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WRITINGS

OF THE UEV,

JOHN BRADFORD,

Prebendary of St. Paul's and Martyr, A. D. 1555.

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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 ] 1

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 mine 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 gospel 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 Master Warcup and his wife. Mistress Wilkinson, and

others of his godly friends, with their families 51

1 5. To Sir James Hales, Knt., 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 godly comfort, written to the same

person 68

IV CONTENTS.

Page.

19. To my well beloved in the Lord, W. P 70

20. A letter to a faithful woman in her heaviness and trouble,

most comfortable for all those to read that are afflicted
and broken-hearted for their sins 71

21. To my good Lady Vane 78

22. Another letter to the Lady Vane 79

23. To my dear friends and brethren, R. and E., with their

wives and families 80

24. To Mistress Wilkinson 81

25. Another letter, written to certain godly persons, encou-

raging them to prepare themselves with patience for the
cross 85

26. 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 89

27. To my good brother, John Careless, prisoner in the King's

Bench 92

28. To Master John Hall and his wife, prisoners in Newgate,

for the testimony of the gospel 94

29. To Mistress Hall, prisoner in Newgate, and ready to make

answer before her adversaries 97

30. To a woman that desired to know his mind, whether she,

refraining from the mass, might be present at the popish
matins, or not 98

31. To the worshipful, and, in God, my most dear friend, the

Lady Vane, respecting the pope's pretended supremacy . . 101

32. To m.y dear brother in the Lord, Master Richard Hopkins,

and his wife, dwelling in Coventry, and others my faithful
brethren and sisters, professors of God's holy gospel
there and thereabouts 105

33. A letter to Master Richard Hopkins, then sheriff of Coven-

try, and prisoner in the Fleet, for the faithful and con-
stant confessing of God's holy gospel 114

34. To my good sister, Mistress Elizabeth Brown 118

35. To a friend of his, instructing him how he should answer

his adversaries 119

36. To certain godly men, whom he exhorts to be patient under

the cross, and constant in the true doctrine which they
had professed 121

37. To my dear friend and brother in the Lord, Master George

Eaton 1 25

CONTENTS. V

Page.

3£ Another letter to Master George Eaton ] 28

S9. Another letter to Mistress Ann Warcup 129

40. To a certain godly gentlewoman, troubled and afflicted by

her friends, for not coming to the mass 13.

41. To one by whom he had received »*-H;h comfort and relief

in his trouble and imprisonment 1S4

42. To a faithful friend and his wife, resolving their doubt why

they ought not to go to auricular confession 136

43. A letter to N. and his wife 140

44. To my good brother, Augustine Berneher 143

45. To mine own good Augustine Berneher 144

46. A letter describing a comparison between the old man and

the new, &c 145

47. A letter written to his motherasafarewell, when he thought

he should have suffered shortly after 148

48. Another letter to his mother, as his last farewell unto her in

this world, a little before he was burned 151

49. A letter sent with a supplication to Queen Mary, her coun-

cil, and the whole parliament 152

50. To certain of his friends, N. Sheterden and R. Cole 154

51. To Mistress J. Harrington, a faithful woman, and fearing

God, whom he exhorteth to be patient under the cross,
and not to fear death 156

52. To my good friend in God, Master Humphrey Hales .... 159

53. Another letter to Master Humphrey Hales and his wife 162

54. To Master Shalcrosse and his wife, dwelling in Lancashire 164

55. To my good friends in the Lord, Master R. and his wife . . 168

56. To the worshipful Sir William Fitzwilliams, then being

knight marshal of the King's Bench 171

57. To my good brother. Master Coker, at Maldon, in Essex . . 173

58. To mineown good brother, Master John Philpot, prisoner

in the King's Bench 174

59. To my good brother, R. Cole 175

60. To Mistress Brown 176

61. To certain godly men, relievers and helpers of him and

others, in their imprisonment 176

62. Another letter to the Lord Russell 182

63. To his godly friends, G. and N., encouraging them to pre-

pare themselves to the cross, and patiently to endure
afflictions for God's cause and his holy gospel 28 4

64. To my dearly beloved in the Lord, Mrs. W. and Mrs. W. . 187
65 To my good sister, M.H 189

VI CONTENTS.

Pa^e

66. A letter concerning freewill, to certain men who were then

prison-ers with liim in the King's Bench 191

67. To certain men not rightly persuaded in the most trtre,

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 maintainers of the error of man's freewill 197
60. 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 201

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 Supper 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. 1554 3' 2

A short and pithy defence of the doctrine of the holy election
and predestination of God, 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. Vii

Page.

perfecUy, 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 p'-edestina-

tion 341

MEDITATIONS AND PRAYERS,

Address to the Reader 342

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 the 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 4IS

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 PRAYERS.

When you awake out of your sleep 4S6

As soon as you behold the daylight 43^

When you arise 4S7

Vni CONTENTS

Page.

Wlien you dress 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 44.')

When you undress yourself 4l6

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 45 ]

Another godly prayer to be read at all times 45 4

THEOLG'vil

•A

BIIIEC ACeOtTNT

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 persuasion 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 much acceptance during the

BRADFORD I. B

2 Bradford.

latter part of the reign of kinj^ 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
in 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 naiTOw 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
higlily prized ; they will 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 office ; how earnestly he admonished
all men ; how tenderly he comforted the heavy-hearted ; and
how fruitfully he confirmed them whom he had taught."

LETTERS

MASTER JOHN BRADFORD.

A faithful Minister and pillar of Christ's Church, by whose great

labours 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,

on tlie 1st day of July, in the year of our Lord 1555.

b2

m,.'

LEXTERS

OF

JOHN BRADFORD,

WRITTEN ON VARIOUS 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 tiiere be burned ; whereupon he
wrote to the City of London, thinking to take his last farewell of them in
this letter. Fojc.]

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, noAv
not only in prison, but also excommunicated and con-
demned to be burned, for the same true doctrine, wishes
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 Saviopr 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
b3

6 Bradford. — Letters.

faith, and thereto join a httle exhortation unto you all, to
live according to your profession.

First, for my faith : 1 do confess, and pray all the whole
congregationof 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
plentifnlly 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 \-icar-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 suiier. *

For albeit my manifold sins, even since I came into prison,
have deserved at the hands of God, not only temporal fire.

I.] 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 1
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 ! Although, 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 rehgion. And
therefore I have great cause, yea, most great cause, to re-
joice that ever I was born, 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 verity, to oppugn his adversaries. O good
God and merciful 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 you
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 sought 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 more 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
must 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 w:ord, but hearers of it only, we sorely deceive 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 feifrniiifr ; deceitfulness the Lord
ubhorreth ; 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 accordinjr 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 Lord we must come with fear
and reverence. If we will be gospellers, we must be
Christ's ; if we be Christ's, we must crucify our flesh with
the lusts and concupiscences thereof; if we will be imder
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 rejient 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-
fulness, 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, imjirisonment, and death ; it
is ray wickedness that causes success, and increase of au-
thority, and peace to thy enemies. Oh, be mercifial, be mer-
ciful 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 tnily worship
thee. Help us, for the glory of thy name ; be merciful
unto our sins, for they are great : Oh, heal us, and help us
for thine honour. Let not tlie wicked people say. Where is
their God, &c.

On this sort, my right dearly beloved, let us heartily
* King Edv/ard YI.

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 tempt 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 he 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

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.

Tlierefore 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 : v/hen he appeareth you
shall be like unto him ; when your life shall thus be
revealed, then shall you appear with him in glor\\

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 m 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 truth which I have truly taught unto you by preaching
in all places where I have come, God's name therefore
be praised. Confess Christ when 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 Bradford.

II.] To Cambridge. \\

LETTER II.

To the University and Town of Cambridge.

To all that love the Lord Jesus and his 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.

Although I look hourly when I should be had to the
stake (my right dearly beloved in the Lord), and although
the charge over me is great and strait ; yet having, by the
providence of God, secretly pen and ink, I could not but
signify unto you something of my sohcitude which I have
for you and for every one of you in the Lord, 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 put you in remembrance of the same ; but
hitherto you have not heard it confirmed, and 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, unthankfulness, and carnality,
whereof I accuse myself, to my confusion 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 vica,r-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 and mice. Also I am excommunicated, and

12 Bradford. — Letters.

counted 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 pubhcly 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 up the measures of their
fathers which slew the prophets and apostles, that all the
righteous blood, from Abel to Bradford, 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 from 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
frustrated, 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 against
God, against whom you cannot prevail.

Tlierefore, 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 yon 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 after 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 thou not know, that as destruction happened unto it,
so shall it do unto this ? 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
come out from her, and wilt thou give example to the
whole realm to run unto her ? Hast thou forgotten the
woe that Christ threatens to offence-givers? Wilt thou
not remember that it were better that a millstone were
hanged about thy neck, and thou thrown into the sea, than
that thou shouldst offend the little ones ?

And, alas ! how hast thou offended ! Yea, and how
dost thou still offend ! Wilt thou consider things accord-
ing to the outward show ? Was not the synagogue more
seemly and like to the true church than the simple flock
of Christ's disciples? Hath not the harlot of Babylon
more costly array, and rich apparel, externally to set forth
herself, than the homely housewife of Christ ? Where is
the beauty of the King's daughter, the church of Christ ?
without or within ? Doth not David say within ? Oh !
remember, that as they are happy which are not offended
at Christ, so are they happy which are not offended at his
poor church. Can the pope and his prelates mean honestly,

BRADFORD I. C

14 Bradford. — Letters.

which make so much of the wife and so Httle of the hus-
band? The church they magnify, but Christ they con-
temn. If this church were an honest woman, (that is,
Christ's wife,) except they would make much of her hus-
band, Christ and his word, she would not be made much
of by them.

When Christ and his apostles were upon earth, who
seemed more likely to be the true chureh, they or the pre-
lates, bishops, and synagOjE^ue ? If a man should have
followed custom, unity, antiquity, or the more part, would
not Christ and his company have been cast out of the
doors ? Therefore Christ bade them to search the scrip-
tures. And, good mother, shall the servant be above his
master? Shall we look for other entertainment at the
hands of the world than Christ and his dear disciples
found ? Who was taken in Noah's time for the church,
poor Noah and his family, or others ? Who was taken for
God's church in Sodom, Lot, or others? And doth not
Christ say, As it was then, so shall it be now towards the
coming of the Son of Man ? What meaneth Christ when
he says. Iniquity shall have the upper hand ? Doth not
he say that charity shall wax cold? And who sees not a
wonderful great lack of charity in those which would now
be taken for Christ's church ? All that truly fear God in
this realm can tell more of this than I can write.

Therefore, dear mother, receive some admonition of one
of thy poor children, now going to be burned for the testi-
mony of Jesus. Come again to God's truth ; come out
of Babylon ; confess Christ and his true doctrine ; repent
that which is past ; make amends by declaring thy repent-
ance by the fruits. Remember the readings and the
jn'eachings of God's prophet, and true preacher, Martin
Bucer, Call to mind the threatenings of God, now some-
thing seen by thy children Leaver and others. Let the
exile of Leaver, Pilkington, Grindall, H addon, Home,
Scory, Ponet, &c. something awake thee. Let the impri-
sonment of thy dear sons, Cranmer, Ridley, and Latimer,
move thee. Consider the martyrdom of Rogers, Saunders,
Taylor. And now cast not away the poor admonition of
me, going to be burned also, and to receive the like crown
of glory with my fellows. Take to heart God's calling
by us. Be not as Pharaoh was, for then will it happen
unto thee as it did unto him. What is that ? — Hardness
of heart ? And what then ? — Destruction eternally, both

II.] To Cambridge. 15

of body and soul. Ah ! therefore, good mother, awake,
av/ake, repent, repent, bustle thyself, and make haste to
turn to the Lord, for else it shall be more easy for Sodom
and Gomorrah in the day of judgment than for thee. Oh !
harden not your hearts ; oh ! stop not your ears to-day in
hearing God's voice, though it -be by me a most unworthy
messenger. Oh ! fear the Lord, for his anger is begun
to kindle. Even now the axe is laid to the root of the
tree.

You know I prophesied truly to you before the sweating
sickness came on you, what would come if you repented not
your carnal gospelling. And now I tell you, before I depart
hence, that the ears of men will tingle to hear the ven-
geance of God that will fall upon you all, both town and
university, if you repent not, if you leave not your idolatry,
if you turn not speedily to the Lord, if you still are ashamed
of Christ's truth which you know.

Oh ! Perne, repent ; oh ! Thomson, repent ; oh ! you
doctors, bachelors, and masters, repent ! oh ! mayor, alder-
men, and town-dwellers, repent, repent, repent, that you
may escape the near vengeance of the Lord. Rend your
hearts, and come apace, caUing on the Lord. Let us all
say, We have all sinned, we have done wickedly, we have
not hearkened to thy voice, O Lord. Deal not with|us
after our deserts, but be merciful to our iniquities, for they
are great. Oh ! pardon our offences. In thine anger
remember thy mercy. Turn us unto thee, O Lord God of
Hosts, for the glory of thy name's sake. Spare us, and
be merciful unto us. Let not wicked people say. Where is
now their God ? Oh ! for thine own sake, for thy name's
sake, deal mercifully with us. Turn thyself unto us, and
us unto thee, and we shall praise thy name for ever.

If in this 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 s])eak
peace unto his people ; for he is gracious and merciful, of
great pity and compassion ; he cannot be chiding for ever ;
his anger cannot last long to the penitent; though we
weep in the morning, yet at night we shall have our sorrow
cease ; for he is easy to be entreated, and hath no plea-
sure in the death of a sinner, he rather would have our
conversion and turning.

c2

16 Bradford.— Letters.

Oh ! turn now and convert, yet once again I humbly
beseech you, and then tlie kinn^dom 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, you
shall perish in your wickedness, your blood will be ui)on
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 joyful 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 that 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 \mworthy servant of the Lord, now not
only in bonds, but also condemned for the same true
rehgion, wishes mercy and grace, peace and increase of
all godliness, from God, the Father of all pity, through
the deserts of our Lord Jesus Christ, by the working of

HI.] To Lancashire and Cheshire. 17

the most mighty and Uvely Spirit, the Comforter, for ever.
Ameii.

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 kiUing of me amongst you, to affright you
and others, lest they should attempt to teach Christ truly,
or beheve his doctrine hereafl:er. 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 ; that is,
among such as have heard God's word, and do follow it ;
for they only are counted wise of the wisdom of God our
Saviour. Indeed, if I should simply consider my life, with
that which it ought to have been, and as God in his law re-
quires, then could I not but cry as 1 do. Righteous art thou,
O Lord, and all thy judgments are true. For I have much
grieved thee, and transgressed thy holy precepts, not only
before my professing the gospel, but since also : yea, 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,
b\it rather a condemnation of Christ and of his truth,
Bradford is nothing else but an instrument, in whom.
c3

18 Bradford. — Letters.

Christ and his doctrine is condemned. And therefore*
my dearly beloved, rejoice, rejoice, and give thanks with
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 affliction ; much more this violent kind
of death, which I perceive is prepared for me amongst you,
for his sake. All glory and praise be given unto God our
Father, for his 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, 'w> 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 su])per of our Lord,
or sacrament of Christ's body and blood, I confess and be-
lieve, that there is a true and real jiresence 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
spite 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
unbeHef, 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-gloiy, our viciousness, 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 with
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 witli
force of arms, for we are not able so to withstand him,

20 Bradford.— Letters.

much less to prevail ap^ainst 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 pubhcan, 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
sinned 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 unthankful 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 hfe, 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 oflen out of your pulpits I have
done, that you will repent you, leave your wicked and evil
life, be sorry for your ollences, 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 long-
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

HI.] 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 hath 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, carnahty, 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, cut
off" carnality, abandon avarice, drive away drunkenness, fly
from fornication and flattery, murder and malice ; destroy

^2 Bradford. — Letters.

deceitfulness, and cast away all the works of darkness ; put
on piety and godliness, serve God after his word, and not
after custom ; use your tongues to glorify God by prayer,
thanksgiving, and confession of his truth, &c. Be spiritual,
and by the JSpirit 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, Radchff, 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 TValdcn. 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 I remember how that, by the providence and
grace of God, I have been a man, by whom it hath pleased
him, through my ministry, to call you to repentance and
amendment of life, something effectually, as it seemed, and
to sow amongst you his true doctrine and religion ; — 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, infaUible, and plain truth ; but also that you
should, after your vocation, aver the same by confession,
profession, and living — I have not taught you, my dearly
beloved in the Lord, fables, tales, 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 beheve, 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 suj)per

24 Bradford. — Letters.

utterly,) do eat Christ's natural and real body born of the
Virn;in Mary.

It is not enough now to believe and confess as God's
word teaches, the primitive church believed, and all the
catholic and fr-ood 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 tlieir own lives ?

Go to therefore, my dear hearts in the Lord ; waver not
in Christ's rehgion, truly taught you and set forth in king
Edward's days. N ever 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 believe 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 JValdcn. 25

Ciirist, now I am going to the death for the testimony of
Jesus, as oftentimes I have done before, out of your pnlpit,
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
manna 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 sorry for the
evil ])Oured 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 iloweth
over: so that thy vengeance and wrath are justly fallen
upon VIS, 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 sorro\\ful sighing of the
simple come in thy sight, and be not angry with us ibr
ever. Turn us, O Lord God of Hosts, unto thee, 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 ovir adversaries : for they say. Where is their God ?
Can God deliver 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 1. *C

26 Bradford. — Letters.

humbly beseech thee, come and help us, for we are very
miserable.

In tins manner I say, dearly beloved, let us pubhcly and
privately bewail our sins, but so that hereto we join ceasino-
from wilfulness and sin of purpose ; for else the liord
heareth not our prayers, as David saith : and in St. John
V. is written, the impenitent sinners God heareth not.
How im]ienitent are they, which purpose not to amend
their hves ! 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 ser\ace and ceremonies
with the papists ; thereby declaring themselves to love the
world more than God, to fear man more than Christ, ta
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
Lord, 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 u]), 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 all things we have in this life, we shall carry nothing
with us ; if Christ be our captain, we must follow him as
good soldiers ; if we keep company with him in affliction, we
.shall be sure of his society in glory ; if we forsake not him,,
he will never forsake us ; if we confess him, he will
confess us ; but if we deny him, he will deny us ; if we 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 fig^ure of a cross formerly put at the top of the
hornbook, from which children used to karn their letters

IV.] To the Town of IValden. 2t

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 friendship 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 thing's which I now write unto you of love, for
ray last farewell for ever in this present hfe. 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 that they may see your good works, and praise
God in the day of his visitation. Oh ! come again, come
again, you strange children, and 1 will receive you, saith
the Lord. Convert and turn to me, and I will turn unto
you. Why will ye needs perish ? As sure as I live
(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 lo^ang words to the
ground and behind you, for the Lord watches over his
word to perform it, which he does in tAvo w^ays. To them
that lay it up in their hearts, and believe it, will he pay all,
and eternal joy and comfort ; but to them that cast it at
their backs, and wilfully forget it, to them, I say, will he ])Our
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 plagues mitigated, his people comforted,
and his enemies ashamed. Grant all this, thou gracious
Lord God, to every one of us, for thy dear Son's sake,
our Saviour, Jesus Christ: to whom, with thee and the
*c 2

28 Bradford. — Letters.

Holy Ghost, be eternal calory, for ever and ever. Amen.
The twelfth of February, anno Vy^b.

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 tJicre.

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 £^ood mother, with my brothers
and sisters, my 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
heartilv 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 him, we shall reign with him. Therefore be
not faint-hearted, but rather rejoice, at least for my sake,
which now a^n in the right and high way to heaven, for by
many afflictions we must enter the kingdom of heaven.
Now God will make knoAvn his children. When the wind
does not blow, then a man cannot know the wheat from the
chaff; but when the blast comes, then the chatf flies away,
but the wheat remains, and is so far from being hurt, that
by the wind it is cleansed from the chatf, 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 vet the whole land smarted for it aflerwards ; 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, 8fc, 29

You all know that there never was more knowledge of
God, and less g:odly 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 ; mahce, 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 alv/ays. 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 which I have
preached, because God does not defend it, as you thinkj,
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 Israehtes, 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
rather war. The world, said he, shall rejoice, but ye shall
mourn and weep, but your weepnig shall be turned into
joy ; and therefore haj)py are they that mourn and weep,
for they shall be comforted. They are marked then with
God's mark in their foreheads, and not with the beast's
mark, I mean the Pope's shaven crown, who now rejoices
with his shavelings ; but woe unto them, for they shall be
cast down, they shall weep and mourn. The rich glutton
.had here his joy, and Lazarus sorrow, but afterwards the
time was changed. The end of carnal joy is sorrow. Now,,
let the whoremonger joy with the drunkard, swearer,

30 Bradford. — Letters.

covetous, malicious, and blind buzzard Sir John;* for
the mass will not bite them, neither make them to blush,
as preachinf^ would. Now may they do what they will,
come devils to the chiu-ch, and g;o devils home, for no man
may find fault, and they are g*lad of this ; now they have
their heart's desire, as the Sodomites had when Lot was
g-one ; but what followed ? Forsooth when they cried,
*' Peace, all shall be well," then came God's venf^eance,
fire and brimstone from heaven, and burnt up every
mother's child ; even so, dear mother, will it do to our
pa])ists.

Wherefore fear God, stick to his word, thous^h all the
world swerve from it. Die you must, once, and when or
how you cannot tell. Die therefore with Christ, suffer for
servino' him truly and after his w^ord ; 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 tha,t 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 will give me his grace, and
strengthen me thereto : pray that he w^ould, 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
beheved me ; and will you not do so now, seeing I speak
that which 1 trust by God's grace, if needs be, to verify
with my hfe ? Good mother, I write before God to you,
as I have preached before him.

It is God's truth I have taught, it is that same infallible
word 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 Koiuish priests were so si} led.

v.] To his mother, 8)C. 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
refuse to come to mass, and to do as others do ; — but God
will further you, be you assured, as you shall one day find,
who hath promised to them that sutfer hinderance or loss of
anything in this w^orld, his great blessing here, and in the
world to come Mfe 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 to 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 the higher powers, that is, in no point either in

32 Bradford. — Letters.

hand or tono-ue rebel ; but rather, if they command that
which with oood conscience yon cannot obey, lay vour
head on the block, and suffer whatsoever they shall do or
say. By patience possess you your souls.

LETTER VI.

To my loving hrcthren, B. C. — Sfc. their wives, and whole
families, J. Bradford.

I BESEECH the everliving' God to grai;t you all, my
good brethren and sisters, the comfort of the Holy S]3irit,
and the continual sense of his mercy in Christ our Lord,
now and for ever. Amen. The world, my brethren, seems
to have the upper hand, iniquity overflows, the truth and
verity seem to be oppressed, and they which take part
therewith are unjustly entreated ; and they which love the
truth lament to see and hear as they do. The cause of all
this is God's anger and mercy ; his anger, because v,e
have grievously sinned against him ; his mercy, because he
punishes us here, and nurtures us as a father. We have
been unthankful for his word ; we have contemned his
kindness ; we have been negligent in prayer ; we have
been so carnal, covetous, licentious, &c. that we have not
hastened to heaven-ward, but rather to hell-ward. We
were fallen almost into an open contempt of God, and all
his good ordinances. So that of his justice he could no
longer forbear, but must make us feel his anger, as now he
hath done, in taking his word and true service from us,,
and permitting Satan to serve us with antichristian religion,
and that in such a manner, that if we will not yield to it,
and seem to allow it in deed and outward i'act, our bodies
are likely to be laid in ])rison, and our goods given we
cannot tell to whom.

This we should look upon as a sign of God's anger,
procured by our sins, which, my good brethren, every one
of us should now call to our memories oftentimes, as
particularly as we can, that we may heartily lament them,
repent them, hate them, ask earnestly mercy for them, arid
submit ourselves to bear in this life any kind of punish-
ment which God will lay upon us for them. This we
should do in consideration of God's anger at this time.
Now his mercy in this time of wrath is seen, and should be

VI.] To his brethren, B. C, 6fc. 3'3

seen by us, my dearly beloved, in this respect, that God
vouchsafes to punish us in this present life. If he had not
punished us, do not you think that we should have con-
tinued in the evils we were in ? Yes, verily, we should
have been worse, and have gone forward in hardening our
hearts, by impenitency, and negligence of God, and true
godliness ; and then, if death had come, should we not
have perished, both soul and body, in eternal fire and per-
dition ? Alas ! what misery we should have fallen into,
if God had suffered us to go forward in our evils ! No
greater sign of damnation is there, than to he in evil and
sin, unpunished of God, as now the papists, my dearly
beloved, are cast into Jezebel's bed of security, (Rev. iii.)
which of all plagues is the most grievous plague that can
be ; they are bastards, and not sons, for they are not
under God's rod of correction.

A great mercy therefore it is that God punishes us : for
if he loved us not, he would not punish us : now he
chastises us, that we should not be damned with the world.
Now he nurtures us, because he favours us ; now we may
think ourselves God's house and children, because he
begins his chastising at us. Now he calls us to remember
our sins past. Wherefore ? — That we might repent, and ask
mercy. And why ? — That he might forgive us, pardon us,
justify us, and make us his children, and so begin to make
us here like Christ, that we might be like unto him else-
where, even in heaven, where already we are set by faith
with Christ. And at his coming, in very deed we shall
enjoy his presence, when our sinful and vile bodies shall
be made like to Christ's glorious body, according to the
povv^er whereby he is able to make all things subject to
himself.

Therefore, my brethren, let us in respect hereof not
lament, but laud God. Let us not be sorry, but be merry,
not weep, but rejoice and be glad, that God vouchsafes to
offer us his cross, thereby to come to him to endless joys
and comforts. For if we suff*er, we shall reign ; if wc
confess him before men, he will confess us before his
Father in heaven ; if we are not ashamed of his gospel
now, he will not be ashamed of us in the last day, but will
be glorified in us, crowning us with crowns of glory ai:d
endless fehcity. For blessed are they that suffer ])erse-
cution for righteousness' sake, for theirs is the kingdom oi
heaven. Be glad, (saith Peter,) for the Spirit of God

34 Bradford. — Letters.

restetli ui)on you. And after you are a little while afflicted,
God will comfort, streiig;then, and confirm you. And
therefore, my g^ood brethren, be not discouraged for cross,
for prison, or loss of g-oods, for confession of Christ's
gospel and truth which ye have believed, and which was
taught amongst you in the days of our late good king,
and most holy ])rince king Edward. This is most certain,
if you lose anything for Christ's sake, and for contemning
the antichristian service set up again among us ; — as you
for your parts, even in prison, shall find (lod's great and
rich mercy far passing all worldly wealth ; — so shall your
wives and children, in this present life, find and feel God's
providence more plentifully than tongue can tell ; for he
will show merciful kindness on thousands of them that
love him. The good man's seed shall not go a-begging
his bread. You are good men, so many as suffer for
Christ's sake.

I trust that you all, my dearly beloved, will consider
this with yourselves, and in the cross see God's mercy,
which is more sweet and to be set by, than life itself,
much more than any muck or pelf of this world. This
mercy of God should make you merry and cheerful, for
the afflictions of this life are not to be compared to the joys
of the life prepared for you. You know the way to heaven
is not the wide way of the world, which windeth to the
devil, but it is a strait way, which few walk in. For few
live godly in Christ Jesus ; few regard the life to come ;
few remember the day of judgment ; few remember how
Christ will deny them before his Father, that deny him
here ; few consider that Christ will be ashamed of them in
the last day, which now are ashamed of his truth and true
service ; few cast their accounts what will be laid to their
charge in the day of vengeance ; few regard tlie con-
denniation of their own consciences, in doing that which
inwardly they disallow ; few love God better than their
goods.

