates do persecute in me Christ, whom they hate, and his truth, which they may not abide, be- cause their works are evil, and may not abid& the truth 152 Bradford. — Letters. and light, lest men should see their darkness. Therefor?, my good and most dear mother, give thanks for me tp God, that he has 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 at Manchester. ' Use often and continual prayer to God the Father, through Christ ; hearken, as you may, to the Scrip- tures ; 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 ; comniit my cause to God our Father ; be mindful of both your daughters, to help 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 I 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, for me, and for yourself, that he will take your ahild to witness his verity ; wherein I confess to the whole world that I die and depart this Ufe, in hope of one 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 24th of June, 1555. Your son in the Lord, John Bradford. LETTER XLIX. A letter sent with a supplication to Queen Mary, her council, and the whole parliament. A poor subject, persecuted for the confession of Christ's verity, in most humble wise complain eth unto your Ma- jesty and honours, which verity deserveth at your hands to be maintained and defended, as that by which you reign, and have your honours and authorities. Although XLix.] % Queen Mary, 8^. 153 We that are professors, and, through the grace of God, the constant contessors of the same, are, as it were, the outsweepings of the world ; yet (I say) the verity itself is not unworthy for your ears to hear, for your eyes to see, and for your hands to handle, help, and succour, accord- ingly as 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 innocence in words or deeds, where it is enough, and sufficeth, only to accuse. It behoveth kings, queens, and all that are in authority, to know that, in the administration of their kingdoms, they are God's ministers. It behoveth them to know that those are not kings, but plain tyrants, who reign not, that they may serve and set forth God's glory, after true knowledge. And therefore it is required of them that they would be wise, and suffer themselves to be taught to submit themselves to the Lord's discipline, and to kiss their Sovereign lest they perish. As all those potentates, with thehr principalities and dominions, cannot long prosper, but perish indeed, if they and theii kingdoms be not ruled with the sceptre of God, that is, with his word ; which whoso honoureth not, honouretb not God ; and they that honour not the Lord, the Lord will not honour them, but bring them into contempt ; and at 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. When the word of prophecy is wanting," much more 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, which 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 it would first please your excel- lent Majesty, aiid 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 think not the less of it, for our con- temptible and execrable state in the sight of the world ; for it (the doctrine I mean) is higher, and of more honour and majesty, than all the whole world. It standeth h3 154 Bradford. — Letters. invincible, above all power, being not our doctrine, but the doctrine of the ever-living 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 shivers, in such sort as though they were pots of clay, according to that which the prophets 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 whisper against them — that we pretend falsely the doctrine and word of God ; and call us the most wicked contemners of it, and heretics, schismatics, traitors, &c. All which their sayings, how malicious and false they are, though I might refer 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 enable your Majesty and honours, by this my writing, to see that it is far otherwise than they report of us. May God, our Fa- ther, for his holy name's sake, direct my pen to be his in- strument to put into your eyes, ears, and hearts, that which may most make to his glory, to the safeguard of your souls and bodies, and preservation of the whole realm. Amen. John Bradford. LETTER L. To certain of his friends, N. Sheterden and R. Cole. 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. ,^men. "Though I have not read your letter ^myself, because I would not alienate my mind from conceived things, to write of others, yet I have heard the sum of it, that it is of God's election, v>rherein 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 L ] ToN. Sheterden and R. Cole. 1 55 of himself, and all his posterity. I believe that Christ for man, being thus fallen, did oppose himself to the justice of God as a mediatorj paying the ransom and price of re- demption for Adam and his whole posterity that refuse it not finally. I believe, that all that believe in Christ, I speak of such as are of years of discretion, are partakers of Christ and all his merits. I believe that faith and to be- lieve 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 advantages, Matt, xiii., or custom and authority of men, which is commonly seen ; for the hearts of them that so believe are not right and simple before God ; but 1 speak of that faith whith indeed is the true fajth, the justifying and regenerating faith ;) I believe, I say, that this faith and belief in Christ is the work and gift of God, given to none other than to those who are the children of God ; that is, to those whom God the Father, before the beginning of the world, hath predestinated 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 is first, yet to us it is last opened ; and therefore I begin vvith creation, from whence I come to redeinption, so to justifi- cation, 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, (3 Thess. iii.,) but to such as are bom of God, predestinate before the world was made, aftet- the jjurpose and good will of God ; which will we may not call into dispute, but in trembling and fear submit ourselves to it, as to that which can will no otherwise than what is holy, right, and good, how far soever otherwise it may seem to the judgment of reason, which must needs be beaten down to be more carefiil for God's glpry, than for man's salvation, which depiendeth 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. (Jer. ix., John v.) They know God to be a God wlio doeth on earth, not only mercy, but also judgment, which is .justice, and fullest justice, although our foolish reason cannot see it. And in this knowledge they glory and re- joice, though others, through vain curiosity, grudge and murmur thereagainst. Thus I have briefly sent you my • Made plain. 156 Bradford. — Letters. mind and meaning concerning this matter ; hereafter you, shall have (I think) your letter particularly answered by Mr. Philpot, as also if I have time, and you so require it, I will do.* John Bradford. LETTER LI. To Mistress J. Harrington, a faithful womari, andfearmg God, whom he exhorteth to be patient under the cross, and not to fear death. My dearly beloved, I beseech our mercifiil Father to comfort your heavy and pensive heart, with his own con- solations in Christ ; as I am assured, good sister, he will in his good time, which look for with patience, after the example of Job, Elias, Abraham, and all the dear saints of God, which are set forth unto us for patterns of patience. God grant that we may well cut our cloth after them ; for God is the same God now, and the end will show that he is a merciful Lord and full of compassion. My dear sister, you shall unfeignedly feel it at the length, though at present it seemeth otherwise unto your sense ; you shall, after you are a little exercised herein, find a quiet fruit of righteous- ness, (Heb. xii.,) the God of grace, which hath called you unto his eternal glory, confirming and strengthening you, who are somewhat afflicted, with your brethren and sisters that are in the world ; for you suffer not alone, as I trust you know. It comforts me to read in your letters, that no displeasure of father, mother, husband, children, &c. moves you to be ruled after the counsel of the world ; and therefore you desire me not to be afi-aid 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 tor ever, his mercy be more and more multiplied unto you, in you, and upon you, for " For the certainty of this faith search your hearts. If voo 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 will put his hand under, that yon shall not lie still. But if you feel not this faith, then know that predestina- tion is too high a matter for you to be disputers about, until you have been better scholars in the school-house of repentance and justification, which is the grammar-school wherein we must be con- versant and learned before we go to the university of God's most holy predestination and proridence. Letters of the MartyTs, LI.] To Mistress J. Harrington. Ibi ever and ever. Amen. God make me "thankful herefor ; but you add, that the fear of death now and then moves you a Uttle. Howbeit, you say, that as I 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 vrish 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 stripe,* 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 de- livered ■ mitigate the malady ? Doth not the sick, when taking bitter and loathsome physic, set before him the ad- vantage which will ensue? And, my dear sister, will not you learn somewhat by these ? Consider what this life is, consider what death is, consider what is prepared for you after death. Concerning this life, you know that it is full of misery, vanity, and woe. It is an exile, and has 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 desire to live in this Ibathsome and laborious life ? Should we Wish to tarry in this wretchedness ? Should we take pleasure to remain in this perilous state ? Daniel's den is riot so dreadful as fs this dungeon we dwell in. Concerning death, to them that are God's dear chil- dren, as I know you are one, my tendeirly beloved sister, what other thing is it, than the despatdher of all displea- sure, the end of air 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 be- ginning of all blissfulness ? It is the very bed of down, for the doleful bodies of God's people to rest in, and there- fore well compared to a sleep, out of 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 manumissionf from all misery. So that the very heathen in some places * The danger. t Setting; free. 158 Bradjhrd.^Letters. caused the day of their death to be celebrated yrith mirth, melody, and minstrels ; 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 frighten 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 bank and shore, there to be drowned, rather than the de- sire of our home drive us to go aboard ? Should the hard- ness of tKc saddle set us to walk, and so 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 hath the ear heard, nor the heart of man is able to conceive in any point the joy, mirth, melody, plea- sure, 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 and archangels, with the patriarchs and prophets, with the apostles and evangelists, 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 ! wee to the blindness of our eyes that see not this ! Woe to the hardness of our hearts that fee) not this ! Woe to the deaftiess of our ears that hear not this as we should do, whereby we might be so far from fearing death, that rather . we should wish for it, crying with Simeon, " Now let thy servant depart in peace ;" with Paul, " I desire to be dis- solved, 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. (Psa. cxx.) But, alas ! dear sister, great is our unbeUef ; faint indeed is our faith, or else night and day tears should be our bread and drink, while it is said unto us, Where is your God ? It is a token of little love to God if we are 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 unto him, should I be displeased thereat ? Yea, should I not be willing and glad to come unto him ? And, alas I yet if death, the Lord's palfrey. 1.1 1 To Mistress J. Harrington. 159 Ihe Lord's messenger, should come, I think T should not be so ready, but be fearful as you foresee yourself to be ; whereby I doubt not you take occasion to lament the weakhess 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 un- doubtedly you shall have, and find his promise true, that in an acceptable time he has heard your prayer. Such as I, have no such foresight of death, and therefore are at present less dismayed, which vfill turn to our greater grief in the plunge, save that for my part, I hope he will never tempt me further than he vnll 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 me as he will, in all things, in all places, and for ever, that at the length I may come whither I desire, that is, into his own blessed presence and the enjoyment of immortality, with you and his saints. Amen. Thus much I thought good to write unto you at present, to occasion you the less to fear death, whieh either needeth not or booteth 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 to speak with you mouth to mouth. Now as to my soul, I pray and wish unto you, my most dear sister in the Lord, whose grace guide you, and his mercy embrace you on every side tor ever. Amen. Yours, John Bradford. LETTER LII. 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 comfort. Amen. Although it is commonly spoken, and as commonly verified, that seldom seen is soon forgotten, yet it is not so commonly seen or experienced amongst those, whose friendship is in God the Father through Christ, as ours is, but in those whose friendship is begun in respect of some * Matters not. 160 Sradfoid.— Letters. earthly advantage. 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 should be sorry. In consideration whereof, being 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 de- liverance, 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 youward, nor to any that feareth or regardeth any peril that thereby may happen. And herein out of love and good will I am the more familiar and bold to admonish you, not as distrusting you, God forbid, for I think of you as of 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 oifences given by the world, do exteriorly as the world does ; to save your sleeve and maim your arm for ever, as those do, which 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 has more aloes than' honey. (Job, ix.) If I suspected your conscience, I would then set before you, on the one part, the judgment of Christ, which shall bernost assuredly the terrible sentence to them which are ashamed to confess his gospel, and the eternal woe and misery which they shall be cast into, that will not obey his gospel here ; also, 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 joy 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 respect so much as think that you would defile your body in the antichristian service now used, then I would go about to set forth these things more at large. But, as I said before, I 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 Lii.] To Humphrey Hales 161 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 by a tip. Terrible is that woe which Christ threat- eneth to them by whom offences do come. You know the way to 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 which spiritual life, freedom, and felicity are purchased. Wiiai should it profit a man to win the whole .world, and lose his own soul ? Who would desire a two years' merry life for an eternal sorrow? as these mass-gospellers do, which after all are uncertain of two years' life, and God knoweth what wounds their, consciences have. Hardjs it to recover health to the conscience ; and because I ani careful for it to y onwards, as to my own brother and dear frien;], therefore I 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 maij shall once touch you. Into his hands commit yourself, cast your care upon him, have a care to please him, and then he will care to keep you. You know the oath the Athenians made, " I will fight for the defence of religion, both alone and with others :" which saying of the heathen will be to our condemnation, if for his holy word and gospel's sake we dare not adventure the loss of that he has lent us, keeps for us, and can, when he will, take away from us, or us from it. If worldly men dare jeopard a joint t with God, rather than they would lose worldly things, as experience teaches, 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 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 fi-om all uncleanness of the spirit, but also of the flesh, (2 Coi vii.) as I trust you will ; and cry upon 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 for myself. If I could help you in anything, you may be as assured thereof * So be it. f To oppose. 168 Brmdford. — 'Letters. as of yoiir brother. My prayer to God night and day you shall have, that for his holy name's 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. Prom my lodging, you know ^where, this 5th of Aggust, 15.')4. By your own to use in the Lord for ever, John Bradford. LETTER LIII. Afiotker letter to Master Humphrey Hales amd his wife. The everliving 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 man, and love of those things, wUch he has left behind him unto you and others. God grant his fate may be' so imprinted in the hearts of all men, especially of you both, that his fall may be unto you, I will not say rising, for I 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, and come and increase in repentance (Luke, xiii.,) and fear God's wrath and judgments, which are always like himself, if we follow the steps of them whom he punishes. I need not to tell you the cause of this that has happened unto your father, if it is as I 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 re- proved inwardly ; for that which he 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, for the example of you, and me, and all others, that we should fear even ourselves and our own hands, more than man * Hesitate about Liii.] To Hianphrey Hales and his wife. 163 and all the powers of the world, if we therefore should do anything which should wound our conscience ; the conscience, I tell you, is soon wounded, yea, sooner than we are awai-e of. The devil uses all kinds of deceit to blind us from seeing that which might wound it; but when the stripe is given, then either he still shuts up our eyes with contempt, for our hardenings, or else opens them to bring us to utter despairing. In your father, as you 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 has now done vrith your father ; but because the time of his judgment is not yet come, his wisdom has thought good to set your father forth as an example to all men ; as he did in the first world Cain ; in the second world Ham ; 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 are God's. chil- dren 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 iiruit to us declares no less, to the admonishing of us all, I trust you will accordingly consider my collation.* For your parts, as I think godly of you both, that indeed you are, both the children of God, so I pray you comfort yourselves, as David did, though his son Absalom perished so despe- rately, and though his father-in-law, Ahithophel, f^tther to Bathsheba, as the Hebrews write, perished so miserably. You know Jonathan was not the worse because his father slew himself, nor Bathsheba because of her father Ahithor phel ; they were both 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 you fear God, and love God the more, and fly from those, things which in your father you saw 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, Tiyho by this judgment tries your patience and faith to the comfort of you both, as you shall find I am assured. ]\Iy dear hearts in the Lord, if I could by any mea.ns comfort you, certainly, if my life lay on it I think you should forthwith perceive it ; but because I can do no more than * Comparison. 164 Bradford. — Letters. I can, therefore as I can I do ; that is, to write and to send this messenger, my good friend and hrother, with the same, to leani certainly the truth herein, and the con- dition of your estate. My other letter was made before I knew of this matter. I pray God this, which I understand by report, may be otherwise, but God's good will be done, who gives us patience and comfort in him. To whom I commend you both, even as heartily as any friends I have, in this life of your estate. From my lodgings, you know where, this 8th of August, 1554. By your own to use in the Lord for ever, John Bradford. LETTER LIV. To Master Shalcrosse and his wife, dwelling in Lancashire, The peace of conscience in Christ, and through faith, in his blood, which surpasseth, and is far better than any worldly riches or joy, and is 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 Master Shal- crosse, and unto your yoke-fellow, my good sister in the Lord, now and for ever. Amen. Although I could not hitherto 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 has given you grace as yet (for so I hear) to keep yourself undefiled in his service, which far differs from the Romish rags, revived of late, and justly so for our sins and un- thankful use of his true religion and holy ceremonies when once again in place and use amongst us. In token whereof (I 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 one for 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 continue in the same unto the end ; for you know that perseverance in godliness and purity is required of us, and that none shall be crowned, but such as fight lawfully; 2 Tim. ii. Liv.] To M. Shalcrosse and his wife. 165 ■ Go on therefore, and fight a, good fight stoutly and manfully ! that is, as you know God is not to be worship- ped and served but according to his written word, and not after unwritten verities,* or the device, fantasy, and plea- sure of men or women, behave yoiirself inwardly in God's sight, and outwardly before your brethren. Seem not to approve by your outward rnan, that which the inward man detests. It is not enough to believe with the heart, except the mouth and fact confess the same : nor- is it enough with the mouth to acknowledge a verity, and by our fact and deed to destroy the same. Paul speaks some- times of deniers of God, not only with their lips and tongue, but also with their deed and life. Let not the world or the greater part of men be an example to you to follow, or do as they do, in the service of God. Christ saith, " Follow me," speaking of himself, who is the pat- tern and sampler we should set before us, and not the world or the more part, which follow the wide and broad way, whose end leads to perdition and everlasting woe ; but rather let the example of such as walk in the narrow and strait way, which bringeth to endless life, encourage you to walk with them, although the number of them is but few, and the persons of them are utterly contemned with the world and in the world. The world cannot love, nor know the children of God, because it cannot receive the Spirit of God ; and therefore as the ape thinks of her, young ones, so the world, thinks 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." O I comfortable sentence '. " I have overcome the world." This undoubtedly he means for you and me, and all others 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 he did, let us as his servants whose state ought not to be above our Master's, not be dismayed by contempt, or wrong, or loss of goods, or of 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 most victorious victory. For by many tribulations must we enter into • Traditions. 166 Btddford.— Letters. the kingdom of heaven, if we will come thither, except for tribulation's sake we desire with ease and worldly quietness to go to hell. You know that Paul saith, all that will live godly in Christ Jesus must suffer persecution y wherefore since you are in Christ Jesus 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 you cannot but receive it, or else a cross which will be much worse. Therefore take will- ingly whatever cross the Lord shall offer, and then the Lord will make you able to bear it, and never try you fiirther than he will make you strong enough to bear. Yea, he will number and keep all the hairs of your head, so that one of them shall not perish. But if you refiise God's cross, especially to suffer the loss of any thing for his sake, who gives you all the good that ever you have, and keeps it — if, I say, you refiise, be certain the plagues of God will be poured down, first on your soul and consci- ence, by hardening your heart, and blinding your mind, either by bringing you into despair, or into a contempt and carnal security ; from whence will ensue loss of the dearest things you have, if God love you, or else he will preserve the same to your eternal destruction. I write not this as distritsting your constancy in God's cause, God forbid, far methinks I am assured of your godly zeal, but I do it as I said, that you may be the more heedful, 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 fl.esh ; but to you which are a man of God, and by profession in baptism have forsaken the world, and consider things according to the reach of faith, and have tasted of the good Spirit of God, and of the life to come ; by such a one, I say, as I trust you are, this kind of writing is otherwise esteemed. For here you are but a pilgrim, your home is in heaven, your treasures are 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, " I carry all with me." If he being a heathen considered his riches to be the world's, rather than his, how much more should we so do ? Therefore, my dear brother, prepare yourself accord- tiv.] To M. Shalcrosse and Ms wife. 167 infly, as you have done, and do, I hope. Read the second of Ecclesiasticus, see how he counsels them that will serve God, to prepare themselves for temptation. Often set before your eyes the judgment of Christ, his coming in the clouds, and the resurreetiton, which is now our comfort, especially in afflictions. I write to you none otherwise than I am persuaded, (I thank God,) and I pur pose to go before you. I know there is an eternal life ; I hope to be partaker of it throwg'h Christ ; I know this is the way thither, I mean by suffering. I know, 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 iliight be like to him elsewhere ; therefore I write to you not words only. And hereupon I am the more earnest, to admonish and to pray you to cl«ave 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 gOodraess of God and his power, to give my life in and for the same, that you and others may be certain, and follow as God shall call you and vouch you worthy. Remember, die you must ; but when, you know not, and wnere and how, it is uncertain to you. Again, you must leave behind you all that you have, for nothing shall go with you but a good or an evil conscience. Moreover, it is hid from you to whom you shall leave your goods, for you may purpose, but God will dispose ; therefore if God wi41 have you to die. Or to lose your goOds for his cause, how much are you bound to bless God? You may be sure that then you cannot perish, for of all ways to heaven, it is the most sure way. God will preserve your goods, 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 ; which I pray God to remember towards your children for his name's sake. Amen. Thus will I take you to God, and to his holy word, which is able to teach you which way to serve God, and to save, you if yoii believe and love it. If I thought it might do you any good, I would send you a book which James Bradshaw already hath, to teach you how you should act, especially concerning the mass. I wrote it since my trouble. Commend me to T. Riddlestone, 168 Bradford. — Letters. although I fear he has defiled himself in this false tier- vice. I would wish he would read that book, and as you shall advertise me, so I will do in sending to him. I shall pray God to illuminate his eyes with his grace, , Commend me to sir W. Charlton, who, I trust, has kept himself pure from idolatry. God grant he may so con- tinue. Written in haste, (as it appears,) from the Counter in the Poultry, By yours in Christ, John Bradford. LETTER LV. To my good friends in the Lord, Master R. and his wife. 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 are, that is, nothing set by, but because by him we are brought into communion, and that as with him so with his Father, and as with his Father so with all God's people, if we are his people, as I trust we are. And therefore I write unto you as one 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 makes me heavy and wounds me. The days are come in which we cannot but declare what we are, if we are indeed as we should be, and as I trust we are — that is, if we are Christ's disciples. I mean, we cannot now do as the world does, or say as it says, but as God's church does and says. The world seeks itself, and speaks thereafter ; the church of God seeks Christ's glory, and speaks accordingly : the worldlings follow the world, the church children follow their captain Christ ; and there- fore as they are not known of the world to be as they are, so they are hated, and, if God permit, they are persecuted and slain, which persecution is the true touchstone that separates the true church children from hypocrites, as the wind does the wheat from the chaff. And of this, our time and age set very many forth for example, doctrine, and fear, which 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 are ashamed, and that not only of them, Lv.] To R. and his wifei 169 and so of that which they profess, but also they frame and fashion themselves in all outward behaviour, as in coming to church, and hearing mass, so that 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 ?ame to be nought, 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 of the way, the harder shall it be to re- cover and see it ; and therefore the apostle gives warning thereof, (Heb. xii.) as does Moses, (Deut. xxix.) speaking of men that bless themselves inwardly, while in truth they curse themselves. Read both the chapters, I pray you, and mark the example of Master Hales, who after he consented to seem to allow in outward fact, that which he once knew was evil, was fearfully left of God for our admonition.* For albeit, God hath not done thus to all that have indeed done that which M. Hales purposed to do, yet in this ex- ample he teaches us how fearful a thing it is to wound our conscience, and do anything thereagainst, to offend the godly, and to the comfort of the obstinate. I write not this to accuse you, or either of you ; for as I cannot lightly be persuaded of any such thing of you, so I am assured you hitherto have not done any such thing, for there is yet no great penalty to punish you for not so doing, if you should have been accused thereof. For he that will do a thing unforced, I cannot hope any- thing of him, 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 themselves 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 what you have read in your hearts, as shall be both comfortable and profitable unto you and others. You shall rejoice in the strait way, which few find, and fewer walk in, but few * He refers to Judge Hales, who having been induced to profess popery, was so overcome with remorse and despair that he drowned himself. BaADFORD 2. I 170 Bradford. — Letters. ndeed continue therein to the end. (Matt, vii.) You shall suffer with joy the spoiUng of your goods, because the best part of your substance is in heaven. You will set before you the 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. (Heb. x. xii.) You will rejoice, and greatly, because great is your reward in heaven. (Matt, v.) You will be glad that God accounts you worthy to suffer anything for his sake. (Acts iv.) You will set before you the end of this your short cross, ' and the great glory which will follow the same. (2 Cor. iv.) You will know that it is no small benefit from God to suffer for his sake. (2 Thess. i.) You will know that your sorrow shall be turned to joy. You will know that as God makes you now like to Christ in suffering, so shall you be in reigning ; and if you are partakers of affliction, you shall be also of his glory, &c. (Phil. i. John xiv. xvi. Rom. viii.) Lastly, you will know 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, and then at your leisure to redeliver them to this bringer, or my man, when I shall send to you for them. 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 I, as heartily as I can? God forgive me, for I do nothing so well as I might ; in that I flatter myself too much ; God lay it not 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 to do as well as I wish for 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 part, God send it shortly. Amen. John Bradford. LVi.] To Sir William Fitzwilliams. 171 I,ETTER LVI, To the worshipful Sir William FitzwilKams, 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 mas- tership ; which I beseech his goodness to increase in you continually for your everlasting comfort in him. By his mercies towards you, I mean not in your lands, posses- sions, offices, natural wisdom, riches, health, form, &c. which indeed are gifts of God given to you of his mercy without your deserts, and therefore he should be daily praised by you for the same, ,as I doubt not but he is, for else your ingratitude would provoke him to punish you in them and by them, it he love you. But I mean his mercies towards you in the knowledge and love of his truth in rehgion. Since you amongst the ' not many' of your estate and condition, as St. Paul witnesseth, (1 Cor. i.) have received this benefit 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 thank- fulness ; for I am not in a mammering * whether you are 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 he might do the same by me 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 you this treatise of the doings of Master Ridley at Oxford, concerning his disputation about the sacrament. I know that divers copies have gone abroad, but none of them were as, I know, this is ; for I have translated it out of the copy in Latin, which was corrected with his own hand, which came unto me with his consent, and therefore I dare be bold to say that it has not before been seen like this. Id reading whereof you shall well see that this I speak is most true, and also that which causeth me to supprest * A hesitation. i2 172 Bradford. — Letters, comri'endations of it (the excellency and worthiness thereof I mean,) because I think I cannot speak anything so worthily as undoubtedly these his doings deserve.* Unto your mastership I send them, as a token of my duty towards you, thereby to declare, that you deserve much of me, and I would show myself willing to recompense the same if I could ; but since I cannot, and since also your doing is simply in respect of God and his cause, I will, according to your expectation, leave the recompense unto him. In the mean season praying him, that of his good- ness he would increase the knowledge and love of his truth in you, and strengthen you after your vocation, both to walk purely, 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 anything for Christ's sake. Most happy may that man think him- self that has anything to lose for his cause. 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. I beseech you therefore, right worshipfiil sir, consider well this matter, and weigh it not as the world and your mother witf will move you to do, but as the word of God teaches you ; there shall you see that this I speak of is matter of much mirth, joy, and glory, though to the world it seem quite contrary. God's good Spirit always guide you to his glory, and give you the spirit of prayer, continually to pray that God may never tempt you further than he will make you able to bear. Amen. Since this copy is not so fair written as I 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 it should be. from the King's Bench. Your humble John Bradford. * He refers to the public disputation at Oxford, in April, 1554, whither Crannier, Ridley, and Latimer were sent as prisoners, and compelled to dispute respecting transubstantiation. The account drawn up by Ridley is given in Pox's Acts and Mimumeids, aod shows the able reasonings of the reformers, and the sophistries ot their opponents, t Natural undeistanding. LVii.] To M. Colter. 173 LETTER LVII. To my good brother, Master Coker, at Maldon, in Essex. Although I have at present both Httle time and less ' opportunity to "write as I would, yet I thought it better to write something, as I may, than to be entirely silent. For if I should not do so, having so convenient a messenger, as I might incur the suspicion of ingratitude and forget- fulness towards you, and I might not satisfy the desire of this my poor brother and friend, John Searchfield, who comes unto you for help and comfort in this troublesome time. This dare I say, that the man fears God, and for God's sake, and conscience towards him, sustains 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 you may conveniently ; 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 tends to our comfort. Now we sorrow and sigh to see the sea swell and rage in this manner as it does ; 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 Gt)d our good Father willeth not the death of a sinner, so will he order this most to his glory and our joy and com- fort, 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 loath this life, and longing for the life to come.' For we should account this as it is, a very vale of misery, much to be mourned in, because the time of our habita- tion and our exile herein is prolonged. 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 I 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 174 Bradford. — Letters. [lviii. time is come only to try us. God make us faithful to the end. God keep us always as his children. Amen. I pray you commend me to Master Osboum, and to kl\ our good brethren in the Lord. The peace of Christ be with us all. Amen. Amen. Yours in Christ, John Bradford. LETTER LVIIL To mine own good brother, Master John Philpot, prisoner in the King's Bench. My dear brother, God our Father be praised for the good he works in you and by you. Even now I have received your loving letters, wherein I see cause to bless God for the wisdom, love, and efficacy he has worked and does 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 damna- tion, or occasion the sooner his conversion. Judas's dissembling turned to the hurt of himself only. If once we come into unity and love, then shall we not respect* one another, neither take things in the worse part. No- thing hinders them more, than that they now hear all that we speak with prejudice,t where, if unity be had, this prejudice 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 ovra fellow and beloved brother, J. Careless, to do the like. I shall pray for you, both in my prayers with others, and with myself alone, 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, Emmanuel, for ever. Amen. Your own in the Lord, John Bradford. * Examine. t He means certain freewill men. litters 0/ the Marli/t$t MX.] To R. Cole. 175 LETTER LIX. To my good brother, R. Cole. Mink 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 embjace 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 every one fight mightily against sin, and all that is against the kingdom of Christ, where- unto, my beloved, we are called effectually to our everlast- ing felicity, (I doubt not,) praised be the name of our good God therefor^, for ever arid ever. Amen. My own heart in the Lord, desire our brethren that every one would berid himself to bow ; let us never break. Love suffereth long, and seeketh not herself. We all have one Father; we all are brethren. God keep us from dissension. If we cannot agree in all points, either the points perchance are not so necessary, or else by love ife shall hereafter be brought to see that which yet is hid. If love appear in all our doings, and we seek one another with a simple and a single eye in God's sight, doubtless all prejudice, whereby we are hindered from seeing mani- fest 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 instrutpents of grace ; and God's kingdom shall in- crease apace in us and by us also, which may he grant for his mercy's sake. Amen. 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 would find a plain Nathaniel 5 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 him. Pray for him, and for my good sister, J. H.,' as I know she does for you. The peace of God be with you, mine own in the Lord. John Bradford. 176 Bradford. — Letters. [lx, LETTER LX. To Mistress Brown. Good sister, I beseech God to make penect the good he has begun in you unto the very end. Amen. This life more and more becomes unto us as it should be, that is, a miserable life, a weeping life, a woeful 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 burdens which we do feel, and shall feel in this miserable world : we have cause to thank God, that makes this world a wilderness unto us. If we are patient therein, kiss God's rod, and humble our- selves before God, assuredly we shall come into the most pleasant land of rest ; wherefore, good sister, as I said, I say again, be merry vsith sorrow, rejoice in hope, be patient in trouble, pray in affliction ; and, amongst others, I pray you pray heartily for me, that God would forgive me my unthankfulness, not only against you, which is great indeed, but also against all his people, but especially against his Majesty. As I can, I shall commend you unto the tuition of our shepherd Christ, who always keep us 1.S his lambs, for his holy name's sake. Amen. Your afflicted brother, John Bradford. LETTER LXI. To certain godly men, relievers and helpers of Mm 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 Lxi.] To eertain godly men. 177 inward working of tiie Holy Spirit, the earnest oi our iniieritance, and guider of God's elect, with the which tnay 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, which 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 comfort, but also the great ease and comfort of many, whiqh, without the help of God by you hitherto, had been in much more misery. By your relieving the Lord's prisoners, I am brought to see the root whereof the work doth spring, even the knowledge and love of God's truth, for which we , are in bonds. Which knowledge and love is a blessing of all blessings the greatest, (for it is even eternal life, John xvii.) and I cannot but praise God for you on this respect, that it has pleased him to vouch you worthy of so excellent and sin- gular a benefit, which is more to be esteemed, desired, and cared for, than anything else. The world, for all that ever it has, cannot attain by any means to this blessing, which God our Father has given you freely of his own good will through Christ, even before you were purposed to desire it ; therefore, I beseech you all to be thankful with me, and to rejoice in the Lord. For if he has given us such a gift unasked, undesired, yea, unthought upon, how can he deny us any good thing now, which may be necessary for us ? Will he, think you, sow his seed in the ground of your hearts, and not keep away the fowls from picking it up ? Would he so bestow his seed in you as he has done, if he would not hedge in your hearts, as his field, from common paths, and from the 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 this be not lacking in a good husbandman, alas ! why should we think 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 others his preachers, and that to the bringing forth of just and full fruits ? Doubt not, my dearly beloved, but that he who has begun with you will happily make an i3 178 Bradford.