But I trust yet, you are of this few% my dearly beloved ;
I trust you are of that little flock, which shall inherit the
kingdom of heaven ; I trust you are the mourners and
lamenters which shall be comforted with comfort that never
shall be taken from you, if you now repent your former
evils, if now you strive against the evils that are in you,
if now you continue to call upon God, if now you defile
not your bodies with any idolatrous service, used in the

VII.] To Erkiiiaide Rawlins and his wife. 35:

anti christian churches ; if you molest not the g;ood Spirit of
God, which is given you as a gage * of eternal redemption,
a counsellor and master to lead you into all truth ; which
g-ood Spirit I beseech the Father of mercy to give to us all,
for his dear Son's sake, Jesus Christ our Lord, to whom I
commend you all, and to the word of his grace, which
is able to help you all, and save you all, that believe it,
follow it, and serve God thereafter.

And of this I would you were all certain, that all the hairs
of your heads are numbered, so that not one of them shall
perish, neither shall any man or devil be able to attempt
anything, much less to do anything to you, or any of you,
before your heavenly Father, which loveth you most ten-
derly, shall give them leave ; and when he has given them
leave, they shall go no farther than he will, nor keep you
in trouble any longer than he will. Therefore cast on him
all your care, for he is careful for you. Only study to
please him, and to keep your consciences clean, and your
iDodies pure from the idolatrous service, which now evei-y-
where is used, and God will marvellously and mercifully
defend and comfort you ; which thing he will do for his
holy name's sake in Christ our Lord. Amen.

LETTER VII.

To my dearly beloved in Christ, Erkinalde Rawlins and
his wife.

God, our dear and most merciful Father, through Christ,
be with you, my good brother and sister, as with his
children for ever ; and in all things so guide you with his
Holy Spirit, the leader of his people, as may be to his
glory, and your own everlasting joy and comfort in him.
Amen. Because 1 have oftentimes received from either
of you comfort corporeal, for which I beseech the Lord
to make me thankful, and to recompense you both now and
eternally, I cannot but go about (Lord, help hereto for
thy mercy's sake !) to write something for your comfort
S})iritually.

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 Gods
* Pledije.

36 Bradford. — Letters.

veno'eancc, but rather as lucky days, and days of God's
fatherly kindness towards you, and such as you are, that is,
towards such as repent their sins and evil hfe 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
veng-eance ; 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, v/liich they will not. And because they will not have
God's blessing, which both ways he has offered unto them,
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 nig-h. But unto such as be
penitent, and are desirous to live after the Lord's will,
amonj^ whom I do not only count you, but, as far as a man
may judge, I know you are, unto such 1 say this time is and
should be comfortable. For, first, now your Father chas-
tiselh 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 remember our transgressions, as Paul
writes ; he chastise!-i 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 ])ardon,
and assured forgiveness of the same, for the Lord ])unishes
not twice for one thing-.

So that, I say, first we have cause to rejoice for these
days, because our Father suffers 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 contemn it,
declare themselves to be bastards and not children. But

VII.] To Erkinalde Rawlins and his wife. 3^

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 dearhngs. Before these days came,
how many thought of themselves that they had been in
God's bosom, and so were thought, and would be thought
by the world. But now we see whose they are ; for to
whom we obey, his servants we are. If we obey the world,
which God forbid, and hitherto ye have not done it, then
are we the world's ; but if we obey God, then are we
God's ; which thing (I mean that you are God'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
do 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 Hves 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 ; you should 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
dwelleth 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 him, 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 Peter) 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, — wha
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 yourselves that
you are not able, give ])lace to violence, and go where you
may with free and safe conscience serve the Lord.* Think
not this counsel to come by chance or fortune, but to come
from the Lord. Other oracles we may not look for now.
As God told Joseph in a dream by an angel, that he should
flee, so if you feel such infirmity 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, f as perchance you
will do ; but, dear hearts, let vocations, and all things else,
give place to God's name, and the sanctifying thereof.

* Erkinalde Rawlins and his wife followed this counsel, and fled
bej^nnd sea. Fox.

t Matt. c. ii. V. 14. Tiie loss of his business.

VII.] To Erkinalde Rawlins and his wife. 39

This I speak, not as though I would not have you rather
to tarry and to stand to it, but I speak it in respect of your
infirmity, which if you feel to be so orreat in you that you
are not certain of this hope, that God will 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 world,
and that your home here is no home, but that you look
for another, and so give occasion to others to love this
world less, and perchance to some to doubt of their re-
ligion, wherein, though they are earnest, yet would they
not lose so much as you do for your religion, which you do
confirm to me and others by your giving place to violence.

Last of all, you have cause to rejoice over these our
days, because they are days of conformation, in which and
by which God our heavenly Father makes us like unto
Christ's image here, that we may be like unto him else-
where. For if we suffer with him, then we shall reign also
with him ; if we are buried with him, then we shall rise
with him again ; if we company with him in all troubles
and afflictions, then we shall rejoice with him in glory ; if
we now sow with him in tears, we shall reap with him in
gladness ; if we confess him before men, he will confess us
before his Father in heaven ; if we take his part, he will
take ours ; if we lose aught for his name's sake, he will
give us all things for his truth's sake. So that we ought
to rejoice and be glad, for it is not given to every one to
suffer loss of country, life, goods, house, &c. for the Lord's
sake. What can God the Father do more unto us, than to
call us into the camp with his Son ? what may Christ our
Saviour do more for us, than to make us his warriors ?
what can the Holy Ghost do to us above this, to mark us
with the cognizance of the Lord of Hosts?

The cognizance of the Lord standeth not in forked
caps, tippets, shaven crowns, or such other baggage and
antichristian pelf, but in suffering for the Lord's sake.
The world shall hate you, saith Christ. Lo ! there is the
cognizance and badge of God's children : — the world shall
hate you. Rejoice, therefore, my dearly beloved ; rejoice
that God thus vouchsafes to begin to conform you, and to
make you hke to Christ. By the trial of these days you
are occasioned more to repent, more to pray, more to
contemn this world, more to desire life everlasting, more to
be holy, for to be holy is the end wherefore God afflicts us.

40 Bradford. — Letters.

and so to come to God's company ; which thing, because
we cannot do, as long as this body is as it is, therefore by
the door of death we must enter, with Christ, into eternal
life, and immortahty of soul and body ; which God of
his mercy send shortly, for our Saviour Jesus Christ's
sake. Amen.

LETTER VIII.

To Mistress A. War cup.

The everlasting peace of Christ be more and more
lively felt in your hearts, by the operation of the Holy
Ghost, now and for ever. Amen.

Although I know it is not needful to write anything
unto you, good sister, being, as I doubt not you are,
diligently exercised in reading of the scriptures, in medi-
tating of the same, and in hearty prayer to God for the
help of his Holy Spirit for the sense and feeling, especially
of the comforts you read in God's sweet book; yet having
such opportunity, and knowing not whether hereafter I
shall ever have the like, as this bringer can declare, I
thought good, in few words, to take my farew ell in writing,
because otherwise I cannot. And now methinks I have
done it : for what else can I, or should I say unto you, my
dearly beloved in the Lord, but farewell ? Farewell, dear
sister ! farewell ; howbeit, in the Lord, our Lord, I say,
farewell 1 In him shall you fare well, and so much the
better, by how much in yourself you fare evil, and shall
fare evil.

When I speak of yourself, I mean also this world, this
life, and all things properly pertaining to this life : in them
you look not for your welfare, and be not dismayed when
accordingly you shall not feel it. To the Lord our God, to
the Lamb our Christ, which hath borne our sins on his
back, and is our Mediator for ever, do I send you. In
him look for welfare, and that without all wavering, be-
cause of his own goodness and truth, which our evils and
untruth cannot take away. Not that, therefore, I would
have you to flatter yourself in any evil or unbelief; but
that I would comfort you, that they should not dismay
you. Yours is our Christ, wholly ; yours I say he is, witii
all that ever he hath. Is not this welfare, think you?

VIII.] To Mrs. A. TFarcvp. 41

Mountains shall move, and the earth shall fall, before you
find it otherwise, say that liar Satan what he list.

Therefore, good sister, farewell, and be merry in the
Lord ; be merry, I say, for you have good cause. If your
welfare, joy, and salvation, hanged upon any other thing
than only God's mercy and truth, then might you well be
sad, heavy, and stand in doubt ; but since it hangcth only
upon these two, tell Satan he lieth, when he would liave you
to stand in a maminering, * by causing you to cast your
eyes on yourself in some respect, which in this case should
be set on Christ your sweet Saviour only. Indeed, look
on yourself, on your faith, on your love, obedience, &c. to
wake you up from security, to stir you up to diligence in
doing the things appertaining to your vocation. But when
you would be at peace with God, and have true consolation
in your conscience, altogether look upon the goodness of
God in Christ ; think on this commandment, which pre-
cedes all other, that you must have no other gods but the
Lord Jehovah, which is your Lord and God ; which he
could not be if he did not pardon your sins in very deed.
Remember that Christ commands you to call him Father
for the same intent. And hereto call to mind all the
benefits of God, hitherto showed unto you, and so shall
you feel, in very deed, that which I wish unto you and
pray you to wish unto me. Farewell, or welfare, in the
Lord Jesus ; with whom may he grant us shortly to meet,
as his children, for his name and mercy's sake, to our
eternal welfare. Amen. Amen.

Your own in the Lord,

John Bradford.

LETTER IX.

To mine own dear brother,. Master Laurence SaunderSy
prisoner in the Marshalsea.

My good brother, I beseech our good and grncious
Father always to continue his gracious favour and love
towards us, and by us, as by instruments of his grace, to
work his glory and the confusion of his adversaries Out
of the mouths of infants and babes he will show forth his
praise to destroy the enemy, »&c.

* Hesitating.

49 Bradford. — Letters.

I have perused your letters for myself, and have read
them to others ; for answer whereof, if I should write what
Doctor Taylor and Master Phil])ot think, then must I say
that they think the salt sent us by your frier.d * is unsea-
sonable ; and indeed I think they both will declare it
heartily, if they should come before men. As for me, if
you would know what I think, because I am so sinful, and
so defiled, (the Lord knoweth I he not,) with many
grievous sins, which I hope are washed away bv the
blood of Christ our Lord, I neither can nor would be
consulted withal, but as a cipher. Howbeit, to tell you
how and what I mind, take this : I pray God that in no
case I may seek myself, and indeed, I thank God therefore,
I purpose it not. That which remains I commit to my
Lord God ; and I trust in him that he will do according
to this : Cast thy care on the Lord, &c. Cast all your care
upon him, &c. Reveal unto the Lord thy way, and trust,
&c. Whoso trusteth in the Lord, mercy shall compass
him about. I did not, nor do I know, but by your letters,
that to-morrow we shall come in the presence of each other.
Mine own heart, stick still to, " It shall be given you," &c. ;
for the Lord is faithful ; he will in temptation make a way,
that ye may be able to bear it. The Lord knoweth how
to rid out of temptation the godly, &c. Oh ! would God
I were godly ! The Lord knoweth how to deliver out of
temptation such as trust in him, &c. I cannot think that
they will offer any kind of inditferent or mean conditions ;
for if we will not adore " The Beast," we never shall be
dehvered, but against their will, think I. God our Father
and gracious Lord make perfect the good he hath begun in
us ! He will do it, my brother, my dearest brother, whom
I have in my heart to live and die with. Oh ! if I were
with you ! Pray for me, mine own heart-root in the
Lord.

For ever your own,

John Bradford.

* This friend advised them to subscribe to the Papists' arlicles
with this condition, " so far as they were not against God's word,"
when in fact tijey were quite contrary to it, yet shortly after he
valiantly suffered deatli for refusing- the same. Letters of the
Martyrs.

X.] To Laurence Saunders. 43

LETTER X.

Another Letter to Master Laurence Saunders.

God's sweet peace in Christ be with you, my g-ood bro-
ther in the Lord Jesus, and with all your fellow captives.
Amen.

I was hindered this morning from musing on that which
I purposed to have thought on, by reason of you ; against
whom I saw myself guilty of negligence, even in this point,
that I would not write — I should say that I had not written
unto you as yet. Therefore out of hand, I prepared myself
to clear myself hereof; not that I will go about to excuse
my fault, for that were more to load me ; but by asking both
God and you pardon, to get it no more laid to my charge.
Now when I was thus purposing, and partly doing, there
Cometh one with a letter from you ; for which as I have
cause to thank God and you, (howbeit not so that you
should think I give not the whole to God,) so I see myself
more blameworthy for thus long holding my peace. How-
beit, good brother, in this I have given a demonstration to
you, to behold my negligence in all other things, and es-
pecially in praying for you, and for the church of God ;
which for my sins and hypocrisy (hypocrisy, indeed ! — even
in this writing ; God deliver me from it !) have deserved to
be punished, God is just, for we have deserved all kind
of plagues at his hands ; but yet he is merciful, that will on
this wise chastise us in this world, that we should not be
condemned with the world. He might otherwise have
punished us ; I mean he might have cast us into prison for
other causes, me especially, and not for his gospel and
word's sake ; praised, therefore, be his name, which vouch-
eth us worthy this honour. Ah, good God ! forgive us our
sins, and work by this thy fatherly correction on us — on me
especially, effectually to love thee and thy Christ ; and with
joyfulness to carry thy cross to the end, through thick and
thin. Always set before our eyes, not this gallows on earth,
if we stick to thee ; but the gallows in hell, if we deny th<je,
and swerve from that we have professed.

Ah, good brother ! if I could always have God, his ma-
jesty, mercy, heaven, hell, &c. before mine eyes, then should
I be, as Paul writes of Moses, Heb. xi. " He endured, (saith
he,) as seeing Him who is invisible." Pray for me, as I
know you do, and give thanks also ; for in the Lord I

44 Bradford. — Letters.

trust I shall not waver. If I walk by the valley of the
shadow of death, I will not fear, for thou art with me, O
Lord. I think we shall be shortly called forth, for now
they have a law, and accordinir to that law we must die,
otherwise they will not reason with us, and I think
their sheet-anchor will be, to require us to subscribe ; the
which thing; if we do, thoug-h with the condition only so far
as the thino; subscribed to, repugneth* not ajrainst God's
word, yet this will be offensive. Therefore let us all con-
fess we are no changelinj^s ; but are the same we were in
relio-ion, and therefore cannot subscribe, except we dissem-
ble both with God, ourselves, and the world. These things
I write unto you, dear brother in the Lord : now I will read
your epistle. Ah, brother ! that I had the practical under-
standing- with you in that Vine, which you describe ! Pray
the Lord that I may so think indeed. God make me thank-
ful for you ! All our fellow-prisoners salute you, and give
thanks to God for you. The same do you for us, and pray
that, &c.

Your brother in the Lord Jesus, to live and die v^ith yon,

John Bradford.

LETTER XI.

To my dear fathers^ D. Cranmer, D. Ridley, D. Latimer^
prisoners in Oxford for the testimony of the Lord Jesus
and his holy gospel.

May Almighty God our heavenly Father more and more
kindle our hearts and affections with his love, that our
greatest cross may be to be absent from him and strangers
from our home, and that we may godly contend more and
more to please him. Amen.

As I liave always had great cause to praise our dear Fa-
ther through Christ ; so I think I have more and more, in
seeing it is more likely that the end of my life which is due
for my sin, will be through the exceeding grace of Christ a
testimony of God's truth. Thus the Lord dealeth not with
every body : not that every body hath not deserved more at
Gods hands than I who have deserved more vengeance
than any other, I know, of my time and state ; but that by
me I hope the Lord will make the riches of his grace to his
glory, to be seen more excellent. Therefore I humbly
* Opposes.

XI.] To Cranmer, Ridley, and Latimer. 45

beseech you all, my most dear fathers in God, with me to
give thanks for me, and as you do, still to pray for me that
the Lord, as for his love's sake in Christ he has begun
his good work in me, even so of and for the same his
love's sake in Christ he would make it perfect ; and
make me to continue to the end, as I hope he will, for
his mercy and truth endureth for ever. As for your parts,
since it is commonly thought your staff standeth next to
the door, you have the more cause to rejoice and be glad,
as they which shall come to your fellows under the altar,
(Revel, vi.,) to the which society may God bring me also with
yon, in his mercy, when it shall be his good pleasure. I
have received many good things from you my good lord,
master, and dear father, N. Ridley, fruits I mean of your
godly labours. All which I send unto you again by this
bringer : one thing except, which he can tell I do keep for
your further pleasure to be known therein. And herewith
i send unto you a little treatise which I have made, that you
might peruse the same, and not only you, but also you my
other most dear and reverend fathers in the Lord for ever,
to give to it your aj^probation as you may think good. All
the prisoners hereabouts in manner have seen it and read it ;
and therein they agree with me, nay rather with the truth :
as they are ready and will be to signify it as they shall see
you give them example. The matter may be thought not so
necessary as I seem to make it ; but yet if you knew the
great eyW that is likely hereafter to come to posterity by
these men, as partly this bringer can signify unto you ;
surely then could you not but be most willing to put your
helping hands hereto. The which that I might more occa-
sion you to perceive, I have sent you a writing of Harry
Harte's* own hand, whereby you may see how Christ's glory
and grace is hkely to lose much light if your sheep be not
something helpedby them which love God, and are able to
prove that all good is to be attributed only and wholly to
God's grace and mercy in Christ without res])ect of other
worthiness than Christ's merits. The effects of salvation
they so mingle and confound with the cause, that if it is not
seen to, more hurt will come by them than ever came by the
papists, inasmuch as their life commendeth them to the
world more than the papists. God is my witness that I
write not this, but because I desire God's glory and the

* This was the chief maintainer of man's free will, and enemy to
God's free grace. Letters of the Martyrs.

46 Bradford. — Letters.

g-ood of his people. In free will they are plain papists, yea
Pelap^ians ; and you know that a little leaven leaveneth the
whole lump. They utterly contemn all learning.* But
hereof the bearer will show you more. I complain of it to
you as the chief captains of Christ's church here. And truly
I must complain of you even unto God in the last day if you
will not, as far as you can, help that the truth of doctrine may
remain among those that come after, in this point, as you
have done respecting- the matters expunged by the papists. t
May God for his mercy in Christ guide you, my most dearly
beloved fathers, with his Holy Sjjirit here and in all other
things, as may most tend to his glory and the advantage of
the church. Amen.

All here, God be praised for it, prepare themselves \vill-
ingly to pledge our captain Christ, when he will and how
he will. By your good prayers we shall all fare the better,
and therefore we all pray you to continue to cry to God for
us as we, God wilHng, do and will remember you. My
brethren here with me have thought it their duty to signify
that this need is not less than I make it, to prevent the
plantations which may take root by these men.

Yours, in the Lord, John Bradford.
Robert Ferrar, Rowland Taylor, John Philpot.

LETTER XII.

To my dear fathers, D. Cranmer, D. Ridley, and D.
Latimer.

Jesus Emmanuel. My dear fathers in the Lord, I be-
seech God our sweet Father, through Christ, to make per-
fect the good he hath begun in us all. Amen.

I had thought that all your staves had stood next the
door, but now it is otherwise perceived. Our dear brother
Rogers hath broken the ice valiantly ; and as this day, I
think, or to-morrow at the uttermost, hearty Hooper, sin-
cere Saunders, and trusty Taylor, end their course, and re-
ceive their crown. The next am I, which hourly look for
the porter to open for me the gates after them, to enter into

♦ This is well kno^Tn to all who have had to do with them in dis-
putations, or otherwise, for they have utterly rejected and despised
the writing:s and authority of the learned. Letters of the Mwtyrs.

■j- rpon this occasion, M. Ridley wrote a learned and godly treatise
upon Cod's election and predesiinalion. Letters of the Martyrs.

XII.] To Crajimer, Ridley, and Latimer. 47

the desired rest. God forgive me mine unthankfulness for
this exceeding great mercy, that amongst so many thou-
sands it pleaseth his mercy to choose me to be one in whom
he will suffer. For although it is most true that I justly
suffer, for I have been a great hypocrite, and a grievous
sinner — the Lord pardon me ! yea, he hath done it ; he
hath done it indeed ; yet, what evil hath he done ? Christ,
whom the prelates persecute ; his verity, which they hate
in me, hath done no evil, nor deserveth death. Therefore
ought I most heartily to rejoice of this dignation,* and
tender ^'ndness of the Lord towards me, which uses this
remedy for my sin, as a testimonial of his testament ; to his
glory, to my everlasting comfort, to the edifying of his
church, and to the overthrowino- of antichrist and his kinff-
dom. Oh, what am I, Lord ! that thou shouldest thus
magnify me, so vile a man and miserable as I always have
been ? Is this thy wont, to send for such a wretch, and a
hypocrite, as I have been, in a fiery chariot, as thou didst for
Elias ? Oh, dear fathers ! be thankful for me, and pray
for me, that I still may be found v/orthy in whom the Lord
would sanctify his holy name. And for your part, make you
ready : for we are but your gentlemen-ushers. The mar-
riage of the Lamb is prepared ; come unto the marriage. I
now go to leave my flesh there, where I received it. I shall be
conveyed thither, as Ignatius was to Rome, by wild beasts,t
by whose evil I hope to be made better ; God grant what I
ask, if it be his will, it may make them better by me. Amen.
For my farewell, therefore, I write and send this unto
you, trusting shortly to see you, where we shall never be
separated ; in the mean season, I will not cease, as I have
done, to commend you to our Fathe '.in heaven, and I must
heartily pray every one of you, that you would so do by me ;
you know now I have most need ; but faithful is God, which
will not suffer us to be tempted above our strength. He
never did it hitherto, nor now, and I am assured he never
will. Amen, He is on my right hand, therefore I shall
not fall. Wherefore my heart shall rejoice ; for he shall not
leave my soul in hell, neither shall suffer me, his holy one,

* (Being- accounted worthy.) This is a singular mercy of God to-
liHve death, wliich is a punishment due for sin, iiirned into ;i demon-
stration and testimony of tlie Lord's (ruth. Letters of the Murtyrff.

t He means that he sliould be conveyed by the Queen's j^Urird into
Lanc-.ishire, to be burned as the adversaries had once determined.
Like as Ignatius was conveyed to Rome by a company of soldiers,
and cast to the wild beasts. Letters of the Martyrs.

4S Bradford. — Letters.

by his grace in Christ, to see corruption. Out of prison, in
haste, looking for the tormentor. The 8th of February,
1555.

John Bradford.

LETTER XIII.

To the Right Honourable Lord Russell, fafterwards Earl
of Bedford,) being then in trouble for the verity of God's
gospel.

The everlasting and most gracious God and Father of
our Saviour Jesus Christ, bless your good Lordship with
all manner of heavenly blessings, in the same Christ, our
only comfort and hope. Amen,

Praised be God our Father, which hath vouched you
worthy, of faith in his Christ, and of his cross for the same.
Magnified be his holy name, who, as he has delivered you
from one cross, so he has made you willing, I trust, and
ready to bear another, when he shall see it his time to lay it
upon you ; for these are the. most singular gifts of God,
given to few, and to none else but to those few which are
most dear in his sight. Faith is reckoned, and worthily,
amongst the greatest gifts of God ; yea, it is itself the
greatest that we may enjoy ; for by it, as we are justified,
and made God's children, so are we temples and possessors
of the Holy Spirit ; yea, of Christ also, Eph. iv, and of the
Father himself, John, xiv. : by faith we drive the devil away,
1 Peter, v. ; we overcome the world, 1 John, v. ; and are
already citizens of heaven, and fellows with God's dear
saints. But who is able to reckon the riches that this faith
bringeth with her, unto the soul she sitteth upon ? No
man or angel. And therefore, as I said, of all God's gifts
she may be set at the top, and have the upmost seat. Which
if' men considered, that she cometh alone from God's own
mercy-seat by the heaiing, not of mass, matins, diriges, or
such dross, but of the word of God, in such a tongue as
we can and do understand, they would be diligent, and
take great he^d for doing or seeing any thing which might
■ca«t her down, for then they fall also. And they would, with
no less care, read and hear Gods holy word, joining thereto
most earnest and frequent prayer, as well for the more
and better understanding, as for the loving, livmg, and con-
fessing of the same, in spite of the head of the devil, the

XIII.] To Lord Riissel. 49

world, our flesh, reason, ^oods, possessions, carnal friends,
wife, children, and very life, here ; though they should pull
us back to hearken to their voice and counsel for more
quiet sure and longer use of them.

Now, notwithstanding this excellency of faith, since we
read the apostle to match therewith, yea, as it were, to
prefer suffering persecution for Christ's sake, I think no
man will be so foolish as to think otherwise, but that I and
all God's children have cause to glorify and praise God,
which has vouched you worthy so great a blessing. For
though the reason or wisdom of the world think of the
cross according to their reach, and according tcNheir pre-
sent sense, and therefore fly from it, as from a most
grievous ignominy and shame ; yet God's scholars have
learned otherwise to think of the cross, that it is the frame-
house in which God frameth his children like to his Son
Christ ; the furnace that fineth God's gold ; the highway
to heaven ; the suit and livery* that God's servants are
served withal ; the earnest and beginning of all consolation
and glory ; for they, I mean God's scholars, as your lord-
ship I trust is, enter into God's sanctuary^ lest their feet
shp. They look not, as beasts do, on things present only,
but on things to come, and so they have present to faith,
the judgment and glorious coming of Christ Jesus ; as the
wicked now have their worldly wealth, wherein they wallow,
and will wallow till they tumble headlong into hell, Mhere
are torments terrible and endless. Now they follow the
fiend, as the bear does the train of honey, and the sow the
swillings, till they are brought into the slaughter-house, and
then they know that their prosperity has brought them to
perdition. Then cry they, " Woe, woe ! we went the wrong-
way ; we counted these men (I mean such as you are, that
for God's sake suffer loss of goods, friends, and life, whom
they shall see endued with rich robes of righteousness,
<irowns of most pure precious gold, and palms of conquest
in the goodly glorious palace of the Lamb, where is eternal
joy, felicity, &c.) ; we counted, will they then say, these
men but fools and madmen. We took their condition to be
but curiosity, but then will it be too late ; then the times
will be turned, laughing shall be turned into weeping, and
weeping into rejoicing." Read Wisdom, ii. iii. iv. v.

Therefore, as I have said before, I have great cause to
thank God, which hath vouched you worthy of this most
* Allowances given to servants.

BRADFORD I. D

50 Bradford. — Letters.

bountiful ])lessing: much more then you have cause, my
good Lord, so to be, I mean thankful ; for look upon your
vocation : I pray you tell me how many noblemen, earls'
sons, lords, kni2:hts, and men of estimation, has God in
this realm of England dealt thus withal ? I dare say you
think not that you have deser\'ed this. Only God's mercy
in his Christ hath wroug;ht this in you, as he did in Jere-
miah's time, on Ebedmelech ; in Ahab's time, on Obadiah ; in
Christ's time, on Joseph of Arimathea; in the apostles' time,
on Serg-ius Paulus, and the Queen Candace's chamberlain.
Only now be thankful and continue ; continue, my good
Lord, continue to confess Christ. Be not ashamed of him
before men, for then he will not be ashamed of you. Now
"will he try you ; stick fast unto him, and he will stick fast
by you ; he will he with you in trouble, and deliver you.
But then you must cry unto him, for so it follows ; He cried
unto me, and I heard him ; I was with him in trouble, &c.
Psalm \ci.

Remember Lot's wife which looked back. Remember
Francis Spira. Remember that none is crowned, but he
that strives lawfldly. Remember that all you have is at
Christ's commandment. Remember he lost more for you,
than you can lose for him. Remember you lose not that
which is lost for his sake ; for you shall find much more
here and elsewhere. Remember you shall die ; and when,
and where, and how, you cannot tell. Remember the death
of sinners is most terrible. Remember the death of God's
saints is most precious in his sight. Remember the mul-
titude goeth the wide way, which windeth to woe. Re-
member, the strait gate which leads to glory has but few
travellers : remember, Christ bids you strive to enter in
thereat. Remember, he that trusts in the Loi-d shall re-
ceive strength to stand against all the assaults of his ene-
mies. Be certain all the hairs of your head are numbered.
Be certain your good Father has appointed bounds, over
■which the devil dares not look. Commit yourself to Him ;
he is, has been, and will be, your keeper. Cast your care
on him, and he will care for you. Let Christ be your scope
and mark to aim at ; let him be your pattern to work by;
let him be your ensample to follow : give him your heart,
and your hand ; your mind, and your tongue ; your faith,
and your feet : and let his word be your candle to go before
you, in all matters of religion. Blessed is he that walks
not to these popish prayers, nor stands at them, nor sits at

XIV.] To M. TVarcup and others. 51

them. Glorify God both in soul and body. He that
gathereth not with Christ, scattereth abroad. Use prayer ;
look for God's help, which is at hand, to them that ask ;
and hope thereafter assuredly. In which prayer, I heartily
desire your Lordship to remember us, who, as we are going
with you right gladly, (God therefore be praised,) so we look
to go before you, hoping that you will follow, if God so will,
according to your daily prayer ; Thy will be done on earth,
&c. The good Spirit of God always guide your Lordship
unto the end. Amen.

Your lordship's own for ever,

John Bradford.

LETTER XIV.

To Master JVarciqJ and his wife. Mistress Wilkinson^ and
others of his godly friends, with their families.

The same peace our Saviour Christ left with his people,
which is not without war with the world, Almighty God
work plentifully in your hearts now and for ever. Amen.

The time I perceive is come wherein the Lord's ground
will be known ; I mean, it will now shortly appear who
have received God's gospel into their hearts indeed, to the
taking of good root therein ; for such will not wither, for a
little heat or sun-burning, but will stiffly stand and grow on,
in spite of the malice of all burning showers and tempests.
And for as much as, my beloved in the Lord, I am per-
suaded of you that you are indeed the children of God —
even God's good ground which grows, and will grow on, by
God's grace, bringing forth fruit to God's glory, after your
vocations, as occasions shall be offered, burn the sun never
so hot ; therefore I cannot but so signify unto you, and
heartily pray you, and every one of you, accordingly to go
on forwards after your master, Christ ; not sticking at the
foul way and stormy weather, which you are come into, and
are like so to do. Being most certain, that the end of your
journey shall be pleasant and joyful, in such a })erpetual
rest and blissfulness, as cannot but swallow up the showers
that you now feel, and are soused in, if you often set before
your eyes, Paul's counsel in the latter end of the fourth,
and beginning of the fifth chai)ter of the second Epistle to
the Corinthians. Read it, I pray you, and remember it
d2

52 Bradford. — Letters.

often, as a restorative to refresh you, lest you faint in the
way.

And besides this, set before you also, that thoun^h the
weatlier is foul, and storms i^row apace, yet you g"o not
alone, but others yoiu' brothers and sisters tread the same
path, as St. Peter tells us, and therefore com])any should
cause you to be the more couraj^eous and cheerful. But
if you had no com])any at all to go at present with you, I
pray you tell me, if even from the beo^inning^ the best of
God's friends have found any fairer weati.ier and way to the
place whither ye are £:^oing, I mean to heaven, than you
now find, and are like to do, except you will with the world-
lings, which have their ])ortion in this life, tarry still by the
way, till the storms be overpast, and then either \\\gi\i will so
approach that you cannot travel, or the doors will be barred
before ye come, and so you then must lodge without in won-
derful evil lodgings. Read Revelation, xxii. Begin at
Abel, and come from him to Noah, Abraham, Isaac, Jacob,
Joseph, the Patriarchs, Moses, David, Daniel, and all the
saints of the Old Testament, and tell me whether ever any
of them found any fairer way than you now find ?

If the Old Testament will not serve, I pray you come to
the New, and begin with Mary and Jose])h, and come from
them to Zechariah, Ehzabeth, John Baptist, and every one
of the Apostles and Evangelists, and search whether they
all found any other way unto the city we travel towards,
than by many tribulations.

TBesides these, if you call to remembrance the primitive
church, you would see many who have cheerfully given
their bodies to most grievous torments, rather than they
would be stopped in their journey. There is no day in the
year, but (I dare say) a thousand at least, with great joy,
lost their homes here ; and in the city they went unto have
found other manner of homes than man's mind is able to
conceive.

But if none of these things were so — If you had no com-
pany now to go with you, as you have me, your poor bro-
ther and bondman of the Lord, with many others, I trust in
God, if you have none other of the fathers, patriarchs, good
kings, prophets, apostles, evangelists, martyrs, and other
holy saints and children of God, who in their journey to
heaven-ward found, as you now find, and are like to find,
if you go on forward, as I trust you will ; yet you have
your Master and your Captain, Jesus Christ, the dear

xrv.] To M. Warcup and others. 53

darlino- and only begotten and beloved Son of God, in whom
was all the Father's pleasure, joy, and delectation ; you
have him who went before you, no fairer way, but one much
fouler into this our city of Jerusalem. I need not, I trust,
rehearse what manner of way he found. Begin at his birth,
and till you come to his burial, you shall tind that every
foot and stride of his journey was no better, but much
worse, than yours is now.

Wherefore my dearly beloved in the Lord, be not so
dainty as to look for that at God's hands, your dear Father,
which the fathers, patriarchs, prophets, apostles, evang-elists,
martyrs, saints, and his own Son Jesus Christ, did not find.
Hitherto we have had fair way and fair weather also : now
because we have loitered by the way, and not made the
speed we should have done, our loving Lord and sweet
Father hath overcast the weather, and stirred up storms
and tempests, that we might with more haste run out our
race before night come, and the doors be barred. The devil
standeth now at every inn-door in his city and country of
this world, crying unto us to tarry and lodge in this or that
place, till the storms be overpast ; not that he would not
have us wet to the skin, but that the time might overpass
us, to our utter destruction. Therefore beware of his en-
ticements. Cast not your eyes on things that arc present,
how this man doth, and that man doth, but cast your eyes
on the gleve* you run at, or else you will lose the game.

You know that he which runs at the gleve, does not look
on others that stand by, and go this way or that way, but
he looks altogether at the gleve, and on them that run with
him, that those which are behind overtake him not, and that
he may overtake them that are before. Even so should we
do, leaving off looking on those which will not run the race
to heaven's bliss, by the path of persecution with us, and
casting our eyes on the end of our race, and on them that
go before us, that we may overtake them ; and on them
which come after us, that we may provoke them to come
faster afler.

He that shoots, will not cast his eyes in his shooting oil
them that stand by, or ride by the way, but rather at the
mark he shoots at, for else he were likely to win the wrong
way ! Even so, my dearly beloved, let your eyes be set on
the mark you shoot at, even Christ Jesus, who for the joy

* The mark. He alludes to the words of the apostle, Philip-
pians ill.

54 Bradford. — Letters.

set before him did joyfully carry his cross, contemninp^ the
shame, and therefore he now sitteth on the rij^ht hand of
the throne of God. Let us follow him ; for this he did,
that we should not be fainthearted ; for we may be most
assured, that if we suffer with him, we shall undoubtedly
reign with him ; but if we deny him, surely he will deny us.
For he that is ashamed of me, says Christ, and of my
gospel, in this faithless generation, I will be ashamed of
him before the angels of God in heaven. Oh ! how hea\-y
a sentence is this to all such as know the mass to be an
abominable idol, full of idolatry, blasphemy, and sacrilege,
against God and his Christ, as undoubtedly it is, and yet
for fear of men, for loss of life or goods, yea, some for ad-
vantage or gain, will honest* it with their presence, dissem-
bling both Av ith God and man, as their own heart and con-
science accuses them ! Better it were that such had never
known the truth, than thus wittingly, and for fear or favour
of man, whose breath is in his nostrils, dissemble it, or
rather, as indeed it is, deny it. The end of such is like to
be worse than their beginning. Such had need to take heed
to the two terrible places to the Hebrews, in the 6th and
10th chapters, lest by so doing they fall therein. Let them
beware they play not willy-beguilef with themselves, as
some do, I fear me, which go to mass, and because they
worship not, nor kneel, nor knock, as others do, but sit still
in their pews, therefore they think they rather do good to
others than hurt.

But, alas I if these men would look into their own con-
sciences, there should they see they are very dissemblers,
and in seeking to deceive others, for by this means the
magistrates think tliem of their sort, they deceive them-
selves. They think at the elevation-time, all men's eyes
are set upon them to mark how they do. They think others,
hearing of such men going to mass, do see or inquire of
their behaviour there. Oh ! if there were in those men
that are so present at the mass, either love to God or to
their brethren, then would they, for the one or both, openly
take God's part, and admonish the peo])le of their idolatry.
They fear man more than Him which hath power to cast
both soul and body into hell fire : they halt on both knees :
they serve two masters. God have mercy upon such, and
open their eyes with his eye-salve, that they may see that
they which take no i)art with God are against God ; and
* Make it appear riyht. f Do not deceive themselves.

XIV.] To M. PTarcup and others. 55

that they which gather not with Christ, do scatter abroad.
Oh ! that they would read what St. John saith will be done
to the fearful ! The counsel given to the church at Lao-
dicea is good counsel for such. Rev. iii. xxi.

But to return to you again, dearly beloved : Be not
ashamed of God's gospel. It is the power of God to sal-
vation to all those that believe it. Be therefore par-
takers of the afflictions, as God shall make you able, know-
ing for certain that he will never tempt you farther than he
will make you able to bear; and think it no small grace of
God to suffer persecution for God's truth ; for the Spirit of
God resteth upon you, and you are happy, as one day you
shall see. Read 2 Thessalonians, i. ; Hebrews, xii. As
the fire hurts not gold, but makes it liner, so shall you be
more pure by suffering with Christ. 1 Pet. i. The flail and
wind hurts not the wheat, but cleanses it from the chaff;
and you, dearly beloved, are God's wheat ; fear not there-
fore the flail ; fear not the fanning wind ; fear not the mill-
stone ; fear not the oven : for all these make you more
meet for the Lord. Soap, though it is black, soileth not
the cloth, but rather at length makes it more clean. Because
you are God's sheep, prepare yourselves for the slaughter,
always knowing that in the sight of the Lord our death
shall be precious. The souls under the altar look for us to
fill up their number: happy are we if God have so a])pointed
us. However it be, dearly beloved, cast yourselves wholly
upon the Lord, with whom all the hairs of your head are
numbered, so that not one of them shall perish. Will we,
nill we, we must drink God's cup, if he has ai)pointed it for
us. Drink it willingly then, and at the first, when it is
full, lest peradventure, if we linger, wc shall drink at length
of the dregs with the wicked, if at the beginning we dtiuk
not with his children ; for with them his judgment beginneth ;
and when he has wrought his will on Mount Sion, then
will he visit the nations round about.

Submit yourselves therefore under the mighty hand of
God. No man shall touch you without his knowledge.
When they touch you therefore, know it is for your weal.
God thereby will work to make you like unto Christ here,
that you may be also like unto him elsewhere. Acknow-
ledge your unthankfulness and sin, and bless God that cor-
rects you hi the world, because you shall not be condemned
with the world. He might otherwise correct us, tlian by
makino- us to suffer for rio'hteousness' sake, but this he does

56 Bradford, — Letters.

because we are not of the world. Call upon his name,
through Christ, for his help, as he commands us. Believe
that he is merciful to you, hears you, and helps you. " I
am with him in trouble, and will deliver him," saith he.
Know that God has appointed bounds, over which the devil
and all the world shall not pass. If all thinj^s seem to be
ag-ainst us, yet say with Job, If he kill me, I will hope
in him. Read the 91st Psalm, and pray for me, your })Oor
brother and fellow-sufferer for God's gospel sake, his name
therefore be praised : and of his mercy may he make me
and you worthy to suffer with good conscience for his
name's sake. Die once we must, and when we know not :
happy are they to whom God gives to pay nature's debt, I
mean, to die for his sake.

Here is not our home : therefore let us accordingly con-
sider things, always having before our eyes the heavenly
Jerusalem. Heb. xii. ; Rev. xxi. and xxii. Rememberings
that the way thither is by persecutions ; the dear friends of
God, how they have gone it after the example of our Sa\iour
Jesus Christ, whose footsteps let us follow, even to the gal-
lows, if God so will, not doubting, but that as he within
three days rose again immortal, even so we shall do in our
time, that is, when the trump shall blow, and the angel shall
shout, and the Son of man shall appear in the clouds, with
innumerable saints and angels, in majesty and great glory :
then shall the dead arise, and we shall be caught up into
the clouds to meet the Lord, and so be always with him.
Comfort yourselves with these words, and pray for me.
From prison. 19 November, 1553.

John Bradford.

LETTER XV.

To Sir James Hales, Knt., then prisoner in the Compter in
Bread Street.

The God of mercy, and Father of all comfort, plentifully
pour out upon you, and in you, his mercy ; and with his
consolation comfort and strengthen you to the end, for his^
and our Christ's sake.

Although, right worshipful sir, many causes might move
me to be content with crying for you to your God and my
God, that he would give you grace to persevere well, as he
has right notably begun, to the great glory of his name, and

XV.] To Sir James Hales. 57

comfort of all such as fear him ; as lack of learning-, of
familiarity, yea acquaintance, for I think I am unknown to
you, both by face and name, and other such-like things
mig-ht do ; yet I cannot content myself, but I j)resume to
scribble something unto you ; not that I think my scribbling
can do you good, but that I might declare my sympathy,
compassion, love, and affection I bear towards your mas-
tership, which is contented, yea desirous with us poor
wretches, to confess Christ's gospel in these perilous times
and days of trial. O Lord God ! how good art thou, which
dost thus glean out grapes, I mean children for thyself, and
brethren for Christ ! Look, good Master Hales, on your
vocation ; not many judges, not many knights, not many
landed men, not many rich men, and wealthy to live as you
are, hath God chosen to suffer for his sake, as he has now
done you. Certainly I dare say you think not so of your-
self, as if God were bound to prefer you, or had need of you ;
but rather attribute this, as all good things, unto his free
mercy in Christ. Again, I dare say that you, being a wise
man, judge of things wisely ; that is, concerning this your
cross, you judge of it not after the world and people, nor
after the judgment of reason and worldly wisdom, which is
foolishness to faith, nor after the present sense, to which it
seems not to be joyous but grievous, as Paul writeth : but
after the word of God, which teaches your cross to be, in
respect of yourself, between God and you, God's chastening
and your Father's correction, nurture, school, trial, pathway
to heaven, glory, and felicity, and the furnace to consume
the dross, and mortify the relics of old AdanT, which yet
remain : yea, even the frame-house to fashion you like to
the dearest saints of God here, yea to Christ the Son of
God, that you might be like unto him elsewhere.

Now concerning your cross in respect of the world be-
tween the world and you, God's word teaches it to be a tes-
timonial of God's truth, of his providence, of his power, of
his justice, of his wisdom, of his anger against sin, of his-
goodness, of his judgment, of your faith and rehgion, so that
by it you are to the worhl a Avitness of God, one of his wit-
nesses that he is true. lie rulcth all things, he is just, wise,
and at length will judge the world, and cast the wicked into-
perdition, but the godly he will take and receive unto bis
eternal habitation. I know you judge of things after faith's
estimate, and by the effects or ends of things ; and so you
see an eternal weight of glory which this cross shall bring

58 Bradford. — Letters.

unto yoii, ^vhilc yovi look not on thir.o-s which are seen, but
on tlie thinn-s which are not seen. Let the worldHng-s weijrh
thuigs, and look upon the allairs of men with their w^orldly
and corporeal eyes, as many did in subscribinfr the King's
last will ; and therefore they did that for the which they be-
shrewed themselves.* But let us look on thinos with other
manner of eyes, as, God be praised, you did, in not doing
that which you were desired and driven at to have done.
You then beheld things not as a man, but as a man of God ;
and so you do now in religion, at the least hitherto you have
done, and that you might do so still, I humbly beseech and
pray you to say, with David, " Mine eyes fail for thy word,
saying, When wilt thou comfort me ?" Though you are as
a bottle in the smoke, for I hear you want health, yet do not
forget the statutes of the Lord ; but cry out, " How many
are the days of thy servant ! when wilt thou execute judg-
ment on them that persecute me ?" and be certain the Lord
will surely come and not stay : though he tarry, wait for
him ; for he is but a little while in his anger, but in his
favour is life : weeping may abide at evening, but joy
Cometh in the morning. Follow, therefore, Isaiah's coun-
sel : hide thyself for a very httle while, until his in-
dignation pass over, which is not so indeed but to our
sense ; and therefore, in the seven-and-twentieth chapter of
Isaiah, God saith of his church and people, that as he '
keepeth it night and day, so there is no anger in me, saith
he.

The mother sometimes beats the child, but yet her heart
melts upon it even in the very beating ; and therefore she
casts the rod into the fire, and collethf the child, gives it an
apple, and dandles it most motherly. And, to say the
truth, the love of mothers to their children is but a trace to
train us to behold the love of God towards us : and there-
fore, saith he. Can a mother forget the child of her w^omb ?
as who should say. No : but if she should so do, yet will I
not forget thee, saith the Lord of Hosts. Ah ! comforlable
saving ! I will not forget thee, saith the Lord. Indeed the
children of God think oftentimes that God has forgotten
them, and therefore they cry, " Hide not thy face from me ;
leave me not, O Lord," &c. Whereas in very truth it is not

* Or wore ansry with llicmselves. Sir James Kales refused to
assent to King Kdwnrd ^'ltl^'s will, by wiiich the crown was lf'ft°to
Lady Jane Crey, \vherel)y he incurred the displeasure of tlie Duke
of JNortliumbcrluud.

t Embraces.

XV.] To Sir James Hales. 59

so, but only to their present sense ; and therefore David
said, " I said, in my agony, I was clean cast away from
thy face." But was it so ? Nay, verily : read his psalms
and you shall see. So he also writes in other places very
often, especially in the person of Christ ; as when he says,
" My God ! my God ! why hast thou forsaken me ?" He
says not, Why dost thou forsake me ? or Why wilt thou for-
sake me ? but. Why hast thou forsaken me ? Where, indeed,
God had not left him, but only it seemed so to his sense,
and that this psalm tells us plainly ; which psalm I pray
you now and then read ; it is the twenty-second, and thereto
join the thirtieth, and the hundred and sixteenth, with di-
vers others. We read the same in the prophet Isaiah, the
fortieth chapter, where he reproves Israel for saying", God
had forgotten them ; he saith, Know^est thou not, hast thoa
not heard, they that trust in the Lord shall renew their
strength ? And in his four-and-fiftieth chapter, Fear not,
&c., for a little while I have forsaken thee, but with great
compassion will I gather thee ; for a moment in mine anger
I hid my face from thee for a little season, but in everlasting
mercy have I had compassion on thee, saith the Lord thy
Redeemer : for this is unto me as the waters of Noah ; for,
as I have sworn that the waters of Noah should no more
go over the earth, so have I sworn that I would not be
angry with thee, nor rebuke thee : for the mountains shall
remove, and hills shall fall down, but my mercy shall not
depart from thee ; neither shall the covenant of my peace
fall away, saith the Lord, that hath compassion on thee.
^• But the scriptures are full of such sweet places to them
that will bear the wrath of the Lord, and wait for his health
and help. As of all temptations this is the greatest, to
think that God hath forgotten, or will not help us through
the pikes, as they say ; so of all services of God, tliis
pleases him the best ; to hope assuredly on him, and for iiis
help always, who is a hel})er in tribulations, and more glo-
riously shows his power, by such as are weak, and feel
themselves so : for the weaker we are, the m.ore strong we
are in him. Thus the eyes of the Lord are on them that
tremble and fear ; he will accomplish their desire ; he is
with them in their trouble ; he will deliver them : before
they cry, he heareth them, as all the scriptures tea^h us.
To the reading whereof, and hearty prayer, I heartily com-
mend you, beseeching Almighty God, that of his eternal
mercies he would make perfect the good he has begun in

60 Bradford. — Letters.

you, and streiifrthen you to the end, that you mig-ht have no
less hope, but much more of his help, to your comfort, now
agtiinst your enemies, than he has already g-iven you against
N. for not subscribing to the King's will.

Be certain, be certain, good Master Hales, that your
dear Father hath numbered all the hairs of your head, so
that one of them shall not perish ; your name is written in:
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 our enemieS|fc^
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 Lordy Doctor Hill, Physician,

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 susj)icion of unthank-
fulness towards you, as also to signify my carefulness for
you in these ])erilous 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 life 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. Hill. 61

In which doings, they deny God to be jealous, and that
he therefore requires the whole man, as well body as soul,
being- 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 wife
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-
tjiing unto you, as well because duty deserves it, for I have
received of God many benefits by your hands, (for which
may he reward 3^ou, for I cannot,) as also because charity and
love compel me ; — not that I think you have any need, for
as 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 kinds 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 wide ; the mansions, heaven and hell. Again, con-
sider that this world is the place of trial of God's people
ajid the devil's servant; for as the one will follow his
master, whatsoever comes 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 Avhcii
the storm arises the expert mariner is known, and as in
war the good soldier is seen, so in affliction and the cross

62 Bradford.— Letters.

God's children are easily known from Satan's servants ;
for then, as the j^ood servant will follow his Master, so the
godly will follovv 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 small a company Christ has in comparison of
Satan's soldiers. Let no man deceive himself; for he
that gathereth not with Christ, scattereth abroad. No
man can serve two masters ; the Lord abhorreth double
hearts. The 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, and 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 straitiiess will suffer no reeling to
this 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 you,
as Lot's wife did, but straight forwards, to the end which.
is set before you, as if it were even now present, though
it be to come. Like as you do, and desire your patients
to do in your ministrations, 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 tlien 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 ])loughing 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 burn the wicked and disobedient to God's
gospel ; the blast of the trump, the exceeding glory

XVI,] To Dr. Hill. 63

prepared for us in heaven eternally ; snch as the eye hath
not seen, the ear hath not heard, nor the heart of man can
conceive. The more we lose here, the o;reater joy we shall
have there ; the more we suifer, the g-reater triumph ; for
corruptible dross v/e shall find incorruptible treasures ; for
gold, glory ; for silver, solace without end ; for riches,
robes royal ; for earthly houses, eternal palaces ; mirth
without measure, pleasure without 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 just reward of God's vengeance, then
shall they cry, "Woe! woe!' that they ever did as they
have done ! Read Wisdom, 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 heav-Tcn
is by many tribulations ; and that all they which will
live godly in Christ Jesus must suffer persecution. You
know that this is our alphabet. He that will be my
disciple, saith Christ, must deny himself, and take up his
cross and follow me ; not this bishop, nor that doctor; not
this emperor, nor that king; but me, saith Christ; for he
that loveth father, mother, wife, children, or very life, better
than me, is not worthy of me. Remember that same Lord
saith. He that will save his hfe shall lose it. Comfort
yourself with this, that as the devils had no power over the
swine, or over Job's goods, without God's leave, so shall
they have none over you. Remember also, that all the
hairs of your liead are numbered with God. The devil
Biay make one believe he will drown him, as the sea in his
surges threatens the land; but as the Lord appointed
bounds for the one, over the whicli 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 helj), and always pray,
looking for the cross ; and whenever it comes, be assured
the Lord is faithfid, 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, with his Holy Spirit endue you, comfort you,
shadow you under the wings of his mercy, and as his

64 Bradford. — Letters,

dear child j^uide you for evermore ; to whose merciful
tuition I commit you with my 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 of
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 will 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 XVII.

To Mistress M. H., a godly gentlewo?nan, comforting her in
that common heaviness and godly sorrow, which the
I 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 keej) 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 believe, that you are beloved of God, and
that he is your dear Father, in, through, and for Christ and
his death's sake. This love and tender kindness of God
towards us in Christ, is abundantly herein declared, in that
he 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
Christ and truth ; and therefore we lament, because we
lament not more our unthankfulness, our frailness, our

XVII.] To Mistress M. H. 65

diffidence and wavering* in things wherein we should be
most certain.

All these things we should use as means to confirm our
faith of this, that God is our God and Father ; and to
assure us that he loveth us as our Father in Christ. To
this end, 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 ■«■ thou shalt love me with all thy heart,'*
&c. ; though of duty we are bound to accomplish all that
he 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 with 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 our 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 merciestowards us through Christ, we cannot ])lease
God, or do anything as we should do to man ; he continually
casts into our memories our imperfections, frailty, falls,
and offences, that we should doubt of God's mercy and
favour towards us.

66 Bradford. — Letters.

Therefore, my p:oo(l sister, we must not he slup;G;ish
herein ; but, as Satan labours to loosen our faith, so must
we labour to fasten it, ])y thinking- on the promises and
covenant of God in Christ's blood ; namely, that God is
our God, with all that ever he hath; which covenant
depends and hanos 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
there\ipon 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 myself 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 des])air of thy fatherly good-
ness, favour, and mercy, I come to thee as to my merciful
Father, through thy dear Son Jesus Christ, and pray thee
to help me, good Lord, help me, and give me faith, hope,
love, &c. ; and grant that thy Holy S])irit may be with me
for ever, and more and more assure me that thou art my
Father; and that thou madest this merciful covenant with
me in respect of thy grace in Christ and for Christ ; and not
in respect of any my worthiness, is always trvie to me, &c.
On this sort (I say) you must ])ray 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 did ; for always, as I said, faith goeth before feeling.

XVII.] To Mistress M. H. 67

As certain as God is almitrhty ; 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 rig-ht 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 yoin- Father. As you are bound to have no other
gods but him, so are you no less boinid 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
should not 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 therefore to make you, and hitherto to keep
you, but his own 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 think,
without all wavering, that you are God's child ; that you
are a citizen of heaven ; that you are the daughter of God,
the temple of the Holy Ghost, &c. If you are assured
hereof, as you ought to be, then shall your conscience be
<juietcd ; 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 ansv/er 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, will be more careful for your children,
and make better ])rovision for them, if all you have Avere
gone, than you can ; then shall you, being assured of

69 Bradford. — Letters.

God's favour towards you, ^ive over yourself wholly to
helj) 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,
5n 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 religion ; how he hath, ever since we
were born, 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
conscience, giving yourself to diligence in your vocation,
you shall find at length, (which God grant to me with 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 XVIir.

Another letter, full of godly comfort, written to the same
person.

The 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 unknown unto me
* Sealins:.

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 thoroug-hly 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 mig-ht 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 say, 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 yovi will ; and by
what means he will, not l)y 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 diligent consideration of his benefits, as
of his loving corrections, whether they are inward or out-
ward, see that you nourish it. Know for certain, that 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 that dubitation, be assured the same

70 Bradford. — Letters.

comes from the devil. If you feel in yourself not only the
want of jrood thinfrs, but also ])lcnty 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, ibr 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 him, 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 w^orks, words, and
cogitations, as the Lord shall enable you by his good Spirit
and grace ; which I beseech him to give unto you, my good
sister, for ever. And further I pray you, that as he has
made you to be a helper unto your husband, so you w ould
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, TV. P.

Grace and peace from God the Father, through our Lord
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 is
an example and memorial of my earthly affections, which
God, I trust, will mortify ; and of my sepulchre, whereunto
I trust njy 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
])rayer of the godly, if it be fervent, worketh much with
God : I thank God my common disease troubles me lessj

* Or evil. + A dungeon partly underground.

t This disease was a Rheum, with a feebleness of stomach, where-
with he was much troubled whilst at liljerty. Note in Letters of the
Martyrs.

XIX.] To TV. P. 71

than when I was abroad, which teaches me the merciM
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 wrote to a faithful woman in her heavi-
ness and trouble, most comfortable for all those to read
that are abided 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
truth. 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. Amen.

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 that 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 sleep — 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, further
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 unfeio-nedly upon our dear
Father, who neither can, nor will leave us ; for his calling
and «^ifts are such that lie 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 imto you to hang-
wholly on him, and on his providence and ])rotection. For
whoso dwelleth under the secret and helj) 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 with 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 the troubles yovi 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 imyjatient, 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 s})eaketh
of herself in the Canticles ? Oh ! Joyce, my good Joyce,
what a gift is this ! Many have some sight, but I know
none that have this sobbino- and sio-hint!:, 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 IFoman. 73

us you would say, clean contrary to God, — as to see his
mercy in his anger. In what appears brino;iiio- us to hell,
faith sees him bring-ing us to heaven ; in darkness, it beholds
brightness ; in hiding his face from us, it beholds his cheer-
ing countenance. How did Job see God, but as you would
say under Satan's 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 often do you see that David
in the shadow of death saw God's sweet love ! And so, my
dearly beloved, I see that you in your darkness 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 fiiith ?