-^LMerSi tnd with you. He has begun to sow his seed in you, as I dare say you feel ; be sure then that all this will follow. First, he will have scarecrows in your hearts, I mean such ^{iarkles of his fear he will drop, yea, he bath already dropped into you, that the birds of the air (vain and evil cogitations) shall not be cherished by you, but expelled, by crying to the Lord for his help. Secondly, he will make such hedges as shall keep you from by-paths of all evil customs and usages, and also preserve you from the power of evil and dominion of sin, which would have the upper hand on you. Thirdly, he will doubtless pour such showers upon you to supple you, so weed you, so muck and marl you by temptation and other exercises, that the Sunshine of persecution shall do more for the ripening his seed in you than to the Withering of it away. These things, my dearly beloved, the Lord God, which has begun them in you and for you, will continue with you, that in the end you may be brought into his bam, 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 you cannot give him. If God keep not the order I have told you, but 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 he has been working in and for Others a long time. Now undoubtedly great showers are fallen to supple our hearts, that God's Word might enter therein, and take root. Now the Lord gdeth a-weeding, to weed Out of us our carnality, security, covetousness, self-love, forgetfiilness of God, love of this World. Now the Lord doth muck alid marl us, loading us with heaps and burdens of crosses, that our hearts might be made good ground to bring forth fruit to God's glory by pa;tience, in suffering inward temptations and griefs, whereof we must complain to the Lord that his scarecrows may drive them forth from us ; and also in suf- fering outward assaults, for which we must cry to our Master for his hedges and defence, which have two 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 in patience possess our souls, knowing that they which persevere to the end shall be saved. Let us not be weary of well doing, for in our time we shall XXX.] To certain godly men. 179 reap the fruits thereof; but rather, whilst we have time, let us redeem it in doing well to all men, but specially to the household of faith. Which hitherto you have done (the Lord therefore be praised, and in the day of his coming may he recompense you,) and for the rest I hope well ; I mean, that you have declared no less by confessing the truth planted in your hearts, by your words and works. After yoiir vocation to the glory of God, I hope you have behaved yourselves godly, not being as too many are now- a-days, even mongrels, giving half to God, aiid half to the world, halting on both ktiees, going two ways ; I mean the mass-gospellers, which are worse than any papists. In this point I hope well of you, my dearly beloved, that you have not contaminated yourselves, that you have both confessed the truth as often as need has required, and also have refrained from coming to church novr, where is no- thing 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 abstained from all appearance of evil, confessing in heart, confessing in tongue, confessing in deed and aict, 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 a candlestick, to give light, that men may see your good works, and glorify your Father which is in heaven. All this I hope of you, my beloved, and also all purity of life and gOdly conversation, not doubting but in this behalf also you have deckred 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 your- selves be sober and pure, towards your neighbours be charitable and just, towards God be faithful and thankfiil, loving and obedient. Use earnest and often hearty prayer ; meditate much upon, and often hearken to the word of God. If you are 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 con- trary t6 God's will. Make not the members of Christ's chufch, that is, yoursel^^es, members of antichrist's church. Be not ashamed of the gospel, or of such as are bound therefore, but rather be partakers thereof, first inwardly by 180 Bradford.— LeMers. compassion, prayer, &c., then outwardly by giving accord- ing 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 is needful for you. For, my dearly beloved, be certain that no man can touch you, or lay hands upon you, but by the will of God, which 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 sees our souls in peril, he pre- vents the peril by ministering physic, which is the cross. As therefore for the body we follow the advice of the phy- sicians for the health thereof, thankfully using their coun- sel, and obeying 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 I beseech thee, O Holy Spirit, to work in us all. Amen. My dearly beloved, this I have briefly written unto you, not as one who seeketh any gifts, as Paul saith (Phil, iv.,) but as one that seeketh abundant fruits on your behalf, and to your advantage ; for it is better to give than to receive, saith Christ by his apostle St. Paul, who testifies, that ac- cording to that we sow, so shall we reap. He that soweth little, shall reap little ; he that soweth much, shall reap much. (2 Cor. ix.) 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 undone. If the cross come upon us, then are we happy, for the Spirit of God and the glory of God rest upon us ; there- fore rejoice (saith Christ,) for your reward is great in heaven. (Matt, v.) 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 who 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 Lxi.] To, certain godly mm. 181 hates us. But let us rejoice, for our Lord hath overcome the world, (John, xv. ;) he suffered out of the city, hearing 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. (Heb. xiii.) Let us know and esteem this greater riches than al! the treasures of the world, as Moses did. Let us know that he who saveth his life shall lose it. Let us know that the way to salvation is a strait way, and a way wherein we cannot carry our bags and chests with us. Let us know that no excuse of wile, farm-house, or children, will excuse 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. (Luke xiv.) Though this be a hard saying, yet we must not leave our guide for a little foul way ; yea, rather we should know indeed, that it is hard only to the flesh, which if she be handled daintily will be imperious. She must be kept under, that the spirit, which is a precious thing in God's sight, may have her advantage. If we should follow the fancy of the flesh, we could not please God. We have made a solemn profession against it in our baptism, as also against the devil and the world ; and shall we now look for easy things from our enemies ? Shall we not look rather to be hardly entreated of them ? Oh ! that we con- sidered often, and indeed, what we have professed 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 re- mission of sins, so to be made like thereunto continually by dying to sin. Oh ! that we considered what we are, where we are, 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. Get behind me, Satan ; thou savourest not those things that are of God, but the things thai are of men. Shall we not drink the cup which our heavenly Father has appointed for us ? O Lord God, open thou our eyes, that we may see the hope whereunto thou hast called us. Give us eyes to see, ears to hear, and hearts to understand. 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 182 Bradford. — Letters. elect children, that we may have some sight of thy hea- venly 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 evft', with all thy saints in thy eternal glory. Amen. John Bradford. LETTER LXII. . Another letter 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 yoUj my good Lord, to your endless joy and comfort. Amen. Because your Lordship looketh not for thanks from me for God's benefits ministered by you, and I cannot duly declare in few words what I would do ; I will omit the same, praying God, our dear Father, in the day of his re- tribution 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 child-like opinion, yea, persuasion of his goodness in Christ towards you, than which blessing (my good Lord,) none greater is given to man upon earth. For assuredly, he that hath it is the very child of God, elect before all time in Christ Jesus our Lord, and therefore shall enjoy everlasting felicity ; although he is here afflicted and tossed in trouble and temptation for his trial, that when he is found faithful, he may receive the crown of glory. The only thing that distinguishes the child of God from the wicked is this faith, trust, and hope in God's goodness through Christ, which I trust you have. May God in- crease it in you, and make you thankful. Certainly, such as enjoy it are happy ; and if they are happy, and that happiness is not where any thing is to be desired, they 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. The^ are beloved of Christ, who loveth them to the very end. May God for his mercy sake in Christ open your eyes more and more to see his sweetness in Christ, to make you secure in him, and to awaken the flesh fi-om her security, to be vigilant and heedful how you may best behave yourself in thankfiil LXii.] To Lord RiisseU. 183 obedience to God, and carefUl help and service to his people. So that all your whole hfe may tend to this, how by example and otherwise you may do good to others, and Still confirm his true service and religion by your constancy, %-herein if you continue to the end, you shall receive an incorruptible crown of immortal and unspeakable glory. But if because of God's tarrying, which is Only to prove yoti, yoii relent, which God forbid ; thinking it etiough to serve God in heart, and in body to do as may make most to your temporal advantage, aS many do ; then un- doubtedly your standing hitherto, (wherefore God's holy name be praised,) shall make much more for the papistical kingdom and the 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 has vouched you worthy, without your deserts. In the one, that is, for lands and possessions, you have many companions, but in the other, my good Lord, you are A per se A,* with us for our comfort and joy unspeakaible, so long as you continue, as I trust you will do to (he etid, and to our most heavy sorrow, which God forbid, if you should relent in atiy point. Therefore I beseeCh your Lordship, in the bo*els ahd blood of our Saviour Jesus Christ, to persevere and con- tinue to the end. He that hath not tried you hitherto above your strength, will continue so to the end. If for a time he hide his face from you, yet he doe* it but ft* a moment, to make you cry to him the more heartily ; and surely he will hear you, not only when you are crying, but also \vhilst you are thinking how to cry. He is With you 'ri trouble, and will delivet you. The longer he ta;rries, the more pleasantly and comfortably he will appear. Only believe and look for his help, and you shall have peace, such peace as the world knoweth not, nor can know ; which nlay God give us a true feeling of, and then we shall not be grieved with afflictions, but rather rejoice in them, be- cause they are but exercises and trials of faith, to the in- crease 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 * A by itself A. 184 Bradford.— LetUnt. understand, this is so much as I know, that We are four in number together, whose names this bearer will tell you. The charges of the least is 12s. a week ; there are five others, whose charges are 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 I have and do daily wonderfully 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. May God of his goodness ever be with you, and keep your Lordship to the very end as his dear child. Amen, Amen. Four humble to command, John Bradford. LETTER LXIII. To his godly friends, G. and N., encouraging them to pre- pare themselves to the cross, and patiently i!o endure afflictions for Godls cause and his holy gospel. The God of all mercies, and the Father of all conso- lation, show 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, sore storms like to fall more felly* than any we have yet felt, (I should rather say, you have felt, and are like to feel, if you continue to confess chris- tianly as you have begun,) I thought it my duty to ad- monish you, that you should not therefore be dismayed, or think it any strange thing. For undoubtedly you, confessing Christ according to the tnith 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 who for your sakes suf- fered much greater sorrow than all men can sustain. As well that your sori-ows and afllictions, whatsoever they are that shall come unto you, should be sanctified in his * Severely. Lxin.] To G. and N. 185 cross, and that which he suffered ; as also that in him you might both have 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 that the cross cannot but conform and make uS like unto Christ, not simply of itself, but by God's Spirit, which- makes 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 most secret sins, as also our more manifest evils, that we , thereby might be provoked to repentance, and asking of mercy ; 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 in- crease ; so that at the length we shall be made so like to Christ, that we cannot but be coupled unto him. I mean not by faith, as we now are, but even in deed, leaving here behind us, like Elias, our cloak, the flesh, which one day God will call and quicken again, to be like unto the glo- rious and immortal body of his Son Jesus Christ 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 God hath already appointed for you the afflictions and crosses which ye shall suffer, so that they are. not in th^e power, choice, and will of your and his enemies. If you would fly them you cannot, but, will ye, nill ye, needs must you have them. If you will not carry them in the love of God, you shall carry them in his displeasure. Therefore cast your care on him, which careth for you, and hath counted all the hairs of your heads, so that one shall not perish, if you commit yourselves to his ordering ; whereas else your heads and bodies, yea souls too, shall perish, if you withdraw yourselves as unwilling to take his cup and drink of it. Not that I Vvould have you thrust yourselves headlong and rashly to take or pull trouble unto you, or that I would not have you use such honest and lawful means as you may, in the fear of God and with good conscience, to avoid the cross, and give place to evil But I would have you willing to put forth your hand to take it when God offers it in such sort, as that with good con- science ye cannot escape. Then take it, kiss it, and thank 186 Bradford. — Letters. God ftir it, fdr it is even a very sacrament* that God loves you ; as he saith. Whom I love, them I chastise ; and ir you are not partakers of correction, surely you are not ,dhildren. But if he once chastise you, and you kiss the rod, verily he will cast the rod into the fire, and embrace you and kiss you, as the mother does her child, when she perceives the child takes the correction in good part. But idrhy do I compare God your Father's love to a mother's, for it far passeth it ? For, saith he, though it be 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 to- wards evening, yet in the morning we shall find him well pleased, if in Christ we come to him, and cry, Abba, dear FAthier, help lis, and (as thou hast promised) try us not further than thou wilt make us able to bear. Therefore, my dear hearts in the Lord, be of good com- fort, 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 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 you are called, and the way by which God will bring you to it, since you know not certainly whether it will be by prison, fire, halter, &c. ; whensoever these come, as I said befores 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 is unpleasant to the flesh. Perchance, if we should die in our beds of a cor- poreal malady, it would be much longer, and also more painful. At the least in God's sight it cannot be so pre- cious and gainful as I know this kind of death is, whereto I exhort you to prepare yoiirselves, 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 you would do the like unto me in your hearty prayers. Out of the Tower of London, 1.554. By your own to use in the Lord for ever, John Bradford. * Or sign. Lxiv.] To Mistress W. and Mistress W. 187 LETTER LXIV. To 7ny dearly beloved in the Lord, Mrs. W. and Mrs. W. Almighty God, our dear and most tnerciful Father, be always with you both my entirely beloved mother and sister in the Lord, and may he for ever keep you as his babfes unto his etertial kingdom through Christ our Saviour. Amen. I purpose not to rerider thanks to ybu for God's gi'eat goodness towards me by you, because I cannot. Each of you has so heaped benefits upOn me, that it were hard for me to reckon the tenth part. He for Whose sake yoil have done it^ and all the good you do, one day recompense you after your heart's desire ih hinJ ! In the mean seasoh I beseech him to reveal uiito you more and more the riches of hi^ grace and love in Christ, by whofti ye are beloved, and were so before the world was, arid doubtless shall be 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 salth^ He that hath this hope, will purify himself as Christ is pure. (1 John iii.) FOr how should it be otherwise, than that if we are certainly per' suaded that heaven is ours, aiid we citlzehs thereof, then (I say) we should desire the dissolution of our bodies, and death to despatch us, and to do his office upon us. If We certainly believed we were members of Christ and God's templeS; how should We but fly from all im- purity and corruption of the world which cometh by con- cupiscence ? If We certainly believed that God indeed Of his mercy in Christ is becOtiie ollr Father, since 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 rtiight tend to God's glory and our own weal ? NOw mark Whether all thiiigS teach Us not that we should be certain and sure that we are God's children in Christ. Behold the creation of this worlds and the gubertiatioh f of the same ; do not these teach us that GBd loVeth us ? And is God'3 love out of Christ the beloved ? Is not his lof e, as he is, unchange- able ? Does not St. John say, that he loveth to the end whom he loveth ? (John xiii;) Therefore I say, the very creatures of God both as to their creatidn and presei'vatiOn • Strive for. t GoVSrnment and direction. 168 Bradford. — Letters. tell us, that God loveth us ; that is, that we in Christ are his children and dearlings, although in ourselves and of ourselves we are otherwise, namely, children of wrath. Again, look upon the law of God, and tell me whether it does not require this certainty of you, namely, that you are God's dear children in Christ ? Does not God plainly aflBrm, and say, " I am the Lord thy God ?" Does he not charge you to have none other gods but him ? How then can you perish, if God be your God ? Does not that make God no God ? Does not David say, that those people are happy which have the Lord for their God ? Psa. cxliv. Besides this, look on your belief ; do you not profess that you believe in God, your Father Almighty, who wants not power to help you, as he wanted no good will in Chriot to choose you ? Do you not say that you believe remission of sins, resurrection of the body, life everlast- ing, fellowship with the saints, &c. ? But how do you say you believe this, and are 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 ; (Matt, viii.) beware of it therefore. Moreover, to certify your consciences that you are God's children, and shall nevei- 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 seek and save that which was lost ? Wherefore suffered he so great and bitter passions ?* did he not do it to take away your sins ? Wherefore did he rise from death? Did he not do it to justify you? Wherefore did he ascend into heaven ? Did he not do it 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 are true, as they are most true, why then stand you in doubt? Do you not thereby deny Christ? Where- fore 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 • Sufferings. I.XV.] To M. H. Igg because you are his children, and shall be for ever through Christ. Tell me, why has God kept you till this time, but that he will for his sake have you, even here, be made like unto Christ, that elsewhere you may be so ? Why hath he opened your eyes from popery, but because you are his children indeed ? When you pray, do you not call him Father ? Why then do you doubt of it ? 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 bles- sings 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 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. Mark ix. Luke xvii. This, mine own hearts in the Lord, I write not that you should live more securely and carnally, doing as the spiders do, which gather poison where bees gather honey, but that, as the elect of God, you might live in all purity, god- liness, and peace, which may 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 vigorously and cheerfully whi- thersoever our heavenly Father shall bring and lead us. His will, which is always good, be done in earth as it is in heaven. Amen. Your brother in bonds for the testimony of Jesus Christ, John Bradford. LETTER LXV. To my 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 work in your heart now and for ever. Amen. As it is much to my comfort, that God has given you such a love and zeal to his truth, so I exhort you, my good sister, diligently to labour by continual reading and medi- tation of God's holy word, and by earnest prayer and other godly exercises to maintain and increase the same. 190 Bmdford.-r-Letters. that by the feeling of God's gracious Spirit working in you 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, abpve 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 goodness, grace, and truth, springeth true love, and loving fear, and obedience to God continually and in all things. 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's sake now and then your heavenly Father visit them fatherly, or rather you, for them. Where it is not, there is nothing that pleases God, be it ever so well done. Labour therefore for this cer- tainty of faith through Christ ; — whensoever you doubt, you heap sin upon sin. If Satan, your conscience, or God's law 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, and cast away ; then answer them, that it is only their office to accuse and wit- ness, not to give sentence and judge ; it only appertaineth to God to give judgment. Paul saith. It is God that ab- solveth, who then shall condemn us ? God himself pro- mises, 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 re- mitteth not ? Through Christ he is our Father, and there- fore we are commanded so to call him ; and can there want any fatherly kindness in him towards us, who are 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 lasteth for ever. How can you then but be quiet and happy ? Use this to comfort the weak conscience, and not to unbridle the mighty affec- tions of the flesh or old Adam, which must have otlier meat. Your own in the Lord, John Bradford. Lxvi.] (Joncerniiig freewill. 19,1 LETTER LXVI. A letter concerning freewill, to certain men who 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. Hitherto I have often resorted unto you (my friends, as I thought) and by all means sought to do you good evei) to my own charge and hinderance. But now I see it happeneth otherwise, and therefore I purpose till I know more than I do, to absent myself from you, but not to withhold my help, and by letters to supply that which by mouth you cannot pa.tiently abide to hear. You report of me to my face, that I am a great slander* to the church of God. This may be understood two ways, by living and doctrine. But as for living, you yourselves (I thank God therefore) gave testimony of me. You therefore mean it is in doctrine. Now since there are many parts of the doctrine of Christ, I conclude that you mean not gene^ rally, but in particular points. For you have at different times given your commendation in my behalf as to geiie- ralities, both to my face and behind my back, for which I humbly praise my God through Christ. It is in some particulars therefore that you mean I am a slander, which, as far as I know, is only in this respect as concerning yoii — that I believe and affirm the salvation of God's children is so certain that they shall assuredly enjoy the same. You say it depends partly upon our perseverance to the end, and I say it depends only and altogether upon God's grace in Christ, and not upon our perseverance in any point ; for then grace would be no grace. You will and do in words deny our perseverance to be any cause, but yet in reality you do otherwise. For if perseverance is not a cause, but God's grace in Christ is the whole and only cause of salvation, then while the cause, that is to say grace, remains, the thing, that is to say salvation, cannot but ren^ain also. Of which thing (salvation) if with the Scriptures you would niake perseverance an effect or fruit, you would not be offended at the truth, but you would say as it saith, that the salvation of God's children is so cer- tain that they shall never finally perish, the Lord putting his hand under theni, that if they fall th,ey shall not he * Offence. 192 Bradjbrd. — Letters. still. Foi whom he loveth he leaveth not, but loveth ihum unto the end, (John xiii.) so that perseverance is proper to them, and distinguishes them from hypocrites, and such as seem to others, and sometimes to themselves also, that they are God's children, vyhich if they once were indeed, then, as St. John saith, they should not sin the sin unto death, nor should they go out of God's church, but, as Paul saith, should persevere to the end. 1 John iii. v. ii. Heb. iii. 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 as it passes, our ability in all respects to be Gtid's child, by so much this dignity is greater. Again, if once God's child indeed, then God's child for ever. That is, he that is so shall not perish eternally, if God our Father be both of good will infinite, and also of power accordingly ; and if the seed of God which remaineth in his children can keep them from sinning to death, for otherwise they sin, and therefore pray daily. Forgive us our debts,* and in 1 John iii. Matt. vi. Moreover God's chil- dren are under grace and not under the law, and therefore sin shall not condemn them. (Rom. vi.) For where no law is, there is no transgression, (Rom iv.) I mean no trans- gression 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 which is evil, so their inward man being renewed, striveth to the contrary, and at length shall prevail; because he that is in them, is stronger than he that is in the world. And St. Paul saith. Who shall lay any thing to the charge of God's elect, since God absolveth them for Christ's sake, by whom they are kept ; so that it is not pos- sible for them to perish on account of their Shepherd who is faithfiil over God's people. 1 John iv. Rom. viii. John vi. X. Matt. xxiv. ITeb. xiii. iii. Whoso feeleth in himself this certainty and assurance by the testimony of God's Spirit in deed and in truth, is happy for ever. And as he hopeth to be like Christ in his coming, he cannot but desire it and purify himself in all purity, so far will he be from carnal liberty. And as the elect of God, he will endue and clothe himself daily with the apparel of the elect, praying night and day, which is another property of God's children. To this certainty all the creatures of * Trespasses. Lxvi.] Concerning freewill. 193 God call us , concerning their creation and use. God'a first commandnient requires this assurance, under pain of condemnation. The gospel of God and all his promises — the sacraments and the substance of them, which is Christ Jesus our Saviour, . Christ ; which also moved me to perpetrate this act, and worketh in my master's heart, having higher place there than the fear of the Lord. What say I ? there yea, verily, with me, it sitteth in the holy place, (the Lord deliver us.) Doubting, I say, the effect of worldly wisdom, I remain in that same state now for this matter that I was in at my last writing unto you, though in worse for my soul, which is more to be lamented ; pray therefore, I beseech you, pray vfith me, and for me, that I may do so earnestly. And as I then 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 I have, like myself, foolishly but truly, declared unto you, in many babbling words, what, if I had understanding, would have been shortly and briefly comprehended, (arrogant wretch, nay, un- thankful of God's working,) tny Working in this matter, which is and which was the only cause I troubled you not afore, (as I now do,) to the intent I might advertise you some certainty in this thing. And though silence had * Since hn had last written. 210 Bradford.— Letten. been much better than this foolish prating, yet your fa,- therly kindness ever towards me, in expecting from you a correction, as I have herein given cause, may, though not to you, yet to me be profitable. In hope whereof, I pro- ceed in requiring you to continue your remembrance of me, a most unkind wretch to God and you, in your prayers with the almighty merciiinl Lord, that I may more regard his will and pleasure herein, than all hraour or shame in this life. But I must confess unto you, that my forking in this matter is not of love, as I should do, nor of fear of God's justice ; mine unthankfulness, mine un- thankfiilness, if there were nothing else, has not only deserved, but does deserve more than everlasting damna- tion : O Lord, be merciful unto me ! J dp not so repent it as I should do. Why say I so ? as though this so •vi&t& anything. hypocritical wretph. that I ana ! Alas ! father Traves, (let me call you so,) I am hard-hearted,, there was never any so obstinate, so unkind, against so Joying, so merciful, so gracious, so good, so beneficial a Lord, yea, a Father, as I am, wretch and most misera-ble sijaner ! This I speak, but not of humility, but of hypocrisy ; yet I speak truly ; I pray thee, good father, for Christ's sake, that I may think it truly, as I write it even of arrogancy ; — so it is ; therefore pray and cry for me. Here are goodly, godly, and learned sermons, which these ijncir- cumcised ears of mine hear at the least thrice a week, which are able (the great loving xa&ccy 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 un- kind, ingrate, unthankfjil heart, hears my Lord, which is the Lord over all lords, vouchsafe po graciously, so lovingly, by so many 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 crea- tures, to come, to come even to himself. I hide me with Adam in the garden, I play not Samuel running to Eli, but I play Jonah running to the sea, and there J sleep upon the hatches, which ,is my greatest trouble, until it please God to anoint mine eyes with eye-salve, until it please him to raise up a tempest, to turn and look upon me, as Luke sailii he did on Peter. For, O Lord ! it is thy gifl, and cometh of thee, and of thy mere grace ; it Cometh not of man, it cometh not of works, to repent, to Lxxv.] To Father Traves. 211 » believe, to fear, and to love. Work thou therefore in me, for Jesus Christ's sake, which am thy creature, and most unthankful hypocritical servant ; not when I will, not 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 I not pluck these same words and paper in pieces ? For I write altogether of hypocrisy and arrogant presumption. I will confess it, (thou wicked spirit, the Lord judge thee,) I will confess it ; it is most true, John Traves, I only write it, for it is not I, it is hypocrisy. Knowledge (if I had it) puffeth up. O Lord, grant me thy grace, and leave me not to my own judgment and reason. Hypocrisy, arrogance, and obstinate security, environ me, yet I feel them not. The Lord deliver me. Pray, pray for me. Give God thanks for me. O Liord ! even thy will be done ; unlock this mine heart, thou which hast the key of David, who alone openest, that I 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. I desire to see your letters more 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 ; " Remember that Jesus Christ was raised from the dead." This text, as a text of most comfort, (as it is indeed, and when God will I shall feed on it,) Paul sent to Timothy, to be his comfort in all places. For our salvation (this day of resurrection) is nearer now than when we believed ; therefore he that endureth to the end shall be saved. For he will accomplish the transgression, saith Daniel, he will make an end of sin, destroy iniquity, and bring in ever- lasting righteousness. For God will come and save us, he will come and will not tarry ; and when Christ, who is our life, shall appear, then shall we appear, with him, in glory. For he was once oflFered, that he might bear the sins of many ; and to them that look for him shall he appear without sin unto salvation, and so shall we ever be with the Lord. Wherefore comfort one another with these Words : O Lord ! open mine eyes, which see nothing of \the great comforts in these thy most rich words; open mine eyes, good Lord, that I sleep not unto death. Pray for me, and commend me to your wife and all the brethren in Christ with a holy kiss . Thus I make an 212 Bradford. — Letters. 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 this bringer will 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 iny wickedness, and pray for me ; and as you can see a meet time seal it, and deliver it to sir Nicholas Wolstoncross, by such policy as you can think of, by God's grace, through prayer. I confess unto you, God is my witness, to my knowledge, I never while 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 deUvery of the letter, by some story or communication, that he did know that abomination to be sin; fori fear me he thinketh it to be no sin. The Lord open our eyes, and forgive us. Amen. The peace of God be with you. Amen. Prom the Temple, this aSnd of March, 1547-8. Yours in Christ most bounden, John Bradford. I have sent you three pairs of good spectacles, I trow,t and other such books as have jour name written in them, which take in good worth, and pray for me, and give thanks for me. LETTER LXXVI. Another letter of Master Bradford to Father Traves. Grace, mercy, and peace, &c. My chance is not to have any warning by this bringer of his farewell, so that I am constrained, time compel- ling me, to write not so much of things (which I will omit) as my desire was. Concerning the great matter you know of, it has 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 before Candlemas next coming. This, Master liatimer thinks to be sufficient ;_ therefore I pray you to give that gracious Lord thanks, and thanks, and thanks upon it, for me, a most wretched ungrateful sinner, which have also in other things no less • Instruct in the truths of the gospel. t Think. txxTi.] To Father Traves. 215 cause to praise God's name ; as for that I have and sustain my master's sore displeasure, which has brought me (God I should say through it) unto more contempt of worldly things, through the sequestration* of such his business, as formerly I had ado withal. I call it a contempt ; well, take the word even as it is hypocritically and vain-gloriously spoken ; for which fault, amongst my others innumerable, I trust you remember in your prayers, whereof I have (I would I 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 confirm what he has begun, as (if I am not deceived) I beUeve it is his working. If the thing that I presume seems by God's Spirit in you, then for the Lord's sake advertise me ; for I am given to that disease, the Lord deliver me ; I have moved my master therein by letters, to see if I shall have any living of him, as hitherto I have had ; but I have thereof no answer, nor, as our na- tural 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 irill be so, (whereunto pray I may be obedient,) I am minded before Midsummer to leave London, to go to my bookf at Cambridge, and, if God shall give me grace, to be a mi- nister of his word. Thus you have of a fly an elephant. Well, take it in good part. A tumbUng 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, I have sufficient for three years' study, if my master take all fi-om 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 the 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 letter than I should be herein a cross to you, for sufficient to the day is the evil thereof. We are more set by than many sparrows. But if my mother, or sirThomas Hall, murmur at it, or be offended with me, remedy it with your counsel as you can. Howbeit, as yet I will not write to them of it, until such time as I am going. I am something fickle-minded and inconstant, therefore * Taking -away. " t To .study. % A toller. 214 Bradford. — Letters. pray for me, that my hand being put to the plough, (pre- sumptuously spoken,) I look not back. You may gather by my words in this letter the heroical heart which lieth in me. I have sent you a book of Bucer against Winchester, lately translated into English, which I never read, therefore I cannot praise it. And as I call to remembrance, I sent you with the other books more 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 Rhe- gius. Ask for it, or send me word in whom the default is you have it not. Hereafter, and that shortly, by God's grace I will send you a work or two, which I have trans- lated into English, so soon as they are printed, which will be before 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 are all that know me. I never came to any point of mortifica- tion, therefore a little tickling* sets me afloat. God help me, and give God thanks for me, as all men are most bounden. Thus, when I once begin to write to you, I run on as the priest saith matins, for I think I may be bold with you. The Holy Ghost preserve you, your wife, and family, and persevere his grace in you even to 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 has deceived me, but himself most. I desire to speak with him, as this winter I may chance to see him, if I discharge not myself of mine office. Pray for him and for me, A very hypocrite, John Bradford. LETTER LXXVII. Another letter of Master Bradford to Father Traves. The perseverance of God's grace, with the knowledge of his good will, increase with you unto the end. To de- clare myself as I am, a carnal man which understandeth * Praise. Lxxvii.] To Father Traves. 215 not the things that are of the Spirit. These my letters, though I counterfeit and mix amongst them 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 the time past most wickedly, for which I must account even for every hair breadth, as they say ; for God has not "given here time to sin. But if I considered this, as I do nothing less, for custom of sin and pleasing myself hath so hardened iny heart, I should then come to the feeling of inyself ; then I should hate sin, which I now love ; then I should fear God's wrath, which I now contemn. Then should I cry out, and weep, and conti- nually 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 wor- thily) deprived. I fear God will take his grace from me, I am so unthankful. Alas ! why do I lie, in saying I fear, nay, God grant I may do so, for then should I pray and pray ; but seeing I cannot, speak you for me, pray for me, that the Lord would remember his old compassion towards me, and for his mercy's sake draw me, yea, compel me to serve, to fear, and to love him. Thus may you see how 1 presume ; for my intent was to have been a minister of God's word, to have been his instrument, to call^^om as I have called to sin ; but you see that God punishes my ar- rogance. Alas ! what shall I do ? I am an unprofitable and idle member ; I thought I should have been therein profitable ; but. Physician, heal thyself. How should I, or what should I do ? I cannot labour with my hands. Well, I trust God will give me grace and knowledge to translate ; I fear me, yea, I distrust me, that I shall never be minister of God's word: yea, if arrogance were not in me, how should I, of all wretches the greatest, think to look to the highest room* and vocation that is upon earth ; wherefore * Place or office 216 Bradford.— Letters. I desire you to pray for me speedily, that God's will may' be. done in me whether I live or die, so that his name be honoured. My master, that was, has denied me all his beneficence ; but I have more than enough for this life, thanks be to God ; as this winter I intend, by God's favour, to declare more imto you. This booli, which I have sent, take it in good part ; it is the first, but 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 lie, God willing, this summer at Catherine's HalJ, m Cambridge : write to me. LETTER LXXVIII. Another letter to Father Traves. The loving kindness and abundant mercy of God the Feither, poured plentifiiUy upon all the faithful, in the blood of that meek lamb Jesus Christ, our only satisfaction and Mediator, through the working 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 deli- very of such letters as I write and send unto you, dearly beloved father Traves, I am constrained to leave off telling you of 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, which is, of all ene- mies, the most perilous, and not a little familiar with me ; from 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 me, as also that I might give you occasion to write to me again, as heretofore I have done, even so do I interrupt and trouble you with my babbling ; but yet, having this advantage, that I 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 wrote unto you fi;om London, when I came hither; send me * It was called Primitis or Translations. LXX.VIII.] To Father Traves, 217 word what letters you have received, for from you I hav^ ,received but two, and both by John Mosse ; and in the latter I perceived that the Lord had visited you with sickness, his fatherly rod, whereby he declares his love upon you, and that he cares for you, wherein you greatly rejoice, though ■now for a season you are in heaviness, that the trial of your faith being much more precious than of gold that perish- eth, &c. (1 Pet. i. ;) forasmuch as you are hereunto called, to suffer with Christ, that you may be glorified with him ; for this is certain, if we suffer with him, we shall also reign with him. You know that Christ, although the Son of God, yet learned obedience, by the things which he suffered. Let patience have her perfect work, that you may be perfect and entire, wanting nothing ; and does not patience come of probation ? The one you had, so that you were going to school to learn the other, which being learned, what wailt .you ? The end of all God's proving is, as Paul saith, that you may be partakers of his holiness ; therefore give thanks to God the Father, who has made you meet to partake of the inheritance of the saints in light, &c. For he has afflicted you in the same manner, to renew, support, strengthen, settle you ; and the Lord knoweth how to de- liver the godly out of tribulation, and that in the proper time, even shortly ; for he will not delay, who has promised, yet a little while, and ye shall see me ; he will surely come, and will not tarry. Therefore rejoice, that you are par- takers of the cross of Christ, (saith Peter,) that when his glory is revealed, you may rejoice with exceeding joy. Oh ! how does my will overrun my wit.* Why, Bradford, whom writest thou unto ? Thou showest thyself. Thus, father Traves, you may see my rashness to rabble out the Scrip- ture without purpose, rhyme, or reason. I will not blot it out, as I thought to have done, for that you shall hereby see my need of your prayer. Well, I look for a watch- word from you. Write, I beseech you, and pray for me, that I may be in somethihg profitable to the Lord's con- gregation ; that I may be no stumbling-block, that they who expect it from me may not be confounded. Send me such counsel as the Lord's Spirit shall move you to study. My desire is in something to be profitable, if it were the Lord's will — to be a minister of the word. Alas ! I am unmeet, and my time, yea, the Lord's time, I have * Wisdom, BRADFORD 3. L 218 Bradford. — Letters. [lxkix. hitherto evil, yea, most wickedly mispent it, &c. Tlius will I end. The I/ord be -with you and your wife, to whom have me heartily commended, and to all your children and family ; which I beseech the Lord to lighten his countenance over, and grant you his peace. Pray for me. I lorig for winter, to speak with you ; I beseech you to write ; pray for me. This Ass\maption-day, in iCathe- rine's Hall, in Cambridge. Yours, with all I have and can, John Bradford. LETTER LXXIX. Another letter to Father Traves. The plentifiil 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 Pen- tecost, I cannot now be so bold, either in writing much or often, as I would have been : howbeit, this I say, that I much marvel that I ihear .not from you. But not so, for I am so wretched a sinner, that the Lord's Spirit, 1 am cer- tain, doth not move you to write to me ; yet for God's sake, .pray for me, and in the Lord's ua^ie 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, to profess; and that I may do it, both in living and learning, pray for me. My master has entirely disowned me ; those things he at :first granted he now refuses to -pay, and is become altogether mine enemy. 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 want, or that I am distressed:: no, father, the Lord, gives me to abound in all things, and will do. I trust I shall shortly have a fellowship here, I am so promised, and therefore I have taken the degsee of Master of Arts, which else I could not have attained. If I. get a fellowship, I shall not need to be anxious for the morrow, as hereafter, I shalj more vTrite to you, l?y God'^ grace. I pray you wrjte ag^iii, and often pray for me. LTUxx.] To Father Trmes. 213 'In haste, as appeareth, this 22ud of October. Let iidt my mother know how hardly my master deals with me. A most miserable sinner, John Bradford. LETTER LXXX. Another letter to Father Traves. The peace and plent«iQi\is m^rcy of God our heavenly Father, in his Christ, our only I^ord and Saviour, be ever increased in you, by the Holy Spirit ; who worLseth al! things in all men. Amen. Father Traves, though I might thi^ik ijnyself more happy if you would cjftefl write u,nto me ; yet .because I ought to have respect ito your pains, which now that qld man cannot so well sustain as it might, I had ,r;a,th€!r Ipse my ha,ppiness in that behalf, th?in desire your grief; forasmuch as it can be no happineiss unto me, whiph turne(;h to your psiin. Yet because pain is not painful when it is joined with gain, I therefore desire you earnestly to pray ofljen fc^r me ; fcH* if I sljall not be worthy of your prayer, as tjie L())rd who (k,npjv > The ancient writers have as it were agreed to this sen- tence of Peter, (2 Pet. iii.) that the shape of this world fehall pass away, through the burning of earthly fire, as it vras drewned with the flowing of earthly waters. These are St. Angustine's words, and he further saith, " The qualities 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, by a marvellous change, shall have those qualities which agree with our bodies ; that the world changing into the better, may openly be made fit for man, when returned in the flesh into the better state." These are his words, whereby it is plain, that this good man believed that the elements should be renewed, but of other things he speaketh not, except it be of the sea ; by occa- sion of that which is in the Apocalypse ; howbeit, he Bays that he cannot well tell whether it also shall be changed into the better ; adding, " But we read there shall be a new heaven and a new earth." For he under- stood the place of Isaiah to be concerning the new heaven and new earth ; of other things he expresses nothing. But Thomas Aquinas treats this question more exactly, or rather curiously, affirming the celestial bodies, the ele- ments, and mankind, are to be I'enewed, but not beasts, plants, &c. And this is his principal reason, — the renova- tion 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 fi'om cor- ruption to incorruption, from moviujg to rest ; the things therefore that shall be renewed with man must be brought also to incorruption. Now the celestial bodies and the elements were made for incorruption, the one wholly, and in every part ; the other, that is, the elements, though in part they are corruptible, yet concerning the whole they are incorruptible, as man is incorruptible, concerning part, that is, the soul. . But beasts, plants, &e. are corruptible, both wholly and in every part, therefore they were not made for incorruption, and so they are not conformable to the renewing, that is, they cannot receive incorruption, and therefore they shall not ')e restored. This reasoning is true so far that it affirms things shall be restored with man, and with him shall be brought to perpetuity, and, as the apostle says, be deUvered from the bondage of corruption. Again, this reasoning is true Lxxxin.] To afiiend, on Romans viii, §31 herelri also, that mart's reason may sooner be jiei-stiaijed that things now partly incorrtiptible shall be pestored alto^ gether to incorniption. Bat now to say^ that by no means those things may be brought to perpetuity, which now both wholly and partly are temporal and ffioifteritary ; how can he prove it ? For the nature and being* of all things depend on the omnipotence of God, who aftef his own pleasure ^ves to things which he hath taAAe, their being ; and all is one to him, to make a thing temporal, and to make it eternal. For he made all things of nothing, and therefore heaven and the Celestial bodies have no more of themselves, that they should be perpetual, than those things have that. last but a day ; wherefore this reasonin* of Thomas Aquinas, is not firm, in that it wholly leans to that which now seemeth and appeareth in things* Indeed, (as I said,) it has some show or probability that these things shall be renewed to eternity, for the glory of God's children, Which now something are partakers of the same. But now, seeing that both it which they now have, and also shall have, depends upon the beck and pleasure of ,God, whom has God made of coimsel with him, concerning the renovation of the world and of all things, that he can tell what parts of things and what kinds of things God Will renew ? Yea, even Aristotle acknowledged that phy^ sical, or natural knowledge, because it bringeth reasonings from the disposition and nature of things, has not full necessity of* his reasonings, for nature is nothing else than the ordinary and wonted will of God ; as a miracle, a portent, or a monster, is the rare and unwonted will of God. We say that the nature of stones and all heavy things is to sink downwards, which is nothing else but the pleasure of God so depelling them and putting them down ; for else of themselves nothing is either heavy or light; all would alike be carried downwards or upi ^a.rds. Who may make God subject to his work ? Cannot he that made all things of nothing, give hereafler to the things that ■ he has made, that whereof now in themselves thav have no capacity ? "fhese things I therefore rehearse, to the end I might declare, that when we dispute what God will do concern- ing his works, it is not seemly for us to conclude according to that which seemeth and appeareth to us in things, but * Authority for. '* ?33 •; Bradford. — Letters, (ratjier, as godliness requirethj to refer all things to the will of God. If this will be expressed in holy scripture, then we may simply determine that which we read ex- pressed there. But if it is not so, then ought we freely to confess our ignorance, and not prescribe to God what he ought to do of his works, by that which he hath al- ready done. God is of power infinite, and he did not only make all things of nothing, but also will do what pleases him, both in heaven and in earth, as saith David. The aforesaid Thomas Aquinas brings forth also other reasons, but which he himself counts not for invincible. . . . This is a truth, that all things of themselves are nothing, much more then they cannot do anything. Now men may conjecture, that the moving of heaven shall cease, but yet they cannot prove it by the certain word of God. In like manner is his last reasoning of the end of beasts and plants, but which end he knows not. Beasts and plants, says he, were made for the mutual sustentation of the life of man ; but this life shall cease, therefore shall they also. But here he has no answer, if a man should demand. Who knows whether God has made them for no other end or use ? Seeing therefore these things are as you see, I suppose it pertains not to a godly man, to deny the beasts and plants may be restored ; for the apostle here expressly says that every creature which is now subject to vanity shall be delivered from the bondage of corruption into the glorious liberty of the children of God. Since the Holy Ghost affirms this of every creature, by what reason dare a godly mind exempt any part from this dehverance to come ? Howbeit, the godly mind will not contend whe- ther every creature shall be renewed ; for the Holy Ghost spake<;.of the creature generally, a.nd not particularly ; and therefore, we may not affirm otherwise, because we must not spe&tljut according to God's word. Thej-efore 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 anything, wheresoever it be, — that he should ascribe it wholly uftto his sins, and thereby provoke him- self to true repentance. Now as soon as repentance compels him to go to Christ, let him think thus, " But this my Saviour and roy Head Jesus Christ died for my sins, and therewith, as he took away death, so has he tak'en Lxxxiii.] To afiiend, on Romans viii 233 aWay all the corruption and labour of all things, and will restore them in his time, wheresoever they are, 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." ' I wish that our minds might thus stay in this generality of the renovation of the world, and not curiously search what parts Of the world shall be restored, and what shall not, or how all things shall be restored. Much more I would not have them curious or inquisitive of their place where they shall be, of their actions what they shall do, or of their properties and such like. For if to have fore- known these things would have tended 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, (I say,) such as the knowledge of would profit us. All the scripture is given to us for this purpose, that the man of God might be made perfect and instructed to all good ■works ; and truly that can be no good work, which we do, except God teach us the same. He has prepared the good works wherein we walk. (Eph. ii.) But the certain and bottomless fountain of good work is, in all things to hang on the beck and pleasure of God, and through our Lord Jesus Christ to look for remission of sins, and life ever- lasting, and the glory of the resurrection. To the end therefore that we may more fully know our sins, and make more of our redemption from them by Christ, let us set before our eyes death, the hire* of sin, and that not only in ourselves, but also in every creature of the world, Howbeit, let us do this, with the hope of a restoration so ample, and never enough to be marvelled at, which shall even be in all things for our renovation by the Lord Jesus Christ, the renewer of all things whatsoever, in heaven or in earth. He that with true faith weigheth and considereth thps6 things, will be, as it were, swallowed up in the admiration of such exceeding great benevolence and love of God, our heavenly Father, that he can never yield to this curiosity of searching what kind of things shall be renewed, and how they shall be renewed, or what state or condition they shall be in when they are renewed. These are the things of the life to come, whereof this foreknowledge is sufficient, * Wages, Romans, Yi. 23, ?34 Bradford. — Letters. ihsX all these things shall be more perfect and happy than the reach of reason is able to look upon for the glory pf them ; for the eye hath not seen, nor the ear heard, nor ' can it ascend into man's heart, what God hath prepared for ihem that love him. For concerning our resurrection, what do we know beforehand, but that we shall be most happy ? Even go therefore let us not doubt but that there shall be g, deliverance of the creature from the servitude of corrup- tion. And let us consider these things- so, that we may wholly bend ourselves to put away all the pldness of our flesh, whence indeed come corruption and death, and tha,t we may provoke ourselves to the newness of the spirit, and the life of Christ; wherein all is incorruption, and the true taste of the resurrection, for to this end the Holy Ghost wrote this by the apostle. Let us pray therefore that this Spirit might lead us hereunto, and then we shall understand this place of Paul with profit. If pierchance it troubles you that the apostle speaks no^ of this deliverance of the creature from corruption in amy other place but here, neither does any other holy writer ; I Would you should think that the mystery of the restoration of Israel, also of antichrist, is not expounded except in ]the apostle's writings, and that only in one place; yea, the manner of our resurrection is not written but in twp places. We ought to know, that whatsoever the apostle hath left to us written, are the words of the Lord, Again, the simplicity of this place, (Rom. viii.) is plain ; and thus, my dearly beloved, I have written to you as much as I think is sufficient about this matter, and therefore need not to tarry herein any longer, or spend any more time about the answering of that which is but curio^ jsity. May God our Father now give us his Holy Spirit, tp lead us into this and all other necessary truth, so that we may have a lively feeling of eternal life begun in u^ that we may becottie first new, and so look for new heaven and earth, wherein righteousness dwelleth; which may God impute to us, and begin in us for his Christ's sake. Amen, Amen. Tour own for ever in the Lord, John Bradford. SERMONS AND TRACTS, BY THAT WORTHY MARTYE OF CHRIST, JOHN BRADFORD. SERMONS, (§-c. To the Christian reader, John Bradford wishes the trufi knowledge and peace of Jesus Christ, our alone and aU-mffident Saviour. Great and heavy is God's anger against us, as the most grievous plague of the death of our late king,* (a prince the most peerless of all that ever were since Christ's ascension into heaven, in any region,) now fallen upon us doth prognosticate. For when God's judgment has begun with his child, this our dear dearling, let other men think as they can, I surely cannot be persuaded otherwise, but that a grievous and bitter cup of God's vengeance is ready to be poured out for us Englishmen to drink of. Judg- ment is begun at God's house. In God's mercy towards him he is taken away, that his eyes should not see the miseries which we shall feel. (Heb. xi.) He was too good to tarry vrith us, a generation so wicked, so froward, so per- verse, so obstinate, so malicious, so hypocritical, so cove- tous, unclean, untrue, proud, and carnal. I will not go about to paint us out in our colours. All the world which never saw England, by hearsay seeth England ; God by his plagues and vengeance, I fear, will paint us out, and point us out. We have so mocked with him and his gospel, that we shall feel it is no bourdingt with him. We have long covered our covetousness and carnality under the cloak of his gospel, so that all men shall see us to our shame, when he shall take his gospel away, and give it to a people that will bring forth the fruits of it, Then shall we appear as we are. Let his gospel tarry with us, he cannot ; for we despise it, contemn it, are glutted with it. We disdain his manna, it is but a vile meat as we think. . We would be again in Egypt, and sit by the greasy fleshpots , to eat again our garlic, onions, and leeks. Since God's gospel came among us, we say now, we never had plenty, therefore again let us go and * Edward VI. t Trifling, jesting. 238 Bradford. — Sermon. worship the queen of heaven. (Jer. vii. xliv.) Children begin to gather sticks, the fathers kindle the fire, and the women make the cakes, to offer to the queen of heaven, and to provoke the Lord to anger. The earth now cannot abide the words and sermons of Amos ; the cause of all rebellion is Amos, and his preaching. (Amos, vii.) It is Paul and his fellows that make all out of order ; the gospel is now the outcast and curse of the realm, and so are the preachers, therefore out of the doors with theni So that I say iGod cannot let his gospel tarry with us, but must needs take it away to do us .some pleasure therein, for so shall we think for a time ; as the Sodomites thought, when !Lot hor- rible than the eating once of one piece of one apple ? In the time of Noah and Lot, God destroyed the whole world with water, and the cities of Sodom and Gomorrah, Zeboim and Admah, with fire and brimstone from heaven for their sins ; namely, for their whoredoms, pride, idleness, unmercifulness to the poor, tyranny, &c. In which wrath of God even the very babes, birds, fowls, fishes, herds, trees, and grass perished ; and think we that nothing will be spoken to us, who are much worse and more abomina- ble than they ? For all men may see, if they will, that the whoredoms, pride, unmercifulness, tyranny, &c. of England in this age far passes any age that ever was before. Lot's wife looking back was turned into a salt stone ; and will our looking back again, yea, our running back again to our wickedness, do us no hurt ? If we were not already blind, we should blush. Pharaoh's heart was hardened, so that no miracle could convert him ; if ours were any thing soft, we should begin to sob. Of six hundred thousand men, only two entered into the land of promise, because they had ten times sinned against the Lord, as he himself saith, (Numb. xiv. ;) and think we that God will not swear in his wrath, that we shaU never enter into his rest, which have sinned so many ten times as we have hairs of our heads and beards, (I fear,) and yet we repent not. The man that sware, and he that gathered sticks on the saibbath-day, were stoned to death ; but we think our swearing is no sin, our bibbing,* rioting, yea, fornication OB the sabbath-day, pleases God, or else we would some- thing amend our manners. Eli's negligence in correcting his sons, brake his neck in two ; but ours, which pamper up our children like puppets, will put us to no plunge.f Eli's sons, for dis- obeying their father's admonition, brought over them God's vengeance ; and will our stubbornness do nothing ? Saul's malice to David, Ahab's displeasure against Naboth, brought their blood to the ground for dogs to eat ; • Drinking. t Difficulty. On Repentance. 5i55 yea,, their children were hanged up and slain for this ; but we continue in malice, envy, and murder, as though we were able to wage war with the Lord. David's adultery with Bathsheba was visited on the child born ; on David's daughter, defiled by her brother ; and on his children, one slaying another ; his wives defiled by his own son ; on himself driven out of his realm in his old age, and otherwise also, although he most heartily repented his sin. But we think we are more dear unto God than David, which yet was a man after God's own heart, or else we could not but tremble, and begin to repent. The rich glutton's gay paunch-filling, what did it ? It brought him to hell ; and have we a placard* that God will do nothing to us ? Achan's subtle theft provoked God's anger against all Israel ; and our subtilty, yea, open extortion, is it so fine and politic that God cannot espy it ? Gehazi's covetousness brought the leprosy upon him and on all his seed. Judas also hanged himself. But the covetousness of England is of another cloth and colour. Well, if it were so, the same tailor will cut it accordingly.' Ananias and Sapphira, by lying, linked to themselves sudden death ; but ours now prolongeth our life, the longer to last in eternal death. The false witnesses of the two judges against Susanna lighted on their own pates ; and so will ours do at length. But what go I about to avouch ancient examples, where daily experience teaches ? The sweating sickness of the other year, the storms the winter following, call upon us to weigh them in the same balances. The hang- ing and killing of men themselves, which are (alas !) too rife t in all places, require us to register them in the same rolls. At the least in children, infants, and such like, which cannot yet utter sin by word or deed, we see God's anger against sin in punishing them by sickness, death, jnishap, or otherwise, so plainly that we cannot but groan and lament again, in that we have gushed out this more abundantly in word and deed. And here with me a little look on God's anger yet so fresh, that we cannot but smell it, although we stop our noses never so much ; I pray God we smell it not moie fi-esh hereafter ; I mean it forsooth, ibr I know you look for it, in our dear late sovereign lord the king's majesty. ;[ You * A notice or declaration. t Frea,iieiit. t King Edward VI. 256 Bradford. — Sermon. all know he was but a child in years ; defiled he was not with notorious otTences. Defiled, quoth I ? nay, rather adorned with so many goodly gifts and wonderful quali- ties, as never prince was from the beginning of the world ; should I speak of his wisdom, of his ripeness in judg- ment, of his learning, of his godly zeal, heroical heart, fatherly care for his commons, nurse-like solicitude for religion, &c. Nay, so many things are to be spoken in commendation of God's exceeding graces in this child, that, as Sallust writeth of Carthage, I had rather speak nothing than too little, for 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 well away, for our unthankfulness' sake, for our sin's sake, for our carnality, and profane living, God's anger has touched not only the body, but also the mind of our king by a long sickness, and at length has taken him away by death, death, cruel death, fearful death. Oh ! if God's judgment is begun in him, which, as he was the chiefest, so I think he was the holiest and godliest in the realm of England, alas ! what will it be on us, whose sins are overgrown to our heads, so that they are climbed up into heaven ! I pray you, my good brethren, know that God's anger towards us for our sins cannot but be great; yea, we see it was so great, that our good king could not bear it. What followed to Jewry after the death of Josias? May God save England, and give us repentance ! My heart will not suffer me to tarry longer herein. I think this will thrust out some tears of repentance. If therefore prayer for God's fear, the looking in God's glass, and the penalty thereto, will not burst open thy blockish heart, yet I think the tossing to and fro of these examples, and especially of our late king, and this trouble- some time, will tumble some tears out of your heart, if you still pray for God's Spirit accordingly. For who are you, {think always with yourself,) that God should spare you more than them whose examples thou hast heard ? What friends have you ? Were not these kings, prophets, apos^ ties, learned, and come of holy stocks ? I deceive myself (think you with yourself) if I believe that God, being the same God that he was, will spare me, whose wickedness is, no less, but much more than some of theirs. He hates sin now as much as ever he did. The longer he spares. On Repentance, 257 the greater vengeance will fall ; the deeper he draws his bow, the sorer will the shaft pierce. But if yet your heart is so hardened, that all this will not move you, surely you are in a very evil state, and remedy now know I none. What! said I, none? know I none ? Yes ; there is one which is sure to serve, if any-^ thing will serve. . You look to know what this is ; it is the passion and death of Jesus Christ. You know that the cause why Christ became man, and suffered as he suffered, was the sins of his people, that he might save them from the same. Consider the greatness of the sore, I mean sin, by the greatness of the Surgeon and of the remedy. Who was the Surgeon ? No angel, no saint, no archangel, no power, no creature in heaven or in earth, but only He by whom all things were made, all things are ruled, also even God's own darling and only beloved Son becoming man. Oh ! what a great thing is this that could not be done by the angels, archangels, potentates, powers, or all the creatures of God, without his own Son, who yet must needs be thrust out of heaven, as a man would say, to take our nature, and become man. Here have you the Surgeon ; great was the cure that this mighty Lord took in hand. Now what was the remedy ? It was purchased dearly, and of many compositions ; I cannot recite all, but rather must leave it to your hearty consideration. Three-and- thirty years was he curing our wounds : he sought it earnestly by fasting, watching, praying, &c. The same night that he was betrayed, I read how busy he was about a remedy in the garden, when he, lying flat on the ground, praying with tears, and that of blood, not a few, but so many as flowed down on the ground, crying in this sort : " Father, if it be possible, let this cup depart from me ;" that is, if it be possible that the sin of mankind can be otherwise taken away, grant that it may be so. Thou heardest Moses crying for the idolaters ; thou heardest Lot for the Zoarites ; Samuel, David, and many others, for the Israelites ; and, dear Father, I only ani thine own Son, as thou hast said, in whom thou art well pleased ; wilt thou not hear me ? I have by the space of three-and- thirty years done always thy will ; I have so humbled mySelf, that I would become an abject among men to obey thee ; therefore, dear Father, if it be possible, grant my 258 Bradford. — Sermon request, save mankind now without any further labour or remedy." But yet, (saith he,) " Not as I will, but as thou wilt." But, sirs, what heard he? Though he sweat blood and water in making his remedy for our sore of sin, yet it framed * not. Twice he cried without comfort ; yea, though God sent an angel to comfort him, we yet know that this remedy was not allowed for sufficient, until Christ Jesus was betrayed, forsaken of all his disciples, forsworn of his dearly beloved, bound like a thief, belied, buffeted, whipped, scourged, crowned with thorns, derided, crucified, racked, nailed, hanged up between two thieves, cursed and railed upon, mocked in misery, and had given up the ghost. Then bowed down the head of Christ, that is, God the Father, which is the head of Christ ; then he allowed the remedy to be sufficient and good for the heal- ing of our sore, which is sin. Now God would abide us, because the damnation or guiltiness was taken away by this Lamb, thus offered once for all. So that here, dearly beloved, we as in a glass may see God's great judgment and anger against sin for tjie bruising of our blockish hard hearts. The Lord of lords, the King of kings, the brightness of God's glory, the Son of God, the darling of his Father, in whom he is well pleased, hangeth between two thieves, crying for thee and me, and for us all, " My God, my God, why hast thou for- saken me ?" Oh ! hard hearts that we have, which make light of sin. Look on this ; look on the very heart of Christ, pierced with a spear, wherein you may see and read God's horrible anger for sin. Woe to thy hard heart that pierced it. And thus much for the first part of repentance ; I mean, for the means of working contrition : first, use prayer ; then look on God's law ; thirdly, see his curse ; fourthly, set examples of his anger before you ; and, last of all, set before you the death of Christ. From this and prayer cease not until you feel some hearty sorrow for your sin ; which when you feel, then labour for the second part, that is, for faith, on this sort. II. — As first, in contrition, I willed you not to trust to your free will for the attaining of it, so do I will you in this. Faith is so far from the reach of man's free vrill, that to reason, it is plain foolishness ; you must first go to * Sufficed. On Repentance. 259 God, whose gift it is ; you must, I say, get you to the Father of mercy, whose work it is, that, as he has brought you down by contrition, and humbled you, so he would give you faith, raise you up, and exalt you. On this manner therefore with the apostles, and the poor man in the gospel, that cried, " Lord, increase our faith; Lord, help my unbelief ;" pray you and say, "O merciful God, and dear Father of our Lord and Saviour Jesus Christ, in whom as thou art well pleased, so hast thou commanded us to hear him ; forasmuch as he often biddeth us to ask of thee, and thereto promises that thou wilt hear us, and grant us that which in his name we shall ask of thee : lo ! gracious Father, I am bold to beg of thy mercy, through thy Son Jesus Christ, one sparkle of true faith, and certain persuasion of thy goodness and love towards me in Christ, wherethrough I, being assured of the pardon of all my sins, by the mercies of Christ, thy Son, may be thankful to thee, love thee, and serve thee, in holiness and righteousness all the days of my life." , On this sort I say, or otherwise, as God shall move you, piay first of all, and look for your request at God's hand, and without any doubting, though forthwith you feel not the same ; for oftentimes we have things of God given us long before we feel them as we would do. Now unto this prayer, use these means following : After prayer for faith, which I would should be first; secondly, because the same springs out of the hearing, not of masses, matins, canons, councils, doctors, decrees, but out of the hearing of God's word ; get God's word, but not that part which serves especially to contrition, that is, the law, but the other part, which serves especially to consolation and certain persuasion of God's love towards thee, that is, the gospel or publication of God's mercy in Christ ; I mean the free promises. But here you must know, that there are two kinds of promises ; one, which is properly of the law, another, which is properly of the gospel. In the promises of the law we may indeed behold God's mercy, but so that it hangeth upon the condition of our worthiness ; as, if thou love the Lord with all thy heart, &c., thou shalt find mercy. This kind of promises, though it declare unto us God's love, which promises where he need not, yet unto him that feeleth not Christ, which is the end of the law, they are 260 Bradford. — Sermon. so far from comforting, that with the law they utterly bring man to deep despair, so greatly are we corrupted, for none loveth God as he ought to do. Prom these therefore get thee to the other promises of the gospel, in which we may see such plenty and frank liberality of God's goodness, that we cannot but be much comforted, though we have very deeply sinned. For these promises of the gospel do not hang on the condition of our worthiness, as the promises of the law do, but they depend and hang on God's truth ; that as God is true, so they cannot but be performed to all them which lay hold on them by faith — I had almost said, which cast them not away by unbelief. Mark in them therefore two things, namely, that they are free promises without any condition of our worthiness, as also that they are universal, oflFered to all ; all, I say, who are not so stubborn, as by unbelief, to keep their hands still, whereby they should receive this alms in their bosom. As concerning infants and children, you know I now speak not, but concerning such as are of years of discretion ; and now you look that I should give you a taste of these promises, which are both free and universal, excepting none but such as except themselves. Well, you shall have one or two for a say.* In the third of John, saith our Saviour, " So God loved the world, that he would give his darling, his own only Son, that all that believe in him should not perish, but nave everlasting life." Lo ! sir, he saith not that some might have life ; but all, saith he. And what all ? All that love him with all their hearts, all that have lived a godly life ? Nay, all that beUeve in him ; although thou hast lived a most wicked and horrible life, if now thou believe in him, thou shalt be saved. Is not this sweet ? Again, saith Christ, " Come unto me all ye that labour and are laden, and I will refresh you." Let us a little look on this letter. " Come unto me." Who should come ? Lords, priests, holy men, monks, friars ; yea, cobblers, tinkers, harlots, thieves, murderers also, if they lament their sins. " Come unto me (saith he) all ye that labour and are laden," that is, which are afraid of your sins. And what wilt thou do. Lord? "And I will refresh you," saith he. Oh ! what a thing is this, " And I will refresh you." Wott you who spake this? He thai • Specimen. tKnow. On Repentance, 261 never told a lie; he is the truth, there was never guile found in his mouth, and now will he be untrue to you, good brother, who are sorry for your grievous sins ? No, truly ! Heaven and earth shall pass and perish, but his word shall never fail. Saint Paul saith, " God would have all men saved." Lo ! he exempteth none. And to Titus, "The grace of God bringeth salvation to all men." As irom Adam all have received sin to damnation, so by Christ all have grace ofiered to salvation, if they reject not the same. I speak not now of infants, T say, and I need not enter into the matter of predestination. In preaching of repentance, I would gather where I could with Christ. " As surely as I live, (saith God,) I vrill not the death of a sinner." Art thou a sinner? Yea. Lo ! God sweareth he desireth not thy death. How canst thou now perish ? Consider with yourself what profit you should have to believe this to be true to others, if not to yourself also. Satan does so. Rather consider with Peter, that the promise of salvation pertains not only to them which are nigh, that is, to such as are fallen a little, but also to all whom the Lord hath called, be they ever so far oiF. Lo ! now by me the Lord calleth thee, thou man, thou woman, that art very far off. The promise therefore per- taineth to thee : needs must thou be saved, except thou with Satan say God is false ; and yet if thou do so, God is faithful, and cannot deny himself, as thou shalt feel by his plagues in hell, for so dishonouring God as to think that he is not true. Will he be found false now ? The matter hangeth not on your worthiness ; but it hangeth on God's truth. Take hold on it, and I warrant you Christ is the propitiation for our sins, yea, for the sins of the whole world; believe this, man, I know you believe it; say therefore in your heart, still. Lord, increase my feith ; Lord, help my unbelief. Blessed are they which see not this by reason, but yet believe ; — hope, man, past all hope, as Abraham did. And thus much for a taste of these promises which are everywhere not only in the New Testament, but also iii the Old. Read the latter end of Leviticus, xxvi., the prophetlsaiah, XXX., where he saith, God tarrieth, looking^ for thee to show thee mercy ; also the 40th, and so on to the 60th. Read also Psa. xxxii., Joel, ii. &c. Howbeit, if this will not serve, if yet thou feelest no 262 Bradford. — Sermon. fEuth, no certain persuasion of God's love, then unto prayer add diligent considering of the free and universal promises of the gospel. Thirdly, set before thee those benefits which God hath heretofore given thee, and at present gives thee. Consider how he has made you a man or a woman, who might have made you a toad, a dog. And why did he this ? Verily, because he loved you. And do you think, that if he loved thee when thou wast not, to make thee such a one as he most graciously hath made thee, will he not now love thee, being his handywork ? Does he hate anything that he has made ? Is there unableness with him ? Does he love for a day, and so farewell ? No, indeed, he loveth to the end, his mercy endureth for ever. Say therefore with Job, " To the work of thy hands put thy helping hand." Again, has he not made you a Christian man or woman, whereas if he would, he might have made you a Turk or pagan ? This you know he did of love. And do you think his love is lessened, if you lament your sin ? Is his hand shortened for helping you? Can a woman forget the child of her womb? And though she should do it, yet will not I forget thee, saith the Lord. He has given you limbs to see, hear, go, &c. ; he has given you wit, reason, discretion, &e. ; he has long spared you, and borne with you, when you never purposed to repent ; and now you repent, will he not give you mercy ? Wherefore does he suflFer you to live at this present to hear me speak this, and suffer me to speak this, but of love to us all ? Oh ! therefore let us pray him, that he would add to this, that we might believe these love-tokens that he loves us, and indeed he will do It. Lord, open our eyes, in thy gifts to see thy gracious goodness. Amen. But tarry in this I will not. Let every man consider God's benefits past and present, pubUc and private, spiri- tual and corporeal, to confirm his faith concerning the promises of the gospel, for the pardon of his sins. I will now endeavour to show you a fourth means to confirm your faith in this, even by examples. Of these there are in the scriptures isery many, as also daily experience diversely teaches the same, if we were diligent to observe things accordingly ; wherefore I will be more brief herein, having respect to time, which stealeth fast away. Adam in paradise transgressed grievously, as the pain- ful punishment, which we all as yet do feel, proves, if On Repentance. 263 nothing else did. Thougbi by reason of his sin he dis- pleased God sorely, and ran away from God, for he would have hid himself, yea, he would have made God the causer of his sin, because he gave him such a mate, so far was he from asking mercy ; yet notwithstanding all this, God turned his fierce wrath neither upon him nor Eve, who also required not mercy, but upon the serpent Satan, promising unto them a seed, Jesus Christ, by whom they at length should be delivered. In token whereof, though they were cast out of paradise for their nurture, * to serve in sorrow since they would not serve in joy ; yet he made them apparel to cover their bodies, a visible sacra- ment and token of his invisible love and grace concerning their souls. If God was so merciful to Adam, who so brake his commandment, and rather blamed God than asked mercy ; thinkest thou, O man, that he will not be merciful to thee, which blaraest thyself, and desirest pardon ? To Cain he offered mercy, if he would have asked it. "What hast thou done? (saith God:) the voice/of thy brother's blood crieth unto me out of the earth." O merciful Lord, Cain should have said, I confess it ! But, alas ! he did not so, and therefore said God, " Now,'' that is, in that thou desirest not mercy, now, " I say, be thou accursed," &c. Lo ! to the reprobate he offered mercy, and will he deny it to thee, which art his child ? Noah, — did not he sin, and was drunk? Good Lot also both in , Sodom dissembled a little with the angels, prolonging the time, and out of Sodom he fell very foully, (Gen. xix.) as did Judah and the patriarchs against Joseph ; but yet I ween t they found mercy. Moses, Miriam, Aaron, though they stumbled a little, yet they received mercy; yea, the people in the wilderness often sinned and displeased God, so that he was purposed to have destroyed them. Let me alone, saith he to Moses, that I may destroy them ; but Moses did not let him alone, for he prayed still for them, and therefore God spared themi If the people were spared through Moses's prayer, they not praying with him, but rather worshipping their golden calf, eating, drinking, and making good theer, why shouldst thou doubt whether God will be merciful to thee, having, as indeed thou hast, One much better than * Instruction or correction. Doubt not. 264 Bradford. — Sermon Moses to pray for thee (Numb, xiv.) and with thee, even Jesus Christ, who sitteth on the right hand of his Father. and prayeth for us, being no less faithful in his Father's house, the churcji, than Moses was in the synagogue ? David the good king had a foul foil * with Bathsheba, whereunto he added also a mischievous murder, causing her husband, his most faithful soldier, Uriah, to be slain with an honest company of his most vahant men of war, and that with the sword of the uncircumcised. In this his sin, though he lay asleep a great while, (as many do now-a-days, God give them good waking!) thinking, that by the sacrifices he offered, all was well, and that God was content ; yet at length, when the prophet by a parable had' opened the poke, and brought him in remembrance of his own sin in such sort, that he gave judgment against himself, then he quaked. His sacri- fices had no more taken away his sins, than our sir John's trentalst and wagging of his fingers over the heads of such as lie asleep in their sins, out of the which, when they are awaked, they will well see that it is neither mass nor matins, blessing nor crossing, will serve. Then, I say, David cried out, saying, " I have sinned against my Lord and good God, which hath done so much for me ; indeed I caused Uriah to be killed ; I have sinned, I have sinned. What shall I do ? I have sinned, and am worthy of eternal damnation." But what saith God by his prophet ? " The Lord hath taken away thy sins ; thou shalt not die." " O good God," he said, "but! have sinned," but he said so from his heart and not fom the lips only, as Pharaoh and Saul did, and he speedily heard, " Thou shalt not die ; the Lord hath taken away thy sins," or rather, hath laid them upon another, yea, translated them upon his Son Jesus Christ, who bare them, and not only them, but thine and mine also, if we will now but cry, from our hearts, " We have sinned, good Lord, we have done wickedly, enter not into judgrnent with us, but be merciful unto us after thy great mercy, and according to the multitude of thy compassions do away our iniquities, &c." For indeed God is not the God of David only ; he is the God of all, so that he or she, whosoever they are, that call upon the name of the Lord, shall be saved. In confirmation whereof this history is written, . as are also the others vvhich I have recited, and many moie which I might recite. As of * Fall. Romish priests' services. On Repentance. 