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 the
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 m.ade 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 corner-stone be rejected; and the more

BRADFORD I, E

74 Bradford. — Letters.

base stones in God's building be esteemed in this world ?
Yon are one of his lively stones ; be content therefore to
be hewn and snag^ired at, that you may be made more meet
to be joined 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.

f 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 might
coniQ 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
down, 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, till
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 iiave 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, will 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, praised be his name there-

XX.] To a faithful Woman. 75

fore : he would 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, jjcrish. For if you fall, he putteth
under his hand : you shall not lie still, so careful is Christ
your keeper over you ; never was mother so mindful over
her child as he is over you ; and has not he always been
so ?

Speak, woman, when did he finally forg-et you, and will
he now, think you, in your most need do otherwise, while
you are calling upon him, and desirino- to please him ? Ah !
my Joyce, think you that^ God is mutable ? Is he a chancre-
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 to
despair (no, he goeth more craftily to work, howbeit to pro-
duce that end if you should g-ive 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
until ankfulness ; 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, thi» truth of God,
remaineth for ever, is certain for ever, I say, for ever. If
an angel from heaven should tell you the contrary, accursed
be he. Your thankfulness and worthiness are fruits and
effects of your election ; they are no causes ; these fruits
and effects shall be so much more fruitful and effectual, by
how much you waver not.

Therefore, my dearly beloved, arise, and remember from

whence you are fallen ; you have a Shepherd which neither

slumbereth nor sleepeth ; no man nor devil can ])ull you

out of his hands ; night and day he commandeth his angels

* Hesilaiing-.

E a

76 Bradford.— lA'lUn.

to kocp yon. Have you forn-ottcn uliat T read to you out of
the 23(1 Psalm, " The Lord is my Shepherd, I can want
nolhinn;?" Do you not know that God l)arred Noah in the
ark on the outside, so that he eould not get out ? So has
he done to you, my g-ood sister, so has lie done to you.
Ten tliousand shall tall 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 foug;ht ag-ainst me, ])ut they have not prevailed ;"'
no, nor ever shall prevail ; for the Lord is round about his
})eo])le ; and who are the people of God, but such as hope
in him ? Ilajij^y 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 l)cfore God you have simply confessed
this to me, and that oftentimes no less. And once if you
had this lio])e, 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 ]>ersnasion which came from Ilim that called you. For
why sliould you waver ? Why should you waver, and be so
heavy-hearted? Whom look you on? On yourself? ou
your worthiness ? on your thankfulness ? on that which
God requireth of you, as faith, hope, love, fear, joy, &c. ?
Tiien can you not but waver indeed ; for what have you as
God requireth ? Believe you, hope you, love you, &c. as
nnich as you should do ? No, no, nor ever can in this hfe.
Ah ! my dearly ])eloved, have you so soon forg-otten 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 throug'h all thing's, 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 g-ood-
iicss of God in Christ ? Here, here is the resting-place, here
is your s]K)use's bed ; creep into it, and in yoiu' arms of
faith embrace him, bewail your weakness, your unworthi-
ness, your diilidence, t\:c. and you shall see he will turn to
you. Wliat said 1 you shall see ? Nay, 1 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 (lurk cloud, and Llias had his face covered when God
passed by : both these dear friends of God heard God

XX.] To a faithful IVoman. 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 from 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 hand, pen, tongue, and mind, in
Christ, through Christ, for Christ, for his name, blood,
mercies, power, and truth's sake, my most entirely beloved
sister, that you admit no doubting of God's final mercies
towards you, howsoever you feel yourself. But complain to
God, and crave of him, as of your tender and dear Father,
all things, and in that time which shall be most opportune
you shall 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 peace of Christ dwell in both our
hearts for evermore. Amen.

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
well, and hear 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 him that in the Lord desireth you
as well and as much felicity as to his own heart,

John Bradford.

78 Bradford. — Letters.

LETTER XXI.

To my good Lady Vane.*'

The true sense and sweet feelinij^ of God's eternal niercies
in Clirist Jesus be ever more and more lively wrought in
your heart by the Holy (ihost. Amen.

I most heartily thank you, i^ood 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 thino; whereof they arise is
well considered ; I mean, until it is seen how irreat an evil
the thin£^ is. If indeed it is once in your heart perceived,
upon probable and pithy places, feathered out of God's
book, that there never was any thinj^ 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 but
abhor it, and all things tliat 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 allowino- any
of the three questions propounded by you. But because

* Here follovveth anotlier letter of Ills, written to the good Lady
Vane, uhorein he resolves cerbiin questions which she demanded.
This Lady Vane was a special nurse, and a great supporter to iier
power of ihe i;odly saints, whicli were imprisoned in Que -ii .Mary's
time, l^nto whdiii 1 have divers letters, of ^Master rhilynt, Care-
less, Frah(>rne, Thomas IJose, and of others ; wherein tlii^y render
unto lier most grateful tlianks, for her exceedincf goodness towards
them, with their singular commendntion anti testimony also of her
Christian zeal towards God's afllicted prisoners, and to'th^' verity of
his {.'ospel. She departed at Holborn, anno \v>(\H, wlios'- end was
more like a sleep, than any deatlj ; so qtiietly and meekly she de-
ceased and departed hence in the I>ord. Anu)'ni,\st others uho wrote
unto hfr, IMaster I'.radCord also sent letters to tlie said L idy. Fox.

t 'i'lu'se (juestions were coneerninj? the mass, whereon she desired
his j ud-ment. Letters of the Martyrs.

XXII.] To Lady Vane. 79

this which I write now is brief, and needs the more con-
sideration or exphcation, as I doubt not of the one in you,
so by God's orrace, 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 vour
questions fully answered and satisfied,* and therefore I
omit to write any more hereabout at present ; beseechinj^
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, (1
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
shaken in, with all the power of Satan, God's mercy in Christ
be with you, and his good Spirit guide you for ever. Amen.

LETTER XXII.

Another Letter to the Lady Vane.

As to mine own soul, t 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 the grief of the
body to you, as he has done to me. For as for the soul, I
trust you feel that, which I ])ray God increase in you ; t
mean his fatherly love, and grant that I may with you feel
the same in such degree as may please him ; I will not
say as you feel, lest I should seem to ask too much at one
time. God often much more plentifully visits with the

* He means his book called " The hurt of hcanng m iss." Letters
of the Martyrs.

80 Bradford. — Letters.

sense of his morcy tliein tliat Immble tliemsclves under his
miiihty liand, and are sore exercised, as you lon^r have
been, (han others, who to the face of the world have more
show and appearance.

Therefore 1 wish as I do, and that not only for my own
advantap;e, but also that I mio'ht lead you to consider the
goodness of Cod, which I by your letters well espy; which
is indeed the highway whereby God increaseth his c;ifts,
and showeth his salvation more lively. Psalm 1. and cvii.
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 be-
cause I had not, nor I thank God have not, I have been
and will be your almoner, as I have already advertised
you. God reward you, and g'ive 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.

* Koydon and Esin^. Fox.

XXIII.] To R. and E. and their families. 81

If I had not heard 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, &c. 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
God'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 praised, 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 w^oman,
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
tliey w^ould, 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 and way was much more i)ainf\d
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 than he
' e3

8r2 Bradford. — Lcflers.

should li'o on to tlie end, he will do liis ultermnst and cast
out Hoods to overflow hnn, belbie he will suffer that to
come to pass

'J'heretore, we sliould not now be dismayed at this world,
as ihouo-h some strang-e thinj^ were haj)pene 1 unto us,
since it is but as it was wont to be to the ii^od y ; 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 c^one 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 ;
ibr the apostle saith, he set before him the joy and g\oYy
to come, and therefore contemned the shame and sorrow
of the cross ; and if we did so, we should find at lenn;lh as
they found. For who that had a long- journey, would
grieve to go through a piece of foul way, if he knew that,
alterwards, the way should be most pleasant, yea, the
journey should be ended, and he most happy at his resiing-
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 ])lentlful 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
lieaven? 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 sutler 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 their families. 83

eternal blissfulness ; and why are we so ready to believe
the world, promising- us many thing-s, 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, witli
what quietness of conscience ? Or, if so, how long, I pray
you ? Do not we see before our eyes, men die shamefully,
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,
saith the apostle, we must enter into heaven. All that
vvill live g-odly 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 flivour 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 hoist 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-
scape. Now pray unto him heartily, be thankful for his
favour, rejoice in hope of the health you shah receive,
and be mindful of us which are in this vayward ;t and by
God's grace trust in Christ to be made able to break the
ice before you, that you, following, may find the way more
easy. God grant it may be so. Amen, Amen.
Out of prison by your brother in Christ,

John Bradford.

* Try. '^ Front of the battle.

84 Bradford. — Lettas.

LETTER XXIV.

To MUtress WilJcimon.

Almighty God, our most lovinp: Father, increase in
your heart, my g;ood mother and dear mistress in the
Lord, his true knowled2;e and love in Christ, to the encou-
raQ:in.o' and comfortinj^ of your faith in these stormy days,
iis is necessary unto us, and profitable, if we persist unto
the end ; which God frrant to us. Amen.

My ri£rht dearly beloved, I know not what else to write
unto you, than to desire you to be thankful unto the Lord,
that amonn^st the not many of your calling and state, it
pleases him to i!;ive you his rare blessiuir ; 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 greater token to
judge of our election and salvation, next to Christ and
faith in him, than the cross, especially M'hen it is so
glorious as on this sort to suffer anything, but chiefly loss
of this life, which indeed is never found 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 corn
lives not, except it is dead, and cast into the earth, so truly
our bodies. 1 Cor. xv. And therefore the cross should
ao 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-
corru])tion 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 jirovidcnce ; whereby doubtless all
crosses, and death itself, comes, and not by haj) or chance.
Tn consideration whereof, right dear mother, since this
providence stretches itself so unto us, and for us, that even
the hairs of our head arc lumibered with God, and not one

XXIV.] To Mistress JFilkinson. ' , 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 liave,
as for his dear children. Be therefore of g-ood 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 ghosdy fathers

* Lady Jane Grey and her husband were beheaded that day.
Letters of the ISlartyrs,

86 Bradford.— Letter!^. '■'■*.

co\ilri do, liavinjx Doctor Death to take tlielr part, they in
no point uouUi consent, or seem to consent, to the popish
mass and ])a])istical s:od, otherwise tlian they received in
tlie days of onr kite kino-, and this their faith they have
confessed witli their deaths, to their p^reat glory and all our
comforts, if we follow them, but to onr confusion, if we
start back from the same. Wherefore, I beseech you to
consider it, as well to ])raise God for them, as to go the
same way with them, if Ciod so will.

Consider not the thinjrs of this life, which is a real
pris( n to all God's children, but the thinc^s of everlastinf^
life, which is our real home. But to behold this, you
must open the eyes of yoiu' mind, of faith I should
have said, as Moses did, who chose trouble with God's
peojde, rather than the riches of Eg-ypt and Pharaoh's
court. Your house, home, and g'oods, yea life, and all
that ever yovi have, God has o-iven you as love-tokens, to
admonish you of his love, and to win your love to him
ag-ain. 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
es])y it to be a strumjict's love. Remember that he who
will save his life shall lose it, if Christ is true ; but he
who adventures, yea, loses his life for the gospefs sake,
the same shall be sure to find it eternally. Do not you
know, that the way to salvation is not the broad way,
which many run in ; but the strait way, which few now walk
in?

Before persecution came, men might y)artly have doubted
by the outvvard state of the world with us, (although by
Gods word it was ])lain,) which was the high way, for
there were as many that pretended to follow the a'ospel as
yjopcr^'. 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 nmnber that pass through it. Who
Avill now adventure their goods and life for Chrisl's sake,
thoi'gh he gave his life for our sakes ? We are now
bec( me 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 certain godly jjersons. 87

If we are not able — I meiin, if we will not forsake tliis
world for God's £rlory aiid the ."rospel's sake, think you
that God will make us able, or a^ive 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 seeina: that you must do this, will you not
williiig;ly 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 <^o to it,
then shall you 2^0 to prison, lose your i>;oods, leave vour
children comfortless, yea, lose your hfe also ; but, my
deariy 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 g-oods for his name's
sake. And then reason thus : If we g-o 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 not
come into some little trouble for his sake.

On this sort reason with yourselves, and then doubtless
God will work otherwise with you, and in you, than 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 worlliy of this
honour, to suifer loss of anything for his sake, lie might

88 Bradford. — Letters.

justly cast most grievous plaj^ues upon you, and yet now
he \vill correct you with that rod, by vvhicli you shall be
made like to his Christ, that you may reip,u with him for
ever. Suffer yourselves therefore now to be made like to
Christ, for else you shall never be made like \mto him.
The devil would p,'ladly 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 1 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 w^orld, 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
ivith 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
lie has kept you hitherto for that end.

And I beseech thee, O merciful Father, for Jesus
Christ's sake, that thou wouklst be merciful unto us,
comfort us with thy grace, and strengthen us in thy truth,
that in heart we may believe, and in tongue boldly 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
for you.

John Bradford.

* An infectious distemper l)y ^vhicIl many thousand persons died
in Ijinlaiul, in llie \car l.)"*!. in the space ofu lew days, nine liun-
<lred and sixty pi rsons died in London alone ; and it uas cLielly
fatal to men in the prime of life. »SVt' HoUnshcd's Chruniclcs.

XXVI.] To certain professors 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 doublv-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, throug-h the g-race of our dear
Father, by the mig-hty 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 feel 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 seqiiel 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 1 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 nuich
* The front of God's army.

90 Bradford. — Letters.

the more Ionised for, by liow much \vc feel the serpent's
Litcs wlierewith lie woimdeth our heels, that is, our out-
ward Adam and senses. If we had, I say, d lively and
true feeling- of his poison, we could not but rejoice in our
Captain, tliat has bruised his head, and be desirous to
follow iiis example, — that is, to g-ive our lives with him,
and for him, and to fill up his passions*, so that he might
con(iucr 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 stranger st, 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
will follow on 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 offereth them in common with his Son Christ our Lord,
lest they should lose their pigs like the Gergesites. They
are miwilling 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
noi 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 afler God's word ; they
follow the more part, and not the better ; they profess God
with their months, but in their hearts deny him, or else
they would sanctify him by serving him more than men.
They part stakes with God, which would have all ; giving
part to the world, to the Romish rout, and antichristian
idolatry now set abroad amongst us publicly ; they 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 suffer no persecuiion ; they love this world,
whueby the love of God is driven forth from them ; they
sav( ur of those things that are of men, and not that are of
God. To sum u]), they love God in their lips, but in their
hcaits, yea, and in their deeds they deny him, as well by

* Suff(>rin<i^s.

t Stranejers to Christ.

XXVI,] To certain jyrofessors of the gospel. 91

not repenting' their past evils, as by continuinir in evil still,
by doino- 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 cross, and tbllow 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 ; yoii 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 IIoo)3er,
Rogers, Taylor, and Saunders have done, and as now
your brethren, Master Cranmer, Latimer, Ridley, Farrar,
Bradford, Hav/kes, &c. are ready to do. The ice is broken
before you, therefore be not afraid, but be content to die
for the Lord. You have no cause to waver, or doubt of
the doctrine thus declared by the blood of the pastors.
Remember that Christ says, " He that will save In's life,
shall lose it." And what should it profit you to win tlie
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 Lord. If they are blessed that
die in the Lord, how shall tliey be that die for the Lord?
Oh ! what a blessing is it to have the death which is due
for our sins, diverted into a demonstration and testinu)ny
of the Lord's truth ! Oh ! that we had a little of Moses's
/aith, 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

9-2 Bradford.— Letters.

pray that God would open our eyes to see his hidden
manna, the heavenly Jerusalem, the eon^regation of the
first-born, the melody of the saints, the tabernacle of God
dwelling- with men ; then we should run, and become
violent men, and so take the kinjrdom of heaven, as it
were, by force. May God our Father i^ive us for his Christ's
sake to see a little, M'hat, and how j^reat joy he has pre-
pared for us, and called us- unto, and most assuredly gives
us for his own goodness and truth's sake. Amen. My
dearly beloved, repent, be sober, and watch in ])rayer ; 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
Lord ; 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 XXVII.

To my good brother, John Careless, j)risoncr in the King's
Bench.

The Father of mercy, and God of all comfort, visit us
with his eternal consolation, according to his great mercies
in Jesus Christ our Saviom*. Amen.

My very dear brother, if I report the truth unto vou, 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 ])raised therefore.
But if I report the truth unto you, and as I liave begun,
* Appointed.

XXVII.] To John Careless, 93

speak still the verity, I must confess, that for mine un-
thankfuhiess towards you, and especially to God, I have
more need of God's merciful tiding-s, than I had ever here-
tofore. Ah ! that Satan envies us so frreatly ! Ah ! that
our Lord would tread his head under our feet shortly !
Ah ! that I might for ever myself beware, and be a irodly
€xample to you and others, to beware of unthankfulness !
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 to use it as we should do, hurt our-
selves thereby ; so great is om- ignorance and corruption.
This, my good brother, and right dear to my very heart, I
write unto you, as to one whom in the Lord I embrace,
and I thank God that you do me in like manner. God our
Father more and more give us both his good Spirit, that as
by faith we may feel ourselves united unto him in Christ,
so by love we may feel ourselves linked in the same Christ
one to another, I to you, and you to me, we to all the chil-
dren of God, and all the children of God to us. Amen.
Amen. Commend me to our good brother Skelthro]),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-
timple 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 with often drop-
ping ; so if with hearty prayer for them and good ex-
ample, you still drop upon them as you can, you 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-wi

■ill man. Fox.

94 Bradford. — Letters.

LETTER XXVIII.

To Master John Hall and his wife, prisoners in Newgate,
for the testimony of the gosjyel.

Almighty God our heavenly Fatlier, throug-h 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 sutler for his cause, and g'ladly take it up to
bear it so long as he siiall think jrood. 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 from 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 I
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 Father
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 yoin- weal, al-
though your old Adam tells you and you feel otherwise ;
yet I say of 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 jierchance
object. You are now kept in clo^o prison, you will say ;
your family and children are without good overseers ; your
substance dimiiii.shes by these means; your poverty will
approach ; and ])erchance more ])erils also, yea, and loss
ol life too. These are no conunoditics, but discommodities,
• Acivaiitai!e.

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,
wherel y come such great discommodities.

To these thing-s I answer, that indeed it is true what you
say of your bodies, families, children, substance, poverty,
lifie, &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 desiie another world, where is
perpetuity ? You ought of your own head and free-will, to
have (acording- to ydur 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 glo4y ? 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 sutler 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's suffering ? My dearly beloved, wiiat
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
careful for his children, as God is for yours at i)resent.

<)6 Bradford. — Letters.

God's l:)lc.ssinp;, which is worth more than all the world, you
leave to your children. Thouo-h all you have provided
for them should be ])ulled away, yet God is not poor ; he
iias 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 unfaithful, and he will
not now beo;in with you. The g-ood man's seed shall not
g-o bcgg'ing' bread ; for he will show mercy upon thousands
of the posterity of them that fear him ; therefore as I said,
God's reward first upon earth shall be felt by your children
even corjioreally, and so also upon yon, 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 life, you shall find it so plentifully, as the eye hath not
seen, the ear hath not heard, the heart cannot conceive,
how g-reat 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
tmd good ; therefore let us, thirdly, call to mind our sins,
and ask pardon; whereto let \is, 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 recpiircs 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 ns, 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 ])lease 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. 07

that it may speedily come to pass — pray. To-morrow [
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, 1
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, following the coun-
sel of their sire Satan, would gladly condemn Christ and
his verity ; but, lo ! the liord has chosen us to be his
champions to hinder this. As stout soldiers, therefore, let
\is 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

9S Bradford.— Letters.

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 not 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 life, 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 lawfully, 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 Sa\iour
Jesus Christ, whose coming is now at hand ; let us look
for it, and lift up our heads, for our redemption draweth
nigh. Amen, Amen. The Lord of mercy grant us his
mercy. Amen. I pray you pray for me, and so desire
my brethren which are with you. God's peace be with us
all. Amen. Blessed are the dead that die in the Lord;
then how much more they that dieybr 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
merciful unto us, and to increase in you, my good sister,
the knowledge and love of his truth, and at this present
give me grace so to write to you something of the same,

XXX.] Respecting the popish matins. 99

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 unto, 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 afi:er 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 the better, I purpose, by God's grace, briefly to show.
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 commandmeiit
are wilfully broken ? How can charity* to man stand, when
charity* to God, which is obedience to his word, is over-
thrown ?

* Love.
f2

100 Bradford.— LettcTfi.

Afjain, both in matins and even-song- idolatry is main-
tained instead of God's service ; for there is invocation and
prayer made to saints dc])arted this life, which robs God
of that 2:lory w^hich he will G;ive to none other. Moreover,
this service and the Fetters forth of it condemn the Eni^lish
service as heresy, thereby falling" into God's cnrse, which
is threatened to all such as call jrood 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 synagognie ; so that the communicants
and approvers of it, thereby declare themselves to be mem-
bers of tile same synapcon^ue, and so cut off from Christ
and his church, vdiose 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 s])irit, 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 dry ; 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, lie 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.

Mny God grant thin to you, to me, and to all God's

XXX . ] Respecting the popish matins. 1 o 1

children. Amen. Thus m haste I have accom])lishe(l
your request, God grant, that as you have done me mucli
good bodily, so this may be a Httle mean to do you some
good spiritually. Amen. If time would serve, I would
have written more at large. The r2d of March, anno 1555.

John Bradford.

LETTER XXXI.

To the worshipful, and, in God, my most dear friend, the
Lady Vane.

(^Respecting the popes 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 hereimto.
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 oif Rome, which is undoubtedly
that 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, fiilly set forth the
same, to arm you to withstand the assaults of the ]rapists
herein, if you mark well, and read over again that which 1
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
was 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

1 02 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 resifrned that, which
Christ had g;iven to him, by exhorting his fellow-pastors
to feed the ilock of Christ. Is not this pretty stutf— 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 ministry. But the papists
prate, that he had full power over all churches ; wherein
they may learn better from Paul, for else he had done
unjustly in denying him the superior place. Howbeit,
whoever yet read that Peter took anything upon him over
churches committed unto other men ? Was not 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 so 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 left, 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 would gladlv 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 one God the Father, of one Christ, of

XXXI.] To Lady Vane. 103

one 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 pastor
grace is given after the measure wherewith Christ hath
endued them. Where, I pray you, is there any title of
fulness of power? When he calls home every one unto
a certain measure, why did he not forthwith say one pope ?
which 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.
But grant them their reason, as if it is good, what should
Antioch claim ? For Peter's chair was there also ; wherein
Paul 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-
ceived of the brethren. And yet in all these is no mention
at all of Peter, who then by their stories was at Rome ; —
beHke 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 Timothy, Paul
complains that no man was with him in his defence, but
all had left him. If Peter had been then at Rome, as
they write, then either Paul had belied him, or Peter had
played his Peter's part. (Luke, xxii.) In another place,
he blames all that were with him, only Timothy excepted.
♦ Truly.

104 Bradford. — Letters.

Therefore we may well doubt whether Peter was ai
Rome, and bishop there, as they prate ; for all this time
and loiifr 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 shoidd 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 bishoj), should
hQ ])referred before Ephesus, where John the evangelist
taug-ht, and was bishop ? And before Jerusalem, where
not only James taug-ht, 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 COO, who plainly in his works
wrote, that this title of primacy, and to be head over all
i.hurches 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 shmdd 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
fmish it; at present therefore I shall desire your ladyship
to take this in good })art. 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 ! how can
we call him Christ's vicar, that resists Christ, oj^pugns his
verity, persecutes his people, and, like a prelate, j)refers
himself above God and man? How or wherein do the
po])e and Christ agree? How does he sui)ply Peter's
ministry, who boasts of his succession ?

Therefore to begin with this, which I will use at present
I'/r a conclusion- if the ]jai)ists Mill 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 u
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 fell into the ditch : out of which may God deliver
them according to his good 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 hght, 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.

LETrER XXXII.

To my clear brother in the Lord, Master Richard Hopkins,
and his wife, dwelling in Coventry, and other my faith-
ful brethren and sis'ers, professor's 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
Jieart and in the heart of your good wife, and of all my
good brethren and sisters about you, that you may, in
respect thereof, unfeignedly condemn all worldly peace,
which is contrary to that peace which I s])eak of, and
drives it utterly out of the hearts of all those which would
f3

\ 06 Bradford. — Letters.

patch them both together. For we cannot serve twa
masters — no man can serve God and mammon. (Matt, vi.)
Clirist's })cace 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 they may be pure habitations
and mansions for the Holy Spirit (Phil, iv.) ; yea, for
the blessed Trinity, who hath promised to come and dwell
ill 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
that company with them, to their no small peril. For
they pretend outwardly popery, going to mass with the
papists, and tarrying with them personally at their anti-
christian and idolatrous service, but with their hearts, say
they, and with their spirits they serve the Lord. And 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
i>oth, 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 kecpeth both ? Doth not
he still ? And, alas ! shall not he have the service of the
body, but it must be given to serve the new-found god of
antichrist's invention? Did not Christ buy both our souls
and bodies ? And wherewith ? With any less price than with
his precious blood ? Ah ! wretches then that we are, if we
detile either j)art with the rose-coloured harlot of Baby-
lon's filtiiy mass abomination ! It had been better for us
never to have been washed, than so to wallow ourselves in
the filthy puddle of poj^ery. It had been better never to
have known the truth, than thus to betray it. (Rev. xviii.
* AIa=. t Matt. viii.

xxxn.] To Hopkins and otkera at Coventry. 107

2 Pet. ii. Heb. vi. x. Matt. xii. Luke, xi.) Surely, surely,
let such men fear lest their latter end be worse than the
befrinning'. 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 goinp: to
church and to mass is of self-love ; that is, they go thither
because they would avoid the cross; they go thither,
because they would be out of trouble. They seek neither
the queen's highness nor her laws, which in this point
cannot bind the conscience to obey, because they are con-
trary to God's laws, which bid us often to flee idolatry and
worshipping him after men's devices. They seek neither
(I say) the laws, if there were any, nor their brethren's
advantage, for none comes thereby, neither godliness nor
good example, for there can be none found in going to
mass, &c. but horrible offences, and woe to them that give
them — but they seek their own selves, their own ease,
their escaping the cross, &c. And when they have made
all the excuses they can, their own conscience will accuse
them of this, that their going to church is only because
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 themselves, they would
not carry the cross ; and hereof their own conscience, if
they have any conscience, accuses them. 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 judgment, and shall begin
to be ashamed of them then, which now here are ashamed
of him? (Luke, ix. xii. Mark, viii.) Who then, I say,
will excuse these mass-gospellers' consciences ? Will the
queen's highness ? She shall then have more to do for
herself than without hearty and speedy repentance she can
ever be able to answer, though Peter, Paul, Mary, James,
John the pope, and all his prelates, take her part, witli all
the singing sir Johns * that ever were, are, and shall be.
Will the lord chancellor and prelates of the realm excuse
themselves there ? Nay, nay. They are like then to smart
for it so sore, that I would not be in their places for all
the whole world. Will the laws of the realm, the nobility,
gentlemen, justices of peace, &c. excuse our gosj)el
♦ Romish priest-^.