265 Manasses, the wicked kirigf, who slew Isaiah the prophet, and wrought very much wiclcedness, yet the Lord showed mercy upon him, being in prison, as his prayer doth teach us. Nebuchadnezzar, though for a time he bare God's anger, yet at length he found mercy. The city of Nineveh also found favour with God, as did many others, which I will omit for time's sake, and will bring forth one or two out of the New Testament, that we may see God is the same God in the New Testament that he was in the Old. 1 might tell you of many, if I should speak of the lunatic, such as were possessed with devils, lame, blind, dumb, deaf, lepers, &c., but time will not suffice me ; one or two therefore shall serve. Mary Magdalen had seven devils, but yet they were cast out of her ; and of all others she was the first that Christ appeared unto after his resur- rection. Thomas would not believe Christ's resurrection, though many told him which had seen and felt him, by reason whereof a man might have thought that his sins would have cast him away. " Except"! should see and feel," saith he, " I will not believe." Oh ! wilful Thomas, " I will not," said he. But Christ appeared unto him, and would not loose him, as he will not loose you, good brother, if with Thomas you will keep company with the diisciples, as Thomas did. Peter's fall was ugly; he accursed himself if ever he knew Christ, and that for fear of a girl, and this not once, but even three divers times, and that in the hearing of Christ his Master ; but yet the third time Christ looked back, and cast on him his eye of grace, so that he went but, and wept bitterly. And after Christ's resurrection,' not only did the angels direct the women to tell Peter that Christ was risen, but Christ him- self appeared to him alone, such a good Lord is he. The thief hanging on the cross said but this : " Lord, when thou comest into thy kingdom, remember me ;" and what answer had he ? " This day," said Christ, " shalt thou be with me in paradise." What a comfort is this ! since he is now the same Christ to you, and to me, and to us all, if we will run unto him ; for he is the same Christ to-day, and to-morrow, and until he come to judgment. Then indeed he will be inexorable, but now is he more ready to give than you are to ask. If you cry, he hears you, yea, before ■ you cry. (Isaiah.) Cry therefore, be bold, man ; he is not partial. " Call,"- saith he, " and I will hear thee. BRADFORD 3. N ' 266 Bradford.- — Sermon. Ask, and thou shalt have; seek, and thou shalt find, though not at the first, yet at the length." (Matt, vii,) If he tarry awhile, it is but to try you ; he is coining, and will not be long. (Heb. x.) Thus have you four means which you must use to the attainment of faith or certain persuasion of God's mercy towards you, which is the second part of penance-, namely, 1, Prayer. 2, The free and universal promises of God's grace, 3, The remembrance of the benefits of God, past and present. 4, The examples of God's mercy. Which, although they might suffice, yet will I put one more to them, which alone of itself is fully suffipieQt: I mean the death of the Son of God, Jesus Christ, which, if thou set before the eyes of thy mind, it will confirm thy placard ;* for it is the great seal of England as they say, yeet, of all the world, fpr the confirmation of all patents and per- petuities of the everlasting life, whereunto we are all ca,lled. If I thought these which I have before recited were not sufficient to confirm your faith of God's love towards such as do repent, \ would tarry longer herein ; but be- cause both I have been long, and also I trust you have some exercise of conscience in this daily, (or else you are to blame,) I will but touch and go. Consider with your- selves what we are, miserable wretches, and enemies to God. Consider what God is, even he which hath all power, majesty, might, glory, riches, &c., perfectly of him- self, and needeth nothing, but hath all things. Consider what Christ is — concerning Ms Godhead, coequal with his father, even him by whom all things were made, are ruled and governed — concerning his manhood, the only darling of his Father, in whom is all his joy. Now, sirs, what a love is this, that this God, which needeth nothing, should give wholly his own self to thee his enemy, wreak- ing his wrath upon himself in this his Son, as a man may say, to spare you, to save you, to win you, to buy you, to have you, to enjoy you for ever. Because thy sin had separated thee from him, that thou mightst come speedily into his company again, and therein rema,in, he himself became, as a man would say, a sinner, or rather sin itself, even a malediction or curse, that we sinners, we accursed by our sin, might, by his oblation or offering for. our sins, by his curse be delivered from sin and maledictioo. For * Grai^t, On Repentance. 267 by sin he destroyed sin, killing death, Satan, and sin, by their own weapons, and that for thee and me, (O man !) if we cast it. not away by unbelief. Oh ! wonderful love of God ! Who ever heard of such a love, the Father of heaven, for us his enemies, to give his own dear Son Jesus Christ ! And that not only to be our brother, to dwell among us, but also to the death of the cross for us ! Oh, wonderful love of Christ to us all ! He was content and willing to work this feat for us. Was there any love like to this love ? God indeed has commended his charity and love to us herein, that when we were very enemies unto him, he would give his own Son for us ; — that we, being, men, might become, as you would say, gods, God would be- come man ; — that we, being mortal, might become im- mortal, the immortal God would become mortal man ; — that we, earthly wretches, might be citizens of heaven, the Lord of heaven would become, as a man would say, earthly ; — that we, being accursed, might be blessed, God would be accursed ; — that we, by our father Adam being brought out of paradise into the puddle of all pain, might be redeemed, and brought into paradise again, God would be our Father and an Adam thereunto ; — that we, having nothing, might have all things, God having all things, would have nothing ; — that we, being vassals and slaves to all, even to Satan the fiend, might be lords of all, and of Satan ; the Lord of all would become a vassal and a slave to us all, and in danger of Satan. Oh, love in- comprehensible ! If the gracious good Lord disdained not to give his own Son, his own heart's joy, for us his very enemies, before we thought to beg any such thing at his hands, yea, before we were ; who can think otherwise, but that vrith Him he will give us all good things ? If when we hated him and fled away from him, he sent his Son to seek us, who can think otherwise than that now, we loving him and lamenting because we love him no more, he will for ever love us ? He that giveth the greater to his enemies, will not he give the lesser, think you, to his friends ? God hath given his own Son, than which nothing is greater, to us his enemies ; and we now being become his friends, will he deny us faith and pardon of our sins, which, though they are great, yet in comparison they are nothing at all ? Christ Jesus would give his own self for us when we willed it not, and will he now deny us faith, if n2 268 Bradford. — Sermon. ■we will it? This will is his earnest, that he has given US truly to look indeed for the thing willed. And look thou for it indeed ; for as he hath given thee to will, so will he give thee to do. Jesus Christ g-ave his life for our evils, and by his death deUvered us. Oh then, since he liveth now, and cannot die, will he forsake us ? His heart's blood was not too dear for us when we asked it not ; what then can be now too dear for us asking it? Is he a changeling? Is he mutable as man is ? Can he repent of his gifts ? Did he not foresee our falls ? Paid not he the price therefore ? Because he saw we should fall sorely, therefore he would suffer sorely, yea, if his suffering had not been enough, he would yet once more come again. I am sure that God the Father, if the death of his Son incarnate would not serve, would himself and the Holy Ghost also become in- carnate, and die for us.* This death of Christ, therefore, look on as the very pledge of God's love towards theev whosoever thou art, how deeply soever thou hast sinned. See God's hands are nailed, they cannot strike thee ; his feet also, he cannot run from thee ; his arms are wide open to embrace thee, his head hangs down to kiss thee, his very heart is open, so that therein see, look, spy, behold, and thou shalt see nothing therein but love, love, love to thee ; hide thee therefore, lay thy head there with the evangelist. This is the cleft of the rock where Elias stood. This is the pillow of down for all aching heads. Anoint your head with this oil, let this ointment embalm your head and vash your face. Tarry thou here, and quite sure art thou, I warrant thee. Say with Paul, What can separate me from the love of God? Can death, can poverty, sickness, hunger, or any misery persuade you now that God loveth thee not ? Nay, nothing can separate you from the love wherewith God has loved you in Christ Jesus ; whom he loveth he loveth to the end : so that now where abun- dance of sin hath been in you, the more is the abundance of grace. But to what end? Even that as sin hath reigned to death, as thou seest, to the kiUing of God's Son, so now grace must reign to life, to the honouring of God's Son, who is now alive, and cannot die any more. So that they which by faith feel this, cannot any more die to God, but to sin, whereunto they are dead and * It is better to avoid such suppositions, Ed.^ On Repentance. 269 baried with Christ. As Christ therefore liveth, so do they, and that to God, to. righteousness and hoUness. The life which they live is in the faith of the Son of God ; whereby you see that now I am slipt into that which I made the third part of penance, namely, newness of life, which I could not so have done if it were a part of itself indeed, as it is an effect or fruit of the second part, that is, of faith or trust in God's mercy. For he that believeth, that is, he who certainly is persuaded sin is such a thing that it is the cause of all misery, and of itself so greatly angers God, that in heaven or in earth nothing eould appease his wrath, save only the death and precious bloodshedding of the Son of God, in whom is all the delight and pleasure of the Father ; he, I say, that is per- suaded thus of sin, the same cannot but in heart abhor and quake to do or to say, yea, to think anything willingly which God's law teaches him to be sin. Again : he that believeth, that is, he who. certainly is persuaded God's love to be so much to\\fards him, that whereas through sin he was lost, and made a firebrand, of hell ; yet the eternal Father of mercy, who is the all- sufficient God, and needeth nothing of us, or of anything that we can do, to deliver us out of hell, and to bring us into heaven, sent even his own most dear Son out of his bosom, out of heaven into hell, as a man would say, to bring us, as I said, from thence into his own bosom and mercy, we being his very enemies. He, I say, that is thus persuaded of God's love towards him, and of the price of his redemption, by the dear blood of the Lamb immacu- late, Jesus Christ, the same man cannot but love God again, and of love do that which might please God, and heartily desire to do still better. Think you, that such a one as knows this by faith will willingly welter and wallow in his wilful lusts, pleasures, and fantasies ? Will such a one as knoweth by faith Christ Jesus to have given his blood to wash him from his sins, play the sow, to wallow- in his puddle of filthy sin and vice again ? Nay, rather than he will be defiled again by wilful sinning, he will wash often the feet of his affections, watching over that vice still sticking in him, which as a spring continually sendeth out poison enough to drown and defile him, if the sweet water of Christ's passion did not wash it in God's sight, and his blood satisfy the rigour of God's justice due for the same. This blood of Christ, shed for 270 Bradford. — Sermon. , our sins, is so dear in the sight of him that believeth, that he will abhor sin in his heart, and stamp it and tread it under his feet. He knows now by his belief that it is too much, that hitherto he has set too little by it, and is ashamed thereof; therefore for the residue of his life he purposes to take better heed to himself than he did before : because he sees by his faith the grievousness of God's anger, the foulness of his sin, the greatness of God's mercy, and of Christ's love towards him, he will now be heedy* to pray to God to give him his grace accordingly ; that as with his eyes, tongue, hands, feet, &c. he has displeased God, doing his own will, even so now with the same eyes, tongue, ears, hands, feet, &c. he may displease his own self, and do God's will. He will not willingly do that which might renew the death of the Son of God? He knoweth he has too much sin in him unwillingly, so that thereto he will not add willing offences. This willing and wittingt offending and sinning, who- soever flatters himself therein, evidently demonstrates and shows that he never yet tasted of Christ truly ; he never was truly persuaded or believed how foul a thing, sin is, how grievous a thing God's anger is, how joyful and pre- cious a thing God's mercy in Christ is, how exceeding broad, wide, high, and deep Christ's love is. Perchance he can write, prate, talk, and preach of this ; but yet he in part by faith never felt this. For if he once felt this indeed, then would he be so far from continuing in sin willingly and wittingly, that he would wholly and heartily give himself over to that which is contrary ; I mean, to a new life, renewing his youth, even as the eagle. For, as we, being in the servitude of sin, demonstrated our service by giving over our members to the obeying of sin, from iniquity to iniquity ; even so we, being made free from sin by faith in Jesus Christ, and endued with God's Spirit, a spirit of liberty, must needs demonstrate this free- dom and liberty, by giving over our members to the obe- dience of the Spirit ; by which we are led and guided from virtue to virtue, and all kinds of holiness. As the un- believers declare their unbelief by the evil spirit vyorking in them outwardly the fruits of the flesh, even so the be- lievers declare their faith by the working of God's good Spirit in them outwardly the fruits of the Spirit. For as the devil is not dead in those which are his, but worketh * Careful. Knowing On Repentance. 2'''1 Still to their damtiation ; so is not God dead in those trho are his, but he worketh still to their salvation ; which working is not the cause of the one or the other being in any, but only a demonstration, a sign, a fruit df the same, SIS the apple is not the cause of the apple-tree, but a fruit of it. (Matt, vii.) Thus, then, you see briefly that newness of life is not indeed a part of penance, but a fruit of it, a demonstration 6f justifying faith, a sign of God's good Spirit possessing the heart of the penitent ; as the old life is a fruit of impe- nitency, a demonstration of a lip-faith or unbelief, a sign of Satan's spirit possessing the heart of the impenitent. Which all those are that are not penitent. For I know no middle state. He that is not penitent, the same is impe,, fcitent ; he that is not governed by God's Spirit, the same is governed by Satan's spirit ; for all that are Christ's are governed by the Spirit of Christ, which Spirit hath his ftaits. All others that are not Christ's are the devil's. He that gathereth not with Christ, scattereth abroad. Therefore, dearly beloved, I beseech you to consider this, and deceive not yourselves ; if you are not Christ's, then you pertain to the devil, of which the fruits of the flesh assure you, as whoredom, adultery, uncleanness, wantonness, idolatry, witchcraft, envy, strife, contention. Wrath, sedition, murder, drunkenness, gluttony, blasphemy, slothfalness, idleness, licentious talking, slandering, &c. If these apples grow out of the apple-trees of your heart, Sutely, surely the devil - is at inn* with you ; you are his birds, whom, when he has well fed, he will broacht you and eat you, chaw you and chump you, world without end, in eternal woe and misery. But I am otherwise persuaded of you all ; I trust you are all Christ Jesus's people and children, yea, brethren by faith. As you see your sins in God's law, and tremble, sigh, sorrow, and sob for the same, even so you see his great mercies in his gospel and free promises, and therefore are g'lad, tnerry, and joyful, that you are accepted into God's fevour, have your sins pardoned, and are endued with the good Spirit of God, even the seal and sign manual of your election in Christ before the beginning of the world ; the which Spirit, for that he is the Spirit of life, is given to you, to work in you, with you, and by you, here in this life, sanctification and holiness, whereunto you are called, * Abiding. t Spit. 272 Bradford. — Sermon. that you might be holy, even as your heavenly Father is holy. 1 beseech you all, by admonishing and warning you, that you would stir up the gift of God given to you, generally and particularly, to the edifying of his church ; that is, I pray you that you would not molest the good Spirit of God, by rebelling against it when it excites and calls you to go on forwards, that he which is holy, might yet be more holy ; that he which is righteous, might be more righteous ; as the evil spirit moves and stirs up the filthy to be yet more filthy, the covetous to be more covet- ous, the wicked to be more wicked. Declare now your repentance by works of repentance ; bring forth fruits, and worthy fruits ; let your sorrowing for your evils demonstrate itself by departing fi'om the evils you have used. Let your certainty of pardon of your sins through Christ, and your joy in him, be demonstrated by pursuing the good things which God's word teaches you. You are now God's workmanship in Christ Jesus, to do good works, which God has prepared for you to walk in. For the grace of God, which bringeth salvation unto all men, hath appeared, and teacheth us that we should deny ungodliness and worldly lusts, and that we should live soberly, righteously, and godly, in this present world ; looking for that blessed hope and glorious appear- ing of the mighty God, and of our Saviour Jesus Christ ; who gave himself for us, to redeem us from all unrighte- ousness, and to purge us a peculiar people unto himself^ fervently given unto good works. Again (Titus iii.,) for we ourselves also were in times past unwise, disobedient, deceived, serving lusts and divers pleasures, living in ma- liciousness and envy, full of hatred, and hating one ano- ther. But after that the kindness and love of God our Saviour toward man appeared, not by the deeds of righte- ousness which we wrought, but of his mercy, He saved us by the fountain of the new birth, and with the renewing of the Holy Ghost, which He shed on us abundantly through Jesus Christ our Saviour, that we being once justified by his grace should be heirs of eternal life through hope. This is a true saying ; but I will make an end, for I am too tedious. Dearly beloved, repent your sins, that is, be sorry for that which is past ; believe in God's mercy for pardon, how deeply soever you have sinned, and both purpose and earnestly pursue a new life, bringing forth worthy and On Repentance. 2*73 true fruits of repentance. As you have given over your members from sin to sin, to serve the devil, your tongues to swear, to lie, to flatter, to scold, to jest, to scoff, to lewd talk, to vain jangling, to boasting, &c. ; your hands to picking, groping, idleness, fighting, &c. ; your feet to skipping, going to evil, to dancing, &c. ; your ears to hear fables, lies, vanities, and evil things, &c. ; so now give over your members to godliness, your tongues to speak, your ears to hear, your eyes to see, your mouths to tastt, your hands to work, your feet to go about such things as may make to God's glory, sobriety of life, and love to your brethren, and that daily more and more diligently ; for you cannot stand still, you are either better or worse to-day than you were yesterday. But better I trust you are, and will be, if you mark well my theme, that is, REPENT YOU ; which I have humbly besought you to 'do, and yet once more I do again beseech you, and that for the tender mercies of God in Christ Jesus our Lord, « REPENT YOU, REPENT YOU, FOR THE KINGDOM OF HEAVEN" (that is, a kingdom full of all riches, pleasures, joy, beauty, sweetness, and eternal felicity) " IS AT HAND." The eye hath not seen the like, the ear hath not heard the like, the heart of man cannot conceive the treasures and pleasures of his king- dom, which is now at hand, to such as repent, that is^ to such as are sorry for their sins, believe God's mercy through Christ, and earnestly purpose to lead a new life. The -God of mercy, through Christ his Son, grant us his Holy Spirit, and work in our hearts this sorrow, faith, and new life, which through his grace I have spoken of^ both now and for ever. Amen. N S 274 Bradford. — Sermon. A SERMON UPON THE SUPPER OF THE LORD. There are two sacraments in Christ's church ; the one of initiation, that is, wherewith we are enrolled, as it were, into the household and family of God, which sacrament we call baptism ; the other wherewith we are conserved, fed, kept, and nourished, to continue in the same family, which is called the Lord's supper, or the body and blood of our Saviour Jesus Christ, broken for our sins, and shed for our transgressions. , Of the former sacrament, that is, of baptism, I do not design to speak now. — But of the Lord's supper I purpose at present to speak, through the help of God, because we are assembled in Christ (I hope) to celebrate the same. Now that what I shall speak may be better observed and retained by you, I will tell you how and in what sort I will speak of it. Three things I would have marked, as the principles and scopes whereto I will refer all that I shall at this time speak of it. They are these: Who,— What,— and Wherefore. That is, First: Who instituted this thing which we are about to celebrate? Secondly, What the thing is which is instituted ? And, Thirdly, Wherefore and to what end it was instituted? whereby we shall be taught how to use it. First, Who instituted this sacrament and supper ? You all know that things are more esteemed sometimes for the dignity and authority of the person, sometimes for the wisdom of the person, sometimes for the power and magnificence of the person, and sometimes for the tender love and kindness of the person. If need were, I could by examples set forth each of these ; but I hope it is not necessary. Now then, how can the thing, which we are about to celebrate, but be highly esteemed of every one, since the Author of it doth want no dignity, no authority, no wisdom, no power, no magnificence, no holiness, no tender love and kindness, but has all dignity, authority, wisdom, power, magnifi- cence, holiness, tender love, mercy, glory, and absolutely On the Lord's Supper. 275 all that eau be wished. He is God eternal, coequal and 8ub$itantial with the Father, and with the Holy Ghost, the Images of the substance of God, the Wisdom of the Father, the Brightness of his glory, by whom all things were made, are ruled, and governed. He is the King of all kings, and the Lofd of all lords. He is the Messias of the world, our most dear and loving Brother, Saviour, Mediator, Advocate, Intercessor, Husband, Priest. So that whatever comes from Him cannot but be esteemed, lovied, and etobtaced, if dignity, authority, wisdom power, glory, goodness, and mercy please us. Yea, if ally thing that' can be wished please us, then cannot this which our Lofd instituted but please us, and that so much the more, by how much it is one of the last things which he instittited and commanded. May God open our eyes to see these things accordingly, so shall we come with more reverence to this table of the Lord, which may he grant for his mercy's sake. Amen. And thus much for the firsts Who instituted this sacrament. Second, What the sacrament is ? If we ask our eyes, our nose, our mouth, our' taste, our hands, and the reason of man, they will all make the same answer — that it is bread and wine. And verily, herein they speak the truth awd lie not, as by many things inay be proved, although the papists prate their pleasure to the contrary. And hefe, my dearly beloved, I think I shall not be ettfeer tedious Or unprofitable unto you, }f I tarry a little in showing this verity, that the substance of bread and wine remains in the sacrament after the wofds of Conse- cration (as they call them) are spoken : Whereby we may learn how shameless they are, who would force men to believe transubstantiatiofl, which is an error whereupon in ' a manner all popery depends. For it is the stay of their priesthood, which is neither after the order of Aaron, nor after the order of Melchisedeck, but after the order of Baal, as is partly seen by their number. For the false prophets and priests of Baal were always ndauy more in number, when the wicked were in authority, than the true priests and prophets of the Lord, as' the holy histories of the Bible l!each. Read 1 Kings, xviii. The supper of the Lord, ot the sacrament of Christ's body, which the papists call the sacrament of the altar, as though that were Christ's sacrament, which they can never prove; for it being perverted and used to a contrary end (as sacrificing propitiatorily for the sins of the quick 276 Bradford. — Sermon. and of the dead, and idolatry, by adorning or worshipping it by godly honour, &c.) is no more Christ's sacrament, but a horrible profanation of it. And therefore as Christ called God's temple, which was called a house of prayer, a den of thieves, because of the abusing and profaning ot it by the priests ; so this which the papists call the sacra- ment of the altar, we may truly call an abominable idol ; and therefore I would all men should know that the sacra- ment of the altar, as the papists now do abuse it, omitting certain substantial points of the Lord's institution, and putting in the stead thereof their own dregs and dreams, is not the sacrament of Christ's body, nor the Lord's supper, whereof, when we speak reverently, as our duty is, we would not that men should think we speak of the popish mass. I say, therefore, in the supper of the Lord, or in the sacrament of Christ's body, there re- maineth the substance of bread and wine, as our senses and reason teach, and these many things also teach the same. First, the Holy Ghost plainly tells us so, by calling it often bread, aftier the words of consecration, as 1 Cor. x. " Is not the bread which we break a partaking of the body of Christ ?" saith Paul. Lo ! he plainly says, the bread which we break, not only calling it bread, but add- ing thereto ' breaking,' which cannot be attributed either to Christ's body, whereof no bone was broken, nor to any accident,* but must needs be of a substance, which sub stance, if it is not Christ's body, must be bread. As in the 11th chapter four times he plainly calls it so. "He that eateth of this bread, he that receiveth this bread," &c. And in the Acts of the Apostles, we read how that (in speaking of the communion) " they met together to break bread," &c. So that it is plain that the substance of bread and wine remains in the supper after the words of consecration, as also may appear plainly by Christ's own words, who calls that which he gave them in the cup, wine, or the fruit of the vine, as both Matthew and Mark write : whereby we see that there is no transubstan- tiation of the wine, and therefore we may also see, that there is no transubstantiation of the bread. As for the papists' cavilling, that it has the name of bread, because it was bread, as Simon the leper was still called leprous, though he was healed, or as Moses's rod, being turned into a serpent, was still called a rod, (Matt. xxvi., Exod. vii.,) it proves nothing ; for there was in the * Or mere appearance without sutstince. On the Lord's Supper. 2Tf one a plain sight, and the senses certified, that Simon was no leper, and in the other plain mention that the rod was turned into a serpent. But concerning the sacrament, neither the senses see any other thing than bread, neither is there any mention made of turning ; and therefore their cavil is plainly seen to be but a cavil, and of no force. But to bring more reasons against transubstantiation. ' Secondly, that the substance of bread remains still, the very text teaches, (Matt, xxvi., Mark xiv., Luke xxii., 1 Cor. xi.) For the evangelist and the apostle St. Paul witness that Christ gave that to his disciples, and called it his body, which he took, for which he gave thanks, and which he brake; but he took bread, gave thanks on bread, and broke bread ; therefore he gave bread, and called bread his body, as he called the cup the new testament ; so that it followeth by this, that there is no transubstantia- tion. And this reason I myself have promised in writing to prove by the authority of the fathers, namely, Irenseus, Ter^ tuUian, Origen, Cyprian, Epiphanius, Jerome, Augustine, Theodoret, Cyril, Bede, if I may have the use of my books. Thirdly, that in the sacrament there is no transubstan- tiation of the bread, I prove by this reason. As by our Saviour Christ, the Spirit of truth spake of the bread, " This is my body," so saith the same Spirit of truth of the same bread, that we being many are one body and one bread, &e. (1 Cor. x.) So that as it appears the sacra- ment is not the church by transubstantiation, even so is it ■not Christ's natural body by transubstantiation. _ Fourthly, I prove that there is no transubstantiation, by liuke and Paul's words spoken over the cup. For they are no less effectual to transubstantiate the cup, than their words spoken of the bread are operative and mighty to transubstantiate the bread. For as they say of the bread, ' This is my body,' so say they of the cup, ' This cup is the new testament,' which is absurd to be spoken or thought either of the cup, or of the thing in the cup, by transubstantiation ; yea, rather in saying these words, ' This cup is the new testament,' we are taught by their coupling the word cup to the demonstrative this, how we should in the words, ' This is my body,' know that the word this there demonstrates bread. Fifthly, as the reasons before brought forth prove, that the substance of bread remains in the sacrament, s Against the Fear of Death. 307 to put Christ out of heaven : but mark what the Lord saith unto thee, The word is nigh thee, even in thy mouth, and in thy heart, and this is the word of faith which we preach : if thou confess with thy mouth that Jesus Christ is the Lord, and beUeve with thy heart, that God raised him up from the dead, thou shalt be safe. (Rom. x.) If thou believe that Jesus Christ died, and rose again, even so shalt thou be assured (saith the Lord God) that, dying with Christ, I will bring thee again with him. (1 Thess. iv.) Thus, dear brother, I thought good to write to thee in the name of the Lord, that thou, fearing death for nothing else but because of thy sins, mightest be assured of pardon of them, and so embrace death as a dear friend, and insult against his terror, sting, and power, saying, Death, where is thy sting ? hell, where is thy victory ? (1 Cor. xv.) Nothing in all the world so displeases the Lord as to doubt of his mercy. In the mouth of two or three witp- nesses, we should be content ; therefore, since thou hast heard from so many witnesses, how that in deed desiring mercy with the Lord, thou art not sent empty away, give credit thereto, and say with the good virgin Mary, " Be- hold thy servant, O Lord, be it unto me according to thy word." (Luke, i.) Upon which word, see thou set thine eye only and wholly. For here thou seest not God thy Father, except in his word, which is the glass wherein now we behold his grace and fatherly love towards us in Christ ; and therefore herewith we should be content, and give more credit to it, than to all our senses, and to all the world besides. The word, saith our Saviour, (John, xii.) shall judge. According to it therefore, and not according to any exterior or interior show, judge both of thyself and of all other things else, concerning thyself, it thou desire indeed God's mercy, and lament that thou hast offended. Lo ! it pronounces that there is mercy with the Lord for thee, and plenteous redemption. (Psa. cxxx.) It tells thee who wouldst have mercy at the Lord's hand, that the Lord willeth the same, and therefore thou art happy, for be would not thy death, It tells thee, that if thou acknowledge' thy faults unto the Lord, he will cover them in his mercy. Again, concerning death, it tells thee, that it is but a sleep, that it is but a passing unto thy Father, that it is but a deliverance out of misery, that it is but a putting off mortality and corruption, that 308 . Bradfird.— Treatise. it is a putting on immortality and incorruption ; that it is a putting away of an earthly tabernacle, that thou mayest receive a heavenly house or mansion, (2 Cor. v. ;) that this is but a calling of thee home from the watching and standing in the warfare of this miserable life. According to this, (the word I mean,) do thou judge of death, and thou shalt not be afraid of it, but desire it as a most wholesome medicine, and a friendly messenger of the Lord's justice and mercy. Embrace him therefore, make him good cheer, for of all enemies he is the least. An enemy, said I ? nay, rather of all friends he is the best ; for he brings thee out of all danger of enemies into that most sure and safe place of thy unfeigned Friend for ever. Let these things be often thought upon. Let death be prenjeditated, not only because he cometh uncertainly, I mean as to the time, for else he is most certain ; but also because he helpeth much to the contempt of this world, out of which, as nothing will go with thee, so canst thou take nothing with thee. — Because it helpeth to the morti- fying of the flesh, which when thou feedest, thou dost nothing else but feed worms. — Because it helpeth to the well disposing and due ordering of the things thou hast in this life. — Because it helpeth to repentance, to bring thee unto the knowledge of thyself, that thou art but earth and ashes, and brings thee the better to know God. But who is able to tell the commodities * that come by the frequent and true consideration of death ? Whose time is left unto us uncertain and unknown, (although to God it be certain, and the bounds thereof not only known, but appointed of the Lord, over the which none can pass, Job, xiv. ;) that we should not prolong and put off from day to day the amendment of our life, as the rich man (Luke, xii.) did under hope of long life. And seeing it is the ordinance of God, and comes not but by the will of God, even unto a sparrow ; much more then unto us, who are incomparably much more dear than many sparrows ; and since this will of God is not only just, but also good, for he is our Father, let us, if there were no other cause but this, submit ourselves, our senses, and judgments, unto his pleasure, being content to come out of the roomf of our soldiership, whenever he shall send for us by his pursuivant, | death. Let us render to him, that which he has lent us so long, (I mean life,) lest we be counted • Advantages. f Place or appointed station, % Messenger. Against the Fear of Death. 309 unthankful. And since death cometh not but by sin, forasmuch as we have sinned so often, and yet the Lord hath ceased from exacting this tribute and punishment of us until this present time, let us with thankfulness praise his patience, and pay our debt, not doubting but that he, being our Father and our almighty Father, can and will, if death were evil unto us, as God knoweth it is a chief benefit unto us by Christ, convert and turn it into good. But death being, as I have before showed, not to be dreaded, but to be desired, let us lift up our heads in thinking on it, and know that our redemption draweth nigh. (Luke, xxi.) Let our minds be occupied in the consideration, or often contemplation of the four last articles of our belief, that is, the communion of saints or holy catholic church ; remission of sins, resurrection of the body, and the life everlasting. By faith in Christ, be it ever so faint, little, or cold, we are members in very deed of the catholic and holy church of Christ, that is, we have communion or fellow- ship with all the saints of God that ever were, are, or shall be. Whereby we may receive great comfort ; for though our faith be feeble, yet the faith of that church, whereof our Saviour Christ is the head, is mighty enough. Though our repentance be little, yet the repentance of the church, wherewith we have communion, is sufficient. Though our love be languishing, yet the love of the church and of the Spouse of the church is ardent, and so of all other things we want. Not that I mean this, as though any man should think that our faith should be in any, or upon any other, than only upon God the Father, the Son, and the Holy Ghost ; neither that any should think I mean thereby any other merits or means to salvation, than only the merits and name of the Lord Jesus. But I would that the poor christian conscience, which by bap- tism is brought into God's church, and made a member of the same through faith, should, not for his sin's sake, or for the want of anything he hath not, despair ; but rather should know, that he is a member of Christ's church and mystical body ;, and therefore cannot but have communion and fellowship with both ; that is, with Christ himself, being the Lord, husband, and head thereof, and of all that ever have been, are, or shall be members of it, in all good things that ever they have had, have, or shall have. . Still doth the church pray for us by Christ's commandment. 310 Bradford. — Treatise. Forgive us our sins, lead us not into temptation, deliver us from evil; yea, Christ himself prays for us, being members of his body, as we are indeed, if we believe, though it is ever so little. God grant this faith unto us all, and increase it in us. Amen. Out oif this church no pope nor prelate can cast us, or excommunicate us indeed, although exteriorly they separate us from the society of God's saints. But enough of this. As I would have us often muse upon the catholic church, or communion of saints, so would I have us to meditate upon the other articles following, that is, remis- sion of sins, resurrection of the body, and life everlasting. It is an article of our faith to believe, that is, to be certain that our sins are pardoned ; therefore doubt not thereof, lest thou become an infidel. Though thou hast sinned ever so sorely, yet now despair not, but be certain that God is thy God, that is, that he forgives thee thy sin. There- fore, "as I said, doubt not thereof, for in so doing thou puttest a salLtit * on the head of thy soul, so that the new of God's grace cannot drop into it, but slips by as fast as it drops. Therefore be without that sallet or soul- night-cap ; be bareheaded ; that is, hope still in the mercy of the Lord, and so mercy shall compass thee jOn every side. (Psalm v.) In Uke manner, often have the article of the resurrec- tion of the body in thy mind, being assured thereby that thy body shall be raised up again in the last day, when the Lord shall come to judgment, and that it shall be made incorruptible, immortal, glorious, spiritual, per- fect, light, and even like to the glorious body of our Saviour Jesus Christ. (Phil, iii.) For he is the first-fruits of the dead ; and as God is all in all, so shall he be unto thee in Christ. Look therefore upon thine own estate ; for as he is, so shalt thou be. As thou hast borne the image of the earthly Adam, so shalt thou bear the image of the heavenly, (1 Cor. xv. ;) therefore glorify thou God now, both in soul and body. Wait and look for this day of the Lord with groaning and sighing. Gather together testimonies of this, which I omit for time's sake. Last of all, often have life everlasting in thy mind, whereunto thou art even landing. Death is the haven that carries thee unto this land, where is all that can be wished, yea, above all wishes and desires ; for in it we * A covering, or scull-cap. Against the Fear of Death 311 shall see God face to face, ■which now we can in no wise do, but must cover our faces, with Moses and Elias, till the face or fore-parts of the Lord be. gone by. (Exod. xxxiv.) Now must we look on his back-parts, beholding him in his word, and in his creatures, and in the face of Jesus Christ our Mediator; but then we shall see him face to face, and we shall know, even as we are known. (1 Cor. xiii.) Therefore let us often think on these things, that we may have faith lustily * and cheerfully to arrive at the happy haven of death, which you see is to be desired, and not to be dreaded, by all those that are in Christ : that is, by such as believe indeed, who are discerned t from those that only say they do believe, by their dying temporally, that is, by labouring to mortify through God's Spirit the affections of the flesh : not that they should not be in them, but that they should not reign in them, that is, in their mortal bodies, to give themselves over to serve sin, whose servants we are not, but are made servants unto righteousness, (Rom. vi.,) being now under grace, and not under the law, and therefore God hath mercifully promised that sin shall not reign in us ; the which may he continually grant for his truth, power, and mercy's sake. Amen. • Heartily t Distinguished. 