1 08 Bradford. — Letters.

massmono^ers* consciences then ? Nay, God knows they can
do little there but quake and fear for the heavy vengeance
of (lod 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 mercliant, 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 w ill, 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, being 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 oft'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-
ino- 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 w ere our
friend or no, if the mass-priest were our friend ; for they
say he can apply Christ's merits to us 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 tliey 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 1 say
he is, and sittcth on the right hand of God, the Father
Almighty, in heaven, from whence, and not from the \i\\,X
shall he come to judge both the quick and the dead. In
the mean season, heaven, saith St. Peter, must receive

•Thing. t Of equal value.

* The receptaclejji which the consrcrated 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 not far off.
For if the day of the Lord drew near in the apostles' time,
which is now above fifteen hundred years past, it cannot
be, I trust, long hence now. I trust our Redeemer's
coming is at hand. (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
Lamb," if they repent not in time. (Rev. vi.) Then nei-
ther gold nor goods, friendship nor fellowship, lordship
nor 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 v^hat 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 })erverted
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 with 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, hearken
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 jjleasure in him !"
(Heb. x.) It alloweth not the love of this world, which
makes men do many things against their consciences, for

i 10 Bradford. — Letters.

in them that love the world, the love of God abides not
(1 John, ii.) ; it allows not rrathcrers elsewhere than with
Christ, but says 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
heart 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,
but 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 church 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
Bible, 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
commands 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 IMary, Peter,
«&c. He bids us use his supper in the remembrance of his
death and passion, 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 after 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 itself, and blood itself, without bread, without
wine, but as the sacrament of his body and blood, whereby

xxxii.] To Hopkins and others at Coventry. 1 1 1

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 sapper
to all but their shavelings,* except it be once in the year,
and then also they take the cup from us ; they never preach
fortii the Lord's death but in mocks and moes :t they
take away all the sacrament by their transubstantiation,
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 upon
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 any part of the pelf ol
this Romish church and synagogue of Satan. Halt not on
both knees, for halting will bring you out of the way ; but.
like valiant champions of the Lord, confess, confess, I say,
with your mouth, as occasion serves, and as your vocation
requires, the hope and faith you have and feel in your hearts.
♦ Rcmish priests. t Absurd sermons.

1 12 Bradford.— Letters.

1 King;s, xviii. Ileb. xii. Mutt. x. xvi. Mark, viii. Luke, ix,
xiv, 2 Tim. iii. Rom. x. 1 Pet. iii.

But you will say, that to do so is perilous ; you shall
l)y that meaus 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 jieril'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,
tliat 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 ])ilgrims and strangers ; this life is but
the desert and \\ ilderness to the land of rest. We look
ibr 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
Hy. We sorrow and sigh, desiring the dissolution of our
bodies, and the putting otf 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 be
served not friendly. Let them walk the wide way that are
ruled by their enemies ; let us be ruled by our friends,
and walk the strait way, whose end is weal, as the other
is woe. (Matt. vii. xxv.) The time of our sullering is but
short, as the time of their ease is not long ; but the time
of our rejoicing shall be endless, as the tiuie of their tor-
ments shall be everlasting and intolerable. Our breakfast
is .sharp, but our supper is sweet. Tlie 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 fehcity, 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 all 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 glcry. 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 hke
to Christ here, that we may be hke unto him elsewhere.
For if we are partakers of the affliction, 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, «S:c. thus long ;
so that we shall be guilty of ingratitude, exce{)t 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 liirn
better than his gifls or otherwise ? It is a trutli 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 confession of Christ. Read 2 Kin<rs, iv. In
this life your children shall find goods plentiful, and a
blessing" upon them when you are gone, and all your goods
taken away. God is so good, that he helpeth the young
ravens before they can fly, and feedeth them when iheir
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
him? (Psa. xxxvii. cxlvii. Ixviii. Iv.) Oh! my dearly be-
loved, 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 wives,
children, and all that ever we have. Let us be sure the
hairs of our head are numbered, so that one hair shall
not perish without the good will of our dear Father, who
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. Let us be diligent in our vocation, and in doing
good to all men, especially to them that be of the house-
hold of faith. Let us live in peace with all men as much
as is in us. And the Lord of peace give us his peace, and
that for evermore. Amen. (Eph. vi. Luke, xiii. 1 Cor.
iv. 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-
iry, and prisoner in the Fleet, for the faithful and
constant confessing of Gods 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 commendeth so much
in this letter, was sherift' of Coventry, and during the time of his

Itxxiii.] To M. Richard Hopkins. 115

mercy, and the feelings of the same plentifully in Christ,
our sweet Saviour, who gave himself a ransom for our
sins, and a price for our redemption : praised therefore 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 will, 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 of
scripture for his spiritual comfort.

Whereupon, he being maliciously accused, was sent 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 his
conscience pure from idolatry, he was driven with his wife and
eight young children to quit the realm, and so leaving all other
worldly respects, with his great loss and damage he went into
Germany, where he continued in the city of Basil, Ull the death ol
Queen Mary, being like a good Tobias, to his power a friendly
helper, and a comfortable reliever of other English exiles ; trOd s
holy blessing so working with him, that in those for countries, he
neither fell into any great decay, neither anyone of all his household,
during all the time there suffered materially, but so many as he
brought out, so many he caried home again, yea and that Wim
advantage, and God's plenty upon him. Fox.
* Distinguish or separate.

116 Uradfurd. — Letters.

that this your suffering; is for rio-hteousness' sake, and for
conscience to God-wards, for else you mi^ht be out of
trouble, 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 imj)risonment and lack of liberty ;
and I would that you so would confess unto God in your
prayer, with petition for pardon and thanksgivinp;, for his
correcting you here. But you know that the magistrates
do not persecute your sins, your unthankfulness, &c. but
they persecute in you Christ himself, his righteousness,
his verity ; and therefore haj^py 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 born in a blessed time, who
have found this grace with God, to be a vessel of honour,
to suffer with his saints, yea, with his Son. My beloved,
God 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 w^orld 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 ])rison 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 ofhce before God, was cast into the
Fleet, and there kept ])risoner a long time. Happy, and
twice ha])pY are you, if for this you may give your life.
Never could you have attained to this promotion of this
♦ Favuur.

XXXI 1 1.] To M. Richard Hopkhis. Il7

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 calling
upon him ; yea, before you call, your desires are not only
known, but accepted through Christ. If now and then
he hide his face from you, it is but to provoke your appetite
to make you 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 I
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 cohifort as the eye
hath not seen, the ear hath not heard, no^ 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 Lord. 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 maj^istrate who
suffered for the truth in Queen Mary's reig^n. See Fox.

118 Bradford. — Letters.

highway to heaven ; for by many afflictions we must enter
in thither, whither God bring us for his mercy's sake.
Amen. Amen. Your fellow in affliction,

John Bradford.

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 all 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 hke,
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 I 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 crowned, IduI
such as strive lawfully ; 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 would 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

XX. IV.] To Mistress E. Brown. 1 19

be sharp and sour, yet it is not tedious and loner. 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
Christ. 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 he
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 hisy instructing 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

1 20 Bradford.— Letters.

sonicthiiifr afTrii^hted by the power of the ma ""ist rates, and
tlie cruelty which they will threaten ag:ainst you, I wish you
to set before you the good father Moses, and follow his
example ; for he set the invisible God ])efore his eyes of
faith, and with them looked upon God and his 2;lorious
majesty and power, while with his corporeal eyes he saw
Pharaoh and all his fearful terrors. So do you, my dearly
lieloved — 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 ])resent
before the face of God, which will give such wisdom to
you, who fear him and seek his ])raise, 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 l>e
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
tJiat 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 ought 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-
jiarcd to their using of it, plainly declares.

XXXV.] To a friend. 121

A^ain, if they talk with you of Christ'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 the scripture calls it so after the consecration.
But that to the eyes, taste, and senses of your faith, 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-
mentaJ bread and sacramental wine.

By this means, you shall not allow transubstantiation,
or any of their popish opinions, and yo.i 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 he patient vndcr
the cross, and constant in the true doctrine which they
had professed.

My dearly beloved in the Lord, as in him I wish yon
\7eU 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 ])ilgrin\-
age, and place wherein God tries his cliildren ; 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

BRADFORD 2. G

122 Bradford— Letters.

seem so to do, althoup;]i by many you are advised thereto.
For tliis hot sun, which now shineth, burns so sorely that
the corn, whicli is sown upon sand and stony ground,
begins to wither ; that is, many who beforetimes were
taken for hearty gospellers, begin now, for the fear of
afflictions, to relent, yea, to turn to their vomit again ;
thereby declaring, that though they go from amongst us,
yet were they never of us, or else they would have still
tarried with us ; and neither for gain nor loss have left us,
either in word or deed. As for their hearts, which un-
doubtedly are double, and therefore in danger of God's
curse, we have as much of them with us as the papists
have ; and more too, by their own judgment ; for they
play wilybeguile themselves ; and think it enough in-
wardly to favour the truth, though outwardly they curry
favour. They say, " What though with my body I do this
or that, God knows my heart is whole in him."

Ah, brother ! if your heart be whole with God, why do
not you confess and declare yourself accordingly, by word
and fact ? You believe in your heart either that what you
say is good or not. If it is good, why are you ashamed
of it ? If it is evil, why do you keep it in your heart ?
Is not God able to defend you while adventuring yourself
for his cause ? Or will he not defend his worshippers ?
Does not the scripture say, that the eyes of the Lord are on
them that fear him, and trust in his mercy? And whereto ?
why truly, to deliver their souls from death, and to feed
them in time of hunger.

If this is true, as it is most true, why are we afraid of
death, as though God could not comfort or deliver us, or
would not, according to his promise ? Why are we afraid
of the loss of our goods, as though God would leave them
that fear him destitute of all good things, and so do,
against his most ample promises ? Ah ! faith, faith, how
few feel thee now-a-days ! Full truly, said Christ, that he
should scarcely find faith when he came on earth. For if
men believed these promises, they would never do any-
thing outwardly which inwardly they disallow. No example
of men, how many soever they are, or how learned soever
they are, can prevail in this behalf; for the pattern which
we must follow is Christ himself, and not the more nume-
rous company or custom. His word is the lantern to
lighten our steps, and not learned men ; company and
custom are to be considered according to what they allow •

XXXVI.] To certain godly men. 123

learned men are to be listened to and followed accordino; to
God's lore and law ; for else the crreater part go to the devil.
Custom causes error and blindness ; so learninn-, if it is
not according to the light of God's word, is poison, and
learned men are most pernicious. The devil is called
dmmon, for his cunning, and the children of the world in
their generation are much wiser than the children of light ;
and I know the devil and his darlings have always, for
the most part, more helps in this life, than Christ's church
and her children. They, the devil and his synagogue I
mean, have custom, multitude, unity, antiquity, learning,
power, riches, honour, dignity and promotions plenty, as
they always have had, and shall have commonly, and for
the most part, until Christ's coming, much more than the
true church has at present, heretofore has had, or hereafter
shall have. For her glory, riches, and honour, are not here ;
her trial, cross, and .warfare, are here.

And therefore, my dear hearts in the Lord, consider
these things accordingly : consider what you are : — not
worldlings, but God's children. Consider where you are,
not at home, but in a strange country. Consider among
whom you are conversant, even in the midst of your
enemies, and of a wicked generation ; and then I trust
you yv'\\\ not much grieve at affliction, which you cannot be
without, being, as you are, God's children, in a strange
country, and in the midst of your enemies ; except you
would leave your Captain, Christ, and follow Satan for the
muck of this earth, or for rest and quietness, which he
may promise you ; and you indeed may think you shall
receive it by doing as he would have you to do, but, my
dear hearts, he is not able to pay what he promiseth :
peace and war come from God, riches and poverty, wealth
and woe. The devil has no power but by God's permis-
sion. If then God permit him a little to attack your
goods, body, or life ; I pray you tell me, what can much
hurt you, as Peter saith, you being followers of godliness ?
Think you that God will not remember you in his time, as
shall be most to your comfort ? Can a woman forget the
child of her womb ? and if she should, yet will I not
forget thee, saith the Lord. Look upon Abraham in his
exile and misery; look upon Jacob, Joseph, Moses,
David, and the prophets, a])ostles, and all the godly from
the beginning : and, my good brethren, is not God the same
God? Is he a changeling? You have heard of th^
g2

1 24 Bradford.— Leiten.

patience of Jol), saith St. James, and you have seen the
end, how that God is merciful, i)itiful, and k)n£y-surterincf ;
even so I say unto you, that you shall find accordingly, if
you are patient — that is, if you fear him, set his word
before you, serve him thereafter; and if when he lay his
cross on you, you bear it with patience, which you shall
do when you consider it not according to the ])resent sense,
but according- to the end. Heb. xii. 2 Cor. iv.

Therefore, 1 heartily beseech you, and out of my bonds,
which I sutler for your sake, I pray you, my own dear
hearts in the Lord, that you would cleave in heart, and
humble obedience, to the doctrine taught you by me, and
many others my brethren. For we have taught you no
fables, nor tales of men, nor our own fantasies, but the
\ery word of God, which we are ready to confirm with our
lives, God so enabling us, as we trust he will, and by the
shedding of our blood, in all patience and humble obe-
dience to the superior powers, to testify and seal up ; as
well that you might be more certain of the doctrine, as
that you might be ready to confess the same before this
wicked world ; knowing that if we confess Christ, and his
truth, before men, he will confess us before his Father in
heaven ; but if we are ashamed hereof, for loss of life,
friends, or goods, he will be ashamed of us before his
Father, and his holy angels in heaven.

Therefore take heed, for the Lord's sake ; take heed,
take heed, and defile not your bodies or souls with this
Romish and antichristian religion now set up amongst us
ago.in, but come away ; come away, as the angel crieth,
from amongst them, in their idolatrous service, lest you
be ])artakers of their iniquity. Hearken to your preachers,
as the Thessalonians* did to Paul ; that is, compare their
sayings with the scriptures ; if they are not found accord-
ing therewith, the morning light shall not shine upon
them. Use much and hearty prayer for the spirit of
wisdom, knowledge, humbleness, meekness, sobriety, and
rejientance, which we have great need of, because our sins
have thus provoked the Lord*s anger against us ; but let
us bear his anger, and acknowledge our faults with bitter
tears and sorrowful sighs, and doubtless he will be merciful
to us, after his wonted mercy. Tlie which may he vouch-
safe to do for his holy name's sake, in Christ Jesus our
Lord ; to whom, with the Father and the Holy Ghost, be
• Hj means the Bereans.

XXXVII.] To George Eaton. 12a

all honour, glory, praise, and everlastino^ thanks, from this
time forth evermore. Amen. Out of prison, by yours in
the Lord to command,

John Bradford.

LETTER XXXVII.

To my dear friend and brother in the Lord, Master
George Eaton.

Almighty God, our dear Father, give to you daily more
and more the knowledge of his truth, and a love and life
to the same, for ever in all things, through Jesus Christ
our Lord. Amen.

I should begin with thanksgiving to God, and to you as
his steward, for the great benefits I have oftentimes re-
ceived from you, and specially in this time of my greatest
need, far above my expectation. But because thankfulness
lies not in words or letters, and because you look not to
hear of your well doing from man, I purpose to pass it over
with silence, and to give myself at present to that which is
more profitable unto you ; that is, briefly to labour, as God
shall lend me his grace, or at least to show my good will
to help you, from God's gift to me, as you by your doing
the like from God's gift unto you have already done and so
occasioned me greatly hereto. I would gladly have done
it heretofore, but I have been discouraged to write unto
you, lest hurt might come unto you thereby, which is the
only cause why I have not hitherto written, and now would
not have done so, but that I stand in doubt whether ever
hereafter I shall have liberty to write unto you. And
therefore, whilst I may, I thought good to do thus much,
to declare unto you, that, I think myself nujch bound to
God for you, and I desire to gratify* the same, as God
shall enable me.

The days are come, and approach more and more, in
which trial will be made of such as have unfeignedly read
and heard the gospel ; for all others will abide no trial but
as the world will. But because I have better hope of you,
I cannot but pray to God, to confirm you in him, and to be-
seech you to do the same. I know it will be a dangerous
thing indeed to declare that which you have confessed in
word and have believed in heart, especially concerning the
* Recompense.

126 Bradford. — Lc.flers.

papistical mass ; but notwithstanding, we must not for
dangers depart from the truth, except we will depart from
God ; for inasmuch as God is the truth, and the truth is
God, he that departeth from the one departeth from the
other.

Now, I need not tell you, what a thing it is to depart
from God, because you know it is no less than a departing
from all that is good, and not only so, but also a coupling
of }'ourself to all that is evil. For there is no mean ;
either we dejjart from God, and cleave to the devil, or
depart from the devil, and cleave to God. Some men there
are, who, for fear of danger and loss of that which they
must leave, when, where, and to whom they know not,
deceive themselves after the just judgment of God, and
believe the devil, (because they have no desire to believe
God,) by hearkening to Satan's counsel of parting stakes
with God, so as to be persuaded that it is not evil, or else
no great evil, inwardly in heart to conceal the truth, and
outwardly in fact to betray it. And therefore, though they
know the mass to be abomination, yet they esteem it but
a straw to go to it as the world do. In which the Lord
knoweth they deceive themselves to damnation, and dream
as they lust. For surely the body departing from the
truth, and so from God, will draw and drown in damna-
tion the soul also ; for we shall receive according to that
we do in the body, good or bad, and therefore the matter
is more to be considered than men make of it, the more it
is to be lamented. But I trust (my right dearly beloved)
you will consider this with yourself, and call your con-
science to account, as God's word maketh the charge.

Beware of false auditors, which, making a false charge,
can get no quietness of the conscience according to God's
word ; therefore cast your charge, and there shall you see
that no belief of the heart justifies, which has not con-
fession of the mouth to declare the same. No man can
serve two masters : he that gathers not with Christ (as no
mass-seer,* unreproving it, does) scatters abroad. God's
chosen are such as not only have good hearts, but also kiss
not their hand, nor bow their knee to Baal. Christ's dis-
ciples are none but such as deny themselves, take up their
cross, and Ibilow him. He that is ashamed of Christ and
of his trutli in this generation, must look that Christ will be
aishamed of him in the day of judgment ; he that denieth
* Spectator of the macS.

XXXVII. J To George Eaton. 127

Christ before men, shall be denied before God. Novv'
there are two kinds of denial, yea, three kinds ; one in
heart, another in word, and the third in deed : in which thiee
kinds all mass-g^ospellers are so bitten, that all the sur-
geons in the world can lay no healinrr plaster thereto, till
repentance appear, and draw out the matter of using the
evil, and resorting to the mass ; for we should be pure
from all spots, not only of the flesh, but also of the spirit.
And our duty is to depart not only from evil, that is, the
mass, but also from the appearance of evil ; that is, from
coming to it. Woe unto them that give offence to the
children of God ; that is, which occasion by any means
any to tarry in the church at mass-time ; much more then
they which occasion any to come thereto ; most of all,
they which enforce any thereto. Assuredly, a most heavy
vengeance of God hangeth upon such. Such as decline
to their crookedness, God will lead on with wicked workers,
whose portion shall be snares, fire, brimstone, and stormy
tempests, (Psa. xi,,) whose palace and home shall be hell-
fire and darkness, whose cheer shall be weeping and gnash-
ing of teeth, whose song shall be Woe, woe, woe, from
which the Lord of mercy deliver us.

My dearly beloved, I write not this as one that thinks
not well of you, but as one that would you did well. And
therefore, to help you thereto, I write as I write, beseech-
ing God to open your eyes to see the dangers men are in
that dissemble with God and man, to the end you do not
the like, and also to open your eyes to see the high service
you do to God, in adventuring yourself, and what you
have, for his sake. Oh ! that men's eyes were opened to
see that the glory of God resteth upon them that suffer
any thing for his sake ! Oh ! that we considered, that it
is happiness to suffer any thing for Christ's sake, which
have deserved to suffer so much for our sins and iniquities !
Oh ! that our eyes were opened to see the great reward
they shall have in heaven, who suffer the loss of any-
thing for God's sake I

If we knew the cross to be as a purgation most pro-
fitable to the soul, as a purifying fire to burn away the
dross of our dirtiness and sins, as an oven to bake us in,
to be the Lord's bread, as soap to make us white, as a
stew* to mundify and cleanse us, as God's framehouse,
to make us like to Christ here in suffering, that we may be
* A pool of water.

12S Bradford. — Letters.

so in reio^ninp; ; then should we not so much care for this
httle short sorrow, which the flesh suffers in it, but rather
in consideration of the exceedino: endless joy and comfort
which will ensue, we should run forwards in our race after
the example of our captain Christ, who comfort us all in
our distress, and c^ive us the spirit of prayer, therein to
watch and pray, that we be not led into temptation, which
God o;rant to us for ever. Amen.

And thus much I thoui^ht <rood to write to you at this
]>resent, to declare my carefulness for the wtII doinjr of you
and all your family, whom I commend with you into the
liands and tuition of God our Father. So be it.

Your own in the Lord,

John Bradford.

LETTER XXXVIII.

Another letter to Master George Eaton.

Almighty God, our heavenly Father, recompense
abundantly into your bosom, my dearly beloved, here and
eternally, the good which from him by you I have con-
tinually received since ray cominp; into prison ; otherwise
T never can be able to requite your lovin2:-kindness here,
tlian bv praying' for you, and, after this life, by witnessing
your faith — which is declared to me by your fruits — when
we shall come and appear together before the throne of
our Saviour Jesus Christ, whither, I thank God, I am even
now going ; ever looking when officers will come and fulfil
tlie precept of the prelates, whereof, though I cannot
coin])lain, because I have justly deserved a hundred thou-
sand deaths at God's hands, by reason of my sins ; yet I
may and must rejoice, because the prelates do not perse-
cute in me my iniquities, but Christ Jesus and his verity ;
so that they persecute not me, they hate not me, but they
])ersecute Christ : they hate Christ. And because they
can do him no hurt, for he sitteth in heaven, and laugheth
them and their devices to scorn, as one day they shall feel,
therefore they turn their rage upon his poor sheep, as
Herod their father did upon the infants. (Matt, ii.) Great
cause therefore have I to rejoice, that my dear Saviour
Christ will vouchsafe amongst many, to choose me to be a
vessel of grace, to sutler in me, who have deserved so
often and justly to sutler for my sins, that I might be most

XXXVIII.] To George Eaton. 129

assured I shall be a vessel of honour, in whom he will be
glorified.

Therefore, my right dear brother in the Lord, rejoice
with me ; give thanks for me ; and cease not to pray, that
God for his mercy's sake would make perfect the good he
hath begun in me. And, as for the doctrine which 1 have
professed and preached, I do confess unto you in writing,
as to the whole world I shortly shall, by God's grace, in
suffering, that it is the very true doctrine of Jesus Christ,
of his church, of his prophets, apostles, and all good men ;
so that if an angel should come from heaven and preach
otherwise, the same were accursed.

Therefore waver not, dear heart in the Lord, but be
confirmed in it ; and, as your vocation requires, when
God so will, confess it, though it be perilous so to do.
The end shall evidently show another manner of pleasure
for so doing than tongue can tell. Be diligent in prayer,
and watch therein ; use reverent reading of God's vvord ;
set the shortness of this time before your eyes ; and let
not the eternity that is to come depart out of your me-
mory. Practise in doing what you learn by reading and
hearing : decline from evil, and pursue good : remember
them that are in bonds, especially for the Lord's cause, as
members of your body and fellow-heirs of grace. Forget
not the affliction of Sion, and the oppression of Jerusalem,
And God, our Father, shall give you his continual blessing,
through Christ our Lord. May he guide us, as his dear chil-
dren, for ever. Amen. And thus I take my farewell of
you, dear brother, for ever in this present life, till we
shall meet in eternal bUss, whither may our good God and
Father bring us shortly. Amen. God bless all your
babes for ever. Amen. Out of prison, this 8th of Fe-
bruary.

Your afflicted brother for the Lord's cause,

John Bradford.

LETIER XXXIX.

Another letter to Mistress Ann TVarcvp.
Almighty God, our heavenly Father, for his Christ's
sake, increase in us faith, by which we may more and
more see what glory and honour is reposed and safely
kept in heaven for all them that believe with the heart, and
confess Christ and his truth with the moutli. Amen.
g3

130 BradfoTd.—LcUers.

My dearly beloved, I remember that once heretofore I
wrote unto you a farewell ui)()n conjecture, but now I write
my farewell to you in this life, indeed, u])on certain know-
ledge. My staff standeth at the door. I continually look
for the sheriff to come for me, and I thank God I am
ready for him. Now p;o 1 to practi'^e that which I have
])reached : now am I climbiuiv up the hill — it will cause
me to puff and to blow before I come to the cliff. The
liill is steep and hig-h, my breath is short, my strength is
feeble ; pray, therefore, to the Lord for me, that as 1 have
now, through his goodness, even almost come to the top, I
may by his grace be strengthened, not to rest till I come
where I should be. Oh, loving Lord ! put out thy hand,
and draw me unto thee ; for no man cometh but he whom
the Father draweth. See, my dearly beloved, God's
loving mercy ; he knoweth my short breath and great
weakness. As he sent a fiery chariot for Elijah, so sends
he one for me ; for by fire my dross must be purified,
that I may be fine gold in his sight ! O unthankful wretch
that I am I Lord, do thou forgive my unthankfulness.
Indeed I confess (right dear to me in the Lord) that my
sins have deserved hell fire, much more then, this fire.
But, lo ! so loving is my Lord, that he converteth the re-
medy for my sins, the punishment for my transgressions,
into a testimonial of his truth, and a testification of his
truth, which the prelates persecute in me, and not my sins ;
therefore they persecute not me, but Christ in me, who,
I doubt not, w^ill take my part unto the very end. Amen.

Oh ! that I had a heart so open that it could receive, as
I should do, this great benefit and unspeakable dignity,
which God my Father otiereth to me. Now pray for me,
my dearly beloved, pray for me, that I may never shrink.
I shall never shrink, I hope : I trust in the Lord I
shall never shrink ; for he that always has taken my
part, I am assured will not leave me when I have most
need, for his truth and mercy's sake. O Lord help
me ! Into thy hands I commend me wholly. In the
Lord is my trust ; I care not what man can do unto
me. Amen. My dearly beloved, say you Amen also,
aiid come after, if so God call you. Be not ashamed
of the gosi)el of Christ, but keep company with him still.
He will never leave you ; but, in the midst of temptat'on,
will give you an outscape, to make you able to bear the
brunt. Use hearty prayer ; reverently read and hear

XXXIX.] To Mistress Ann IFarnij). 131

God's word ; put it in praciice ; look for the cross ; liit
up your heads, for your redemjition dravveth nigh ; know
that the death of God's saints is precious in his sio:ht ;
be joyful in the Lord ; pray for the mitigation of God's
heavy displeasure upon our country. God keep us for
ever ; God bless us with his spiritual blessings in Christ.
And thus I bid you farewell for ever in this ])resent life.
Pray for me, pray for me. God make perfect his good
work begun in me. Amen. Out of prison, the seventh of
February. Yours in the Lord,

John Bradford.

LETTER XL.

To a certain godly gentlewoman, tronhled and afflicted hy
her friends for not coming to the mass.*

I WISH unto you, right worshipful, and my dearly beloved
sister in the Lord, as to myself, the continual g-race and
comfort of Christ, and of his holy word, throuf^h the n\)e-
ration of the Holy Spirit, who strengthens your inward man
with the strength of God, that you may continue to the
end in the faithful obedience of God's gospel, whereto you
are called. Amen.

I perceived by yourself, the last day when you were with
me, how that you are in the school-house and trial-pa-rlour
of the Lord, which to me is a great comfort, at the least it
should be to see the number of God's elect by you in-
creased, who are in that state to which God has not called
many, as Paul saith ; and as it is a comfort to me, so
should it be a contirmation unto me, that the Lord, for his
faithfiilness' sake, will make perfect and finish the good he
hath begun in you to the end.

If, then, your cross be to me a comfort, or token of your
election, and a confirmation of God's continual favour, my
dearly beloved, how much more ought it to be so unto you,
unto whom he hath not only given to believe, but also to
come into the track of suflering for his sake ; and that not
commonly of common enemies, but even of your own fii-
ther, mother, and all your friends ; I mean kinsfolks, as

* A certain gentlewoman, being troubled by her fnther and mo-
ther for not coming to mass, sent her servant to visit Master Brad-
lord in prison; who, attending to tlie woful case of the gentle-
woman, and to the intent partly to conlirm lier with counsel, and
partly to relieve her oppressed miud vvitli some comfort, directed
this letter unto her. Fox.

132 Bradford.— Letters.

you told me. By which, I see Christ's words are tnie ;
how he came to p^ive his children such a peace witli him,
as the devil mio^ht not, nor may abide ; and therefore
stirreth up father and mother, sister and brother, rather
than it should continue. But, my dear sister, if you cry,
with David, to the Lord, and complain to him, how that,
for conscience to him, your father and mother have for-
saken you, you shall hear him speak in your heart, that
he has received you ; and by this would have you to see,
that he makes you here like to Christ, that elsewhere, in
heaven, you mi^ht be like unto him. Of this you ought
to be most assured, knowing that in time, even when
Christ shall appear, you shall be like unto him ; for he will
make your body, which n(.)w you defile not with idolatrous
service in going- to mass, to be like unto his own glorious
and immortal body according to the power whereby he is
able to do all things. He will confess you before his Fa-
ther, who do not deny his verity, in word or deed, be-
fore your Father : he will make you reign with him who
now suffer for him, and with him. He will reward you, with
himself and all the glory he hath, who now for his sake
deny yourself with all that you have ; he will not leave you
comfortless, that seek no comfort but at his hand. Though
for a little time you are atBicted, yet therein will he comfort
and strengthen you ; and at the length make you to be
joyful with him, in such joy as is infinite and endless. He
will wipe all the tears from your eyes ; he will embrace
you as your dear husband ; he will, after he has proved
you, crown you with a crown of glory and immortality,
such as the heart of man shall never be able to conceive
in such sort as it is. He now beholds your steadfastness
and striving to do his good will ; and shortly he will show
you how steadfast he is, and will be ready to do your will
after you have fiiUy resigned it to His will.

Pledge Christ in his cup of the cross, and you shall pledg
him in the cup of his glory. Desire to drink it before it
come to the dregs, whereof the wicked shall drink ; and
all those who for fear of the cross, and pledging the Lord,
walk with the wicked, by betraying in fact and deed, that
which their heart embraces for verity. Which if you
should do, which God forbid, then, my dear mistress and
sister in the Lord, you should not only lose all that I have
before sj)oken, and much more infinitely of eternal joy and
glory, but also be a castaway, and a })artaker of God's

XL.] To a godly gentlewoman. 133

most heavy displeasure in hell-fire eternally ; and so for a
little ease, which you cannot tell how long- it will last, would
lose for ever and ever all ease and comfort. For he that
slathers not with me, saith Christ, and no mass-<rospeller
does so, scattereth abroad. According to that we do in
this body, we shall receive, be it jrood or bad. If of our
words we shall be judg^ed to condemnation or salvation,
much more then of our facts and deeds. You cannot be
a partaker of God's religion and antichrist's service,
whereof the mass is most principal. You cannot be a
member of Christ's church, and a member of the pope's
church. You must glorify God, not only in soul and
heart, but also in body and deed. You may not think
that God requires less of you, his wife now, than your
husband did of you. If your husband would have both
heart and body, shall Christ have less, think you, who has
so bitterly and dearly bought it ? If your husband could
not admit an excuse, that your heart is his only, if your
body was not ; do you think that Christ will allow your
body at mass, although your heart consent not to it ?

God esteems his children, not only by their hearts, but
by their pure hands and works ; and, therefore, in Elijah's
time, he counted none to be his servants and people, but
such as had not bowed their knees to Baal ; as now he
does not, in England, account any to be his dearlings,
which know the truth in heart, and deny it in their deeds,
as our mass-gospellers do.

We ought to desire, above all things, the sanctifyinjj:
of God's holy name, and the coming of his kingdom ; and
shall we then see his name blasphemed so horribly as it is
at mass, by making it a sacrifice propitiatory, and setting
forth a false Christ, of the priests' and bakers' making, to
be worshipped as God, and say nothing? The Jews rent
their clothes asunder, at seeing or hearing any thing blas-
phemously done or spoken against God ; and shall we
come to church where mass is, and be mute ? Paul and
Barnabas rent their clothes, at seeing the peo))le of Ly-
caonia offer sacrifice unto them ; and shall we see sacrifice
and God's service done to an inanimate creature, and be
mute? What helpeth more, or so much, antichrist's king-
dom, as doth the mass ? And what destroys ])reaching,
and the kingdom of Christ upon earth, more than it does ?
And how can we then say. Let thy kingdom come, and go
to mass ? How can we pray before God, Thy will bu done
on earth, when we will do our own will, and the will of

134 Bradford,— Letterii.

our father or friends? How pray we, Deliver us from evil,
who, knowinp; the mass to be evil, come to it ?

But why ^o I to lig'ht a candle in the noon-day ; that is,
to tell you that we may not p;o to mass, or to the congre-
gation where it is, except it is to reprove it, since all men,
in so doing, dissemble both with God and m.an ? And is
dissembling now to be allowed ? How long will men yet
halt on both knees ? saith God. Halting, saith Paul,
bringeth out of the way ; that is to say, out of Ciirist, which
is the way ; so that he which is not in him, shall wither
away, and be cast into hell-fire. For Christ will be
ashamed of them before his Father, which are now ashamed
of his truth before this wicked generation.

Therefore, my good mistress, take good heed, for it had
been better for you never to have known the truth, and
thereby to have escaped from papistical uncleanness, than
now to return to it, making your members, being members
of righteousness, members of unrighteousness, as you do,
if you do but go to the church where mass is. Be pure,
therefore, and keep yourself from all filth of the spirit and
of the flesh : abstain not only from all evil, but from all
appearance of evil.

And so the God of peace shall be with you ; the glory
of God shall govern you ; the Spirit of God shall sanctify
you, and be with you for ever, to keep you from all evil,
and to comfort you in all your distress and trouble ; Avhich
is but short, if you consider the eternity you shall enjoy
in glory and fehcity in the Lord ; which undoubtedly you
shall not fail, but inherit for ever, if you, as the elect child
of God, put your trust in his mercy, call upon his name un-
feignedly, and yield not to the wicked world, but stick still
against it unto the end. God, for his holy name's sake,
which is properly the God of the widows, be your good
and dear Father for ever, and help you always, as I myself
would be helped at his hands in all things, and especially
ni this his own cause. Amen, Amen.

John Bradford.

LETTER XLL

To One by whom he. had received much comfort and relief
in his trouble and imprisonment.
The mercy of God in Christ, peculiar to his children, be
evermore felt of you, my dearly beloved in the Lord.
Amen.

XLi.] To One that had relieved him. 13b

When I consider with myself the benefits which God
has showed unto nne by your means, if I had so n-ood and
thankful a heart as I would I had, I could not with dry
eyes give Him thanks, for certainly they are very many and
great; and now, being yet still the Lord's prisoner, I
receive from him more benefits by you ; for which 1 think
myself so much bound to you, my good brother, although
you were but the instrument by whom God wrought and
blessed me, that I look not to come out of your debt, by
any pleasure or service that I shall ever be able to do you
in this life. I shall heartily pray unto God, therefore', to
requite you the good you have done to me for his sake ;
for I know that which you have done, you have done
simply in respect of God and his word. May he therefore
give you daily more and more to be confirmed in his truth
and word, and so plentifully pour upon you the riches of
his Holy Spirit and heavenly treasures, laid up in store for
you, that your corporeal and earthly riches may be used
by you as sacraments and significations thereof, — the more
to desire the one, that is, the heavenly, and the less to
esteem the other, that is, the earthly. For Satan's solicit-
ation is, so to set before you the earthly, that therein and
thereby you should not have access to the consideration of
the heavenly ; but, like one bewitched, should utterly for-
get them, and altogether become a lover and worshipper
of the earthly mammon, and so fall to covetousness, and a
desire to be rich. By that means he desires to bring you
into many noisome and hurtful lusts ; as now-a-days I hear
of many which have utterly forsaken God, and all his
heavenly riches, for antichrist's pleasure, and the preserving
of their worldly pelf; which they imagine to leave to their
posterity, whereof they are uncertain, though they may be
most certain they leave to them God's wrath and vengeance,
to be sent in his time by visitation, if they in time repent
not heartily, and prevent not the same by earnest prayer.
Wherein, my good brother, if you are diligent, hearty, and
])ersevere, I am sure God will preserve you from evil, and
from yielding yourself to do as the world now does, by
allowing in bodily fact in the Romish service, that which
the inward cogitation and mind disallows. But if you are
cold in prayer, and consider earthly and present things
only, then shall you fall into faithless follies, and wound
your conscience ; from which God evermore preserve you,
with your good wife, and your babe Leonard, and all your

136 Bradford.— Letters.

family, to which I wish the blessing of God, now and for
ever, through Christ our Lord. Amen.

I pray you give thanks for me to your old bed-fellow, for
his great friendship, for your sake, showed to me when I
was in the Tower.

John Bradford.

LETTER XLII.

To a faithful friend and his wife, resolving their doubt
why they ought not to go to auricular confession.

The merciful God, and Father of our Lord Jesus Christ,
which loveth us as a most dear father, and hath towards
us the affection of a most tender mother towards her
children, so that he can no less think upon us — although,
of ourselves, we be most unworthy, and deserve nothing
less, than she can think on her only begotten child in his
distress ; yea, if she should forget her child, as some un-
natural mother will do, yet will he never forget us, although
for a time he seem to sleep, that we might have occasion
to call loud, and awake him. May this good God keep
you, my dear brother Nathanael,* and your good yoke-
fellow, my heartily beloved sister in the Lord, in all things,
now and for ever, to his glory and your eternal comfort ;
and also, of his goodness, may he grant you both the feel-
ing of that hope, which undoubtedly he hath laid up in
store for you both, far surpassing the store and provision,
not only which you have made, but all the world is able
to make. I trust he has already wrought in you ; but I
beseech him to increase it more and more, and kindle in
you a hearty longing for the enjoying of the same ; which
if once felt and had indeed, then the means by which
we come thereto cannot be so greatly dreaded, as most
men dread them; because either they want this feeling
altogether, or else, because the sense of this present time,
and tilings therein, are as a mist, to the hiding of those
things from our sight, lest we should run and embrace
them by hearty prayer ; the spirit whereof God grant us,
and, indeed, we should attain enough in this behalf, if we
continued therein.

Resj)ecting auricular confession, wherein you desire my

♦ Natlruiael was not his proper name, but for liis trodlv simplicity
rtnd sinj^leness of heart in tlie way of the Lord, M. Bradford culled
him su. Stc Fox.

XLii.] To a faithful friend and his wife. 137

advice for your good yoke-fellow and family, my most dear
brother, I am as ready to give it as you to desire it ; yea,
more glad, forasmuch as half a suspicion was in me, at
the least with respect to my dear sister, your wife, of a
loathing of my advice, as if too much had been given;
where, indeed, I should lament my too little feeding you
spiritually, as both out of prison and in prison you have
fed me corporeally. But as I always thought of her, so I
yet think, that she is the child of God, whom God dearly
loves, and will, in his good time, to her eternal comfort,
give her her heart's desire ; in sure feeling, and sensible
believing of this, which I would she had often in her mind,
namely, that he is her God and Father, through Christ
Jesus, our dear Lord and Saviour. A greater service to
God she cannot give, than to believe this. If Satan say
she believes not, let her not answer him, but the Lord ;
and say, " Yea, Lord, help my unbelief, and increase my
poor faith, which Satan saith is no faith : make him a
liar. Lord, as always he hath been, is, and shall be." Un-
doubtedly, sooner or later, God will graciously hear her
groans, and keep all her tears in his bottle ; yea, write
them in his book of account, for he is a righteous .God,
and hath no pleasure in the death of his creatures. He
loveth mercy ; he will return, and show her his mercy ; he
will cast all her sins and iniquities into the bottom of the
sea ; and the longer he tarries, as he does it but to prove
her, so the more liberally will he recompense her long
looking, which no less pleases him, than it grieves now her
outward Adam. For the mortification whereof God uses
this cross ; and, therefore, if she desire to bear the same,
doubtless God will make her able to bear it ; and, ])re-
suming upon his goodness and strength, let her cast herself
wholly upon him ; for he is faithful, and will assuredly
confirm, and bring to a happy end, that good which he
has graciously begun in her. Which I desire him to do
for his own glory and name's sake. Amen, Amen.

And now to the matter. Confession auricular, as it was
first used and instituted, which was by the way of counsel-
asking, I take to be among those traditions which are in-
diHerent, that is, neither unlawful, nor necessarily binding
MS, except the offence of the weak could not be avoided.
But to consider it, as it is now used, I wrhe to you but as
I think, and what my mind is, which follow no fiirther,
tlian good men by God's word allow it— to consider it I

138 Bradford. — Letters.

say, as it is now used, methinks it is plainly unlawful and
wicked, and that for these causes :

First, because they make it a service of God ; a thing
which pleases God of itself; I will not say meritorious.
The brincrer of this, my brother, can tell you at large how
great an evil this Ls.

Secondly, because they make it of necessity*, so that he
Of she that uses it not, is not considered to be a good
Christian.

Thirdly, because it requires of itself an impossibility ;
that is, the numbering and telling of all our sins, which no
man perceives, much less can utter.

Fourthly, becaur5e it establishes and confirms, at the
least allows, praying to saints ; Precor Sanctam Mariam,t
you must say, or the priest for you.

Fifthly, because it is very injurious to the liberty of the
gospel, to affirm which, in example and fact, I take to be
a good work, and dear in God's sight.

Sixthly, because, as it is used, it is a note|, yea, a very
sinew of the popish church ; and therefore we should be
so far from allowing the same, that we should think our-
selves happy to lose any thing in bearing witness there-
against.

Seventhly, because, instead of counsel, you would re-
ceive poison thereat, or, if you refuse it under Sir John's
Benedicite §, you should no less there be wounded in the
briers.

Eighthly, because the end and purpose why we go
thither is, for the avoiding of the cross, that is, for our own
cause, and not for Christ's cause, or for our brethren's ad-
vantage ; for since they make it so necessary a thing, and
a worshipping of God, it cannot but be against Christ, and
the freedom of his gospel ; and the same thing teaches us,
that it is against the advantage of our brethren, which
either are weak, or strong, or ignorant, or obstinate. If
they are weak, by your resorting to it, they are made more
weak ; if they are strong, you do what you can to weaken
their strength ; if they are ignorant, you help to keep them
such by your act ; if they are obstinate, your resorting to
it cannot but rock them asleep in their obstinate error re-
specting the necessity of this rite and ceremony. These
causes recited, show you what I think in this ; but my

• Necessary for salvation, + T impk)re Saint Mary.

X Notable point! ^ The Koniish priest's blessing.

XLii.] To a faithful friend and his wife. 139

thinking must no further bind you than a man's thoug:ht
should do, except the same is gmunded upon God's word,
which bindeth indeed, as I think it does herein. I doubt not
but you, weighing these causes, and especially the two first
and the last, if you pray to God for his Spirit to direct you,
and thereto ask the advice of this my good brother, and
other godly learned men, I doubt not, I say, but you would
be guided to do that which is best in God's sight, although
in the sight of the world, perhaps, you should be counted
foolish and precise. But be at a point with yourselves, as
the disciples of Christ, which had forsaken themselves, not
to follow your own will, but God's will, as you daily pray
in the Lord's prayer.

Be wiUing to carry the cross of Christ, lest you carry
the cross of the world, the flesh, or the devil : one of these
crosses you must carry : three of them bring to hell ; and
therefore the more part go that way, which is a broad way ;
only the first brings to heaven ; and but few go that
way, as well because the way is strait, as also because
few walk in it. Howbeit, though it is strait, it is but short ;
and the few are many, if you consider the godly, as the
patriarchs, prophets, apostles, martyrs, confessors, and
Christ Jesus, with all his guard and train. Think not
scorn to come after them which are gone before you, and
after them which now go before me, in whose number I
trust I am appointed to be one ; and I beseech you pray
for me, that God would vouch me worthy that honour.
Our sins deserve plagues, prisons, and the loss of all that
we have ; therefore if God removes our sins out of sight,
and sends us prison, or loss of goods and living for Ills
name's sake, oh, how happy are we ! My dear hearts in
the Lord, consider this, and be assured, that he which
loses any thing for Christ's sake, the same in his posterity
shall find it here and in heaven elsewhere. As for being
unable to answer for your faith, it shall be enough to de-
sire them to dispute with your teachers. Faith standeth
not in disputing; I think few of the unlearned, if it
came to disputing, could defend the Godhead of Christ
and many other articles. Pray for me. Lack of i)aper
maketh this end. Commend me to my good brother R. B.
and my good sister, his wife. I pray them to pray for me.
1 trust by this bearer to hear how you do.

John Bradford.

140 Bradford. — Letters.

LETTER XLIII.

A letter to N. and his wife.

God's mercy in Christ I wish you to feel, my dear
brother, with my faithful sister, your wife, now and for
ever. Amen.

Having this occasion, I could not but write something-,
as well to put myself in remembrance of my duty toward
God for you both, in thankfulness and prayer, as to put
you in remembrance of me, and your duty toward God
for me, in praying for me, for I dare not say in thankful-
ness for me. Not that I would have you give no thanks
to God for his wonderful great and sweet mercies towards
me, and upon me, in Christ his Son, but because I have
not deserved it at either of your hands ; for you both know
tight well, at least my conscience accuses me, that I have
not only not exhorted and taught you, as both my vocation
and your deserts required, to walk worthy of that vocation
which God has made you worthy of, and with trembling
and fear to work out your salvation ; that is, in the fear of
God to give yourselves to great vigilance in prayer for the
increase of faith, and to a wary circumspection in all your
conversation, not only in works and words, but also in
thoughts, because God is a searcher of the heart, and out
of the heart cometh that which defileth us in God's sight.
I have, I say, not only not done this, but also have given
you example of negligence in prayer, watching, fasting,
talking, and doing ; so that woe to me for giving you such
offence. Partly for this cause, dear brother and sister, God
has cast me and keeps me here, that I might repent and
tmn to him, and that you might also by his correction of
me be more diligent to redress these things and others, if
they in your consciences do accuse you.

My dearly beloved, heavy is God's anger fallen upon us
all, doleful is this day. Now antichrist has all his power
again. Now Christ's gospel is trodden imder foot. Now
are God's peo])le a derision and prey for the wicked. Now
tlie greatest of all plagues is fallen, — the want of God's
word ; — and all these we, yea I alone, have justly de-
served. Oh ! that as I write, " I alone," I could with
David, and with Jonah, in my heart say so ! but I do not,
I do not ; I see not how grievously I have sinned, and
how great a misery is fallen iii)on me for my unthankfulness

XLiii.] To N. and his wife. 141

for God's word, for my hypocrisy in professing-, preaching-,
hearing-, and speaking of God's word ; for my not prayini?
to God for the continuance of it ; for my not hving it
thoroughly as it requires, &c. I will speak nothing of my
manifest evils, for they are known to you well enough.

Dear brother and sister, say the like with me for your
own parts, and join your hearts with me, and let us go to
our heavenly Father, and for his Christ's sake beseech him
to be merciful unto us, and to pardon us. O good Father !
it is we that have deserved the taking away of thy word ;
it is we that have deserved these thy just plagues fallen
upon us ; we have done amiss, we have dealt unjustly with
thy gospel, we have procured thy wrath, and therefore just
art thou in punishing us, just art thou in plaguing us, for
we are very miserable. But, good Lord, and dear Father
of mercy, Avhose justice is such that thou wilt not punish
the poor souls of this realm, which have not yet thus
sinned against thee, as we have done, (for many yet never
heard thy word,) and whose mercy is so great, that thou
wilt put our iniquities out of thy remembrance for Christ's
sake, if we repent and believe ; grant us, we beseech thee,
true repentance and faith, that we, having obtained pardon
for our sins, may through thy Christ get deliverance from
the tyranny of antichrist, now oppressing us.

O good Father ! which hast said, that the sceptre of
the wicked should not long lie upon and over the just, lest
they put forth their hands to iniquity also, make us just, we
pray thee, in Christ's name, and cut asunder the cords of
them that hate Sion ; let not the wicked people say. Where
is their God ? Thou, our God, art in heaven, and dost
whatsoever it pleaseth thee upon earth.

Oh ! that thou wouldst in the mean while, before thou
dehverest us, Oh ! that, I say, thou wouldst open our eyes
to see that all these plagues come from thee ; and all others
which shall come, whatsoever they are, public or ])rivate,
they come not by chance nor by fortune, but they come
even from thy hand, and that justly and mercifully ; justly,
because we have and do deserve them, not only by our
birth-poison still sticking and working in us, but also by
our former evil hfe past, which by this punishment and all
other punishments thou woiddst have us to call to our re-
membrance, and set before us, that thou mightest put them
from before thee ; whereas they stand so long as they are
not in our remembrance, — to put them away by repentance.

142 Bradford.— Letters.

Mercifully, O Lord God, dost tlioii ])unisli, in that thou
dost not correct to kill, but to iiniend, that we might re-
pent of our sins, ask mercy, obtain it freely in Christ, and
begm to suffer for righteousness' sake ; to be part of thy
house, whereat thy judgment beginneth, — to be partakers
of the afflictions of thy church and thy Christ, that we
might be partakers of the glory of the same — to weep here,
that we might rejoice elsewhere — to be judged in this
world, that we might with thy saints judge hereafter the
world — to suffer with Christ, that we might reign with him
— to be like to Christ in shame, that we miglit be like to
him in glory — to receive our evils here, that we might
with poor Lazarus find rest elsewhere ; rest, I say, and
such a rest as the eye hath not seen, the ear hath not
heard, nor the heart of man is able to conceive.

Oh ! that our eyes were open to see this, that the cross
cometh from thee to declare thy justice and thy mercy, and
that we might see how short a time the time of suffering
is ; how long a time the time of rejoicing is to them that
suffer here ; but to them that will not, how long and mi-
serable a time is appointed and prepared ; a time without
time in eternal woe and perdition, too horrible to be thought
upon. From the which keep us, dear Father, and give us
more sight in our souls to see this, and that all thy dearest
children have carried the cross of grievous affliction in this
life ; in whose company do thou place us, and lay upon us
such a cross as thou wilt make us able to bear, to thy glory
and our salvation in Christ ; for whose sake we pray thee
to shorten the days of this our great misery which is fallen
upon us most justly ; and in the mean season give us
patience, rejientance, faith, and thy eternal consolation.
Amen. Amen.

And thus, dear hearts, I have talked (methinks) a little
while with you, or rather we have all talked with God. Oh !
that God would give us his Spirit of grace and prayer ! My
dearly beloved, pray for it, as for yourselves so for me,
and that God would vouchsafe to make me worthy to suf-
fer with a good conscience for his name's sake. Pray for
me, and I shall do the like for you. This 20th of De-
cember. I pray you give my commendations to all that
love me in the Lord. Be merry in Christ, for one day
in heaven we shall meet and rejoice together for evermore
Amen.

John Bradford,

XLiv.] To Augustine Berneher. 1 43

LETTER XLIV.

To my good brother Airgustine Berneher.*

Mine own good Augustine, the Lord of mercy bless
thee, my dear brother for ever. I have good hope, that if
you come late at night, I shall speak with you, but come
as secretly as you can ; howbeit, in the mean season, if
you can, and as you can, learn what master G. hath spoken
to Doctor Story and others. The cause of all this trouble,
both to my keeper and me,t is thought to come by him.
It is said, that I shall be burned in Smithfield, and that
shortly. The Lord's will be done. Behold, here I am.
Lord send me. Ah, mine own dear friend ! I am now
alone, lest I should make you and others worse. If I
should live, I would use the company of God's children
more warily than ever I have done. I will bear the Lord's
anger, because I have sinned against him. Commend
me to my most dear sister, for whom my heart bleeds : the
Lord comfort her, and strengthen her unto the end. I
think 1 have taken my leave of her for ever in this life, but
in eternal life we shall most surely meet and praise the
Lord continually. I have now taken a more certain
answerij: of death than ever I did ; and yet not so certain
as I think I should do ; I am now as a sheep appointed
to the slaughter. Ah, my God ! the hour is come, glorify
thy most unworthy child. I have glorified thee, saith this
my sweet Father, and I will glorify thee. Amen. Ah, my
beloved, praise God for me, and pray for me ; for I am
his, I hope ; T hope he will never forsake me, though I
have above all others most deserved it ; I am the most
singular example of his mercy ; praised be his name there-
fore for ever. Cause Mistress JPerpoint to learn of the sheriff,
Master Chester, what they purpose to do with me, and
know, if you can, whether there is any writ forth for me.§
(Psalm ci.) I am like an owl in the house, and as a
sparrow alone on the house-top. Ah, my Augustine ! how

* Augustine Berneher was a foreigner and an attendant upon
Bishop Latimer. He was a faithful minister, and in Queen Mary's
reign attended very diligently upon those who were prisoners for
the Lords sake.

+ Bradford was at this time in the Poultry Counter, the keeper
of which treated him with a degree of kindness not usually shown
to the martyrs.

* View. ^ Issued for his burning.

144 Bradford. — Letters.

\o\Mr shiill God's enemies thus triumj)h ; I have sent you
this of tiie ba])tisrn of chihlren to write out; when this is
clone, yon shall have other thiiifrs. Pray, pray, mine own
dear heart, on whom I am bold. The keeper tells me, that
it is death for any to speak with me, but yet I trust that I
shall speak with you.

John Bradford.

LETTER XLV

To mine own good Augustine,

Dear brother Aug;ustine, I cannot but be beholden to
you in my need, and therefore I write as I do. Come
hither* betimes, I pray you, in the morning-, and use so to
do ; for then I tliink you shall speak with me. Also come
late in tiie evening-, and let me know whether in the day
time I may send for you. Pray Walsh to steal you in, as
I hope he will do. If he bring you in, then shall this
which follows not need : but I write this doubting the
worst : — First, desire my man William to make all things
ready for me, for I am persuaded I shall go into Lanca-
shire there to be burned, howbeit they say I must first ^o
to the Fleet. Then desire him to hearken early in the
morning- whether I am not conveyed away before men
be aware. Also I pray you, desire Robert Harrington, who
I hoi>e will go with me, to look for that journey. Visit
often my dear sister, and although I cannot now write
unto her, as I would, (for all things are more strange here,
and the ease more and more perilous,) yet tell her that
I am careful for her, desire her to be of good comfort —
God shall give us to meet in his kingdom. In the mean
season I will pray for her as my dearest sister. Of truth
I never did love her half so well as I now do, and yet I
love her not half so well as I would do : she is a true
daughter of Abraham. I pray thee heartily be joyful mv
good brotlier, and desire all my friends so to be ; for I
Ihank (iod, I feel a greater benefit than all the bishops in
England can take from me. Praise God and pray for me,
mine own dear heart in the Lord, whom I hope I shall
never forget.

Your poor brother in th.e Lord,

Jon.\ Bradford.
• The Poultry Counter.

XLVi.] Describing the old man and the new. 145

To these letters of Mr. Bradford above specified, here
is adjoined a letter of the said Bradford, written to certain
of his faithful friends, worthy of all Christians to be read ;
wherein is described a lively comparison between the old
man and the new, also between the law and the gospel ;
containing much fruitful matter of divinity necessary for
Christian consciences to read and understand. Fox.

LETTER XLVI.

A letter of Master Bradford, describing a comparison
between the old man and the new, <^c.