812 Bradford.— Traets. AN EXHORTATION THE PATIENT SUFFERING OF TROUBLE AND AFFLICTION FOR CHRIST'S CAUSE. Written to all the unfeigned professors of the gospel throughout the realm of England, BY JOHN BRADFORD, AT THE BEGINNING OF HIS IMPRISONMENT, A. D. 1554. May the Holy Spirit of God, who 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 mercies of our only 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 likely to ensue, and after them greater, till the measure of ini- quity is heaped up, except we shrink, and_ having put our hands to the plough look back, and with Lot's wife, and the Israelites desiring to return into Egypt, fall into God's heavy displeasure incurable, Gen. xix. Luke ix. ; all which God forbid ; and because I am persuaded of you, my dearly beloved brethren and sisters, through- out the realm of England, which have professed un- feignedly the gospel of our Lord and Saviour Jesus Christ, (for unto such do I write this epistle,) that as ye have begun to take part with God's gospel and truth, so through his grace ye will persevere, and go on forwards, notwithstanding the storms which have risen and are to arise ; I cannot but write something unto you, to go on forwards with earnestness in the way of the Lord, and not to become as the faint-hearted or fearful, whose place St. John appointeth (Rev. xxi.) with the unbelievers, murderers, and idolaters in eternal perdition, but cheer- fully to take the Lord's cup, and drink of it before it draw towards the dregs and bottom, whereof at length they Exhortation to the Professors of the Gospel. 313 shall drink with the wicked to eternal destnict.ion, who will not receive it at first with God's children, and with whom God begins his judgment, that as the wicked world rejoices when they lament, so they may rejoice when thp wicked world shall mourn, and finds woe intolerable with- out end. (Psa. Ixxv., 1 Pet. iv., John, xvi.) First therefore, my dearly beloved in the Lord, I beseech you to consider, that though you are in the world, yet you are not of the world. (John, xiv.) You are not of them which look for their portion in this life, (Psa. xvii.) whose captain is the god of this world, even Satan, who now rulBeth it apace, as if he were wood,* because his time on earth is not long. (2 Cof. iv.. Rev. xii.) But you are of them that look for a city of God's own blessing. You are of them that know yourselves to be here but pilgrims and strangers ; for here you have no dwelling-place. (Heb xi. xii. xiii., 1 Pet. ii.) You are of them whose portion is the Lord, and which 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. (Matt, xxvjii., Rom, ix.) You are not of them which receive the beast's mark, which here rejoice, laugh, and have their heart's ease, jby, paradise, and pleasure ; but you are of them which have received the angels mark, yea, God's mark, which here lament, mourn, sigh, sob, weep, and have your wil- derness to wander in, your purgatory, and even hell to purge and burn up your sins. (Rev. xiii., Luke, vi., Ezek. ix ) You are not of them which cry, Let us eat and drink, for to-morrow we shall die. You are not of that number which say, they have made a covenant with death and hell not to hurt them. You are not of them which take it for a vain thing to serve the Lord. (Matt, v., 1 Cor. XV., Isaiah, xxii. xxviii.) You are not of them which are lulled and rocked asleep in Jezebel's bed — a bed of security. (Rev. iii.) You are not of the number of them which say. Tush, God is in heaven, and seeth us not, nor careth for what we do. (Psa. Ixxiii.) You are not of the number of them which will fall down for the muck of the world to worship the fiend, or for fear of displeasing men worship the golden image. (Matt, iv., Dan. iii.) Finally, you are not of the mimber ot them which set more by * Enraged, distracted. BOADFORD 3. P 314 Bradford. — TracU. your swine than by Christ, (Matt, viii.) which, for ease and rest in this life, say and do as Antiochus bids you do or say, (Maccabees,) and will follow the multitude to do evil, with Zedechias and the three hundred false prophets ; yea, Ahab, Jezebel, and the whole court and country. (Matt, viii., 1 Kings, xxii.) But you are of the number of them which are dead already, or at least are dying daily to yourselves and to this world. You are of them which have made a covenant with God, to forsake yourselves in this world, and Satan also. You are of them which say. Nay, the Lord hath all things written in his memorial book, for such as fear him, and remember his name. (Rom. vi.'vii.. Col. iii., Luke, xii., Mai. iii.) You are of them which have their loins girded about, and their lights burning in their hands, like unto men that wait for their Lord's coming. (Luke, xii.) You are in the number of them that 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. (Psa. xxxiii. xiv. 1.) You are of the number of them which will worship the Lord God only, and will not worship the work of man's hands, though the oven burn never so hot. You are of the number of tliem to whom Christ is precious and dear, which cry out rather because your habitation is prolonged here, as David did. (1 Pet. ii., Psa. cxx.) You are of them which follow Mattathias and the godly Jews, which knew the way to life to be a strait way, and that few go through it, which will not stick to follow poor Micaiah, although he is racked and cast into prison, having the sun, moon, seven stars, and all against him. (Matt, vii., 1 Kings, xxii.) Thus therefore, dearly beloved, remember, first, that, as I said, you are not of this world ; that Satan is not your captain: your joy and paradise is not here; your com- panions are not the multitude of worldUngs, and such as seek to please men, and live here at ease in the service of Satan. But you 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, which follow the Lamb whithersoever he goeth ; dipping their garments in his blood, knowing this life and world to be lull of evjl, a warfare, a smoke, a shadow, a Exhortation to the Professors of the Gospel. 315 vapour, replenished and environed with all kinds of mi- series. (Heb. xiii., Rev. vii., Job, vii. viii. xiv., Psa. ix., James, iv.) This is the first thing which I would have you often and diligently with yourselves consider and muse well upon, namely, what you are, and where you are. Now, secondly, forget not to call to mind that you ought not to think it a strange thing if misery, trouble, adversity, persecution, and displeasure .come upon you. For how can it be otherwise, but that trouble, and perse- cution must come upon you ? Can the world love you, which are none of his f Can worldly men, which are your chief enemy's soldiers, regard you? (1 Pet. iv. v., John, xiv.) Can Satan suffer you to be at rest, who will do no homage unto him ? Can this way be chosen by any that account it so narrow and strait as they do ? Will you 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 not we enter into God's ship and ark of baptism at, the first? will you then count it strange, if perils come or tem- pests blow ? Are not you travelling to your heavenly city of Jerusalem, where is all joy and felicity,- and will you tarry by the way for storms and showers ? The mart and fair will then be past ; the night will so come upon you, that you cannot travel ; the door will be barred, and the bride will be at supper. (John ix., Matt. »xv.) Therefore away with daiinty niceness. Will you think that 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 Abel, Noah, Abraham, Isaac, Jacob, and good Joseph found ! Which ot these had so fair a life, and such 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, felt a thousand times more misery than we have felt hitherto. (Gen. iv. vi. vii. viii. ix. &c., Exod. ii. iii. iv. v. &c.) As for the New Testament, how great was the affliction of Mary, of Joseph, of Zacharias, of Elizabeth, of John the 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 numbers of martyrs, confessors, and such as have p2 316 Bradford.— TracU. 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 storms or winds which fell in their travellings might have touched them ! And, dearly beloved, let us think what we are, and how far unfit to be matched with these, with whom yet we expect we are to be placed in heaven. But with what face can we look for this, who are so feariiil and unwilling to leave that, which, will we nill we, we must leave, and so shortly that we know not the time when ? Where is our renouncing and forsaking of the world and the flesh, which we solemnly took upon us in baptism ? Ah ! shameless cowards that we are, which 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 I (1 Pet. v.) How many now go with you heartily, 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 idle tales, but even the very true word of God'. For the confirmation whereof we by God's grace, and the help of your prayers, willingly and joyfully give our blood to be shed, as already we have given our livings, goods, friends, and natural country. For now we are certain that we are in the highway to heaven's bliss ;. as St. Paul saith. By many tribulations and persecutions we must enter into God's kingdom. (Acts, xiv.) And because we would go thither ourselves and bring you thi-. ther also, therefore the devil stirreth up the coals. And forasmuch 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, (Matt. viii. xiv.,) as the counterfeits and hypocrites will tarry and linger till the storms are past ; and so when they come, the market will be done, and the doors barred, as it is to be feared. Read Matt. xxv. This wind will blow God's children, forward, 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 unto God in prayer, and keep your anchor of faitir to cast out in time of trouble on the rock of God's word, and mercy in Christ, by the cable of God's verity, and I warrant your safeCy. . And thus much for you secondly to. Exhortation to the Professors of the Gospel. 317 Considef, that affliction, persecution, and trouble are no strange thing to God's children, and therefore it should not dismay, discourage, or discomfort us, for it is no other thing than all God's dear friends have tasted in their journey heavenwards. As I would in this troublesome time that ye would consider what you are by the goodness of God in Christ — even citizens of heaven, though you are at present in the flesh, even in a strange region on every side full of fierce enemies, — and what weather and way the dearest friends of God have found ; even so would I have you, thirdly, to consider for your further comfort, that if you 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. (Phil, iii.) But this you must not 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 which Stick to God's word, to serve him as he requires, are only accounted to be vanquished and to be overcome ; for we are cast into prison, lose our livings, friends, goods, country, and life also at length, as concerns this world. But, dearly beloved, God's word teaches otherwise, and faith feels accordingly. Is it not Written, Who shall separate us from the love of God ? Shall tribulation, or anguish, or persecution, or hunger, or nakedness, or perilj or %word ? (Rbm. viii.) As it is "written, For thy sake are we killed all the day long, and are counted as sheep appointed to be slain. (Psa. xliv.). Nevertheless, in all these things we overcome through Him that loved us : for I am sure that neither death, nor life, neither angels^ nor rule, nor power, , neither things present, nor things to come, neither high nor low, neither any creature, shall be able to part us from that love wherewith God loveth us in Christ Jesus our Lord. Thus spake one who was in affliction, as I am, for the Lord's gospel 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 for the victory which the gospel had.. For though he was bound, yet the gospel was not bound, 318 'Bradford.— Tr ads. (2 Tim. ii.,) and therefore he gives thanks unto God; which always giveth the victory in Christ, and openeth the savour of his knowledge 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. (2 Cor. ii.) The world for a time may deceive itself, thinking it has the victory, but the end will try the contrary. Did not Cain think he had the victory when Abel was slain? (Gen. iv.) But how say you now — is it not found other- wise ? 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 I pray you who was wise when the flood came? Abraham was considered a fool to leave his own country, friends, and kin, because of God's word ; but, dearly beloved, we know it proved otherwise. (Gen. xii.) 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? (Exod. xiv.) Did not Pharaoh and the Egyptians think themselves sure of the victory ? But it proved clean contrary. Saul was thought to be well,. but David in an evil case, and most miserable, because he had no hole to hide him in ; yet at length Saul's misery was seen, and David's felicity began to appear. (1 Sam. xvi. xvii. xviii. xix.) The prophet Micaiah being cast into prison for telling Ahab the truth, was thought to be overcome by Zedekiah and the othel false prophets ; but, my good brethren and sisters, the holy history tells otherwise. (1 Kings, xxii.) Who did not think the prophets \mhappy in their time ? For they were slain, prisoned, laughed to scorn, and jested at of every man. (Jer. xx., Isa. viii., 2 Kings, ii.) And so were all the apostles, (1 Cor. iv.) 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 by the judgment of reason were then counted heretics, runagates, unlearned fools, fishers, publicans, &c., so now were they unhappy and overcome indeed, if God's word and faith did not show the contrary. (Rom. viii.) • Prosperous. Exhortation to the'Professqrs of the Gospel. 319 But vfhat speak I of these ? Look upon Jesus Christ, to whom *we must be like fkshioned here, if we will be •like him elsewhere. Now, say you, was not he taken for a fool, a seditious person, a new fellow, a heretic, and one overcome of every body ; yea, even forsaken, both of God and men ? But the end told them, and tells us ano- iher tale ; for now is he in majesty and glory unspeakable. When he was led to Pilate or Herod, or when he was in prison in Caiaphas's house, did not their reason think that he was overcome ? When he was beaten, buffeted, scourged, crowned with thorns, hanged upon the cross, and utterly left by all his disciples, taunted by the high - priests and elders, cursed by the commons, railed on by the magistrates, and laughed to scorn by the lewd * heathen, would not a inan then have thought that he had been out of the way, and that his disciples were fools to follow him, and believe him? Think you, that whilst he lay in his grave, men did not point with their fingers, when they saw any that bad 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 have well known that the learning he taught could not long continue. Our doctors and pharisees are no fools now, they may see." On this sort men either spoke, or might have spoken, against all such as loved Christ or his doctrine ; but yet at length they and all such were proved fools and vricked wretches. For our Saviour arose, maugre their beards,t and published his gospel plentifully, in 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 had the greatest fall. As now, dearly beloved, the wicked world rejoices, the papists are puffed up against Christ and his people after their own kind, now they cry 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 lis to be- heve, and indeed have persuaded some already, which are not of the wisest, especially if they come not home again to the holy church ? * Ignorant. * In spite of their ogpositloB. 320 Bradford.— Tracts. These and such-like words they have, to cast in bur teeth, as triumphers and conquerors ; but, dearly beloved, short is their joy ; they beguile themselves ; this is but a lightening before their death. As God, after he had ^ven 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 begins to do, and, by suffering, has made us like to his Christ, and, by being overcome, to overcome indeed, to our eternal comfort. Then will he, if not otherwise, come himself in the clouds : (1 Thess. iv.) 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, which now welter and wallow as the world and wind bloweth, to be tied in bundles, and cast into the fire, which bumeth for ever most painfully. (Matt, xiii.) There and then shall they see who has the victory, they or we, when they shall see us afar off in Abraham's bosom. (Luke, xvi.) Then win they say, " Oh I we thought these folks fools, and had them in derision ; we thought their hfe 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. (See the book of Wisdom.) 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 death itself, shall not hurt you, any more than it did Abel, David, Daniel, John Baptist, Jesus Christ our Lord, with other 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 shown ; in the which, let us set before our eyes the shortness of this present time wherein we suffer, and consider the eternity to come, when our enemies and persecutors shall be in intolerable pains, help- less ; and we, if we persevere to the end, shall be in such felicity and joys, dangerless, as the very heart of man in no point is able to conceive. (1 Cor. ii., Isa. Ixiv.) If we Exhortation to the Professors of the Gospel. 321 consider this, (I say,) we cannot but contemn and set nothing by the sorrows and gresses of* the cross, and lustily go through thick and thin with good courage. Thus have I declared unto you, things necessary to be mused on by every one who will abide by Christ and his gospel in this troublesome time, as I trust you all will. Namely, first to consider that we are not oif 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 ano- ther world, of the coilgrega,tion of the saints, and retainers to Christ, although in a region replete and full of un- tractable enemies. Secondly, that we may not think it a strange thing to be persecuted for God's gospel, from which the dearest friends of God were in no age free, as indeed it is impossible that they should for any long time be, their enemies being always about them to destroy them if they could. And thirdly, that the assaults of oup enemies, be they never so many and fierce, in no point shall be able to prevail against our faith, albeit to reason it seems otherwise, wherethrough we ought to conceive good courage and comfort ; for who will be afraid when tie knows the enemies cannot prevail ? Now I will, for the more encouraging you to the cross, give you a further inemorandum, namely, of the commodities-f and profits which come by the trouble and affliction now risen and to arise to us, which are God's children, elect through Jesus Cliri^t. But look not here to have repeated all the com- modities which come by the cross to such as are well exercised therein, for that were more than I can do ; I vdll only speak of a few, thereby to occasion you to gather and at the length to feel and perceive more. First, That there is no cross which cometh upon any of us without the counsel of our heavenly Father ; for as to the fancy about Fortune, it is wicked, as many places of the Scriptures do teach, Amos, iii. Matt. x. Isa. xlv. And 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 which is fallen upon us, — we have deserved it, if not by our unthankfulness, slothfulness, negligence, intemperance, uncleanness, and other sins committed often by us, whereof our consciences can a,nd will accuse us if we call them to counsel, with the * Steps towards. " t Advantages. p3 322 Bradford.— TracU. examination of our former life, yet at least by our original and birth sin. Also 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 the same always abide in us, and even as a spring always bring something forth in act with us, notwith- standing the continual fight of God's Spirit in us against it. Psa. 1., Heb. xii.. Gal. v. The first advantage therefore that the cross brings is knowledge, and that both of God and of ourselves. Of God, that he is just, pure, and hateth sin. Of ourselves, that we are bom in sin, and are from top to toe defiled with concupiscence and corruption, out of which have sprung all the evils that ever at any time we have spoken and done. (Psa. li.. Gen. viii., Jer. xvii.) The greatest and most special whereof we are occasioned by the cross to call to mind, as the brethren of Joseph did their evil deed against him when the cross once came upon them. (Gen. xlii.) 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. Secondl'y, the end wherefore God declares his justice against our sin both original and actual, and would by his cross have us consider the same, and call to mind our for- mer evil deeds, the end whereof is this, that we might lament, be sorry, sigh, and pray for pardon, that so doing we might obtain the same by means of faith in the merits of Jesus Christ his dear Son. And further, that we, being humbled because of the evil that dwelleth in us, might become thankful for God's goodness and love, in continual watch- ing and wariness to suppress the evil which lieth in us, that it bring not forth fruit to death at any time. (James, i.) This second advantage of the cross therefore we must 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 it- self, but because the cross is the mean and way by which God worketh the knowledge and feeling of these things in his children ; as many, both testimonies and ex- amples in the Scriptures, are easily found of them that diligently weigh what they read therein. To these two advantages of the cross, join the third of Exhortation to the Professors of the Gospel. 323 XJod'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 it is with us, that because the great, learned, and wise men of the world use not their wisdom to love and serve God, though he openeth himself mani- festly by his visible creatures to natural wisdom and reason, (Rom. i.,) therefore God both justly infatuates and makes them foolish, giving them up to insensibleness especially herein ; for on this manner they reason concerning the affliction which coraeth for the gospel : " If," say they, " this were God's word, if these people were God's chil- dren, surely God would then bless and prosper them and their doctrine. But now since there is no doctrine so much hated, no people so much persecuted as they are, 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 seemed impossible that things should have come to pass so 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 learn- ing, which now is persecuted, never consented to it in heart, as experience teaches. 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 f.:)r the stablishing of this gospel and religion, and new laws are erected for the continuance of the contrary. How mi- raculously God confounds their doctrine, and confirms ours ! For how was Wyat overthrown ! How prospe- rously came in our King ! How hath God blessed our Queen with fruit of womb If How is the Pope's Holiness restored again to his right ! All these things teach plainly that this their doctrine is not God's word." — Thus reason the worldly wise, which see hot God's wisdom ; for else, * The Duke of Northumberland the father of Lady Jane Grey, who opposed Queen Mary and, being condemned to die, professea to be a papist. t It was then supposed that Queen Mary was with child. 324 Bradford.— Trads. if they considered that there was with us unthanlcfulnest for the gospel, no amendment of life, but all kind of con- tempt of God, and that all kind of shameless sinning en-, sued 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 let these champions of Satan run abroad, by them to plague us for our unthankfiilness. (Rev. XX.) Great was God's anger against Ahab, be- cause he saved Benhadad, king of Syria, after God had given him into his hands, and afterwards it turned to his own destruction. (1 Kings, xx.) God would that double sorrow should have been repaid to them, because of the sorrow they did to the saints of God. Read the ISth of the Revelation. As for the victory given to the Queen's Highness, if men had any godly understanding, they might see many things in it. First, God has done it to vdn her heart to the gospel. Again, he "has 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, seeing 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 knows not how to love this world better than heaven, and themselves better than their neighbours ? " Wide is the gate, saith Christ, (Matt, vii.,) 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 cried out upon Jesus, Crucify him. Crucify him, but they were not to be believed because they were the bigger part. All " Many of the most sincere followers of the truth assisted Queen Mary against Lady Jane, considering that she was rightful heir to the throne. She also promised that she would not oppose the pro- testant religion as established by Edward VI. Exhortation to the. Professors of the Gospel. 32b Chaldea followed still their false gods, Abraham alone followed the true God. (Gen. xii.) And where they say that greater plagues are fallen updn the realm, in poverty and such other things, than before, it is no argument to move others, except such as love their swine better than Christj (Matt. viii. ;) for the devil chiefly desireth his seat to be in religion. If it is there, then he will meddle with no- thing we have, all shall be quiet enough ; but if he be raised* thence, then will he beg leave to have at our swine. Read Matt. 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 Goodfellow, he would do no hurt : but when he was tumbled out of his throne by preaching of the gospel, then he ranged about as he hath donci but secretly. Finally, effectual he has not been,- but in the children of unbelief. (Eph. ii.) Them indeed has he stirred up to be covetous, oppressors, blasphemers, usurers, whoremongers, thieves, murderers, tyrants, and yet -perchance he suffers them to profess the gospel, the more thereby to hinder it, and cause it to be slandered. How many now appear to have been true gospellers ? As for the parliament and statutes thereof, no man 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, that the greater part overcomes the better ; so they did in condemning Christ, not regarding the counsel of Nicodemus. (John, vii.) So they did also in many general councils ; but all wise men know that 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 is more pleased 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 saith) God has set hypocrites to reign over us, which can no more abide God's true reli- gion, 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 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 * Diiven. 326 Bradford.— TracU. and others, of the king's coming in, &c., I would men would consider there are 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 kind, these are not miracles ; but of the second, by this success given to the queen, God tries whether we will stick to his truth, simply for his truth sake, or no. This is a mighty illu< sion, which God sends to prove his people, and to deceive the hypocrites, which receive not God's truth simply, but in respect of gain, praise, estimation. Read how Ahab was deceived, 1 Kings, xxii., 2 Thess. ii., Deut. xiij. But I will now return to the third advantage coming by the cross. Here let us see the wisdom of God in making foolish the wisdom of the world, which knows little of man's corruption ; how foul it is in the sight of God, and how it displeases him. Which knows little what the portion of God's people is in another world. Which knows little of the Pattern of Christians, Christ Jesus. Which knows little of the general judgment of God, the greater malice of Satan to God's people, and the price and estimation of the gospel ; and thejrefore in the cross it sees not, as God's viisdom would we should see ; namely, that God, in punishing them which sin least, would have his anger against sin seen most, and to be better considered and feared. In punishing his people here, he kindles their desire towards their celestial home. In punishing his servants in this life, he conforms and makes them like to Christ, that, as they are like in suffer- ing, so shall they be in reigning. (Phil, i.) In punishing his church in the world, he gives a demonstration of his judgment which shall come on all men, when the godly shall there find rest, though now they are afflicted, and the wicked now wallowing in wealth shall be wrapped in woe and smart. In punishing the professors of his gos- pel in earth, he sets 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 that they are God's people, for else the devil would let them alone. (Acts, xvi.) In punishing the lovers of his truth more than others, which care not for it, he puts them in mind how they have not valued, as they should have done, the jewel of his word and gospel. Before such trial and ex- perience came, perchance they thought they had believed Exhortation to the Professors of the Gospel. 327 and 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 means of the cross. Therefore, thirdly, let us consider the cross to be commo- dious for us to learn God's wisdom, and what is man's foolishness, God's displeasure at sin, and desire to be with God, the conformity with Christ, the general judgment, the malice of Satan, hatred of sin, that the gospel is God's word, and how it is to be esteemed, &c. Thus much for this. Now will I, fourthly, briefly show you, that the cross or trouble is profitable for us to learn and behold better the providence, presence, and power of God, that all these may be coupled together as in a chain to hang about our necks, I mean God's justice, mercy, wisdom, power, pre- sence, and providence. When all things are at rest, and men are not in trouble, then they commonly are forgetful of God, and attribute too much to their own wisdom, policy, providence, and diligence, as though they were the procurers of their own fortune, and workers of their own weal, fiut 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 the godly therein behold the' presence, the providence, and power of God. For the Scripture teaches that all things come from God, botb 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 mercifiiUy;- justly to the wicked, and mercifully to the godly ; as by the examples of wicked Saul and godly Job we may easily see God's work by Satan, his instrument in them both. The children of God, therefore, which before forgat God in prosperity, now in adversity are awakened to see God in his work, and no more depend on their own fore- cast, power, friends, vrisdom, riches, &c., but learn to cast themselves on God's providence and power, whereby they are so preserved and governed, and very often miracu- lously delivered, that the very wicked cannot but see God's providence, presence, and power, in the cross and afflic- tion of his children, as they (his children I mean) to their joy do feel, thereby learning to know God to be the governor of all things. He it is that giveth peace, he it is that gendeth war, he giveth plenty and poverty, he setteth 328 Bradford. — Tracts. up and casteth down, he bringeth to death and aflerwarda giveth hfe. His presence is every where, his providence is within and without, his power is the pillar whereby the godly stand, and to it they lean, as no less able to set up than to cast down. (Tsa. xlv., Hosea, i., Luke, i., Psa. cxxxix., 1 Pet. v.) Which the apostle saw in his afflictions, and therefore rejoiced greatly in them, that God's power might singularly be seen therein. (2 Cor. iv.) Concerning this, I might bring forth innumerable examples of the affliction of God's children, both in the Old and New Testament, wherein we may see how they felt God's presence, providence, and power, plentifully* But I will omit examples, because every one of us, that has been or is in trouble, cannot but by the same remem- ber God's presence, which we feel by his hand upon us ; his providence which leaves us not unprovided for, with- out any of our own provisions, and his power which both preserves us from many other evils, which else would come upon us, and also makes us able to bear more than we thought we could have done. So very often he delivers us by such means, as have been thought most foolish, and to have been little regarded ; and therefore we shake oflFour sleep of security, and forgetting of God, our trust and shift are in our own policies, our hanging on men, or on our own power. So the cross, you see, is advantageous, fourthly, for to see God's presence, provi- dence, and power, and our negligence, forgetfiilness of God, security, self-love, trust, and confidence in ourselves, and ihat the things in this life are to be cast off, as the others 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 at present in sense we feel them not. No castigation or punishment is sweet for the present instant, saith the apostle, but afterward the end and work of the thing is otherwise. (Heb. xii.) As we See in medicines, the more wholesome they are, the more unpleasant is the taste thereof, as in pjUs, potions, and such like bitter stuff, yet we will, on the physician's word, drink them gladly for the benefit which cometh of them. And, dearly beloved, although to lose life, and goods, or friends, for God's gospel sake seems a bitter and sour thing, yet in that our Physician, which cannot lie, Jesus Christ I mean, tells us, that it is very wholesome, howso- Exhortation to the Professors of the Gospel. 329 ever it be loathsome, let us with good cheer take the cup at his hand, arid drink it cheerfully. If the cup seem unpleasant, and the drink too bitter, let vis put some sugar therein, even a piece of that which Moses cast into the bitter water, and made the same pleasant : (Exod. xv.) I mean an ounce, yea, a dram of Christ's afflictions and cross, which he suffered for us. (1 Pet. iv.) If we call this to mind, and cast of 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 loath our medicine, but we shall wink and drink it lustily.* Lustily, therefore, drink the cup which Christ giveth, and will give unto you, my good brethren and sisters ; I mean, prepare yourselves to suffer Whatever 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. We must pray alwwy ; (Luke, xviii.) then shall we undoubtedly be directed in all things by God's Holy Spirit, which Christ hath promised to be our doctor, teacher, and comforter ; and, therefore, we need not fear what man or devil can do unto us, either by false . caching or cruel persecution ; for our Pastor is such a one that none can take his sheep out of his hands. John, xiv. XV. xvii Thus much, my dear brethrea and sisters in our dear Lord and Saviour Jesus Christ, I thought good to write unto you for your comfort. From which, if ye, for fear of man, loss of goods, friends, or life, swerve or depart, then you depart and swerve from Christ, and so snare your- selves in Satan's sophistry to your utter subversion. Therefore, as St. Peter saith, " Watch, b^ sober ; for as a roaring lion, he seeketh to devour you." Be strong in faith ; that is, mammer not,t waver not in God's pro- mises, but believe certainly that they pertain to you ; that God is with you in trouble ; that he will deliver you, and glorify you. (Heb. xiii., 1 Pet. ii. v., John, x.. Acts ii.) But yet see that you call upon him, specially, that you enter not into temptation, as he taught his dis- ciples even at such time as he saw Satan desire to sifl them, as now he has done to sift us. (Psal. xciil., Matt. * Heartily, t Hesitate not. '330 Bradford.— Tracts. xxvi., Luke, xxii.) O dear Saviour, prevent him now as thou didst then, with thy prayer, I 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 which there is no recovery, causing thee to deny them before thy Father, making their latter end worse than the beginning, as was the case with Lot's wife, Judas Iscariot, Francis Spira, and many others. But rather strengthen them and us all in thy grace, and in those things which thy word teaches, that we may here hazard our life for thy sake, and so shall we be sure to save it, as, if we seek to save it, we cannot but lose it ; and that being lost, what profit can we have, if we win the whole world? (2 Pet. ii., Matt, x., Heb. vi. x., Mark, viii., Luke, xi.. Matt, vi.) Oh, set thou always before our eyes, not as reason does, this life, the pleasure of the same, death of the body, imprisonment, &c. but everlasting life, and those unspeakable joys which undoubtedly they shall have, which take up the cross and follow thee ; and they must needs at length fall into eternal hell fire and destruction of soul and body for evermore, which are afraid for the hoar frost of adversity that man or the devil stirreth up to stop or hinder us from going forwards our journey to heaven's bliss, to which do thou bring us for thy name's sake. Amen. Your own in the Lord, John Bradford. A Defence of Election. 331 A SHORT AND PITHY DEFENCE OF THE DOCTRINE OF THE HOLY ELECTION ANQ PREDESTINATION OF GOD, Gathered out of Ike First Chapter of St. Paul's Epistle to the Ephteiam, ADDRESSED TO A DEAR FKIENDj BY JOHN BRADFORD; AND TREATING BRIEFLY BUT MOST VERFEOTI.y, GODLY, SOUNDLY, AND PITHILY, OF god's HOLY ELECTION, FREE-GBACE, AND MERCY IN ■ JESUS CHRIST. A letter written to a dear friend of his, wherein he treats briefly, but most perfectly, godly, soundly, and pithily, of God's holy election, free-grace, and mercy in Jesus Christ. Dated October 22, 1554. Faith in God's election, I mean, to believe that we are in very deed the children of God through Christ, and shall be for ever inheritors of everlasting life through the grace alone of God our Father in the same Christ, is of all things which God requires of us, not only the principal, but also the whole sum. So that without this faith there is nothing we do that can please God. And therefore God first requires it by saying, I am the Lord thy God, &c., (Exod. XX. ;) .that is, I remit thy sins, and give tliee my Holy Spirit, and I will keep thee for ever. And our Saviour would have us persuaded of this when we come to pray, and therefore teaches, yea, he commands us to call God our Father, whose power were not infinite, as we profess in the first article of our belief, where we expressly call him our Almighty Father, if we doubt his final favour. And therefore I cannot but marvel at some men, who seem to be godly, and yet are in this behalf too malicious both to God and man. For what is more seemly to God than mercy, which is most magnified by the elect children «f God ? And what is more seemly for man than humility, which is not and cannot be truly, except in the elect of 332: Bradford.— TracU. God ; for they alone reckon nothing at all due to thein« selves but damnation, that their whole glory may be in God, only and for ever. But notwithstanding this, there are those who have gone about together, to set abroa cording to any outward action, nor according to the will and wisdom of man, but according to the will of God. Whatsoever is conformable thereto is Virtue, and the action that springs thereof is laudable and good, however otherwise it appear to the eyes and reason of man, as was the lifting up of Abraham's hand to have slain his son. (Gen. xxii.) Whatever is not conformable to the will of God, is Vice, and the action springing thereof is to be dis- allowed and taken for evil ; and that so much the more and the greater evil, by how much it is not consonant and agreeing to God's will, although it seems far otherwise to man's wisdom, as was Peter's wish of making three taber- nacles, (Matt, xvii.) and the request of some who would . have had fire to have come down from heaven from a zeal to God, &c. (Luke, ix.) Now the will of God is only known as it is set forth in his word ; therefore sccording to it must vice and. 334 . Bradford.— Tracts. virtue, good and evil, be judged ; and not according to the judgment, wisdom, reason, and collection of any man, or of 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, plainly sets forth unto us, that God has of his own mercy and good will, and to the praise of his "race and glory in Christ, elected some and not all, .whom he hath predestinated unto everlasting life in the same Christ ; and in his time calleth them, justifieth them, and glorifieth them, so that they shall never perish and err to damnation finally. Therefore to affirm, teach, and preach this doctrine, has in it no hurt, no vice, no evil ; much less then hath it any enormity (as some affirm) to the eyes and spirit of them which are guided, and will be, by 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 I humbly beseech his mercy plenteously to give to me at this present and for ever, to the sanctification of his holy name ; — ^is what 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 confiite 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 he hath elected or chosen us in him before the foundation of the world was laid, that we should be holy and without blame before him through love ; and hath predestinated us (or ordained us) through- Jesus Christ, to be heirs unto himself, 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 6ins, according to the riches of his grace. Which grace A Defence of Election. 335 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 him- self, 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 are in, heaven, as the things that are in earth, even in (or by) him. By (or in) whom we are mp,de heirs, being thereto predestinated, according to the purpose of Him who 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 redemp- tion (or fiill fruition) of the purchased possession unto the, praise of his glory." These are the words of Paul, which I have faithfully translated according to the very text in the Greek, as by the judgment of all that are learned, I desire to be tried, out of 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, the apostle shows that the cause of God's election is of his good will, 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, the apostle plainly shows, that election was before the beginning of the world, 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, the apostle so flatly and plainly sets forth that election is in Christ, that I need not here repeat it. ' We (saith he) are chosen in him; we are heirs by him; we are accepted by him j 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, if we consider, that he makes 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 336 Bradford.— TracU. 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 sin,' &c. Who seeth not that these are not common to all men ? ' All men have not faith,' saith Paul, 2 Thess. iii. ' None believed (saith Luke) but such as were ordained to eternal life,' (Acts, xiii. ;) none believe but such as ' are born of God ;' (1 John,v. ;) none believe truly but such as have good hearts, and keep God's seed, to bring forth fruits by pa- tience. (Matt, xiii.) So that it is plain (faith being a demonstration of God's election to them that are 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 Sion,' (Psalm cxxv.) that is, he shall never be removed ; for if he be removed, that is, finally perish, surely he never truly believed. But why go I about to light a candle in the clear sun-light, when our Saviour plainly saith that all are not chosen, but only few ? * Many are called, (saith he. Matt. XX.) but few are chosen.' And in the second chapter to the Ephesians the apostle plainly saith, that the great riches of God's mercies, 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 depths of the judgments of God, (Rom. ii.) who is just in all his doings, and holy in all his works, extending his mercy afler his good pleasure and will over all his works. (Psalm cxlv.) Fifthly, that God has predestinated these, who are thus elect unto everlasting life in Christ, the apostle also de- clares in the words before written, 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, (Rom. viii.) ' Whom he hath predestinated, them he hath predestinated to be like fashioned unto the shape of his Son.' And Christ therefore saith, ' Rejoice in this, your names are written in heaven.' (Luke, x.) Sixthly, that the end of election is to the praise of God's glory and grace, the apostle shows in saying, we are pre- destinated to be holy and without blame before God, &c. ; in baying, we are predestinated to the glory of his grace ; A Defence of Election. 337 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 teaches, in bringing us to the consideration of hearing the word of truth, believing and 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 of his blood," &c. also " He hath in his full time declared the mystery of his will," &c. Unto the Romans the apostle shows it most manifestly, in saying, ' Whom he hath predestinated, them he calleth, whom he calleth, them he justifieth ;' whereby we may see that predestina- tion or election is not universal or of all, for all are not justified. Eighthly, and last of all, the apostle here also very plainly shows, that election is so certain, that the elect and predestinate to eternal hfe shall never finally perish or err to damnation, in saying, that they are predestinate 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. (Rom. xii.) If there should be any condemnation of the elect and predestinate to eternal life, it must needs be because of their sins ; but where would be 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, a,nd so no election at all, as some would have it further than they elect themselves ? Let such fear, ^hey' shall, not find the benefit of God's election, because they seek it as the Israelites did, and not as the elect, which not only find it; but also obtain it. (Rom. xi.) The others are blinded, as it is written, God hath given them the spirit of unquiet-- ness, eyes that they should not see, and ears that they should not hear, even to this day, &c. (Psalm Ixix.) Again, he shows the certainty of salvation to them that are elected, in saying, that they are accepted in the Beloved, — once accepted and beloved in Christ, and ever beloved ; for whom he Ipveth, he loveth to the end. (John xiii.) And God's gifts are such that he cannot repent him of them, BRADFORD 3. Q 338 Bradford.— Tracts. (Rom. xi. ;) and therefore, saith Christ, " I know whom I have chosen," attributing to election the cause of final per- severance. By which 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 scrip- tures, from this kind of election which I speak of now, that is, from election to eternal life in Christ. Thirdly, he shows the certainty of the salvation of the elect, by calling them heirs. For if we are heirs of God, then are we fellow-heirs with Christ, to be afflicted and glorified with Christ, (Rom. viii. ;) and therefore saith he, ' according to the decree of his own will.' Lo ! he calls it a decree or counsel, which shall stand ; as Isaiah saith, ' the counsel of the Lord shall stand.' (Isa. xlvi.) Fourthly, he shows this certainty, by saying, that 'they are elect and predestinated to the praise of God's glory, which we should 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, bring- ing in the place of Isaiah, speaking of the reprobate, saith, (John xii.) 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 tor- ments: their 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 t 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. (Rom. ix.) He doth wrong 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 we cannot be damned, because we are the blessed of the Father before all worlds ; and therefore we believe, therefore we repent. • Distinguished. t Who cannot endure. A Defence of Election. 339 (Matt. XXV.) And forasmuch as it pertaineth to us who are within, to see and to speak of those things which are given unto us of God in Christ, (1 Cor. ii.,) let us labour hereabouts, and leave them that are without to the Lord, who will judge them in his time. (1 Cor. v.) The apostle prayed for the Ephesians, for no other wis- dom and revelation from God than that whereby they might know God, (Eph. i.) and have their minds illu- minated to see what they should hope for by their voca- tion, and how rich the glory of his inheritance is in his saints. Further than this I think it unseemly for us to search, until we have sought out how rich God's goodness is, and will be to us his children — which we can never do fully ; but the more we go thereabout, and the more we taste his goodness, the more we shall love him, and loath all things that displease him. This, I say, let us do, and not be too busy in searching the majesty and glory of God, or in nourishing in anywise the doubting of our salvation, whereunto we are ready enough, and the devil goes about nothing else so much as that ; for by it we are dull to do good to others, we are so careful for ourselves. By it we are more dull to do good to our- selves, because we stand in doubt whether it profits us or not ; 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 salvation, and continue to do so, and surely he will ask no more. It was the first thing wherewith he tempted Christ : " If thou be the Son of God," &c. (Matt, iv.) It is the first and principal dart that he casts at God's elect ; but as he pre- vailed not against Christ, no more shall he prevail against any of his members, for they have the shield of faith, which quenches his fiery darts. (Eph. vi.) They praise God night and day, (Luke xviii. ;) how then should they perish ? The angels of the Lord pitch their tents round about them, (Psa. xxxiv.,) how then should Satan pre- vail. They are borne in the hands of the angels, lest they should hurt their feet at any stone ; God has given commandment to his angels over them, (Psa. xci. ;) the angels are ministers unto them, (Heb. i.;) their names are written in the book of life, and therefore Christ bade them rejoice, (Luke x.,) as Paul does the Philippians, ia q3 340 Bradford.— Tracts. the fourth chapter, for nothing shall separate them from the love wherewith God loveth them in Christ Jesus, (Rom. viii.,) who saith, that it is impossible for them to err finally to damnation, (Matt, xxiv.,) for he is their light to illumine their darkness, (Psa. xviii. ;) 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. (John vi. x.) After they beUeve, they are entered already into everlasting life, (Heb. iii.,) Christ has set them there already, (John, v. vi. ;) he has committed them into his. Father's hand by prayer, which we know is sure, (John xvii. Heb. v. ;) and therefore neither death, hell, devils, nor all power, sins, nor mischief, shall ever pull us out of our Head's hands, (Rom. viii., John x.,) whose members we are ; and therefore 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, who is stronger in us than he which is in the world. (1 John iv.) He always putteth under his hand, that we lie not still as the re- probates, whose piety is as the morning dew, (Hosea vi.,) 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 hate all them that seek it and 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, (Rom. xiv.) If the matter of election and predestination be so fully set forth to God's glory, and to the comfort of his church, out of this one place of Paul to the Ephesians, how may we suppose this matter is set forth in the whole body and books of the canonical Scripture, whereto I had rather bend thee, good reader, with this candle-light which I have now given thee, than in a matter so manifest make more ado than needeth. John Bradford. A Summary of Election and Predestination. 341 A BRIEF SUMMARY OF THE DOCTRINE OF ELECTION AND PREDESTINATION God's foresight is not the cause of sin, or excusable necessity to him that sinneth ; the damned therefore have not nor shall have any excuse, because God foreseeing their condemnation, or through their own sin, did not draw them, as he doth his elect, unto Christ. But as the elect have cause to thank God for ever for his great mercies in Christ, so the others have cause to lament their own wilfulness, sin, and contemning of Christ, which is the cause of their reprobation, and wherein we should look upon reprobation — as the goodness of God in Christ is the cause of our election and salvation, wherein we should look upon God's election. He that will look upon God or any thing in God, simply and barely as it is in God, the same shall be stark blind. Who can see God's goodness, as it is in God ? Who can see his justice, as it is in him ? If therefore thou wilt look upon his goodness, not only look upon his works, but also upon his word ; even so if thou wilt look upon his justice, do the like. Then shalt thou see that election is not to be looked onbut in Christ, nor reprobation but in sin. When the second cause is sufficient, should not we think that they are too curious that will run to search the first cause, further than God gives them leave by his word ? which first cause, because they cannot comprehend, therefore they deny it. God be merciful to us for his name's sake, and give us to love and to live his truth, to seek peace and pursue it ; because God of his goodness, for the comfort of his children and certainty of their salvation, opens unto them in some degree the first cause of their salvation, that is, his good- ness before the beginning of the world to be looked upon in Christ ; a man may not therefore be so bold as to wade so in condemnation further than God revealeth it. And forasmuch as he has not revealed condemnation except in sin, therefore let us not look on it otherwise. Seek to be delivered fi-om sin, and fear not reprobation ; but if thou wilt not, thou shalt find no excuse in the last day. Say not that thou art hot warned. 343 GODLY MEDITATIONS UPON THE LORD'S PRAYER, THE BELIEF, AND THE COMMANDMENTS; WITH OTHER COMFORTABLE MEDITATIONS, PRAYERS, AND EXERCISES : BY THE CONSTANT MARTYR OF GOD, JOHN BRADFORD. IN THE TIME OF HIS IMPRISONMENT. TO THE READER, Here thou hast (good reader) such godly meditations, prayers, and other exercises of that worthy witness of God, John Bradford, as God by his singular providence has hitherto preserved, and now at length brought to light, •for thy comfort and advantage. Daily and hourly was this his exercise, to talk with God by faithful and hearty meditation and prayer, with power piercing the heavens : and many such godly exercises did he leave behind him, which either time has consumed, or else such as keep them in store to their own private use, do little consider what benefit they withhold from the church of God, which, if they shall yet brotherly communicate, there shall not lack good will and diligence to set them abroad. In the mean season, let us with thankfiilness receive, read and practise these as means to quicken our spirits, to stir up our dull hearts to a more fervent invocation of God's holy name : which how far it is from what it should be in us, and what need we have thereof, if our dead senses cannot feel, here may we see and perceive. Here may we learn to flee unto God by prayer, that we run not on still with this unthanldiil world into forgetfulness of his great Instructions concerning Prayer. 343 benefits poured upon us, especially for the liberty of his gospel, which we (in much mercy restored now unto- us again) so unthankfully receive, so ungodly neglect, so wickedly abuse. God grant us his good Spirit to work in us this good work ; to look about us in time ; to con- sider our state past and present, as indeed we have great cause to do, and so with hearty prayer flee unto God to prevent the plagues that are at hand, lest with double woe we find the latter end worse than the beginning. INSTRUCTIONS TO BE OBSERVED CONCERNING PRAYER. There are nine things that pertain to the knowledge of true prayer : 1, To know what prayer is. 2, How many sorts of prayer there are. 3, The necessity of prayer. 4, To Whom we ought to pray. 5, By Whom we must pray. 6, Where to pray. 7, What to pray. 8, The excellency of prayer , 9, What we must do, that our prayers may be heard. 1. What prayer is. Prayer is a simple, unfeigned, humble, and ardent opening of the heart before God ; wherein we either ask things needful, or give thanks- for benefits received. Paul (1 Tim. ii.) calls it by four sundry natries in one sentence, namely, prayer, supplication, intercession, and thanks- giving : whereof the first is, for the avoiding and pre- venting of evil ; the second is an earnest and fervent calling upon God for any thing ; the third is an interces- sion for others ; the fourth is a praising of God for things received. 2. There are two manner of ways how we should pray. First, publicly, and that is called common prayer ; second, privately, as when men pray alone, and that is called private prayer ; and how both these two are allowed before God, the Scripture bears testimony by the ex- ample of all the holy men and women before and after Christ. 3. Of the necessity of prayer. There are four things that provoke us to pray : first, the commandment of God ; secondly, sin in us, which drives us, from necessity, to God for succour, life, and mercy ; thirdly, our weak nature being unable to do any good, requires prayer to strengthen it, even as a house requires principal pillars for the upholding of it ; fourthly, 344 Bradford. — Meditations. tlie subtlety of the enemy (who privily lurketh in the inward parts, waiting to overthrow us even in those things we think are best done) stirs us vehemently thereunto. 4. To Whom we ought to pray. Three things pertain to Him that must be prayed unto : first, that he have such ears as may hear all the world at once ; secondly, that he be in all places at once ; thirdly, that he have such power that he may be able to help, and such mercy that he will deliver. 5. By Whom we should pray. Christ is the only way by whom we have free access unto the Father, and for whom our prayers are accepted (our infirmities notwithstanding,) — without whom all our prayers are abominable. 6. Where to pray. As touching the place where we should pray, seeing all places are one, there is none fotbidden ; only the common prayer must be made in what place soever the congrega- tion of Christ assembles. 7. What to pray. This is according to the necessity of every man ; and forasmuch as we need both spiritual and corporeal things, we may boldly ask them both : for as tO ask spiritual gifts, is profitable and commanded, so to ask corporeal, is necessary and allowed. 8. Of the excellency of prayer. The worthiness of prayer consists in two things ; in the dignity of the commander, who is God, the fountain- of all goodness, who commandeth only good things ; and in the effect that follows it, which is the obtaining of whatsoever we desire faithfully, according to the will of God. 9. What to do that we may be heard. First, we must put off our own righteousness, pride, and estimation of ourselves, and put on Christ with his righteousness ; secondly, an earnest faith and fervent love, with the putting off all rancour, malice, and envy, is re- quired ; finally, true repentance knitteth up the knot, for in it are contained all the virtues aforenamed. John Bradford. I.J On the LorcHi Prayer. 345 I. OF THE LORD'S PRAYER. Our Father. Thou, good Lord, who madest heaven and earth, the sea, and all that is therein, (Gen. i.) together with thy dearly beloved Son, Jesus Christ, and with thy Holy Spirit : thou, the same God which openedst thyself to Adam by thy promise ; (Gen. iii. :) thou, the God of Abraham, Isaac, and Jacob ; (Gen. xii. xxii. xxiii. xxiv. xxv. :) thou, who broughtest thy people of Israel forth of Egypt with a mighty hand and' a stretched-out power ; (Exod. xiii. xiv. XV. &c. :) thou, who gavest thy law upon mount Sinai ; (Exod. xix. XX. :) thou, who spakest by thy prophets, and, last of all, in these latter days by thy dearly beloved Son, Jesus Christ, (Heb. i.) whom thou wouldst should be made a second Adam ; (1 Cor. xv.) that as by the first we are children of wrath, carnal, and full of concupis- cence, so by him we might be made children of grace and spiritual ; (Rom. v.) by communicating with him the quality, merits, virtues, and grace of his flesh,, through the operation of the Holy Spirit, as he communicated with us the substance of our flesh in the womb of the Yirgin Mary, (Matt, i.) by the operation of the same Holy Spirit ; (Luke i.) being that blessed Seed which was promised to Adam, Abraham, Isaac, Jacob, David, which should bruise the serpent's head, (Gen. iii. xii. xxvi. xxviii.) which should bring the blessing on all nations, which should reign over thy house for ever, (Psalm Ixxxix.) and mightily overcome thine and our enemies; as indeed he did by his incarnation, nativity, circumcision, exile, baptism, fasting, temptation, doctrine, deeds, miracles, workings, agonies, bloody prayer, passion, death, resur- reetion, and ascension ; (Luke i., Psal. ex. ;) and he yet still doth by his mediation and intercession for us ; (Rom. yiii.) and at the length he will on all parts fully accom- plish by his coming to judgment ; (Matt. xxiv.). which will be suddenly, in the twinkling of an eye, with the blast of a trumpet, and shout of an archangel; (1 Cor. xv., I Thess. iv., 2 Cor. V.) when he shall be seen with thousands of saints, and innumerable thousands of angels, all the whole world being on fire, and all people that ever were, «3 346 Bradford. — Meditations. are, or shall be, then standing before his tribunal or judg- ment-seat, to render an account of that they have done in this body, be it good or bad. (Exod. xxxii. xxxiii., Psalm v., Joel, ii.) Thou, I say, this God who art holy, righteous, true, wise, pure, mighty, merciful, good, gra- cious, a hater of sin, an avenger of unrighteousness, &c., wouldst that I, which am bom in sin, and conceived in iniquity, which by nature am a child of wrath, (Psalm li., Eph. ii.) (for my heart is so unsearchably evil, that out of it springs corrupt concupiscence, so that the incli- nation thereof is prone to evil, always even from my youth up ; Gen. viii. ix., Jer. xvii. my understanding and mind are so darkened, that I cannot perceive those things that are of God, (2 Cor. ii. iii.) of myself, or by all the wisdom which I receive from Adam naturally or otherwise attain by labour or study before regeneration ; I cannot think a good thought, much less wish it, or consent unto it, and least of all do it,) — thou, I say, yet wouldst that I, being such a one, in whom dwelleth continual enmity against thee ; (Rom. viii.) that I, which am nothing but sin, and one that doth evil always before thee, should call thee and believe thee, this God and Father of our Lord and Saviour Jesus Christ, to be in very deed my Father. That is, thou wouldst I should be most assured, that thou of thine own good will which thou barest towards me before I was, yea, before the world was, hast in Christ chosen me to be thy child, and through him art become my most loving Father. (Eph. i.) From whom I should look for all good things, and be most certainly persuaded, that by how much thou art more than man, so much thy love and fatherly providence towards me passeth the love and providence of any father towards his child, in loving me, caring how to help me, providing for me, nurturing me, and helping me in all my needs. So certain thou wouldst have me to be of this, that to doubt of it, does most displease thee and dishonour thee, as if either thou wert not true, or not able to do these things, or else becamest not my father in respect of thine own goodness in Christ only, but also in respect of my worthiness and deserts. And that I should not waver or doubt of this, that thou art my dear Father, and I thy child for ever throTigh Jesus Christ, is required in the first command- ment, which saith, " I am the Lord thy God, thou shalt have none other gods but me." Again, thy Son here I ] On the Loris Prayer. 34T commands me to call thee by the name of Father ; more- over, in the first article of my belief, I profess the same in saying, I believe in God, the Father Almighty. Besides this, there are many other things to confirm me herein, as the creation and government of the world generally; and of every creature particularly ; for all is made and kept for man, and so for me, to serve me for my advan- tage, necessity, and admonition. Again, the creation of me, in that thou hast made me after thy image, having a reasonable soul, body, shape, &c., whereas thou mightst have made me a toad, a serpent, a swine, deformed, fi-an- tic, &c. : moreover, thy wonderfiil preservation, nourish- ing, and keeping of me hitherto in my infh,ncy, childhood, youth, &c. — all these, I say, should confirm my faith of thy fatherly love. But of all things, the opening of thyself by thy word and promise of grace, made after man's fall, first to Adam, then to Abraham, Isaac, Jacob, and so to others, being published by the prophets fi-om time to time ; and, last of all, accomplished by thy dear Son Jesus Christ, in whom thy promises are yea and amen. (2 Cor. i.) The opening of thyself thus, I say, in and by Christ, is the chief and most sure certificate, that thou art my Father for his sake, and I thy dear child, although of myself I am most unworthy. For thou, according to thy promises, hast not spared thy dear Son Jesus Christ, but hast given him to the death of the cross for my sins. (John iii.) Thou wouldst that he should be made flesh of our flesh, and blood of our blood, in the womb of the Virgin Mary, by the operation of the Holy Spirit; (Eph. v.) that we, by the working of the same Spirit, through the merits of his flesh and blood, might be made flesh of his flesh, and blood of his blood. That is, as he hath the substance of our flesh and blood, even so we might have and for ever enjoy in him, and through him, the qualities, virtues, and gifts of righteousness, holiness, innocency, immortality, and glory, wherewith he hath endued our nature in his own person for us all ; that as now in faith and hope we have the same, so in his coming we might fiiUy enjoy them in very deed ; for then shall our bodies, now vile, be like to his glorious body. (Phil, iii.) Herein appeareth thy love, not that we loved thee, but that thou lovedst us, and hast given thy Son for us. (1 John iv.) Herein dost thou commend unto us thy love, that when we were yet sinners, Christ thy dear Son bled for us ; (Rom. v.) so that nothing 348 Bradford. — Meditations. should separate us from thy love in Christ Jesus, neither life nor death, nor any other thing. (Rom. viii.) For if, when we were enemies, we wefe reconciled unto thee by the death of thy Son, much more we, being reconciled, shall be saved by his life. (Rom. v.) And that I should not doubt hereof, but certainly be persuaded that all things pertain to me, whereas I might have been born of Turks; lo ! thou wouldst I should be born of christian parents, brought into thy church by baptism, which is the sacra- ment of adoption, and requireth faith as well of remission of my sins as of sanctification and holiness, to be wrought of thee in me by thy grace and Holy Spirit. Whereas I might have been bom in an ignorant time and region, thou wouldst that I should be bom in this time and region, wherein is more knowledge revealed than ever was here before, or in many places is now. Whereas I might have been of a corrupt jiidgment, and entangled with many errors, lo ! thou of thy goodness, as thou hast reformed my judgment, so thou dost keep it, and now for the same judgment's sake dost vouchsafe somewhat by the cross to try me. By all which things I should con- firm my faith of this, that thou hast always been, art, and wilt be for ever, my dear Father ; in respect whereof I should be certain of salvation and of the inheritance of heaven for ever, and be thankful, cast my whole care on thee, trust in thee, and call on thee, with comfort and , certain hope, for all things that I want. For since thou hast given to me this benefit, to be thy child, undeserved, undesired on my behalf, simply and only in respect of thine own goodness and grace in Christ, lest at any time I should doubt of it, how should I but hope certainly that nothing profitable to me can be denied, since thy power is infinite? For as thy good vrill is declared in adopting me, so nothing can be finally wanting to me which may make for my weal,* (for that should disprove thy power to be almighty,) in that thy will already is so boundlessly declared; whereas my belief requires to believe in thee the Father Almighty, in consideration whereof I should in all things behave myself as a child, rejoice in thee, praise thee, trust in thee, fear thee, serve thee, love thee, call upon thee, &c. But, alas ! how heavy-hearted am I ! how unthankful am I ! how full of unbelief and doubting of this thy rich mercy ! how little do I love thee, fear Benefit, welfare. I.] On the Iiord!s Prayer. 349 thee, call upon thee ! &c. Oh ! be merciful unto me, forgive me, good Fjither, for thine own sake, and grant me the spirit of thy children, to reveal thyself unto me, and Jesus Christ thy dear Son our Lord, by whom we are made thy children, that I may truly know thee, heartily lovs thee, faithfully hang upon thee in all my needs, with good hope call upon thee, render faithfully this honour to thee, that thou art my God and Father, and I thy dear child, through thy grace in Christ, and so always be en- dued with an assured hope of thy goodness, and a faithful obedient heart in all things to thy holy will. At thy hands, and from thee, as I must look for all things, so come I unto thee, and pray thee to give me those things which thy dear children have ; and thou requirest of me, that I might come and ask them of theej as now I do through Jesus Christ our Lord. As by this word Father I am taught to glory of thee and in thee, and all that ever thou hast, for thou art wholly mine, my Lord,, my God, and my Father; so by this vrord our I am taught to glory of all the good, that all and each of thy servants that ever were, are, or shall be, had, have, and shall have. For now I am taught to believe that thou hast called me into the communion of thy church and people, whom hereby I perceive thou hast commanded to be careful for me, as for themselves, and in all their prayers to be as mindful of me as of themselves, i Again, as by this word Father I am taught to remember and render my duty which I owe towards thee, faith, love, fear, obedience, &c., so by thy word our I am taught my duty towards thy people, to be carefiil for them, and to take their sorrow, poverty, affliction, &c., as mine own ; and therefore to labour to help them in heart and hand, after my vocation and ability, utterly abhorring all pride, «elf-love, arrogance, and contempt of any. By reason .whereof I have great cause to lament and to rejoice. To lament, because I am so far from considering, much more from doing, my duty to thy people, in thoughts, words, or deeds. To rejoice, because I am called of thee, and placed in the blessed society of thy saints, and made a member and citizen of the heavenly Jerusalem ; and be cause thou hast given in commandment to all thy church to be as carefiil for me as for themselves. , But, alas ! how far am 1 herefrom ! As I am guilty of unthankfulness for this thy calUng me into the blessed 350 Bradford. —Meditations. communion of thy dear Son and church, yea, of thy- self; so am I guilty of self-love, unmercifulness, pride, arrogancy, forgetfulness, contempt of thy children ; for else I could not but be otherwise affected, and otherwise labour than I do. Oh ! be merciful unto me, good Father, forgive me, and grant for Christ's sake, that as my tongue soundeth this word our, so I may in heart feel the true joy of thy blessed communion, and the true love and compassion which thy children have and feej towards their brethren ; that I may rejoice in all trouble, in respect of that joyful communion ; that I may deny myself, to honour thy children upon earth, and endeavour myself to do them good, for thy sake, through Jesus Christ our Lord. I come only to thee to give me that which I cannot and must not have elsewhere ; and thou requirest it of me, that therefore I should, as thy child, come and crave it to thy glory. Which art in Heaven. As by these words, our Father, I am taught to glory and rejoice for the blessed communion which I am called to with thee, dear Father, with thy Christ, and with thy holy church, so also am I here taught by these words, WHICH ART IN HEAVEN, to rcjoicc in respect of the place and blessed joys, whereunto at length in thy good time I shall come. For now I may perceive, that as heaven is thy home, so it is mine also, being, as I am, thy child through Christ, although here for a time I am bodily on earth and in misery. Again, by these words, which art in heaven, I am admonished not only to discern thee from earthly fathers, and to know that thou art almighty, present in all places, and of perfect purity, to confirm thereby my faith, to be provoked the more to fear thee, to reverence thee, &c., but also I am admonished to judge of thy fatherly love by heavenly benefits, and not by corporeal benefits, simply and alone. For often the wicked prosper more in the world, and have more worldly benefits, than thy children ; so that by this I see thou wouldst pull up my mind fi-om earth and earthly things, to heaven and heavenly things ; and that I should see fiirther by corporeal benefits thy heavenly providence for me. For if thou place me thus on earth, and thus bless me as thou dost, and hitherto hast done, I.] On the Lord's Prayer. 351 from my youth up, since thou art not so careful for my body as for my soul, how should I but think much of thy providence for it in thy home, where is such glory, as the eye hath not seen, &c. Of which things these corporeal benefits of thine, given me on earth, should be as it were inductions,* and the taking of them away admonitions to be more tnindful of permanent things, and less mindful of transitory things. By reason hereof I have great cause to lament and to rejoice. To lament, because I am so earthly-minded, so little desirous of my home, so unthankful for thy provi- dence, and fatherly corrections here on earth. To rejoicci because of my home, and the great glory thereof, because thou dost so provide for me here, because thou dost so correct and chasten me, &c. But, alas ! I am altogether a wretch, earthly, and unthankful, not only for these cor- poreal benefits, health, riches, friends, fame, wisdom, &c., for thy fatherly correction, sickness, temptation, &c. , but also for thy heavenly benefits, for Jesus Christ, for the promise of thy Spirit, for thy gospel, &c., yea, even for heaven itself, and thy whole glory, as the Israelites were for the land of Canaan, and therefore never enjoyed it, but perished in the wilderness. (Psalm cvi.) I am proud in prosperity, and forget thee, waxing secure and careless, &c. I am impatient in the cross, and too much consider worldly disadvantage. Oh ! dear Father, forgive me, for thy Christ's sake, all mine unthankfiilness, love of this world, contempt and oblivion of thy heavenly benefits ; and grant me thy Holy Spirit, to illuminate the eyes of ray mind with the light and lively knowledge of thy presence, power, wisdom, and goodness in thy creatures, but espe- cially in Christ Jesus, thy Son ; and so by the same Spirit inflame mine affection, that I may desire nothing in earth but thee, and to be present with thee, that my con- versation may be in heaven continually. From whence grant me still to look for the Lord Jesus, to make this my vile body like unto his own glorious and immortal bddy, according to his own power, by which he is able to do all things. As thou hast given me to be thy child, so I pray thee give me these things which are the properties of thy children, given from thee in thy good time. (Col. iii., Phil, iii.) * Should lead me on. 352 Bradford^— Meditations. Hallowed be thy Name, Tny name is that whereby thou art known, for names serve to distinguish and make known one thing from another. Now, though thou art known by thy creatures, yet in this our corrupt estate they serve but to make us cxcuseless. (Rom. i.) Therefore properly, most lively, and comfortably thou art known by thy holy word, and especially by thy promise of grace, and freely pardoning and receiving us into thy favour for Christ Jesus's sake ; for which goodness in Christ thou art praised and magni- fied, (Psalm xlviii. cxxxviii.) according to thy name. That is, by so much as men know thee in Christ, they magnify thee, and praise thee, which here thou callest hallowing or sanctifying, not that thou art the more holy in respect of thyself, but in respect of men, who, the more they know thee, the more they cannot but sanctify thee, that is, they cannot but as in themselves by true faith, love, fear, and spiritual service, honour thee ; so also, in their outward behaviour and words, they cannot but live in such sort, as others, seeing them, may in and by their holiness and godly conversation be occasioned to know thee, and to sanctify thy name accordingly. And therefore thou settest forth here unto me what is the chief and principal wish and desire of thy children and people, namely, that thou in Christ mightst be truly known and honoured, both of themselves and of others, inwardly and outwardly. By reason whereof a man may easily perceive that the greatest sorrow arid grief thy people have, is ignorance CI thee, false service or religion, and wicked conversa- tion : against which they pray and labour dihgently after their vocations, as they, for the obtaining of the others, both to others and themselves, take no small pains in prayer, study, and godly exercise. By reason hereof I see that I am far from this desire and lamentation, which is in thy children : I see my ignorance of the true know- ledge of thee and thy name ; for else it had not needed that thou by thy word shouldst have so revealed thyself. I see also my ignorance of the excellency of the same ; for else wouldst thou not have told me, that the sanctify- ing of thy name is the chief thing thou requirest of every mau. Again, I see my great want of holiness ; for else I.] On the Lord! s Prayer. 353 thou needest not to teach me to seek and pray for that I want not. Moreover, I see my great perverseness, which would not seek at thy hands for sanctification, although I see my need thereof: for else thou wouldst not have com- manded me to pray for it, if I, seeing my want, would have prayed unto thee therefore. Last of all, I see thy wonderful goodness, who wilt undoubtedly give unto me sanctification and holiness; for thou wouldst not that I should ask for that thing which thou wilt not give me ; so that I have great cause to lament and rejoice. To, lament, because I am so far from this desire and lamentation, which thy children have ; also because of my ignorance, poverty, perversity, unthankfulness, &c., but most of all, because thy holy name, word, and religion. Is so blas- phemed, both in doctrine and living, by many, especially in this realm. To rejoice, I have great cause, for thy exceeding goodness and mercy, who wouldst so disclose thyself by thy works, words, and gospel, who wouldst open these things thus unto me, and also give unto me and unto others sanctification in thy sight by faith, and also in the sight of men by pureness of life and godly conversation. But, alas ! I heartily do neither the one nor the other, that is, lament and rejoice, as tho\i. Father, who searchest my heart, right well dost know. Oh ! be merciful unto me, and forgive me, yea, give me of thine own pity, thy Holy Spirit to reveal and open to my mind effectually my miserable estate and condition ; my ignorance, perversity, and my carelessness, for thy true honour and dishonour ; in such sort, that I may heartily lament these evils, and have them . pardoned and taken from me through Jesus Christ our Lord. Again, good Father, give me the same Holy Spirit to reveal to me thy name, word, and gospel, that I may lively know thee, unfeignedly love thee, heartily obey thee, and, above all things, desire and labour^ by all lawful means, that all godliness in doctrine and conversation may be exercised both in me and in all others, for whom thou wouldst I should pray. (Here think upon the state of religion, and the life of the professors of the gospel, that you may lament for some, pray for some, and give thanks for some.) 354 Bradford. — Meditations Let thy Kingdom come. Thy kingdom is to be considered in two points, — universally and particularly ; universally, according to the power of God, wherewith he governs all things every- where ; in earth, heaven, hell ; devils, angels, men, beasts, fowls, fishes, and all creatures, animate and inanimate, sensible and insensible. Of this kingdom David spake, when he said, "Thy kingdom ruleth over all." Par- ticularly thy kingdom is to be considered according to thy grace wherewith thou, O Lord, reignest in thy church and elect people, ruling and governing all and every member of thy church to thy glory and their eternal com- fort. Not that I exclude thy power out of this church, (for as therewith thou defendest thy people, so thou punishest thine enemies,) but because thy grace is spe- cially considered, being, as it were, the very keeper that keepeth and guideth thy people. The time will be, when this kingdom of grace and power, now being distinct, shall be united and made one kingdom of glory, which will be when Christ shall give up his kingdom into thine hands ; that is, in the resurrection, when death, the last enemy, shall be subdued, and thou shalt be all in all. In the mean season, this kingdom of grace is miraculously and mightily propagated, enlarged, and governed by the true ministry of thy word and sacraments, through the working of thy Holy Spirit. And this is the mean and way, whereby as thou didst first plant, so thou dost enlarge, amplify, and preserve the same. This kingdom of grace, begun, continued, and enlarged, by the true preaching of thy gospel, and ministration of thy sacraments, is the thing ■which Christ here teaches thy children to pray for, " that it might come," that is to say, that thy gospel might so mightily, purely, and plenteously be preached, (notwith- standing the opposition of all thine enemies,) that the number of thine elect might be brought in, and so the kingdom of thy glory might appear. So that I see thy children desire, pray, and labour that thy gospel might be truly preached, heard, and lived in themselves, and in others ; also they lament the not preaching and refusing, the not living and the unbelieving, thy gospel ; yea, they lament the lingering of the coming of thy Christ ; for in his coming, they know they shall be like unto him, and I.J On the Lordts Prayer. 355 having this hope, they purify themselves as he is pure. (1 John iii.) By reason hereof I see first, that I am far from this desire and lamenting, which thy children have. I see my ignorance of thy kingdom and power everywhere, in thy grace in thy church, and of thy glory, when all the ene- mies of thy grace shall be cast down, and thy glory and power shall embrace each other. I see my ignorance, how acceptable a service to thee is tl^e tnie preaching and the hearing of thy gospel ; for else thou hadst not needed to have placed this petition next to the petition of the sanctifying of thy name. Again, I see here my inability to enter into thy kingdom, and to attain to it ; for else what need should I have to pray for that to come from thee, which otherwise might be achieved ? Thirdly, I see also my perversity and contempt of thy kingdom and grace ; for although I see my want, yet I should not desire thy kingdom to come, if thou didst not command me to pray so ; for if I would have prayed for it of myself, thou wouldst not have commanded me. Last of all, I see thy goodness, who wilt bring thy kingdom, and that generally, by sending forth ministers to preach truly, and particularly by regenerating me more and more, and by giving me grace here, and glory elsewhere ; for thou wouldst not I should pray for that which thou wilt deny. So that I have great cause to lament and rejoice. To lament, because of my miserable estate and condition, because of my sin, ignorance, rebellion, perversity, Satan's power, contempt of thy grace, thy gospel, and ministry, here or elsewhere. To rejoice, because of thy goodness and -great mercy, who hast brought me into thy church; keepest me in it, and wilt do so still. Also because of the ministry of thy word and sacraments, by which the Holy Ghost is, and will be, effectual. And, finally, because of that great glory whereunto thou hast called me, and now wilt give unto me, asking the same. But, alas ! how un- thankful I am and sorrowless. Lord, thou knowest, for my heart is not hid from thee. Oh ! be merciful unto me, and forgive me, good Father, and grant the Spirit of thy children, to reveal unto me my ignorance of thy kingdom, my p&verty and perversity, that I may lament the same, and daily labour for thy help and thy Holy Spirit, to suppress the kingdom of sin in myself and in odiers. Again, grant me thy Holy Spirit, to reveal to 356 "Bradford. — Meditations. me thy kingdom of power, grace, and glory, to kindle mine affections, to regenerate me more and more, to reign in me as in a part of thy kingdom, to give to me to desire, to pray, and to labour for thy kingdom; both for myself and to others, effectually to thy glory ; and to assure my conscience of thy goodness, that thou wilt give me grace and glory. (Here call to mind the state of the ministry and minis- ters, the light and life of gospellers, the errors and heresies which men are entangled withal.) Thy Will be done. As thy power is infinite, so is thy wisdom accordingly ; whereby, as we may perceive, that nothing is or can be done against thy power, or otherwise than by it ; so is there not, nor can be, any thing done against or other- wise than by thy omnipotent and secret will ; which is always, as thou art, good, holy, and just, how far soever it seem otherwise to our foolish reason and judgment : and therefore we are taught to pray, that thy will may be done here, without sin, on man's behalf, as it is on the angels' ■behalf in heaven. , Again, forasmuch as thou art incomprehensible of thy- self, as well concerning thy power as concerning thy wis- dom, we may not, according thereto, search thee, but rather adore and worship thy majesty, and tremble at thy judgment and works ; and therefore we pray always, that we may be content with thy will, and be obedient thereto. And forasmuch as thou hast revealed to us so much of thy will in thy written word as is necessary for us to know in this life, yea, as much as we can attain unto, and even further, we ought to reckon all things done thereagainst as sin and transgression, although thou canst use the same sin to serve thy providence. Of which providence we cannot, and may not, . judge further than thou hast and shalt open it unto us ; so that this petition, thy will be DONE, is not simply to be understood concerning thy omnipotent will unrevealed, against which nothing is or can be done ; but rather concerning thy will revealed in thy law and gospel, which thou here teachest me, that we should desire, not only to know it, but also to do it, and that in such perfection and willingness as it is in heaven. Which I perceive hereby, that thy children desire daily in I.] On the Lord's Prayer. 