A MAN that is regenerate and born of God, and that
every one of us be so, our baptism, the sacrament of
regeneration, requires under pain of damnation ; therefore
let every one of us with the Virgin Mary say, " Be it unto
me, O Lord, according to thy word," according to thy
sacrament of baptism, wherein thou hast declared our
adoption ; and let us lament the doubting hereof in us ;
striving against it, as we shall be made able of the Lord.
A man, I say, that is regenerate, consisteth of two men,
(as it may be said,) namely, of the old man and of the
new man. The old man is like a mighty giant, such a
one as was Goliath, for his birth is now perfect ; but the
new man is like unto a little child, such a one as was
David, for his birth is not perfect until the day of his
general resurrection.

The old man therefore is more strong, lusty, and stirring
than the new man, because the birth of the new man is
but begun now, and the old man is perfectly born ; and
as the old man is more stirring, lusty, and stranger than
the new man, so is the nature of him quite contrary to the
nature of the new man, as the old man is earthly and
corrupt with Satan's seed ; but the nature of the new man
is heavenly, and blessed with the celestial seed of God.
So that one man, inasmuch as he is corrupt with the seed
of the serpent, is an old man ; and inasmuch as he is
blessed with the seed of God from above, he is a new man.
And inasmuch as he is an old man, he is a sinner and an
enemy to God, so inasmuch as he is regenerate, he is
righteous and holy, and a Iriend to God, the seed of God

BRADFORD 2. H

146 Bradford.— Letters.

preserving him from sin, so that he cannot sin, as the seed
of the scrj)ent wherewith he is corrnpt even from his con-
ception inclineth him, yea, enforceth him to sin, and
nothing else but to sin — so that the best part in man before
rep;eneration, in God's sight, is not only an enemy, but
enmity itself

One man therefore, who is regenerate may well be called
always just, and always sinful : just in respect of God's
seed, and his regeneration ; sinful in respect of Satan's
seed, and his first birth. Betwixt these two men therefore
there is continual conflict, and most deadly war. The
flesh and old man, by reason of his birth that is perfect,
often for a time prevails against the new man, which is
but a child in comparison, and that in such sort, as not
only others, but even the children of God themselves think
that they are nothing else but of the old man, and that
the Spirit and seed of God are lost and gone away ; whereas
yet notwithstanding the truth is otherwise. For the Spirit
and the seed of God at length appear again, and dispel
the clouds which cover the seed of the Son of God from
shining, as the clouds in the air do the material sun ; so
that sometimes a man cannot tell by any sense, whether
there is any sun, the clouds and winds so hiding it from
our sight. Even so our blindness and corrupt affections
often shadow the sight of God's seed in God's children,
as though they were plain reprobates ; whereof it comes,
that they praying according to their sense, but not accord-
ing to the truth, desire of God to give them again his
Spirit, as though they had lost it, and he had taken it
away; which thing God never doth, although he make
us to think so for a time ; for he always holdeth his hand
luider his children in their falls, that they lie not still, as
others do which are not regenerate. And this is the
difference between God's children, which are regenerate
and elect before all time in Christ, and the wicked always,
that the elect lie not still continually in sin, as the wicked
do, but at length return again by reason of God's seed,
which is in them hid as a spark of fire in the ashes ; as
wc may see in Peter, David, Paul, Mary Magdalen, and
others. For these, I mean God's children, God hath
made all things in Christ Jesus, to whom he hath given
this dignity, that they should be his inheritance and
spouse.

This our inheritor Christ Jesus, God with God, lifrht of

XLVi.] Describing the old man and the new. 147

light, coeternal and consubstantial with the Father and
with the Holy Ghost, to the end that he might become our
husband, (because the husband and wife must be one body
and flesh,) hath taken our nature upon him, communi-
cating with it and by it in his own person, to all us his
children, his divine majesty, (as Peter saith.) And so he
is become flesh of our flesh, and bone of our bones,
substantially, as we are become flesh of his flesh, and
bone of his bone spiritually ; all that ever we have pertain-
ing to him, yea, even our sins, as all that ever he hath
pertains unto us, even his whole glory. So that if Satan
should summon us to answer for our debts or sins, in that
the wife is not sueable, but the husband, we may well bid
him enter his action against our husband Christ, and he
will make him a sufficient answer.

For this end, I mean, that we might be coupled and
married thus to Christ, and so be certain of salvation and
at godly peace with God in our consciences, God has
given his holy word, which hath two parts, as now the
children of God do consist of two men ; one part of God's
word being proper to the old man, and the other part of
God's word being proper to the new man. The part
properly pertaining to the old man is the law ; the part
properly pertaining to the new is the gospel.

The law is a doctrine which commandeth and forbid-
deth, requiring doing and avoiding. Under it therefore
are contained all precepts, threatenings, promises upon
conditions of doing and avoiding, &c. The gospel is a
doctrine which always offereth and giveth ; requiring no-
thing on our behalf, as of worthiness, or as a cause, but as a
certificate unto us, and therefore under it are contained all
the free and sweet promises of God ; as, " 1 am the Lord
thy God, &c."

In those that are of years of discretion, it requires faith,
not as a cause, but as an instrument, whereby we ourselves
may be certain of our good husband Christ and of his
glory ; and therefore when the conscience feels itself dis-
quieted for fear of God's judgment against sin, she may in
no wise look upon the doctrine pertaining to the old man ;
but on the doctrine only that pertaineth to the new man.
Not looking in it for that which it requires, that is, faith,
because we never believe as we should ; but only on what
it offers, and what it gives, that is, on God's grace and
eternal mercy and peace in Christ. So shall she be quiet,
H 2

1 48 Bradford.— Letters.

when she looks for it altofrether out of herselt, on God's
mercy in Christ Jesus ; in whose lap if she lay her head
with St. John, then is she ha])py, and shall find quietness
indeed. When she feeleth herself quiet, then, let her
look on the law, and upon such things as it rcquireth
thereby to bridle and keep down the old Adam, to slay
that Goliath, from whom she must needs keep the
sweet promises. For as the wife will keep herself only
for her husband, although in other things she is contented
to have fellowship with others, as to speak, sit, eat, drink,
go, &c.,so our consciences, which are Christ's wives, must
needs keep themselves faithful to their husband, and be
joyful together. If sin, the law, the devil, or any thing,
would creep in, then complain to thy husband Christ, and
forthwith thou shalt see him play Phineas's part. (Numb.
XXV.) Thus, my dearly beloved, I have given you in few
words a sum of all the divinity which a Christian con-
science cannot want.*

LETTER XLVII.

A letter written to his mother as a farewell, when he thovght
he should have suffered shortly after.

The Lord of life and Saviour of the world, Jesus
Christ, bless you and comfort you, my good and dear
mother, with his heavenly comfort, consolation, grace, and
Spirit, now and for ever. Amen.

If I thought that you did not cry daily, yea, almost
hourly, unto God the Father, through Jesus Christ, that
lie would give me his blessing, even the blessing of his
children, then would I write more hereabout. But foras-
much as I am certain you are diligent herein, and I beseech
you, good mother, to continue so, I think it good to write
something, whereby this your crying might be flirthered ;
furthered it will be, if those things which hinder it are
taken away ; among the which, in that I think my impri-
sonment is the greatest and chiefest, I will thereabout
sj)end this letter, and that briefly, lest it might increase the
hiuderance, as my good brother, this bringcr, can tell you.f

* Cannot exist without.

t He means the danf^er of more strict imprisonment that might
hereby Ibllow. Ldters of the Martyrs.

XL VI I.] A farewell to his mother. 149

You shall know therefore, good mother, that for my body,
though it be in a house, out of the which I cannot come
when I will, yet as I have conformed my will to God's
will, I find herein liberty enough, 1 thank God ; and for
my lodging, bedding, meat, drink, godly and learned com-
pany, books, and all other necessaries, for my ease, com-
fort, and commodity, I am in much better case than I
could wish ; and God's merciful providence here is far
above my worthiness. Worthiness ? quoth I. Alas ! I
am worthy of nothing but damnation !

But, beside all this, I find much more advantage for
my soul ; for God is my Father, I now perceive, through
Christ; therefore, in imprisoning me for his gospel, he
makes me Hke to the image of his Son Jesus Christ here,
that, when he comes to judgment, I might then be like
unto him, as my trust and hope is I shall be. Now he
makes me like to his friends the prophets, apostles, the
holy martyrs, and confessors. Which of them did not
suffer, at the least, imprisonment or banishment for his
gospel and word ?

Now, mother, how far am I vmfit to be compared
to them ! I (I say) which always have been, and am, so
vile a hypocrite and so grievous a sinner. God might
have caused me, long before this time, to have been cast
into prison as a thief, a blasphemer, an unclean liver, and
an heinous offender of the laws of the realm. But, dear
mother, his mercy is so great, upon both you, and all that
love me, that I am cast into prison as none of these, nor
for any such vices, but only for his Christ's sake, for his
gospel's sake, for his church's sake^ that hereby, I might
learn to lament and bewail my ingratitude and sins, and
might rejoice in his mercy, be thankful, and look for
eternal joy with Christ, for whose sake, (praised be his
name fbr it,) I now suffer, and therefore should be merry
and glad. And, indeed, good mother, so I am, as ever I
was ; yea, never so joyful and glad was I, as now I should
be, if I could get you to rejoice with me, to thank God for
me, and to pray in this manner : " O good Father ! which
dost vouchsafe that my son, being a grievous sinner in thy
sight, should find this favour with thee, to be one of tliy
Son s captains and men of war, to fight and suffer lor
his gospel's sake. I thank thee and pray thee, in Christ's
name, that thou wouldst forgive him his sins and unthank-
fulness, and make perfect in him that good work which

150 Bradford. — Letters.

tliou hast bep^un ; yea, Lord, I pray thee, make him
worthy to suffer, not o-nly imprisonment, but even death
itself, for thy truth, rehjrion, and ij^ospel's sake. As Hannah
did apply, and f^ive her first child, Samuel, unto thee, so
do I, dear Father, beseechinij; thee, for Christ's sake, to
accept this my gift, and gwe my son, John Bradford,
ijrace, always truly to serve thee and thy people, as Samuel
did. Amen."

If on this sort (good mother) from your heart you
would pray, I should be the most joyful man that ever
was ; and I am certain the hinderance of your prayer for
my imprisonment would be taken away. Good mother,
therefore, mark what I have written, and learn this prayer
by heart, say it daily ; and then I shall be joyful, and you
shall rejoice, if you continue, as I trust you do, in God's
true relig-ion, even the same 1 have taught you, and my
father Traves, I trust, will put you in remembrance of.
My brother Roger, also, I trust, does so daily ; go on,
therefore, and learn apace. Although the devil cast divers
hinderances in the way, God, in whom you trust, will
cast them away for his Christ's sake, if you will call
upon him ; and never will he suffer you to be tempted
above that he will make you able to bear. But how you
should do herein, the other letter, which I have written
herewith, shall teach you, which I would have none should
read till my father Traves have read it ; and he will give
you, by God's grace, some instructions.*

Now, therefore, I will make an end, praying you, good
mother, to look for no more letters ; for if it were known
that I have pen and ink, and did write, then should I
want all the aforesaid commodities I have spoken of con-
cerning my body, and be cast into some dungeon in
fetters of iron ; which thing I know would grieve you ;
and, therefore, see that these be burned, when this little
j)rayer in it is copied by my brother Roger, for, per-
chance, your house may be searched for such things when
you little think of it ; and look for no more, sweet mother,
till either God shall deliver me, and send me out, or else
you and I shall meet together in heaven, where we shall
never part asunder. Amen.

I require you, Elizabeth and Margaret, my sisters, that
you fear God ; use prayer ; love your husbands , be
obedient unto them, as God willeth you ; bring up your
♦ This letter came not to our hands. LcUers of the Martyrs,

XLviii.] A last farewell to his mother. Ibl

children in God's fear, and l)e {i;ood housewives. God
bless you both, with both your husbands, my o(jod
brethren, to whom, because I now cannot do good, I
will pray for them and you. Commend me to my sister
Ann, mother Pike, T. Sorocold and liis wife, R. Shalcrosse
and his wife, R. Bolton, J. Wild, M. Vicar, the parson
Mottrom, sir Laurence Hall, with all that love, and, I
trust, live in the gospel ; and God turn sir Thomas's heart.
Amen. I will daily pray for him. T need not to set to
my name — you know it well enough.

Because you should give my letters to father Traves
to be burnt, I have written here a prayer for you to learn
to pray for me, good mother ; and another for all your
house, in your evening prayer, to pray with my brother.
These prayers are written with my own hand ; keep them
still, but the letters give to father Traves to burn, and give
father Traves a copy of the latter prayer.

LETTER XLVIII.

Another letter to his mother, as his last farewell iinto her in
this world, a little before he was burned.

God's mercy and peace in Christ, be more and more
perceived of us. Amen.

My most dear mother, in the bowels of Christ I heartily
pray 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, «S: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 acknf)w-
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 religion taught
by Christ Jesus, the prophets, and the apostles, is God's
truth. The prelates do persecute in me Christ, wlioni
they hate, and his truth, which they may not abide, be-
cause their works are evil, and may not abide- the truth

1 52 Bradford. — Letters.

and light, lest men should see their darkness. Therefore,
my good and most dear motlier, give thanks for me to
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 ; commit 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
child to witness his verity ; wherein I confess to the whole
world that I die and depart this life, 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 cmnplaineth 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.] To Queen Mary, ^a. 153

we that are professors, and, through the grace of God,
the constant confessors 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 suflficeth, 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 alJ
those potentates, with their principalities and dominions,
cannot long prosper, but perish indeed, if they and theii
kingdoms be not ruled v/ith the sceptre of God, that is,
with his word ; which whoso honoureth not, honoureth
not God ; and they that honour not the Loitl, 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, and all your honours, to take to heart God's
doctrine, which, rather through the malice of the Pharisees,
I mean the bishops and prelates, than your consciences,
is oppressed ; and 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-livino: God, and of his Christ, whom
the Father hath ordained Kinfr, 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 reiirn, that he will
shake all the whole earth with his iron and brazen power,
with his p^olden and silvery brightness, only by the rod of
his mouth, to shivers, in such sort as thouoh 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. Amen.

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 electicm, wherein I will briefly write to you my faith,
and how I think it good and meet for a Christian man to
wade in it. I believe that man, made after the image ot
God, did fall from that blessed state, to the condemnation

l] To N. Sheterden and R. Cole. 155

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 mediator, 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 which indeed is the true faith, 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 with
creation, from whence I come to redemption, so to justifi-
cation, nnd so to election. On this sort I am sure, that
warily and wisely, a man may walk in it easily by the light
of God's Spirit, in and by his word, seeing this faith is not
to be given to all men, (2 Thess. iii.,) but to such as are
born of God, predestinate before the world was made,
after the purpose and good will of God ; which will we may
not call into dispute, but in trembling and fear submit
mirselves 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 careful for God's glory, than for
man's salvation, which dependeth only thereon, as all God's
children full well see ; lor 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 who
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 concerninj^ 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 woman, and fearing
Gody whom he exhorteth to be patient under the cross,
and not to fear death.

My dearly beloved, I beseech our merciful Father to
comfort your heavy and pensive heart, with his own 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,
Avho 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 afraid for you. Oh !
my beloved, what thanks should I give to our God and
dear Father, for this his exceeding kindness towards you !
His name be magnified for you for ever, his mercy be more
and more multiplied unto you, in you, and upon you, for

* For the certainty of this faith search your hearts. If you have
it, praise the Lord, lor you are hapi)y, and therefore cannot finally
perish : for then happiness were not happiness if it could be lost.
\\'hpn you fall, the L)rd will put his hand under, that you shall not
lie still. IJut 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
j.ustification, which is the grammar school wherein we must be con-
versant and learned belbre we go to the university of God's most
holy predestination and providence. Letters of the Martyrs.

LI.] To Mistress J. Harrington. 1 57

ever and ever. Amen. God make me thankful herefor ;
but you add, that the fear of death now and then moves
you a Httle. 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 wish you to
set before your eyes also, and so shall the terror of death
trouble you the less. Soldiers going to war set not before
their eyes simply the 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
loathsome 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 not so dreadful as is
this dungeon we dwell in.

Concerning death, to them that are God's dear chil-
dren, as I know you are one, my tenderly beloved sister,
what other thing is it, than the despatcher of all displea-
sure, the end of all travail, the door of desires, the gate of
gladness, the port of paradise, the haven of heaven, the
rail of rest and quietness, the entrance to felicity, the 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, tlie 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.

1 5S Bradford. — Letters.

caused the clay of their death to be celebrated with 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 frood conditions ?
Should the hardness of his husk hinder us from his sweet
kernel ? Should the roug^hness 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 tke 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 feel not this ! Woe to
the deafness 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 unbelief; 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
liorse 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, tlie Lord's palfrey,

'•1 1 To Mistress J. Harrington. 1 59

the 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
weakness of your faith, and, seeing your need, to prepare
for remedy against the time of need, and to beg of God his
aid, strength, and comfort against that pinch ; which 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 will turn to our greater grief
in the plunge, save that for my part, I hope he will never
tempt me further than he will make me able to bear. Into
his hands I offer myself, beseeching him, for his Christ's
sake, to keep me, soul and body, to his kingdom and
glory ; and to lead me, order me, and dispose 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, which 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
for ever. Amen.

Yours,

John Bradford.

LETTER LIL

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
* jMattcrs not.

160 Bradfoid. — Letters. '■

earthly advantafre. 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
refreshinp^, the amity in God, bep;un betwixt us, which I
doubt not shall continue so lonrr as we live, or else I should
be sorry. In consideration whereof, beinp; both mindful
of my promise made vnito 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 offences 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 sus])ected your conscience, I would then set before
you, on the one part, the judgment of Christ, which shall
be most assuredly the terrible sentence to them which are
ashamed to confess his gospel, and the eternal woe and
misery which they shall be cast into, that will not obey
liis 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 rcs])cct 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. Hard is it
to recover health to the conscience ; and because I am
careful for it to youwards, as to my own brother and dear
friend, 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 man
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 from all uncleanness of
the spirit, but also of the flesh, (2 Cor 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. t To oj.pose.

162 Brad for d.^Lettcrs.

as of your brother. My prayer to God night and day you
shall have, that for his holy name's sake he would bless
you in all thing's, and keep you, with my good sister your
wife, unto the very end, as his dear elect children. Amen,
amen. From my lodging, you know where, this 5th of
August, 15f)4.

By your own to use in the Lord for ever,

John Bradford.

LETTER LIII.

Another letter to Master Humphrey Hales and 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, which 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

LI jr.] To Humphrey 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 aware of. The devil uses all kinds of deceit to
bHnd 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 with 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 fruit 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, father 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 Ahitho-
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,
who by this judgment tries your ])atience and faith to the
comfort of you both, as you shall find I am assured. My
dear hearts in the Lord, if I could by any means 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 T can I do ; that is, to write and to
send tliis niessenf^er, my good friend and brother, with
the same, to learn 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 Masttr 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 diifers 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
])oint 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 siiall be crowned, but such as fight lawfully.
2Tim. ii. ^ ^

Liv.] To M. Shalcrosse and his wife. I6b

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 yourself inwardly in God's
sight, and outwardly before your brethren. Seem not to
approve by your outward man, 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 Bradford. — Letters.

tlie king^dom 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 p^odly in Christ Jesus must suffer persecution ;
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
further 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 refuse 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 refuse, 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 distrusting your constancy in God's cause, God
forbid, for methinks I am assured of your godly zeal, but
I do it as I said, that you may be the more 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 flesh ; 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 hud, " 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-

Liv.] To M. Shalcrosse and his wife. 167

ingly, 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 resurrection, which ir, 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 through 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 cleave still to the Lord, and
his true religion which you have received, and I for my
part am sure that I have preached unto you. For the
confirmation whereof, as I am in bonds, so I trust in the
goodness of God and his power, to give my life in and for
the same, that you and others 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 wrll
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 you 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 oer-
vice. I would wish he would read that book, and as you
shall advertise me, so I will do in sendinp; 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 thai 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 chatf. 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,

i-v.] To R. and his wife, 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 honourinn- it as well as the
papists, whereas in their hearts they disallow it, and know
the same to be noug-ht, at the least they have known it ;
but haltins^ out of the way may perchance have brouo-ht
them so far, that now they cannot see the way, they are so
far and so long; g-one astray. For the further and lonirer a
man goeth wide of the way, the harder shall it be to re-
cover and see it ; and therefore the a])ostle f^ives warnini^
thereof, (Heb. xii.) as does Moses, (Dent, 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 o/ice knew
was evil, was fearfidly 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 thinf^ it is to wound
our conscience, and do anything' thereaj^ainst, to ollend ihe
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 coniforted and
exhorted to continue in that pureness of religion mIulIi
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 vTudge Hales, wlio having- boon induced to profess
popery, was so overcome ^\it^l remorse and despair that he drowued
iuaiself.

BRADFORD 2. I

170 Bradford— Ldiers.

iideed contiiuic therein to the end. (Matt, vii.) You
shall sutler with joy the spoilin^^ of your o^oods, because
the best i)art of your substance is in heaven. You will
set before you the example of Christ, the beo'inner and
ender of your faith, who suifered 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 satiest way to heaven, which is called the kingdom of
patience. (Rev. i.) But because I have WTitten 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 w ill come when we shall meet together, and never
part. God send it shortly. Amen.

John Bradford.

LVi.] To Sir William Fitzwillimm. 171

LETTER LVI.

To the worshipful Sir fFilliam FitzwilKams, then being
knight marshal of the Ki?ig'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 oiu 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, fonU; &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 religion. 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
10 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. In
reading whereof you shall well see that this I s))eak is
most true, and also that which causeth me to sui)prest
* A hesitation.
I 2

1 7 2 Bradford.— Letters.

commendations of it (the excellency and worthiness thereof
I mean,) because I think I cannot speak anythinj^ 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 worshipful
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
tliis 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 Cranincr, Ridley, and Latimer were sent as prisoners, and
compelled to dispute respecting transubstantiation. The account
dravrn up by Ridley is given in fox's Acts and I\Jomim(nl$,diu\ shows
the able reasonings of the reformers, and the sophistries of their
opponents.

t Natural undeistanding.

LVii.] To M. Coker. I73

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 thourrht 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
God 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 keej) both
soul and body pure in God's service ; strive to enter in at
the narrow gate, though you leave your lands ami 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
ejid. God keep us always as his children. Amen.

I pray you commend me to Master Osbourn, and to all
our good brethren in the Lord. The peace of Christ be
>vitli us all.

Amen. Amen.

Yours in Christ,

John Bradford.

LETTER LVIIL

To mine own good brother. Master John Philpot, prisoner
in the Kings Bench.

My dear brother, God our Father be praised for the
p:ood he Morks 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 p;o to work dissem-
bhngly, 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 own 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. letters of the Blarfyrs.

i^ix.] To R. Cole, 175

LETTER LIX.

To my good brother, R. Cole.

Mine own good brother, our good and most merciful
Father, more and more embrace us in the arms of his
mercy, as his loving and own natural children, and give
us one to embrace another in the arms of love as true
brethren, that with one heart and mind we may praise
his holy name in Christ our Saviour ; and through the
grace of his Spirit may 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 fehcity, (I doubt not,) praised be the name of our good
God therefore, for ever and ever. Amen,

My own heart in the Lord, desire our brethren that
every one would bend himself to bow ; le: 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
we 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 instruments 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, t pray you, to both those good
women ; good I call them, because I am ])ersuaded 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 ; you should see the worst at the
first. I dare say for him, his only desire is to please (lod,
and he is afraid to offend him. Pray for him, and for my
good sister, J. H., as I know she does for you. Tlie
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 heseecb God to make penect the g-ood
he has ben^uii 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 g-lad
through hope. Now we are dispersed, but we shall be
g-uthered tog-ether again there, where we shall never part,
l)ut 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 ])atient 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 with sorrow, rejoice in hope, be
]>atient in trouble, pray in affliction ; and, amongst others,
I pray you pray heartily for me, that God would forgive
me my unthaukfulness, 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 .»s his Iambs, for his holy name's sake. Amen.
Your afflicted brother,

John Bradford.

LETTER LXI.

To certain godly men, relievers and helpers of him and
others, in their imprisomnent.

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 certain godly men. 177

inward workincr of the Holy Spirit, the earncsi or our
inheritance, and guider of God's elect, with the which
may God, our dear Father, more and more endue us all
unto the end, for his beloved Son's sake, our Lord Jesus
Christ. Amen,

Praised be God the Father of our Lord Jesus Christ,
which is a Father of mercy, and a God of all consolation,
who hath blessed you with the knowledire and love of his
truth, not only to your own comfort, but also the great
ease and comfort of many, which, without the help of God
by you hitherto, had been in much more misery. By your
relieving' the Lord's prisoners, I am broug:ht to see the
root whereof the work doth spring-, even the knowUdge
and love of God's truth, for which we , are in bonds.
Which knowledg-e and love is a blessings 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-
g-ular 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 givea
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 keej)
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 dcaily beloved, but
that he who lias begun with you will lKip[)iiy make an
I 3

17S Bradford. — Letters,

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
sparkles of his fear he will drop, yea, he hath already
dro])ped 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 keej) you from by-])aths 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 barn,
there to rest with him in eternal felicity. For God's sake
therefore wait, and look for no less than I have told you
at his hands : a greater service 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
inidonbtedly great showers are fallen to supple our hearts,
that God's word might enter therein, and take root. Now
the Lord goeth a-weeding, to weed out of us our carnality,
security, covetousness, self-love, forgetfulness of God,
love of this world. Now the Lord doth muck and marl
us, loading us with heaps and burdens of crosses, that
our hearts might be made good grovmd to bring forth fruit
to God's glory by patience, 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 C17 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 oiu', 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 confessinn-
the truth planted in your hearts, by your words and works.
After your 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, and half to the
world, halting on both knees, 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 now, where is no-
thing but idolatrous service. I hope you have glorified
God, both in soul and body. I ho})e 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 act, the true knowledge of God, which he hath
of his great mercy given unto you, not to be as a candle
under a bushel, but upon 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 declared God's verity in your heart,
and for the Lord's sake do so still in all points. That is,
in your vocations be diligent and righteous, towards your-
selves be sober and pure, towards your neiglibours be
charitable and just, towards God be faithful and thankful,
loving and obedient. Use earnest and often hearty prayer ;
meditate much upon, and often hearken to the word of
God.

If you 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 to God's will. Make not the members of Christ's
church, that is, yourselves, 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. —LcUcra.

L'om passion, prayer, &c., tlien outwardly by i^iving atcord-
iiig- to that the Lord hath lent you to that end ; and, last
of all, by suderint^ vvith 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 hiy hands upon you, but by the
will of God, which is all "^ood towards you, even ais 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 jjhy-
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 Hke to Christ
here, therefore we shall be so elsewhere, even in eternal
joy and endless glory. The highway to heaven, you know,
is allliction, 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 v\'orld

Lxi.] To certain godly men. ISl

hates us. But let us rejoice, for our Lord hath overcome
the world, (John, xv. ;) he suffered out of the city, bearing
our rebuke, saith the apostle. Let us then o^o 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 all
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 bag-s and chests with us. Let us know
that no excuse of wife, 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 I 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. Shairwe 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 whereuuto thou
hast called us. Give us eyes to see, ears to hear, and
hearts to understand. In the favour thou bcarest 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 sioht 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 tliee in soul and body, to praise thy name for
ever, with all thy saints in thy eternal calory. 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 you, 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 thing's.
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. They 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 from her security, to be vigilant
and heedful how you may best behave yourself in thankful

LXii.] To Lord Russell. 188

obedience to God, and careful help and service to his
people. So that all your whole life may tend to this, how
by example and otherwise you may do ^ood to others, and
still confirm his true service and relisrjon by your constancy,
wherein if you continue to the end, you shall receive an
incorruptible crown of immortal and imspeakable g:lory.
But if because of God's tarry infr, which is only to ])rove
you, you relent, which God forbid ; thinkiufr it enoui^h to
serve God in heart, and in body to do as may make most
to your temporal advantatr-e, 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 ajid
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 ])er se A,* with
us for our comfort and joy unspeakable, so long as you
continue, as I trust you will do to the end, and to our
most heavy sorrow, which God forbid, if you should relent
in any point.