357 and for themselves and others, and lament the contrary in ■whomsoever it be ; so that their eyes often gush out with n vers of tears, because men keep not thy lawrs. Psalm cxix. By reason hereof I see that I am far from the sighs and tears of thy people. I see my ignorance of thy will, if thou hadst not opened the same by thy own mouth. I see my ignorance, how acceptable a service obedience to thy will is, and therefore thou dost place this petition among the first and continual desires of thy children. Again, I see my poverty in godly obedience, who have need to be taught to pray for it, thereby to signify unto me my want and inability to attain it, but by thy gift. Thirdly, I see my disobedience : for thou never wouldst have commanded me to have prayed for the doing of thy will, if I, seeing my want, would have prayed so. Last of all, I see thy goodness, which will give to me and others to obey thy will ; that is, to love thee with all our hearts, to love our neighbour as ourselves, to die to ourselves, to live to thee, to take up our cross, and follow thee, to believe, to repent ; for else thou wOuldst never have commanded us to pray for a thing which we should not look for. So that I have great cause to lament and rejoice. To lament, because of my miserable state and condition, because of my sin, ignorance, poverty, and perversity; also because thy will everywhere is either not known or contemned, and Satan's will — the will of the world and of the flesh, is readily obeyed. To rejoice, I have great cause, for that thou hast opened thyself and thy will unto man- kind ; for that also thou peculiarly hast taught me these things, and because also thou wilt grant me grace to do the same. But, alas ! how unthankful I am, and how hard-hearted, thou Lord dost know. Oh ! be merciful unto me, and forgive me. I pray thee, gracious God, grant me thy Holy Spirit, to reveal to me my ignorance of thy will, my poverty and perversity, that I may heartily bewail it, and by thy help and working of the same ' Spirit may suppress the will of the flesh. Again, grant me thy Holy Spirit, to reveal to me thy will declared in thy law and gospel, that I may truly know the same, and so inflame my affections, that I may will ahdlove the same, so that it may be my meat and drink to do thy will. 358 Bradford. — Meditations. Here call to mind the ten commandments of God, par- ticularly 01 generally, what he requires therein, and pray for the same particularly as you see your need, and that not only for yourself, but also for others. Prav for patience to suflFer whatever cross God shall lay upon you, and pray for them that are under the cross, that they may be patient. Pray for spiritual wisdom in every cross, privately or pubUcly, that you may see and love God's will. Give us this Dat our daily Bread. By BREAD, as the food of the body, all things neces- sary for this corporeal life are understood, as meat, drink, health, success in our callings, &c. By this word give, we should understand that not only spiritual things, but also corporeal benefits are God's free gifts, and come not for our worthiness, or travail* taken about the same, although our travails oftentimes are means by vvhicli Gtod doth give corporeal things. By DAILY, are understood the contented minds of thy children, O Lord, with that which is sufficient for the pre- sent time, as having hope in thee, that they shall not want, but that they, shall daily receive at thy hands plenty and enough of all things. By the word our, are public benefits understood, as peace in the common weal, good magistrates, seasonable weather, good laws, &c. as well as particular benefits, such as children, health, name, suc- cess in the works of our vocation, &c. And besides this, by it we should see the care even in corporeal things, which thy children have for others as well as for themselves. So that here I may learn how far I am from what I should be, and what I see thy children are come unto. I see my ignorance also, that as spiritual things come from thee, so do temporal things ; and as they come from thee, so they are conferred and kept of thee. And therefore thy children are thankful and look for them, as thy mere gifts, notwithstanding the means which they use if they have them. Howbeit they use them but as means, for except thou work therewith, all is in vain. Ps. cxxvii. Again, here I am taught to be content with sufficient for the present time, as thy children are, which have the shortness of this life always before their eyes, and there- • Labour. I.] On the Lor^s Prayer. 359 fore they ask but for daily sustenance, knowing this life to be compared to a day, yea, a watch,* a sound, a sha- dow, &c. Moreover, I may learn to see the compassion and brotherly care thy children have one for another. Last of all, here I may see thy goodness, by which thou wilt give me all things necessary for this hfe (or else thou wouldst not bid me ask, &c.) and thou commandest all men to pray and care for me, and that bodily ; much more then, if they are able, they are commanded to help me both in body and soul. By reason whereof I have great cause to lament and rejoice ; to lament, because I am not so affected as thy children are, because of my ignorance, my ingratitude, my perversity, and contempt of thy goodT ness, and of the necessity of thy people, who, alas ! are in great misery, some in exile, some in prison, some in poverty, sickness, &c.t To rejoice, I have great cause, because of thy goodness, in teaching me these things, in commanding me to ask whatsoever I want, in giving me so many things unasked, in keeping the benefits given me, in commanding men to care for me, to pray for me, to help me, &c. But, alas ! how far I am from true lamenta- tion and rejoicing, Lord, thou knowest. Oh ! be merciful unto me, and help me, forgive me, and grant me thy Holy Spirit, to reveal to me my need, ignorance, great ingrati- tude and contempt of thy mercies and thy people ; and that in such a manner that I may heartily lament and bewail my misery, and through thy goodness be brought with thy people to mourn for the miseries of thy children as for mine own. Again, reveal to me thy goodness, dear Father, even in corporeal things, that I may see thy mercies, thy presence, power, wisdom, and righteousness, in every creature and in corporeal benefits, and that in such sort, that I may be thoroughly affected, truly to reverence, fear, love, obey thee, to hang upon thee, to be thankful to thee, and in all my need to come unto thee ; not only when I have ordi- nary means by which thou commonly workest, but when I have none, yea, when all are entirely against me. Here remember the state of your children and family ; also your parents, neighbours, kinsfolks ; also your fi'iends, country, and magistrates, &c. as you shall have time thereto, and by God's good Spirit shall be excited. * A short space of time. Psalm xc. 4. t This was written daring the persecutions of queen Mary. 360 Bradford. — Meditaiions. Forgive us our Debts, as we Forgive them that are Debtors unto us. By our debts are understood, not only things we have done, but the omission and leaving undone of the good things we ought to do. By OUR, are not only the particular sins of one under- stood, but also generally the sins of all and every one of thy church. By forgiveness are free pardon and remission of sins understood, by the merits and deserts of thy dear Son Jesus Christ, who gave himself a ransom for us. • By our forgiving other men's ofiFences towards us is understood thy good will, not only that it pleases thee that we should live in love and amity, but also that thou woulflst have us be certain of thy pardoning us our sins. For as we are certain that we pardon them that offend us, so should we be certain that thou dost pardon us, whereof the forgiving our trespasses is (as it were) a sacrament unto us. So that by this petition I am taught to see that thy children, although by imputation they are pure from sin, yet they acknowledge sin to be and to remain in them, and therefore they pray for remission and forgiveness. Again, I am taught hereby to see how thy children con- sider And take to heart, not only the evils they do, but also the good they leave undone. And therefore they pray to thee heartily for pardon. Moreover, I am here taught to see that thy children are careful for other men, and for their trespasses ; and therefore pray that they may be pardoned, in saying our SINS, and not my sins. Besides this, I am taught here to see, how thy children not only forgive all that offend them, but also pray for the pardoning of the offences of their enemies, and such as offend them ; so far are they from malice, pride, revenge, &c. Last of all, I am taught to see how mer- cifiil thou art, who wilt have me to ask pardon ; whereof thou wouldst that we should in no point doubt, but be most assured, that for Christ's sake thou hearest us, and that not only for ourselves, but also for many others ; for thou dost not command us to ask for any thing thou wilt not give us. I.] 0)1 the Lord's Prayer. 361 By reason whereof I have great cause to lament and rejoice. To lament, because of my miserable state, who am so far from the affections that are in thy chil- dren, — who am so ignorant and careless of sin, not only in leaving good undone, but also in doing evil, and that daily in thought, word, and deed. I speak not of my carelessness for other folk's sins, as those of my parents, children, family, magistrates, &c., neither of the sins of them to whoin T have given occasion to sin. To rejoice, I have great cause, because of thy mercy in opening to me these things, in commanding me to pray for pardon, in promising me pardon, and in commanding others to pray for me. I ought surely to be persuaded of thy mercy, though my sins are innumerable. For I see not only in this, but in every petition, that every one of thy church prays for me ; yea, even Christ thy Son, who sitteth on thy right hand, prayeth for me. Oh ! dear Father, be merciful unto me, and forgive me all my sins, and of thy goodness give me thy Holy Spirit, to open mine eyes, that I may see sin, the better to know it, the more truly to hate it, and most earnestly to strive against it, and that effectually, both in myself and others. Again, grant me thy Holy Spirit to reveal unto me the remedy of sin, by Christ aloiie ; and to work in me by faith to embrace thy Christ and tliy mercies in him ; that I may henceforth be endued with thy Holy Spirit more and more, to begin and obey thy good will continually, and to in- crease in the same for ever. Here call to mind the special sins you have committed heretofore. Remember, if you have occasioned any to sin, -to pray for them by name ; remember that God's law should be so near unto us, that the breaking thereof in others should be an occasion to make us to lament with tears, &c. Lead us not into Temptation, but deliver us from Evil. Because of our continual and great infirmities, because of the great diligence and subtlety of our enemies, and because thou art wont to punish sin with sin, (which of. all punishments is the greatest and most to he feared,) in this petition thou wouldest have vhy children keep the BRADFORD 4. R 362 Bradjbrd. — Meditations. same in reiriembrance, and for a remedy hereof thou hast appointed prayer. So that the only cause why any are overcome, and led into temptation, is because they forget what they desire in the petition going before this,, which should be never out of their memory, to provoke them to be more thankful to thee, and more vigilant and careful hereafter of falling into like perils ; for the avoiding of which thou dost most graciously set forth a remedy, in commanding us to pray for pardon of our sins past, for thy grace to guide us ; so that we be not led into tempta- tion, but be delivered from evil. And because thou wouldest have all thy children hang wholly upon thee, fear thee only, and love thee only, thou dost not teach them to pray, " Suffer us not to be led," but " lead us not into TEMPTATION," that they might alone fear thee. I certainly know that Satan hath no power over so much as the swine, (Matt. viii. ;) but whatsoever thou givest unto him, and of thy secret but most just judgment dost appoint him to use. Not as he will, (for then we were all lost,) but as thou wilt, who canst will nothing but that which is most just ; so as to ^ve them to the guiding of Satan, which will not be guided by thy grace, as thou didst Saul. Occasions to evil are of two sorts ; one by prosperity and success, the other by adversity and the cross. The evils coming of success, commonly are unthankfulness, pride, security, and forgetting ourselves, forgetfulness of others, forgetfulness of God, of our mortality. The evils coming of adversity, commonly are impatience, murmuring, grudging, despairing, contemning of God, flattering of men, stealing, and lying, with many other eivils, whereto temptations vrill entice a man that is left to himself; whereas, to one that is guided by God's Spirit, temptations are only trials to the glory of God, the comfort of the tempted, and the edifying of thy church. But, as I said, if a man is left alone, tempta- tions entice even to the devil, himself; and therefore thy children pray to be delivered from evil, understanding thereby Satan himself, the sower and supporter of all evil. And this thy children do, as well for others as for themselves, so that I may learn herefrom many good things. First, oflen to remember our infirmities and weakness, and the dangerous state we stand in, in respect of our I.] On the Lord!s Prayet. • 363 flesh ; of the world, which is full of evil ; of Satan, who seeketh to sift us, and as a roaring lion to destroy us ; and of our sins, which deserve all kinds of punish- ment and correction, that I may with thy children fear thee, watch, pray, and desire the day of redemption from all evils. Again, I may learn here, that to avoid all dangers and evils, is not in the power of man, but only thy work. By reason whereof I should consider thy great, goodness, who hitherto hast kept me from so many evils, both of soul and body ; yea, of name, goods, &c., as tho\i hast done in my infancy, childhood, youth, middle age, &c. Thirdly, I may learn here, that I should be careful for others, both that they might be delivered from their evils, and that they might be preserved from temptation, and from being overcome in the same ; and therefore thou teachest me to pray, not merely " deliver me from evil," but " DELIVER us FROM EVIL." Last of all, I am taught herejby to see thy goodness towards me, who wilt deliver me from evil, and from being overcome in temptations ; for thou wouldest not have me ask for that which I should not look for at thy hands certainly. By reason whereof thou wouldest have me to be in a certainty of salvation for ever : for I cannot believe my prayer to be heard, if I should not finally be delivered from evil ; and therefore thou joinest hereto a giving of thanks, which, with thy. church, I should say. For thine is the kingdom, thine is the power, think IS the glory for ever. By reason whereof I have great cause to lament and to rejoice. To^ lament, because of my corruption, infirmity, weakness, oblivion and carelessness for thy people, ingra- titude, &c., because of Satan's power, vigilance, and pru- dence,* which have overcome many most grave, wise, and holy men, whereof some were never recovered. To rejoice, because of thy goodness, who teachest me this, arid showest me the remedy ; commandest all thy church to pray for me, and wilt at length deliver me fi'om all evil, and give me glory. But, alas ! I am altogether careless and miserable. Oh! be merciful unto me, dear Father, and for Christ's sake forgive me all my sins ; grant me thy Holy Spirit to reveal to ■ me mine infirmities, weakness, perils, and* dangers, in such sort, that I may heartily * Subtlety. r2 3(54 Bradford. — Meditations. lament my miseries, and may ask and obtain thy grace \o gxiide me from all evil for evermore. Again, grant me thy Holy Spirit to reveal to me thy love and kindness towards me, (and that in eternity,) so that I may be thoroughly persuaded of the same, become thankful unto thee, and daily expect and look for the revelation of thy kingdoim, power, and glory, as one that for ever shall have the enjoyment of the same, through thine own goodness and mercy in Christ, prepared for me before the beginning and foundation of the world were laid. Here call to mind our security, Satan's vigilance, our negligence, his diligence, our infirmity, his ability, our ignorance, his craftiness and subtlety. Also, call to mind how that he hath overthrown for a time many of the dear saints of God, to whom we are to be compared in nothing. Also, call to mind the goodness of God, and of our Shepherd, Christ, who has kept us hitherto, keeps us still, and teaches us here to know that he will keep us for ever. For he would not have us ask for deliverance from evil, if he would not that we should certainly look fort^e same. If thou doubt of final perseverance, thou dis- honourest God. Be certain therefore, rest in hope, be still in his word. See also how he has commanded his whole church, and every member thereof, to pray for thee as well as for themselves, in these and all other things. Now and then reckon how many and divers kinds of evils there are, that thereby, as you may know you are delivered from none, but by God's great goodness, so you may see that the number of evils which you have, are nothing to be compared to the multitude of evils where- with (if your Christ were not) the devil would betray and daub you. But what are all the miseries and evils that can be, when compared to the least joys prepared for us in heaven ? Oh ! think of those joys, and pray that when the tide of death cometh, we may sail forth from the haven of this flesh and this world joyfully. In praying this peti- tion, call to mind the evils you have been in, the evils you are in, and, the evils you may fall into, if God should not preserve you, that you may be stirred up the more to thankfulness, to prayer, to trust in God, to modesty, &e. I.] On the hordes Prayer. 365 For Thine is the Kingdom, Thine is the Power, Thine is the Glory for ever As, in the beginning of this prayer, by the words our Father, which art in heaven, thy children are excited and stirred up to a full confidence of obtaining the peti- tions which follow, and all things necessary ;, so, in the latter end, thou hast added for the same purpose these words. For thine is the kingdom, &c. ; wherein I am taught many things. First, that in prayer I should have such consideration of thy kingdom, power, glory, and eternity, that my mind should be stricken with admira- tion of the same. Secondly, that I should so consider them, especially in prayer, , that 1 should not doubt but that thou workest, rillest, and governest all things everywhere, in all persons and creatures, most wisely, justly, and mer- cifiilly. Thirdly, that in prayer all my petitions should tend to the setting forth of thy power, of thy, kingdom, and of thy glory. Last of all, that in prayer I should in no wise doubt of being heard, but be assured that, thou, who ha;st commanded me to pray, and hast promised to hear irie, dost most graciously, for thy mercy's sake and truth's sake, hear my petitions, according to. thy goodwill, through Jesus Christ thy dear Son, our Lord and only Saviour. By reason whereof I have great cause to lament and rejoice. To lament, because I consider not these things in prayer in such a manner as should move me to admiraition and gratitude ; because I consider not thy power, and wisdom generally in all things ; because I am so careless for thy kingdom, and because I am so full of dubitation and doubting of thy goodness. To rejoice, I have great cause, because thou revealest these things unto me in this manner ; because of thy power, kingdom, and glory, which cause my prayers to be heard, and help me ; because thou wilt use me as thine instrument to set forth thy kingdom, power, and glory, and because it pleases thee to hear my prayers, and thou assuredly wilt save me for ever. But, alas ! how far am I from these lamentations and rejoicings ! by reason whereof I desei:ve damnation. Oh ! be merciful unto me, and forgive me, and of thy goodness grant me thy Holy Spirit to reveal to me my blindness, oblivion, and contempt of thy kingdom, power, and glory. 366 Bradford. — Meditations. with the greatness of tny doubtings, that I may heartily lament them, and have them pardoned, and taken from me, through the merits of Jesus Christ thy Son. Again, give me thy Holy Spirit so to reveal to me thy kingdom, power, glory, and eternity, that I may always have the same before mine eyes, be moved with admi-' ration thereof, labour eflfectually to set forth the same ; and finally, have the enjoyment thereof after this life, increasing in an assured, certain, and lively expectation of the same, that I may always,. aTid in all things, rejoice in thee through Christ, and give. '. ud, thanks, and praiseis perpetually unto thy most holy name, O blessed Father, Son, and Holy Ghost, three persons and one God, to whom be all honour and glory world without end. Here think, that if the kingdom, power, glory, and eternity be God's, who is our Father, what our dignity is, who are his children. If the power is our Fathers, of whom should we be afraid ? If the devil is subject to the Lord's power and kingdom, (as he is,) how can the subject have power over us, who are sons and heirs, since he has not power even over swine, vrithout the providence and permission of God ? Therefore full well should we pray, " Lead us not into temptation," rather than "Let us not be led into temptation." For power is the Lord's, and the devil hath none, but what he-has of God's gift. No ; he were not able to receive power, if God did not make him able, although the execution of it is rather of God's permission. Give all thanks, praise, and glory to God our Father, through Christ our Lord and Saviour. So be it. II.] On the Belief 36T ir. UPON THE TWELVE ARTICLES OF THE CHRISTIAN FAITH. I BEiiiEVE IN God the Father, &c. O Lord God, the Father of our Saviour Jesus Christ, thy people in saying this article, I believe in God the Father Almighty, &c., by faith know that thou, together vrith Jesus Christ and the Holy Ghost, didst create all things that are in heaven and in earth, for by heaven and earth are understood all things. therein. And as they know this, so they by the same faith do see thee the same God, the Father, the Son, and the Holy Ghost, governing all things after thy great wisdom, power, righteousness, and mercy, and using every creature they see as means to put them in remembrance of fearing, reverencing, trusting, atad loving thee ; for in every creature, they behold thy presence, power, wisdom, and mercy. . Again, by this word Father, they declare their belief that they are not only thy creatures, and that all they have is thy gracious gift and blessing ; but also that they aire thy children, dearly beloved, and cared for of thee through Jesus Christ ; whereby, (notwithstanding their unwor- thiness,) as they conceive a sure hope of thy goodness and fetherly love towards them, in soul and body for ever, so they are thankful for their creation, and also that thou hast made them thy excellent creatures, lords of all. They are thankful for the creation of all creatures, and use them with thankfulness, as visible tokens of thy in- visible love. They are thankful for thy preserving and keeping them, and for thy governing them and all the world, lamenting that they are no more thankful, that they believe no deeper, and that reason* has so great power with them in these matters. But, most gracious good Lord and Father, though I say, I believe in thee, my Father Almighty, Maker OF heaven and earth, yet thou knowest that I am full of much doubting, not only whether thou art my good, almighty, and most loving dear Father in Christ, because I feel in myself such a consciousness of unworthiness, and such great want of the things which thou requirest of thy children, (and so I transfer the cause of my being * Human reasoning', unbelief. 368 Bradford. — Meditations. thy child in part to myself, whereas it is due only and wholly always to thy mercy and grace in Christ,) — but aLso thou knowest my doubting of my creation and govern- ance, and of the creation and governance of all this world, as I declare by my utithankftilness . for my creation, for mine adoption, for my gubernation,* for thy providence for me. Or else, dear Father, I could not but heartily with thy children rejoice and praise thy holy name, and that continually ; being henceforth anxious for nothing but how to please thee, and profit thy people, and that they might praise thy name in all things for evermore, de^rilig^ the sanctification of thy name, the coming of thy king- dom, the doing of thy will upon earth as it is in heaven. Thou raightest have made me a dog, but of thy goodness hast made me a creature after thine image. Thou mightest have made me a Turk, a Jew, a Saracen, but thou hast made me a Christian, a member of thy church. Thou,' after my birth, mightest have left me, and in all need have made no provision for me, as we sometimes see has happened unto others ; but yet thou never didst so With me, and yet I am of all others most unthankful. Thy creatures I use not thankfully ; I consider not thy invisible love by thy manifold visible tokens, as I now should by this apparel of my body, by this bodily health, by this light, by this my hearing, seeing, feeling, ' memory, understanding, time, place, company, creatures, and benefits; as well in keeping innumerable evils from me, both in soul and body, which else could not but' come to me ; as also in giving to me now so many things, which without thy especial grace and working I never could have had, or could keep. In thy creatures I see not thy power, for I fear thee not ; I see not thy presence, for I reverence thee not ; 1 see not thy wisdom, for I adore thee not ; I see not thy mercy, for I love thee not; I praise thee not but in lips and tongue. Therefore in all that thy creatures do teach me, they cry out upon me to be thankful to thee, to love, fear, serve thee, and trust in thee, and that con- tinually ; and since I do not so, they cannot but cry out upon me and against me in thy sight, and in the day of judgment they will arm themselves against me. Oh that I now considered this! Oh that my blind' eyes and my deaf ears were opened ' Oh that my misera- ble and foolish heart were made wise and converted ! This ' * Being governed or guided. II.] On the Belief. 369 thou alone canst do who hast all men's hearts in thy hapds, to bow them as pleases thee. Bow my heart, good Loixl, into thy testimonies. Open my eyes. Make me to hear, for thy mercy's sake, that, I may believe and so love thee, be thankful to thee, amend in all things and serve thee, though not as thy dear servants- do, yet at the least as bnite creatures do ; that is, to obey thee and to be pro- fitable to others. , ^ Now forasniuch as my sins hinder this, and all good things from me, I beseech thee to pardon me all my sins according, to thy gracious promise, for our Lord Jesus Christ's sake. Amen. I BELIEVE IN JeSOS ChRIST, HIS ONLY SoN, &C. "Thy servants, O Christ Jesus, and thy people, know by faith; that as thou art almighty and God with the Father, by whom all things were made, and are ruled ; for thou art God eternal, co-equal and co-substantial with tbe Father and the Holy Ghost ; so also thou art man, and hast taken, our nature upon thee by the operation of the Holy Ghost in the. womb of the Virgin Mary, and art become the blessed seed who hast bruised the serpent's head, (Gen. iiL ;) the blessed seed in whom all nations are blessed, (Gen. xxii. ;) the prophet whom Moses prophesied of, (Deut. xviii. ;) the pattern he saw in the mount, (Exqd. XXV. ;) the truth and body of all; the types, figures, and shadows of the old law; the Messias, Christ, and Saviour of thy people ; the Advocate and Redeemer ; the pacifier of God's wrath for , sins, the opener of heaven, and the giver of everlasting life. ' .This they know thou broughtest, to pass in thy human nature, by thy incarnation and nativity, by thy being here on earth, by thy living, teaching, fasting, praying, espe- cially by thy suffering under Pontius Pilate ; by thy death, burial, resurrection, ascension into the heavens, and reign- ing on the right hand of the Father, from whence thou, sh^lt, come to judge both, the, quick and the dead. And as they know this, so by faith they apply it also to them- selves, that for their sake thou wast made man, didst pray, fast, wast tempted, didst die, didst rise again, and ascend into heaven; and there art set their Advocate, Bishop, and High priest, always appearing in God's .sight for them, from whence they look for thee, knowing that thou r3 370 Bradford.— Meditations. wilt not enter into jud^ent with them to condemn them, who didst suffer condemnation thyself for them, By this faith they feel these affections in themselves, namely, the hatred of sin, the fear of God, the love of God, trust in thee, and love to thy church. The hatred of sin they feel, because it is so foul a thing that it could not be washed away with any other thing than with thy precious blood-shedding — the fear of God, because his anger is so great against sin, that no less price could pacify his wrath than thy most painful death— the loyeitjf God, because he has so loved them, that he would not spare thee, his dear Son, for them, even when they were his enemies — trust in thee, because thou hadst no respect to thyself, but most willingly gavest thyself wholly to be our Saviour and servant — love to thy people and church, because generally and particularly in every member of the same they see how dear they are to thee, and therefore they cannot but be so to them. Oh how they imitate and follow thy footsteps ! How they rejoice when they are by affliction made like to thee ! Oh how they lament their sins, ingratitude, unbelief; how they love tliee, and wholly yield themselves up to thee ! Whereas I, O gra- cious God, and dear Saviour, Jesus Christ, though I say I believe in thee, who wast conceived by the Holy Ghost, yet, alas ! I do but babble this, for nothing is in me but unbelief. Of thy power and love, of thine anger and mercy, I have but an opinion, as my insensibleness and unthankfulness declare. If a man should show me friendship but in a trifle, or suffer anything at all for me, I could not but be thankful : thou, besides my creation, hast redeemed me, and brought me into the number of God's children, than which no- thing is greater, and lo ! I am unthankful. Thou hast suffered much for me ; from heaven thou earnest into earth to fetch me into heaven, but I, alas, regard it not. Thou didst bear my sins on thy back, suffering a most bitter death ; but I am so far from thankfulness, that I loath thee still more and more. Thou wouldest enter into communion with me, taking my nature unto thee, concerning the substance thereof that I might enter into communion with thee concern- ing the qualities wherewith in thyself thou hast endued it, but I consider it not. n.] On the Belief. 371 Thoii didst die to deliver me from death, but I still more and more give thee cause, to die, so ungrateful am I. Thou didst rise to justify me, but I with the Jews would still keep thee down, because I would not leave my wickedness. Thou ascendedst to heaven to take possession for me there, to be always in the sight of thy Father for me, to send me down gifts, and to pray for me ; but I daily am pulling thee down again, as much as I am able. I am altogether earthly; I hide myself out^of thy sight by for- getting thee;' I reject and abuse thy gifts;' I neglect prayer. Thou art now in readiness to come to judge both quick . and dead, but I tremble not at this, nor beseech thee before thou comest to be mercifjil unto me, and not to enter into judgment with met Yea, I think nothing at all of thy coming : the wicked consider not the end, they think not on thy judgments. Thou wouldest bring me to thy Father, that I might find grace ; but I.put this off, and therefore am worthy to feel thee a Judge, who refuse to feel thee a Saviour. Now the cause of all these things is unbelief, which though it is ■ natural, by reason of the corruption of; our nature, yet I have augmented the same maliciously, in not labouring against it, and by continuing in all sin and wickedness, by reason whereof I deserve most justly thy anger thereon, even rejection from thy face for ever. Long hast thou mourned, even with displeasure and anger, the incredulity of my heart ; calling me therefrom, and offering me thy grace, which I have neglected and rejected, and therefore am never worthy to have it any more oflFered unto me ; much more, then, I am unworthy to have grace given me to receive thy mercy. Alas ! what shall I do? Shall I despair, or, as long as I can, keep unmindful of my misery ? O Saviour Chirist Jesus, wilt not thou be merciful unto me ? Thou didst die for me when I deserved it not, and is thy mercy now shortened? Wilt not thou give me thy grace, and take from my heart this horrible unbelief? Shall I never love thee ? Shall I never hate sin ? Shall I never, as with my. mouth I say, I believe in Jesus Christ, so in heart say the same ? Shall Satan possess me for ever ? O Christ Jesus, who hast led captivity captive, wilt not thou 372 Bradford. — Meditations. help nie ? Though I desire it not as I should, yet give me to desire when thou wilt. Thou didst appear to destroy the work of the devil. Thou seest his work in me; good Christ, destroy his work, but not thy work. Save me, for thy great mercies' sake. Give me to believe in thee, in thy death, resurrec- tion, and ascension. Pardon me my sins, and now mortify in me my corrupt affections. Raise me up and justify me. Regenerate me daily more and more> Give me faith of immortality, and the resurrection of this body. Give me faith to ascend into heaven, and to be certain that thou hast already taken possession for me there. Give me to look for thy coming, and to be ready for thy coming, to find mercy to everlasting life. I BELIEVE IN THE HoLY GhOST. O Holy Spirit, the third person in . the Trinity, who didst descend upon Christ our Saviour in his baptism in the likeness of a dove ; thy children know that with the Father and the Son thou madest and rulest all creatures, visible and. invisible ; they know thee in their redemption to be no less willing and loving than the Father and the Son ; for thou didst always declare Christ to be the Son of God, and gavest testimony inwardly in the hearts of thy elect to believe and embrace the same ; and out^ wardly, by miracles and wonders, they know thee to be the comforter and governor whom Christ promised in his corporeal absence to teach, rule, keep, comfort, and govern his church and people. Again, as in the former part of their belief they con- sider the works of creation and redemption ; so in this part they consider the place where the same is most effec- tual and takes place, even thy holy church, which is catho- lic; that is,, extending itself to all times, to all places, to all kinds of people. For in this church alone they know that as all things were made, so the work of redemption was taken in hand, that the blessed Trinity might in this church be praised,, magnified, served, and worshipped for ever. This church is nothing but a communion and society of saints ; that is, not only a society of all such as are, have been, or shall, be thy people, but also a society or par- taking of Christ Jesus, who is the Head of -the, same, IT.]- On the Belief. 873 Yea, by him of thee, O blessed Father ! who art the Head of Christ, and of thee, O Holy Ghost ! who now sha- dowest and sittest upon the same, to hatch and cherish it, as the hen her chickens, by the extending of thy wings, not only to defend them from their enemies, but also to cover their sins, and to remit them in this life. Begin- ■ ning also here the resurrection of the fleish and everlasting life, which thou wilt consummate in the end of the world, so Jthat they shall not need to be covered for sin ; for then- shall they be pure and have glorious bodies, immortal and spiritual, which shall have the fruition of eternal joy, life everlasting, and glory, such as the eye hath not seen, the ear hath not heard, nor the heart of man can conceive. For then Christ Jesus shall give up his kingdom to God the Father, that God may be all in all ; concerning tht governance of it by the ministration of his word, and other means, whereby now he governs it, that it may be his Father's kingdom, we being become like unto him, (1 John iii. :) that is, as the Godhead is united to the m^nbood of Christ, and is all in all without any other means ; even so God shall be in us, assuming not only in the person of Christ the human nature, but also all the human nature of his church, who are members of Christ ; the" wicked and reprobate being separated from this communion, and cast into eternal perdition with Satan and antichrist, there to be in torments and horror for ever. By reason of this their faith they are thankful to thee, Holy Spirit, who hast taught them this, and given them to believe it. , By reason of this faith they pray, love, and help thy church here militant, and labour to be holy. By reason of this faith they confess themselves sinners, they desire and believe the pardon of their sins, they are risen and -rise daily concerning the inward man, and feel the life eternal begun in them, more and more labouring, praying, wishing for, and desiring the siime, wholly and perfectly. Whereas, O Lord God and most gracious Holy Spirit, (hou'knowest that it is otherwise with me. I do but babble with my lips in saying I believe in the Holy Ghost, for I am unthankful for calling me into thy church ; I do not liveholily; I confess not, I lament not my sins, I pray not for remi'Ssion of them, I stand in doubt thereof. 1 feel not myself risen froln a sinful life as I should be. 374 Bradford. — Meditatiom. I feel not life begun in me as it is in thy dear child- ren, and I doubt hereof, whether I have pardon of my sins, whether I am regenerate, whether I truly feel ever- lasting life : this most displeases thee, and yet with my tongue I say, I believe in the Holy Ghost. Oh, I beseech thee, good Holy Spirit, for thy love's sake, which moved thee to agree and be willing to pacify and open thy goodness, not only in the work of creation (Gen. i. ii.) but also in the work of redemption ; and therefore didst descend and abide not only upon Christ in his baptism, but also on the apostles and church, in fiery tongues, visibly, the fiftieth day after Christ's resurrection ; as now thou dost invisibly, generally, and particularly, sit upon thy church and children, being the consoler, the comforter, the teacher, and leader, the guider and governor of us all. For this thy love's sake, I say, I beseech thee to be merciful unto me, and forgive me my doubting, unbelief, and horrible monstrous uncleanness and sin, and utterly take them from me. Bring me into thy church which thou guidest ; that is, guide me, make me holy, and by faith unite me to Christ, by charity to thy people ; that is, give me the communion of saints with thy saints, over- shadow my sins, raise me up to righteousness, begin in me everlasting life, and give me now more and more to expect and look for all these great mercies, and at length to possess eternal felicity with thee, O blessed Trinity, the Father, the Son, and the Holy Ghost, three persons and one almighty eternal, most just, wise, and good God ; to whom be all glory, power and dominion, now and for ever ! in.] On the CommandmeiUf. 375 III. UPON THE COMMANDMENTS. I AM THE Lord thy God, which bkought thee out of THE LAND OF EgYPT, &C. O GOOD Lord and dear Father, who broughtest thy people of Israel out of Egypt with a mighty hand and a str^tobed-out power, who gavest thy law uppn Mount Sinai in great thundering, lightning; and fire ; who spakest by the prophets, and didst send thy dearly beloved Son, Jesus Christ, co-equal and co-substantial with thee in power, majesty, and glory, to take upon him our nature by the operation of the Holy Ghost in the womb of the Virgin Mary, of whose substance he was made and born man, but pure, without sin ; that we, by birth children of wrath, by him might be made thy; children, children of grace — communicating with him righteousness, holiness, and immortality, by the working of the Spirit, as he com- municated with us flesh and blood (but not infected with sin, as ours is,) by the working of the same Holy Spirit ; which Spirit, after his bitter death, resurrection, and ascension into the heavens, he sent plentifiilly, and by a visible sign, unto his apostles and disciples ; by whom he published the gospel throughout the whole world; and so continually hath done from age to age, doth, and will do unto the end of the world, by the ministry of preaching. Thou wouldest that we should know and believe that thou, this Almighty Lord and God, who hast thus revealed and opened thyself, art the one only, very true and eternal al- mighty God, who madest and rulest heaven and earth, and all things visible and invisible, together with this thy dearly beloved Son, Jesus Christ, and with the Holy Spirit, con- substantial and co-eternal with thee, dear Father. And not only this, but also thou wouldest that I should know and believe, that by the same, thy dearly beloved Son, thou hast brought me from the tyranny and captivity of Satan and this sinful world, whereof the captivity of Egypt under "Pharaoh was a figure ; and in his blood shed upon the cross thou hast made a covenant with me, which thou wilt never forget, that thou art and wilt be my Lord and my God ; that is, thou wilt forgive me my sins, and be wholly mine, with all thy power, wisdom, righteousness, truth, gloiy, and mercy. Wherefore, although,! might coniinn 376 Bradford, — Meditations. my faith by the innumerable mercies hitherto poured upon, me most abundantly, as thy children of Israel might have, done, and did confirm their faith by the manifold benefits poured upon them in the desert ; yet specially the seal of thy covenant, I mean thy holy sacrament of baptis^i, wherein thy holy name was not in vain called upon me (O dear Father, sweet Son and Saviour, Jesps Christ, and most gracious good Holy Ghost,) should most assuredly confirm, and even on all sides seal up my faith of this covenant, that thou art my Lord and my God. Even as Abraham and thy people of Israel did by the sacrament of circumcision, which as the apostle called the seal or eignal of righteousness, so dost thou call it ; being but the sign of thy covenant indeed, yet thy very covenant ; be- cause as thy word is most true and cannot lie, as thy covenant is a covenant of peace infallible and everlasting, even so the sacrament and seal of the same is a most true testimonial and witness thereof. Thou, the Almighty God, of thine own goodness hast vouchsafed not only to make me a creature after thine own image and likeness, who mightest have made me a beast — to give unto me a reasonable soul endued with memory, judgment, &c. who mightest have made me an idiot, without wit or discretion, &c-. — to endue me with a body beautified with right shape, limbs, health, &c. who mightest have made me a cripple, lame, blind, &c. — graciously to enrich me concerning fortune, friends, living, name, &c. whg mightest have made me a slave, destitute of all friends and helps for this life. But also thou hast vouchsafed that I, being a miserable creature, born in sin, conceived in ini- quity, to whom nothing is due (more than to a Turk, Jew, or Saracen) but eternal damnation, should be called into the number of thy people, enrolled in thy book, and now in thy. covenant, so that thou, with all that ever thou hast, art mine ; for which cause's sake hitherto thou hast kept me, cherished, defended, spared, and fatherly chastised me, and now graciously dost keep me and care for me, giving me to live, to be, and move in thee, expecting also and waiting how thou mightest show mercy upon me. (Isaiah XXX.) In consideration of this, most justly and reason- ably thou requirest that, as thou art my Lord God, so I should be thy servant and one of thy people. As thou hast given thyself wholly unto me, to be mine, with all thy power, wisdom, &c. (for he that giveth himself giveth all III.] On the Commandments. 377' he hath,) so should I be wholly thine, and giVe over myself unto thee, to be guided by thy wisdom, defended by thy power, helped, relieved, and comforted by thy mercy. First therefore to begin withal, thou commandest that I should have none other gods in thy sight ; that-is to. say, I should have thee for my Lord and God, and look for ali good things most assuredly at thy hands ; and therefore I should put all my trust in thee, be thankful unto thee, love thee, fear thee, obey thee, and call upon thy holy name in all my needs ; and I should give this faith, love, fear, obedience, thankfulness and invocation, or prayer, to none other, no, not in my heart, but only to thee or for thee, where thou commandest. To do all this, O Lord God, ' and that with most joyful heart, I have great cause. For what a thing is it, that thou, Jehovah,- wouldest vouchsafe to make ine, as thou hast done ; to give thy Son for me, and to become my God ! Oh ! what am I, that thou wouldest I should put my trust in thee ? This thou doest, that I might never be confounded, but might be most happy. What am I, that thou wouldest I should fear thee; when the only cause why thou requirest this of me, is not only because thou hast power to cast both body and soul into hell-fire, and because they that fear thee not shall perish, but also that thou mightest give me thy - wisdom, that it might go well with me in the evil day, that thou mightest reveal thy Son to me, and that thy mercy might be upon me from generation to generation. Oh ! what am I, that thou wouldest have me obey thee, not only that I should never perish with the disobedient, but that thou mightest give me thy Holy Spirit, and rewards innu- merable ? Oh ! what am I, that thou wouldest I should love thee? which thing thou dost that I might fully and wholly enjoy and possess thee ; apd therefore do.st thou require -my whole heart, that I might dwell in thee, and thou in me. What am I, that thou wouldest I should call upon thee ? Verily, because thou wilt give me whatsoever I shall ask of thee in the name of thy dear child Jesus Christ ; even so thou wouldest haVe me thankful, that thou mightest pour out upon me, yet more plentifully, all good things. So that I have great cause to put my trust in thee, to love, fear, and obey thee, to call upon thee, to be thankful unto thee, not only in respect of the hurt which else will ensue, but also in respect of the advantage whioh 378 Bradford. — Meditations. her*y comes unto me; but most of all, yea, alone for thy own sake, for thy goodness, wisdom, beauty, strength and power, truth and great mercies. But, alas ! dear Father, what shall I say? As in times past I. have horribly broken this thy law, by trusting in thy creatures, calling upon them, loving, fearing, and obeying many things besides thee, and rather than thee ; even so at this present time I am a most miserable wretch : I am blinded through unbelief and mine own wickedness; so that! see not firmly this thy power, wisdom, goodness, &c., but waver and doubt of it. I love thee little or nothing ; I fear thee less, I obey thee least of all ; thankfulness and prayer are utterly quenched in me ; and therefore I deserve eternal damnation. If thou shalt deal with me only ac- cording to thy justice, I am, O Lord, condemned and lost for ever, for I am very wicked ; but yet, inasmuch as thou ha^t given thy Son Jesus Christ to be a propitiatory sacri- fice slain for the sins of the whole world, so that he which believeth in him shall not perish, but be saved (for so thou hast promised ;) thy truth now requires thee to save me. Howbeit, here thou majest say to me, that I do not believe ; and therefore, notwithstanding thy truth and promise, since I believe it not, thou raayest most justly, according to thy justice, condemn me. O Lord God, to this I cannot other- wise answer, (ray unbelief is so great,) but because thy mercy is over all thy works, and all creatures most highly commend and magnify thy goodness and love, as where- fore thou art called • God ; because thou art right good, and love itself — because of this thy mercy, gracious God, if thou, wilt look thereon, and unite thy truth therewith, then, good Lord, I shall be saved, and praise thy name for evermore. Thou shalt not make to thyself any graven IlMAGE, &C. As the first commandment teaches me, that thou art my God, and what God thou art, and therefore I ought to have none other gods but thee. That is, I should hang on thee alone, trust in thee, love thee, serve thee, call upon thee, obey thee, be thankful to thee, so because thou didst reveal thyself visibly, that thou mightest visibly be worshipped, this commandment is concerning thy worsl^;p, that in worshipping thee, in no point I should Ill,] On the Commandments. 379 follow the device or intent of any man, saint, angel, or spirit; but should consider all such to be idolatry and image-service, be it ever so glorious. And why ? Forsooth because thou wouldest I should worship thee, as thou hast appointed by thy word ; for if service is acceptable, it must be done according to the will of him to whom it is done, and not of him who doeth it ; but inasmuch as none knoweth the will and pleasure of a man but his spirit, except he reveal the same by word or sign ; much more, O Lord, none knoweth thy will, except thy Spirit, and they to whom thou dost reveal the same. And therefore all those things which are abominable in thy sight, are in most force and estimation with men, because they are not according to thy word ; so that the meaning of this pre- cept is; that as in the first I should have none other gods but thee, so I should have, no worship of thee, but such as thou appointest. Hereby therefore I see great cause of thankfulness for this commandment, since thou wouldest have mine outward service, and that after thy appoint- ment ; lest I should busy my brain how best to serve thee. Good Lord, thou needest not my sei"vice : thou wast perfect before I was in existence, therefore it is for my own advantage, that thou commandest me, yea, even for my own wealth. Thou mightest have let me stand all day idle ; but such is thy love, that thou wouldest I should go into thy vineyard, that with thy servants I might receive the hire of blessedness. And how great a benefit is it, to deliver me from so great a burden, wherewith I should have been cumbered, if I should have served thee in any point after my wit and reason. But, alas ! I, not consider- ing what a promotion thy service is, nor what an easy service it is, and (for one may well know what to do, and when he pleases thee, namely, when he serves thee as thou hast appointed) simple as I am, and always have been unthankful ; so I am, and always have been, a grievous transgressor of this thy. law. Fpr as in times past, when I did not know this commandment, I was an image- wor- shipper of stocks, stones, &c., yea, of bread and vrane ; .so now I am a worshipper of mine affections, offering to them the service due unto thee, though not thereby to worship thee, as I thought when I. kneeled to stocks and stones, bread and wine, &c., yet with no less transgression of thy law : for which I have deserved, and do deserve, ever- lasting damnation. Of thy goodness and great mercy. 380 Brtidford.-'—MedilaUons. dear Father, I beseech thee forgive me, for Christ's sake, whom thou didst give to be the fulfilling of the law, to all them that should believe. O Father, I believe, help mine unbelief As thou hast of thy goodness hitherto spared me, though transgressing this thy holy precept ; so of thy goodness forgive me, as well mine idolatry done in times past, as that which of late time I have committed, and' do commit. And as thou by this commandment hast delivered me from the one, that is, from bowing myself to stocks and stones, so, dear Father, deliver me from all other bowing myself after mine own will, to mine own affections ; that I may have none other God in my heart but thee, nor do service to any other, but only to thee, and for thee, after thy word, as thou commandest. Oh ! open mine eyes, to see thy will in this thy gracious precept. Give me a will to love it heartily, and a heart to obey it faithfully, for thy dear Son's sake, Jesus Christ our Lord. Amen. ThOD SHALT NOT TAKE THE NAME OP THE LoRD THY GOD IN VAIN. By this commandment I perceive, O Lord, that as, in the first, thou wouldest that in the outward service of thee 1 should utterly abandon mine own will and reason, and all the reasons or good entreaties of man, and wholly give myself to serve thee, after thy will and word ; so here thou dost begin to tell me, how thou wilt have my tongue to be exercised in thy service. And therefore thou biddest me not to take thy name in vain ; as by rash or vain swearing, by cursing ; praying without sense, as those do that pray in a tongue they know not ; praying without faith or con- sideration of the thing desired ; without hearty desire and certain expectation of obtaining that which is to thy glory and my salvation ; also by jesting or foolish abusing ; or negligent reading or hearing of thy holy word ; (by which thou, as by thy name, art known ;) and in like manner, by denying, thy truth and word, or concealing it when occasion is offered to promote thy glory, and confirm thy truth. By reason whereof I may well see that thou wouldest have me use my tongue, in humbly confessing thee and thy word and truth after my vocation ; in praying heartily, and calling upon thy name ; in reading and he.iring thy word, and speaking thereof, with all reverence, diligence, and attention ; in thanksgiving and praising thee, for thy great III.] On the Commandments, 381 mercy; in instructing my brother, and admonishing him when he erreth, after my calling and vocation, with all humbleness, gentleness, and love. Thus wouldest thou have me exercise my tongue, and not think that the exercising of it in this manner is vain and unprofitable ; but what pleases thee, and profits my- self and others. And forasmuch as thou knowest that our tongue is a slippery member, and we very negligent over it, and of the great advantage that might come to us and others by using it in thy service ; thou hast added a fearful and most true communication, that' though men find.no fault, or punish us therefore, yet wilt not thou hold him guiltless that taketh thy name in vain, (Levit. xxiii.,) as by, many examples we are taught, in thy holy word, and by daily experience, if we would consider the same. And therefore I have great cause to give praise and thanks to thy most holy name, for many great benefits, which by this commandment 1 receive, and ought with thankfulness to consider. First, that it pleased thee, not only to give me a tongue, whereas thou mightest have made me speechless ; but also that thou wouldest have it sanctified to thy service. Again, that thou wouldest not only reveal thy name unto us, but also wouldest give me leave to call upon it, and praise and publish it ; yea, thou hast commanded me so to do, and not only commanded, but hast promised that thou wilt hear my prayer ; and that my praising of thee, and confessing thy word and truth, shall not be in vain. Thirdly, thou wouldest all men should use their tongue so that thereby I might be the better instructed, admonished, and occasioned to use myself well, and in the obedience of this thy holy precept. But why go I about to reckon the causes of thanks for this commandment, seeing that they are innumerable, if a man should but look iipon thy word, by which, as by thy name, thou art most truly known. Which word thou comrriandest unto us in this commandment, as thou dost preaching, private admonishing, thanksgiving, and prayer ; than which, nothing is more profitable to us, in this vale' of misery. But, gracious good Lord, I acknowledge myself not only to be a most unthankful wretch, for this thy holy precept, and the great mercy which herethrough I perceive thou hast most graciously poured upon me, and dost yet still 382 Bradford. — Meditations. , offer unto me ; but also that I am a miserable transgressor of this thy most holy, good,/ and blessed commandment, as I have always been in times past. Horribly have I abused thy name in swearingy cursing, and jesting wickedly. I (have called upon other names than thine, as the names of Peter, Paul, Mary, &c., yea, of some whose salvation is to be doubted of* I have foolishly prayed in such a tongue as I knew not what I prayed and said ; with many other transgressions of this precept, wherein yet I am con- versant ; as in seldom praying, and when I pray I am not intent, nor very desirous of the thing I ask with my tongue. After prayer I do not earnestly look for the good things asked and prayed for ; and therefore, when I obtain my request, I am most unthankful ; thy word I read little, and most negligently, forgetting forthwith what I read ; I admonish not others when I hear them abuse thy holy word; I am afraid, for fear of loss of friends, name, or life, to confess thy truth, gospel, and name, which was called upon me in baptism, and not in vain, if I did not thus make it in vain. But, alas ! I can in no wise com- prehend the multitude of my transgressions concerning this thy law. But this is a $in above other sins, that under thy name, word, and gospel, I play the hypocrite, having more care for mine own name, than for thine ; for if my name were evil spoken of, it would grieve me, and I should defend it ; but, alas ! I hear thine daily evil spoken of, and see it profaned by false doctrine and evil living, but it grieves me not. I seek not, and do not endeavour to redress these things in myself and in others, according to my duty. And why ? because, good Lord, I love myself better than thee, and not thee with my whole heart. Tby first commandment has no place with me, as it should have ; it possesses not my heart, mind, and will, as thou requirest, most to my own advantage ; by reason 'whereof I am worthy of eternal condemnation. Oh ! what shall I do, gracious God, who not only have been so grievous and filthy a swearer, curser, &c., so great a caller upon dead creatures,* and so heinous a transgressor of this law ; but albo at this present time do so horribly and hypocritically offend thee, in taking thy name in vain, and that in so many ways, in praying and not prayirjg; in reading and not reading ; in speaking and not speaking ; and not confessing simply, and from my heart, thy doctrine, truth, and name ; * He means the Romish saints. III.] On the Commandments. 383 but regarding mine own name far above it, Shall I fly from thee ? then undoubtedly I am more guilty, and shall more disobey this thy holy precept, adding sin to sin; whereas, thou wouldest I should call upon thy holy name, dear Lord, who hast given thy dear Son Jesus Christ to be a Mediator for us ; that through him we might find, not only grace for the pardon of our sins past, but also for the obtaining of thy Holy Spirit ; as i well the better to understand, as also the better and more frankly to obey this thy holy precept for ever. For his sake, therefore, dear God, pardon my sins, past and present, whereof this law accuses me, and grant, most gracious Father, that I may be endued with thy Holy Spirit, to^ know and love thy holy name, word, and truth in Jesus Christ ; that I may be zealous, wise, and constant; and that my tongue may be sanctified henceforth, and guided by thy. Holy Spirit and grace, to publishi confess, and teach thy truth and gospel, after my vocation, to others, as occasion is offered ; to call upon thy name in all my need, to give thanks unto thee, praise thee, magnify thee, and to sanctify thy holy name, as a vessel of thy mercy, for ever and ever. Remember that thou keei holy the Sabbath-day, ^c« After thou hast told me, how in the external service of thee, gracious Lord, thou wilt have my tongue used, so dost thou now teach me, how thou wilt have mine ears and all mine whole body occupied, namely, in sanctifica- tion and holiness ; that is, in those things, which thqu peculiarly hast appointed, to be means immediately to help to that end. As in hearing thy word preached, and using the ceremonies appointed by thee, even as thou hast commanded ; for which things to be exercised of thy people, thou at the first didst appoint a certain day, namely, the seventh -day, which therefore thou calledst thy sabbath, that thereby they with their .children, resting from all exterior labour, which hinders the meditation ot the mind, might not only be more able to go on with their travail and labgur (for without some rest, nothing can endure, in respect whereof thou wouldest that the very beasts which were exercised in labour shbuld have the privilege of this sabbath,) but also and much rather, t^at thy people with their families and children might be 384 Bradford.— Meditations. tauirht first by the ministry of thy word in preaching and SedhisK : sLondly. by the using of thy ^acraments SpoS° after thy 'con,ma„dment and mst,tution that they might be assured of thy promises ; thirdly, by praymg that they might be augmented in all godliness ; and, last of all, by their meeting together and exercising all these thy works of sanctification, that they might increase in love and charity one towards another, as members of one body, and fellow heirs of one inheritance ; and thus by meeting together, praying, and using thy sacraments, they might be instructed in thy law and of that sabbath, whereunto thou thyself didst enter, after thou hadst made the world, ceasing from thy works, not of preservation, but of cre- ation. Into which as after this life, and the works of th,is time, they should enter ; so now they begin spiritually t(j enter, in resting from their own works, which the old man moves them unto. Not that, good Lord, thou woiildest these works, appointed for the sabbath day, should npt be exercised at any other time, but only on the seventh day ; but because thou didst as well ordain them for a policy,* to endure till the coming of Christ, as also accord- ing to the revelation of thee in that time, didst open thy- sellF, beginning them in figures and shadows, whose verities at thy time were to be opened. . Therefore it pleased thee to appoint then the seventh day, which se- venth day, although by reason of the policy beiiig by thee destroyed, and by reason of Christ, the verity and body of all shadows, it is abrogated from us ; yet this command- ment standeth in force ; as well for the works of sanctifi- cation, that is, for preaching thy word, coming to hear it, for praying, using thy sacraments, and coming together to that end ; as also for those days which by common order, and on good ground are ordained and received ; howbeit with this liberty, that necessity of our faith, and sanctification and charity, may dispense therewith, occa- sion of wilful and witting offence being avoided, &c. So that hereby I perceive thy will and pleasure to be, that I should at all times, as much as charity and necessity will permit, give over myself, and cause all others over whom I have charge, so to do, especially on the Sundays, and other holyda^s received, and to that end appointed, to the resorting to the temple and places appointed to prayer; to hear with meekness thy holy word, and use * Ad observance, or a method of governance. 111.] On the Cqmmandments. 385 thy sacraments and ceremonies as thou hast commanded ; and to exercise all things which might be to the confirm- ation and propagating of thy holy religion, or make to the increase of love and charity; as giving to the poor, reconciling such as are at variance, visiting the sick, and even (as it were) beginning that sabbath whereof Isaiah speaketh. (Isa. Ivi.) By reason whereof I have great cause to thank thee, most gracious Father, that thou wouldest appoint me to be in this time, wherein thou hast more fully revealed thyself than thou didst, not only before Christ's coming, but also since Christ's ascension. Never since England was England, didst thou so manifestly reveal thy truth, ae thou hast done in these days. Great cause I have to thank thee, that thou wouldest institute the ministry of thy word and sacraments, as means whereby thy Holy Spirit is effectual to work sanctification in our hearts. Great cause have 1 to thank thee, that thou wouldest preserve the books of the prophets and apostles until this time. Great cause have I to praise thee, that thou wouldest give me such knowledge in them as thou hast done, of thy great mercy ; great cause have I to thank thee for the good and true ministers and preachers of thy word, which thou hast sent amongst us, and that thou hast given me grace to hear them. Great cause have I to thank thee, that in this religion thou hast given such long quietness and harbourage* to thy church ; great cause have I to thank thee, for that thou wouldest make me such a man, in whom thy Holy Spirit might work. Great cause I have to thank thee, who wouldest call me into thine eternal sabbath and rest, full of all joy, such as the eye hath not seen, and the ear hath not heard. Great cause have I to thank thee, that so many days are appointed for this end, that we should meet together to hear thy word and receive thy sacraments ; great cause have I to thank thee for the institution of thy sacram,ents, which thou hast ordained as thy visible and palpable words, to the obsignationt and confirmatian of the faith of all such as use the same after thy command- ments. But infinite are the causes for which I ought to give thee thanks for this commandment. But, alas! I am not only unthankful, but also a, most miserable transgressor of it. I will not now speak of my * Shelter, t Sealing. BRADFORD 4 S 386 Bradford. — Meditations. past transgressions concerning this commandment ; they are so many that I cannot. For thou knowest how I do not only at convenient times, on the work-day, keep myself away from common prayers in the congregation and assembly of thy people, and from hearing of thy word, but also on the sabbath-days. I am very ready to ride or go about this or that worldly business ; I am ready at the first bidding to sit down at the tavern, and to go to that man's table ; but, alas ! to resort to the table of thy Son, and receive with thankfulness the sacrament of his body and blood, for confirmation of my faith ; that is, to learn spiritually to taste Christ's body broken, and his blood shed, for the remission of my sins : to do this, oh ! how unwilling am I ! To go to mass and sacrings, with such like idolatry, I have often been far more ready than I am now to hear thy word, and use thy sacraments as I should do : thy ministers I pray not for ; thy church I am not careful for ; no, not now, good Lord, when wicked doctrine prevails, and idolatry, superstition, and abomiaa- tions abound ; when the sacrament and sacrifice of thy dear Son Jesus Christ are blasphemously corrupted : when for preaching there is nothing but massing ; for catechis- ing, censing ; for reading of the Scriptures, bell-ringing ; for singing of psalms and godly songs to our edification, all is done in Latin, with such notes, tunes, ditties, and descants, that the mind is utterly pulled from the consider- ation of the thing (if men did understand it) unto the melody. All which my wickedness has brought in, my profaning of this commandment, and my not praying. Thy ministers are in prison, dispersed in other countries, spoiled, burnt, and murdered. Many fall for fear of goods, life, name, &c. from the truth they have received, unto most manifest idolatry. False preachers abound among thy people ; thy people, dearly bought, even with thy blood, are not fed with the bread of thy word, but with suillings ;* antichrist wholly prevails ; and yet for all this, alas ! I am too careless, nothing lamenting my sins, which are the cause of all this. O dear Father, forgive me, for Christ's sake, and be merciful unto me ; and as of thy mercy thou gavest me time to repent, so give me repentance. Grant me thy Holy Spirit, to open to me this thy law ; so that I may know thy will in it, love it, and always obey it. May t-hy good Spirit sanctify me, * Swilliiigs, trash. III.] On the Commandments. 387 and work in me a true taste of eternal life and pleasure, in the meditation of it. Give me, gracious, good Father, one little mouthful of the bread that thou didst feed Elijah with, (1 Kings xix. :) give it to me that with him I may come unto Mount Horeb. Help thy church, cherish it, and give it harbourage here and elsewhere, for Christ's sake. Purge thy ministry from corruption and false ministers ; send out preachers to feed thy people ; destroy antichrist and all his kingdom ; give repentance to such as are fallen from thy truth ^ keep others from falling, and by their falling do thou the more confirm us ; confirm the ministers and poor people in prison and exile ; strengthen them in thy truth ; deliver them, if it be thy good will ; give them that with conscience they may so answer their adversaries, that thy servants may rejoice and the adversaries be con- founded ; avenge thou thy own cause, O thou God of hosts, and help all thy people, and me especially, because I have most need. Honour thy Father and Mother, that thou mayest LIVE long, &c. After thou hast told me, good Lord, thy will concerning thy service which thou requirest inwardly and outwardly to be given unto thee, now thou dost begin to tell me what thy will is that I should do and leave undone, for thy sake, unto man. And first thou settest before mine eyes those who for order's sake and the better advantage of man in this life, thou hast set in degree and authority above me ; comprehending them under the names of father and mother, that I might know that as they are commanded by thee, to bear towards me a faithful love and a motherly care, in the very names of father and mother, wherewith thou honourest them ; so I am commanded of thee to do that which is most equal and just, as the very brute beasts teach us — tHat with childlike affection and duty I should behave myself towards them. That is, I should honour them ; which comprehends love, thankfulness, reverence, and obedience ; and that not so much because they are my parents, and in their ofiices are careful for me, for it may be they will neglect the doing of their duty towards me, but because thou commandest me so to do, howsoever they do to me. So that by this commandment I perceive that thou wouldest I should consider them whom thou s2 388 Bradfora.— Meditations. hast placed in authority and superior degree ; as parents^ magistrates, masters, or such-like ; and accordingly be- have myself toward them — honour them, that is to say, love them, be thankful unto them, reverence them, and obey them, for thy sake, so long as they pass not their bounds ; that is, so long as they require not otherwise than thou hast given them commission or permission to do. And forasmuch as thou seest their care and office is great, and our corruption* to obey is very much; so to encourage them to be diligent in their vocation, and to inflame me to huftible obedience unto them, therethrough to make them more willing to sustain cares for me, thou addest a promise, that is, long life ; which, so far as it is a blessing from thee, thou wilt endue us withal. Whereby vre may gather, that a civilt life much pleases thee, and receives rewards here, especially if we lead it for conscience to thy law. And on the contrary, a disobedient life to them that are in authority; will bring the sooner thy wrath and vengeance in this life. All which worketh much to the commendation of the state of political and civil magi- strates. By reason hereof, dear Father, I see myself much "bound to praise thee, and heartily to obey this thy commandment; for in it and by it thou declarest thy great love toward us, who even in this present life, our pilgrimage and passage to oiir home, wouldest have us to enjoy the benefit of peace, and most seemly quietness and order, and by this order so unite us, that none should con- temn or despise another, but even high and low should be and account themselves as parents and children ; particu- larly, for my part, I cannot but say that I have most cause to thank thee for my parents, schoolmasters, and others, jnder whose tuition thou hast put me. No pen is able to write the particular benefits which I have hereby received in my infancy, childhood, youth, middle age, and always hitherto. Oh I how good a Lord hast thou declared thyself to me, who in them and by them hast nourished, fed, instructed, corrected, defended, and most graciously kept me ! I could reckon innumerable behind me, and but few before me — so much made of and cared for as I have been hitherto. No small token of thy love towards me is it, that thou wouldest engrave in their hearts, and command them, under pain of condemnation, to be caretiil • Unwillingness. t Obedient in civil concerns. Ill] On the Commandments. 389 over me, to do me good, and provide for me, as they have done, or rather as thou hast done by them publicly. Also for the commonwealth, and such as thou hast placed in authority over me in both thy regiments,* if I considered them that have been, and them that are, I could not but praise thee, good Lord ; for no less praiseworthy art thou for thus chastening us, and admonishing us now at present by them that are in authority, for our ingratitude and linthankfulness ; than by such as have been, for all kinds of good things. But infinite are the causes of thankful- ness, which this commandment, being considered, should stir up in me ; but, alas ! most merciful Father, as I ac- knowledge myself most unthankful unto thee for all thy benefits poured upon me in this life by my parents, nurses, tutors, masters, magistrates, bishops, pastors, and good friends, even from my cradle unto this hour, so unto them have I always been and am unthankful in not loving them ; as my coldness in praying for them, and my carelessness in helping them, declareth. And also my not reverencing them, my contemning them, and my temerariousness t in mistrusting, or too narrowly and too straitly l(;oking at them and their duties showeth ; and in not obeying them, as by my contumacy appears, not only when any thing to me unpleasant or unprofitable, but also profitable "and convenient, is required; and yet I speak not of evil and muttering reports, or the offences in transgressing the laws about apparel and meats, and other no small offences, which I have committed and given. Oh! this is a sin, dear Father, that I always have been a private more than a common weal man, always seeking for mine own advantage, and contemning that which made to the commodity of others. As for my disobedience and wicked behaviour towards my own parents, and all others "whom thou hast set over me, dear Father, no tongue can express it, and therefore I am worthy of condemnation. But, gra- cious, good Lord and dear Father, I beseech thee, for thy Christ's sake, to have mercy upon me, and pardon me, as of thy goodness it pleased thee to pardon the patriarchs. Thou hast given this commandment as thy holy law, to open to us how corrupt we are, and how much we swerve from the pattern whereafter we were first made, and once agreed thereto before Adam's fall, that we might loathe * He means spiritual and temporal goveiuors. t Rasfanesa 390 Bradford. — Meditations. ourselves, and even thereby be driven to seek and set by thy sweet mercies in Christ Jesus, whom therefore thou didst send to fulfil the law in his flesh, that we might borrow of him the same, by true faith, which of thy goodness work in us by thy Holy Spirit ; and open this law unto us, that we may more and more increase in the knowledge, love, and obedience of it to thy glory and our salvation. Amen. Dear Father, be merciful to our magistrates, especially the Queen's highness, whose heart, with the residue of her counsellors, turn to thy testimonies ; give them thy wisdom, and a zeal for the truth according to knowledge, that they may use the power they have re- ceived of thee to the cherishing of thy church, that with us here thy word may have free passage, and thy true worship may be maintained ; and not only here, but also every where among those whom thou wouldest we should pray for. Be merciful to my poor parents, gracious Lord, with my brethren, sisters, wife, children, family, servants, kinsfolks, neighbours, as thou knowest they all have need. Give unto the hearts of all parents, magistrates, and such as are in authority here or elsewhere, that they may, according to that which thou hast intrusted them with, be faithful, diligent, carefiil, and happy. Grant unto chil- dren, servants, and subjects, that every one may render love, obedience, thankfulness, and reverence to all such as thou hast put in authority over them. Bless the church, and send it peace and harbourage* here or elsewhere ; bless the common weal, arid send us peace ; bless the dioceses and shires, and send them good bishops and justices ; bless every household and family, that thy peace may be in the same continually. Finally, write this Jaw, and all thy laws, in our hearts, we beseech thee, that we may keep them. Amen. Thou shalt do no Murder. As in the commandment next before, thou, O Lord, settest before me the persons of all such as thou for the advantage, order, and peace of man in this life, hast placed in authority, and accordingly by us to be esteemed for thy sake, so dost thou in this commandment set before us to look on the persons of all men generally, high and low, over whom thou givest us a charge, that we shall not kill or * Shelter. iii.J On the Commandments 391 murder them. In which word thou comprehendest all kinds of hatred or maUce, in word, thought, or deed, as thy dearly beloved Son, expounding this commandment, did teach. (Matt, v.) Yea, because thou wouldest all men" should be dear unto us, being all of one substance, of one similitude, coming of the same parents, Adam and Eve, made of one God, redeemed of one Christ, in whom we should be joined together as members of one body, and live to the aid, succour, and comfort one of another ; — ^because of this (I say) we may easily see that not only thou here forbiddest us to beware of all kinds of displea- sure, but also thou commandest us to bear and exercise all kinds of love and favour in hearty word, and deed, and that for thy commandment's sake ; for else our hearts would arise towards our enemies, and be great, in that they, contemning their duties towards us, seem to deserve the like at our hands. By reason hereof I have great cause to thank thee, dear Father ; for hereby I see that thou dost much love my soul, who art so careful over my body, that he which hurteth it displeases thee, and he that does it good pleases thee, if he does it for thy sake. By this com- mandment now I see that it is thou who hast kept me from doing many evils, which else I should have out- rageously done, and hast stirred me up to do good to my brethren, if at any time I have done any, even as thou hast also kept and dost keep at present, others from doing me hurt, and hast and dost stir up those that do me good, to do so unto me. Oh ! how great is the multitude ot thy benefits, good Lord, wherewith thou hast overwhelmed me, and which, through this commandment, I perceive myself to have received, at present do receive, and so long as I live am likely to receive ; for thou commandest all men everywhere to do me good, to love me, defend me, and cherish me ; such is thy love to me in this present life, and that for my body. Oh ! how great is thy love then to me in everlasting life, and that for my soul ! If in a strange country so great is thy protection, how g^eat is it at home I But, alas '. dear Lord, how unthankful have I been, and am still, for these thy fatherly benefits ! Oh ! mine ingratitude ! Yea, Lord, horribly have I trans- gressed, and still do transgress, this thy gracious precept, in pride, envy, disdain, malice, hardness of heart, un- mercifulness, and contemning thy children, saints, and 392 Bradford. — Meditations. servants. Self-love altogether reigns in me, and the desire of praise, rule, and fame. I am so far from love and mercy in heart, good Lord, that no man can hear it in my tongue, nor see it in my works ; but rather quite the contrary, and that generally, and towards them to whom I am bound most particularly. By reason whereof I have deserved everlasting condemnation, and to be cast away from thy presence for ever. O most gracious Father, forgive me, for Christ's sake, I beseech thee ; for to this end thou didst give this commandment, that I, seeing my corruption and depraved nature by sin, might come to thy mercy deserved by Christ, and through faith in him might find not only pardon of that which is past, but also thy grace and Holy Spirit, to begin in me the obedience to this and all thy other holy precepts for evermore. So be it. For this thy Christ's sake, dear Father, I beseech thee there- fore to take from me, and all others for whom thou wouldest that we should pray, all envy, pride, arrogancy, disdain, hatred, and all suspiciousness ; and grant unto us bowels of mercy, humility, patience, meekness, long- suffering, gentleness, peace, charity, and all kinds of brotherly love. Comfort the feeble, relieve the poor, help the fatherless, heal the sick, bless the afflicted ; show thy great mercy upon all poor prisoners, and deliver them in thy good time ; remember thy pity towards strangers, captives, widows, and such as are oppressed. Thou shalt not commit Adultery. Here, good Lord, thou commandest unto me pureness and chastity ; and therefore thou sayest I should not com- mit adultery ; in the which word thy Son our Saviour Jesus Christ comprehends all uncleanness, yea, the very concupiscence and abusing of the heart in lusting after any man's wife, or otherwise unchastely. By which thou wouldest have us to love in ourselves and others purity and cleanness, that we might be holy as thou our God art holy, and our bodies being temples of thy Holy Spirit might be kept pure ; and accordingly we may easily see, that as thou forbiddest all unclean deeds, words, looks, and thoughts, so dost thou command us to love and exercise all purity, chastity, cleanness, sobriety, tempe- rance, &c. By reason whereof I have great cause to be thankful III.] On the Commandments. 393 unto thee, who not only for the help and advantage of man, but also for remedy of man's infirmity, hast made womankind, and ordained the state of matrimony, which in thy sight is so holy and pure, that thou accountest this state of matrimony to be an undefiled thing. And such care thou hast over the persons who are married and their condition, that those sin unto damnation, who not only go about to defile that bed, but wish or desire it within their hearts, yea, which do not endeavour themselves with thought, word, and deed, to help that purity and cleanness may be kept between married folks. But the great causes thou givest us to thank thee for this state and ordinance, and for thy defending us* by this commandment, are innumerable. Full well I see, that it is thou who by this command- ment not only restrainest me, but also keepest my wife from impurity, which else we might both commit. Great is thy love, O good I