Therefore I beseech your Lordship, in the bowels and
blood of our Saviour Jesus Christ, to persevere and 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 does it but for 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 whilst you are thinking how to cry. He is with you
-n trouble, and will deliver you. The longer he tarries,
the more pleasantly and comfortably he will a]jpear. Only
beHeve and look for his help, and you shall have peace,
such peace as the world knoweth not, nor can know ; which
may God give us a true feeling of, and then we shall not
be grieved with afflictions, but rather rejoice in tiicni, 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 tliis day I heard your Lordship desired to
* A by itself A.

184 Bradford.— Lcli en.

understand, this is so much as I know, that we are four
in numbtM- tog-ether, wliose names this bearer will tell you.
The charg-es of the least is \'2s. a week ; there are five
others, whose charges are not so g-reat, 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 Fathers 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.

Your humble to command,

John Bradford.

LETTER LXIII.

To his godly friends, G. and iV., encouraging them to pre-
pare themselves to the cross, and patiently to endure
affljictions for God's 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 truth taught you, yea»
received of you, though trouble come, the same shall be
so far from hurting you, that it shall ])rofit 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 sorrows and afilictions, whatsoever they
are that shall come unto you, should be sanctified in his
* Severely.

Lxiii.] ToG.andN. 185

cross, and that which he suflfered ; as also that in him
you mig'ht 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 Sjiirit, which
makes it his chief mean thereto. First, in puttini^ us in
mind of our corruption received of Adam, the cause of all
care. Then by occasioninir 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
lis, 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 api)ointed for you the afflictions and
crosses which ye shall suffer, so that they are not in the
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 disi)lcasure.
Therefore cast your care on him, Mhich careth for you,
and hath counted all the hairs of your heads, so that one
shall not perish, if you conunit 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 would 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 ])lace to evil
But I would have you willing to i)ut forth your hand to take
it when God offers it in such sort, as that with good con-
sciunce ye cannot escape. Then take it, kiss it, and thank

196 Bradford.— Letters.

God for it, for it is even a very sacrament* that God loves
you ; as he saitli. Whom I love, them I chastise ; and ir
you are not partakers of correction, surely you are not
children. 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
why 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-
veards evening, yet in the morning we shall find him well
pleased, if in Christ we come to him, and cry, Abba, dear
Father, help us, and (as thou hast promised) 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
before, let them not dismay you, nor seem strange to you.
For no small number of God's children are gone that way,
and we are a good company here together, which are ready
to follow the same way through God's grace, if God so
will. T 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 yourselves, mine own dear hearts
in the bowels and blood of our Saviour Jesus Christ, to
whose tuition, grace, governance, and protection, I heartily
commend you all, and beseech you that you would do the
like unto me in your hearty prayers.

Out of the Tower of London, L554.

By your own to use in the Lord for ever,

John Bradford.
♦ Or sign.

LXiv.] To Mistress JV. and Mistress W, 187

LETTER LXIV.

To 7ny dearly beloved in the Lord, Mrs. W. and Mrs. W.

Almighty God, our dear and most merciful Father, be
always with you both my entirely beloved mother and
sister in the Lord, and may he for ever keep you as his
babes unto his eternal kingdom through Christ our Saviour.
Amen.

I purpose not to render thanks to you for God's great
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 you
have done it, and all the good you do, one day recompense
you after your heart's desire in him ! In the mean season
I beseech him to reveal unto you more and more the riches
of his grace and love in Christ, by whom ye are beloved,
and were so before the world was, and doubtless shall be
world without end. According to the revelation, and vour
sense or faith herein, so will you contend* to all piety and
godliness ; as St. John saith, He that hath this hope, will
purify himself as Christ is pure. (1 John iii.) For how
should it be otherwise, than that if we are certainly per-
suaded that heaven is ours, and we citizens 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 beheved that God indeed of
his mercy in Christ is become our 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 might tend to God's
o-lory and our own weal ? Now mark whether all things
teach us not that we should be certain and sure that we
are God's children in Christ. Behold the creation of this
world, and the gubernation f of the same ; do not these
teach us that God loveth us ? And is God's love out of
Christ the beloved ? Is not his love, as he is, 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 creation and preservation
* Strive for. t Government and diivclidu.

ISS Bradford.— Letters,

tell us, that God lovcth us ; that is, that we in Christ are
his children and dearlinirs, 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
aflirm, and say, " I am the Lord thy God ?" Does he not
charg-e 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 hajipy 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
Chri-t 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 never finally perish, through God's
goodness in Christ, behold your Head, your Captain, I
mean, Christ Jesus. Wherefore came he into this world,
but to redeem you, to marry you unto himself, to destroy
the works of Satan, to 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 ?
AVherefore 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.

Lxv.] To M. H. 189

because you are his children, and shall be for ever throufrh
Christ. Tell me, why has God kept you till this titne, but
that he will for his sake have you, even here, be made like
unto Christ, that elsewhere you may be so ? Why liath
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, hel]) 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 Biiadfohu.

LETTER LXV.

To my good sister, M. 11.

The peace of God, with increase of faith an<l 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 Bradford. — Tetters.

that by the feehng of God's gracious Spirit working in you
o'ood fruits as witnesses of your faith, you may grow in
strength thereof, and certainty of God's favour and good
will towards you. For, above all things, of this I would
have you to be most assured, that you are beloved of God,
that you are his dear child, and shall be for evermore
through Christ, in whom you are by faith, and he in you.
Out of this certainty, the cause whereof is God's own
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 other
meat.

Your own in the Lord,

John Bradford.

Lxvi.] Concerning freewill. 191

LETl^ER 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 oilen resorted unto you (my friends, as
I thought) and by all means sought to do you good even
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 patiently 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 gene-
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 you
— 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 jjerseverance to the
end, and I say it depends only and altogether uj)on 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 remain also. Of which thing (salvation) if with the
Scriptures you would make 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 them, that if they fall they shall not lie
* Offence.

192 Bradford. — Letters.

still. Foi whom he loveth he leaveth not, but loveth tnem
unto the end, (John xiii.) so that perseverance is projjer
to them, and distint^uishes them from hypocrites, and
such as seem to others, and sometimes to themselves also,
that they are God's children, which 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. Ueb. 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
God's child, by so much this dirrnity is G:reater. 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-
g-ression 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 faithful over God's people. 1 John iv. Rom. viii. John
vi. X. Matt, xxiv Ileb. 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's
first commandment requires this assurance, under pain of
condemnation. The gospel of God and all his promises
— the sacraments and the substance of them, vvhicii is
Christ Jesus our Saviour, above all things require it of
every one that is baptized and brought into God's church.
There is nothing else God so requires of us as thus to be
persuaded respecting him, for out of it flows all godliness
towards God and man. So that it cannot be but that they
take Satan's part, who go about to hinder or bind* this
certainty in themselves and in others. I cannot but, as I
have often done before, admonish you that you do this
indeed, (however you mean,) that your blood may be upon
your own heads if you persevere and do it obstinately and
not ignorantly. From which I beseech Almighty God to
deliver you. Amen. 1st January.

John Bradford.

LETTER LXVII

To certain Men not rightly persuaded in the most true,
comfortable, and necessary doctrine of God's holy elec-
tion and predestination.

Gra.ce, mercy, and peace, with increase of all godly
knowledge and living from God the eternal Father of all
consolation, through the bloody death of our alone and
full Redeemer Jesus Christ, by the mighty and lively work-
ing and power of the Holy Spirit the Comforter, I wish
unto you now and for ever. Amen.

Although I look hourly for officers to come and have me
to execution,! yet I cannot but attempt to write something
unto you, my dearly beloved as always you have been,
and however you have taken me ; to occasion you the
more to weigh the things wherein some controversy has
been amongst us, especially the article and doctrine of
predestination ; whereof I have written a little treatise,
therein briefly showfng my faith, and answering the enor-
mities gathered by some to slander the said necessary and

* Restrain or limit. i i .i *

t At the time Aviien this letter was written it was nitomled that
Bradford should have been burned immediately. Tiie truly <-'h"S-
tian and sweet spirit it displays, renders it pecuhaiiy worthy ol at-
tention.

BRADFORD 2. K

t94 Bradford. — Letters.

comfortable doctrine. That little piece I commend unto
you, as a thiiif^ whereof I dou])t not to answer to my com-
fort before the tribunal-seat of Jesus Christ ; and therefore
I heartily pray you, and every of you, for the tender mer-
cies of God in Christ, that you would not be rash to con-
demn thinc^s unknown ; lest God's woe should fall upon
you, for calling p;ood evil, and evil good. For the great
love of God in Christ, cavil not at things that are well
spoken, and construe not things in an evil part when you
have occasion otherwise. Do not suppose that any man
by affirming predestination, as in that book I have truly
set it forth according to God's word and the consent of
Christ's church, either seeks carnality, or sets forth matter
of desperation : only by the doctrine of it I have taught
to myself, and to others, a certainty of salvation ; a setting
up of Christ only ; an exaltation of God's grace, mercy,
righteousness, truth, wisdom, power, and glory ; and a
casting down of man and all his power ; that he that
glorieth may glory only, and altogether, and continually, in
the Lord.

Man consists of two parts — the soul and the body ; and
every man of God has (as a man would say) two men, an
outward or old man, and an inward or new man. The
devil's drift is to bring the one into carnality, and the other
into doubt, and so to cause despair and hatred of God.
But God for remedy hereof has ordained his word, w hich
is divided into two parts. The one is a doctrine which
demands of us our duty, but gives no power thereto ; the
other is a doctrine which not so much demandeth as giveth.
The former is called the law, which has its promises, con-
ditions, and comminations, or threats accordingly ; the
other is called the gospel, or rather the free promises,
hanging not as conditions on our behalf, but sim])ly on
God's verity and mercy, (although they require conditions,
but not as hanging thereon,) of which promises the gospel
may well be called a publication. The former, that is, the
law, with her promises and comminations, tells man what
he is, and shows him what he can do. The latter, that is,
the gosj)cl, and free promises, tells and sets forth Christ,
and what mercy at God's hand through Christ is offered
and given unto us. The former part serveth to keep the
old man from carnality and security, and to stir him up to
tliliL!,ence and solicitude : the latter part serveth to keep
the new and inward man from doubting and despair, and

I'XVii.] To certain men. 195

to bring us into an assured certainty and quietness ^\ Ith
God through Christ. The old man and the field he resteth
in may not be sown with any other seed than is arrreeable
to the former doctrine, (the law ;) the new man ""and the
Held he resteth in may not be sown with any other than is
agreeing to the latter doctrine, (the gospel.) By this means
man shall be kept from carnality, and from desperation
also, and brought into diligence and godly peace of con-
science. It is forbidden in the old law to sow two kinds
of seed in one field ; to wear linsey woolsey garments ; or
to eat beasts that did not cleave the hoofs. (Deut. xiv. xxii.)
God grant us to be wise husbandmen, to sow according, as
I have said. God grant us to be wise tailors, to cut our
coats for two men of one whole cloth, as it is declared,
God grant us to be clean beasts, to cleave the hoofs ac-
cordingly. That is, to give the old man meat proper for
the mowers ; that is, the law with its appurtenances, —
conditions, promises, and comminations ; and to give to
the new man the gospel and sweet free promises, as apper-
taineth, and then, doubtless, we shall walk in the right
highway unto eternal life : that is, in Christ Jesus, the end
of the law and the fulfilling of the promises, in whom they
are yea and amen.

If this my poor advice is observed, my dear brethren in
the Lord, I doubt not but all controversies for predestination,
original sin, freewill, &c. shall so cease that there shall be
no breach of love nor suspicion amongst us, which God
grant, for his mercies' sake. I am persuaded of you, that
you fear the Lord, and therefore I love you and have loved
you in him, my dear hearts, though you have taken it
otherwise, without cause on my part given, so far as I know.
For hitherto I have not suffered any copy of the treatise
above specified to go abroad, because I would suj)press
all occasions, so far as might be. Now am I going before
you to my God and your God, to my Father and your
Father, to my Christ and your Christ, to my home and
your home. I go before, but you shall come after, sooner
or later. Howbeit, I could not but, before I go, signify
thus much unto you as I have done, that you might see
my love, and thereby be occasioned to increase in love,
and learn rather to bear than break. My i)oor and most
dear sister to me that ever I had, with whom I leave this
letter, I commend unto you all and every of you, beseeching
k2

'96 Bradford.— Letters.

you, and heartily praying you, in the bowels and blood
of Jesus Christ, to care for her, as for one which is dear in
God's sight, and one which lovcth you all in God, and hath
done so, as I can and do bear her witness, although in the
jioint of predestination it hath pleased God by my ministry
to open unto her his truth. Wherein she is settled, and, I
trust in God, confirmed ; and if you cannot think with her
therein as she doth, I heartily pray you, and as I can, hi
God s behalf charge you, that you molest her not nor dis-
quiet her ; but let love abound, and therein contend who
can go most before. I commend also unto you my good
sister M. C, making for her the like suit unto you all.

Ah ! dear hearts, be not faint-hearted for these evil days
which are come to try us and purify us, that we may the
more be partners of God's holiness ; so we shall be better
known to ourselves, and to the world. Continue to walk
in the fear of the Lord — you have begun well. Keep
yourselves pure, as T hope you do, from this rotten, Romish
vea, antichristian religion. Reverently read God's word,
thereto joining prayer, that as in reading you hear God
speak unto you, so in praying you may speak unto him.
Labour after your callings to help others. As you have
done, do still ; and I pray God give you grace to continue,
as T doubt not but he will, for his goodness' sake. At
length we shall meet together in Christ's kingdom, and there
never part asmider, but praise the name of our good God
and Father, with the patriarchs, prophets, apostles, angels,
archangels, and all the saints of God. Oh, joyfid place !
Oh ! place of all places desired !

My brethren, I think myself more happy than you, by
how much I am now more near unto it. Elias's chariot I
hourly look for to come and catch me up. My cloak,
that is, my carcass, I shall leave behind me in ashes, which
I doubt not my Lord will raise up and restore to me again
in the last day, glorified even like unto his own most glo-
rious body. The portion of the good Spirit which my
Father hath lent me, I wish, yea, double and treble, unto
you all. God, the Father of mercy, in the blood of his
Christ, give to every of you, my dear hearts in him, his
blessing, and pour plentifully upon you his Holy Spirit,
that you may increase in all godly knowledge and godliness
to your own comfort and the edification of many others.
Amen. Yet once more I commend unto you my foresaid

Lxviii.] To Trewe and Abingdon. J97

most dear and beloved sister in the Lord, who always be
unto her a most loving father, spouse, and pastor. Anieii,
Amen. Out of prison, (the Compter,) the 16th of February
1554-5.

Your own heart,

John Bradford.

LETTER LXVIII.

To Trewe and Abingdon, with other of their company,
teachers and maintainers of the error of Mans Frtt-

will.

Yet once more, beloved in the Lord, before pen and
ink are utterly taken from me, as I look it will be this after-
noon, I thought g-ood to write unto you, because I stand
in doubt whether at any time hereafter I shall see or speak
with you, for within this sevennight my Lord Chancellor
bade me look for judgment. God knoweth I lie not, I
never bore you malice, nor sought the hiuderance of any
one of you, but your good, both in soul and body, as when
we shall all appear together before God, I am certain you
shall then know, though now you doubt it. And of that
I am right well assured ; for mine own conscience can, and
does bear witness with me, that I never defrauded you, or
any of you, of the value of one penny, or pennyworth of
any thing, but have sought to do you good with that wliich
has been given, not only in common, but also unto me,
and to mine own use, discretion, and distribution : there-
fore disdain not the good will of your lover in God ; and
in hope that you will not, I have even now sent unto yon
thirteen shillings and four-pence. If you need as much
more you shall have it, or any thing else I have or can do
for you. Though in some things we agree not,t yet let
love bear away the bell, and let us pray one for another,
and be careful one for another, for I hope we all are Christ's.
As you hope yourselves to pertain to him, so think of me ;
and as you are his, so am I yours,

John Bradford.

* Read 1 Cor. xiii. and compare these spirits with the spirit of
humbleness, unity, and love, which here you see in this man ol Cotl,
(loins good even to his adversaries. Letters of the Martyrs.

t He means concerning freewill, original sin, predestination, c^e.
wherein they are plainly Pelagians and Papists. Letters oj tlxe
Martyrs*

19S Bradford. — Letters. [lxix. lxx.

At this letter these men were offended, because he said
he had hindered himself to further them, as though he had
thereby upbraided them, and in displeasure they sent it
to him again : whereupon he wrote unto them as follows .

LETTER LXIX.

He that seeketh not to hinder himself temporally, that he
may help his brother who is in more need, the same wanteth
true love ; I have done, do, and will (except you refuse
it) hinder myself this way, that I may further you, and,
indeed, myself also, that way, wherein I desire to be fur-
thered. If I would seek mine own gains temporally, then
I could have taken and used many portions of money
which have been given me for mine own use.* I never
intended to upbraid you, but that which I wrote of mine
own hinderance was, that you might see I loved you, and
sought your weal, as I do and w\\\ be glad to do it conti-
nually. The Lord of mercy hath forgiven us all, where-
fore henceforth let us rather bear than break.
Yours in the Lord,

John Bradford.

LETTER LXX.

To the Lady Vane.

Our dear and most meek Father always be with us, for
his Christ's sake, and guide us as his children for ever.
Amen.

Your comfortable and necessary letters last sent to me,
right worshipful and dearly beloved, deserve at my hands,
as your other benefits have done, that which I cannot
give. May the Lord my God recompense you, as he can
and will undoubtedly. Now am I going to my good
Father and your Father : now am I going to my Christ
and your Christ : now am I going to my home and your
home. I go before, but you shall follow : howbeit, when
or which way, I know not, the Lord knoweth. Unto his

* Thouf^h he distributed to them among other prisoners there, not
only that which was given in common but also that which was given
for his own use, yet they suspected him of evil dealing. Thus do
not they in whom the love of God dwelleth. Letters of the Maiiyrs.

Lxxi.] To Mistress Wilkinson. 199

providence and will commend yourself, for it cannot but
come to pass, and there is nothing so good to us as it is,
Happy were we that ever we were born, that God mio-ht
set forth his glory by us, howsoever he does it. Though I
am led, as was said to Peter, whither I would not, yet give
thanks with me and for me, that it pleases my Father thus
to lead me. I have deserved, yea, even since I came into
this prison, many a shameful death : such and so creat
are my ingratitude and sins. But lo, the tender' kmdness
of my Father corrects me as a child and son, making the
remedy for my sins an occasion for his glory, a witnessino*
of his truth, a confirmation of his true religion, heretofore
set forth and preached "by me ; wherein, good madam,
persist, and you shall be safe. Be not ashamed of it now,
for though it seems to be overcome, yet by suffering it
overcometh, that God's wisdom, which is foolishness to the
world, and God's power, which is weakness to the reason
of man, may triumph and confound that which the world
thinks wise and mighty. Now I begin to be Christ's
disciple. Now I begin to be fashioned like to my Master
in suffering, that I may be so in reigning. Now I for ever
take my farewell of you in this life. Now I commend
myself into the hands of my Father, by whose providence
I came into this world, by whose providence I have been
kept in this world, and by whose providence I depart
hence. And as his providence is towards me, so doubt
you not but it is towards you, though not in such sort
exteriorly, yet in such love, solicitnde, and carefulness for
you interiorly. God, our God, and Father of mercy, for
the blood of his Christ, wash away all our sins, comfort
his church, strengthen the weak, convert or confound, as
may make most to his glory, his enemies, and be with us
Emmanuel for ever. Amen. Amen.

In haste, out of prison, the 5th of February, 1555.

John Bradford.

LETTER LXXI.

To Mistress JVilkinson,

The Lord of mercy, in Christ his Son our Saviour and

only Comforter, be with you all now and for ever. Amen.

Although at present I have little time by reason of this

200 Bradford. — Letters.

bringer s short dopartinp;, and less occasion to write unto
voii ; yet since it has pleased God to offer me more liberty
to write than before I had, (as this bearer can report,) I
thouo'ht jrood to sirrnify unto you the same with the ac-
knowled2:inn: of the receipt of your tokens, for which I
neither can nor will eco about to flatter you with thanks ;
for I know you look for none at mine hands, God being
the cause, and his word the end wherefore you did so. To
him I know you would have me thankful, and I beseech you
pray that I may be so, and not only thankful for myself
and his benefits towards me, but also thankful for you, to
whom God hath given to fear his name and love his truth.
Which gifts far pass the riches of the world, for they
shall perish and be left we know not unto whom ; but
these gifts of God as they last for ever, so they make
the possessors of the same happy. Go on therefore, and
pray God to increase them of his goodness, as of his
mercy he has begun them in you, and indeed so he will.
For to whom he gives the earnest to will, to them he will
give the grace of continuing, if we reject not the same, as
we do when we are double-hearted, and divide our fear
and love, as the Samaritans did, which feared God and
also their Adramelech, — loved God's religion and the old
customs of their country. If this doubleness come on us,
that we fear the world and unite it with the fear of God —
if we love the muck of this earth and couple it with the
love of God's religion, then we divide the stakes, then we
mar the market, then the Spirit of God will depart, then
we play as Ananias and Sapphira did, and sooner or later
we shall fall into perdition with them. But, as I said, I
think no such thing of you. I think of you as God's dear
children, whose hearts are wholly with the Lord. And
therefore I write not this as though you were such, but
because it is of God's goodness that you are not such,
because Satan would have you such, and because many
that were as you are, now are such. Therefore to make
you thankful and careful to continue, but so that your
care be all cast upon the Lord, is the only cause wherefore
I write this, and would write more, but the bringer cannot
tarry. And therefore I make an end hastily and abruptly,
beseeching Almighty God in our Redeemer Jesus Christ
to be with you, and comfort you all with his Holy Spirit.
By your own to use in the Lord for ever,

John Bradford

Lxxii.] To Father T raves. <20l

LETTER LXXII.*

To Father Traves, minister of Blacklcy, begging his
prayers, and lamenting his own sinfid condition.

Grace and mercy from God the Father, through our
Lord Jesus Christ, govern our minds, that sin have not
dominion over us. Amen.

Yesternight, a little before supper, I was asked by a
neighbour, my mother's friend, for to go this day to
dinner. For that a refusal would have been imputed
disdainful statelihess, I unwillingly, but not unadvisedly,
yet foolishly granted the same ; which I advertise you, as
my excuse for not coming this day. And for mine ab-
sence yesterday, my vain looking for you to have come
with your nearest neighbour, the rather for that I heard
him commit to you the survey t of his will, has with some
repentance deceived me, though to my hurt and loss, yet
to your profit, which else by my coming and troubling you
should have been contrary. If you come not hitlier to-
morrow, send me word by the bringer ; and if there is no
sermon, I will come to you, to have your counsel in such
things as I will not now write by letter.

In the mean season, in your communication with God,
I pray you have me in remembrance, of all sinners a most
neghgeiit, unthankful, and wretched, (oh ! that from the
bottom of my heart I confessed the same unfcignedly !)
that at length I might truly convert and return from these
greasy fleshpots of Egypt, to feed with his manna, pa-
tiently and assuredly expecting his mercy, joyfully sighing
for and bearing the badge of his disciples and servants,
the cross. I mean to crucify this lucriferous I and glut-
tonous heart, more than most worthy of the rich Kpulos
unquenchable thirst, § and the gnawing worms of Herod. ||
This paper, pen, and ink, yea the marble stone weei)eth,

* The following letters were written by INI. Bradford to Father
Traves, the minister of Blackley, in Lancasliire, his revered friend
and spiritual counsellor. They were writti n before the precedini;
letters, but it appears best to adopt the arranf;enunt ol lox, antl
place them here. They present an interesting view vl a real
follower of Christ, fleeing for refuge to the hope whicli is set l)el()re
him ; and like Zaccheus, not resting satisfied till he had made resti-
tution for former misdeeds according to the utmost ot his ability.
This circumstance, to which he frequently alludes, is noticed in tlie
sketch of his life prefixed to these letters. „ , , ••

t Examining. ? Covetous. § Luke xvi. HAclsxii.

K 3

202 Bradford.^Lctters,

to see my slothful security, and unthankful hardness to so
merciful and lon^-suflferino- a Lord. I confess it, I confess
it, thoufi;h not tremblin£r|y, humbly, or penitently, yet I
confess it, oh ! hypocritically T confess it !

Therefore pray, — pray for me, that I may repent, and
be turned to God, not despising^ his wrath, and the death
of his Son Jesus Christ, but that I may live in the Spirit,
and walk in the Spirit, evermore to bewail my carnal
security and this self-love, that I may be made a new
creature through grace, made meet to receive the new
wine of the gospel into a new vessel, purified by faith,
wrought by the Spirit of consolation, which may vouch-
safe to lead us in all truth and godly living, that we may
know God the Father to be in himself the only true God,
and Jesus Christ, whom he hath sent. To which most
blessed Trinity, be all honour and glory for ever. Amen.

From Manchester. In haste, this Thursday in the
morning.

Yours as his own,

John Bradford.

LETTER LXXIir.

Another letter to Father Traves.

Grace, mercy, and peace, from God our Father, and
Jesus Christ our Lord.

If my heart were not altogether adamantine, your kind
letters to me, unkind wretch, would cause me, from the
bottom of the same, to confess mine ingratitude towards
you ; but as I act, so I write ; and as I am unable in the
one, so am I foolish in the other ; in all those unkind-
nesses, rudeness, Sec. whereof you accuse yourself, I am
enforced to acknowledge myself most justly condemned.
In your letters, as in a glass, I may learn by you, speaking
humbly of yourself, to espy my nakedness, which before I
thought was clothed with a double garment, but now find
only with fig-leaves hypocritically gilded, of which humi-
lity wrought in you by the Holy Ghost, be not proud ; for
what have you that you have not received ? But be
thankful to the Lord not only therefore, but also for those
surges* which you feel now, through the cares accompany-
ing marriage, through education, and bringing up of your
* Trials.

Lxxiii.] To Father Traves, 203

children and family ; throug-h the cross of the common
accustomed manner of living. For through many tribu-
lations we must enter into the kingdom of heaven ; yea,
they are the cognizances* of God's election, the instru-
ments which work earnest sighings after eternal life, and
therefore to be embraced. Believe me, it is the most
excellent gift of God, for a man to deject and humble
himself, and to feel the crosses of Christ, as crosses. But
I, most hypocritical wretch, not worthy that this earth
should bear me, am ever giving way to the world, t
which is my greatest trouble. O Lwd, help me and
deliver me, for Jesus' sake, anoint mine eyes with oint-
ment, that I may see. Oh give me not over unto a lewd J
mind and reprobate sense, but awake my sleeping soul,
that Christ may shine in me. You know the cross, the
fatherly cross, the loving Lord has laid upon me ; but I
am little or nothing moved therewith. I work therein, yet
not I, but God's Spirit, not of a repentant faithful mind,
but, I cannot tell how, of a slothful, blind, reckless intent.
O Lord ! forgive me for saying so, it is thy gift, forgive
me my unthankfulness for Jesus' sake ; and, as I have
blasphemed and dishonoured thy holy name herein, so do
thou by thy Holy Spirit glorify by me the same. So be it.
So be it.

Since my coming to London, I was with M. Latimer,
whose counsel is as you shall hear, which I purpose by
God's grace to obey ; if it be thy will, O Lord, let it be
done. He advises me, as I have done, to write to my
master, who is in the country, and to show him, that if
within a certain time, which I appointed, fourteen days, he
does not set about to make restitution, that I will submit
myself to my lord protector and the king's majesty's
council, to confess the fault, and ask pardon. This life is un-
certain and frail, and when time is, it must not be deferred.
And what should it profit me to win the whole world, and
to lose my own soul ? If, as I justly have deserved, I am
put to death for it, God's will be done. At the least,
slander, reproach, rebuke, loss of worldly friends, loss of
Hving, &c., shall ensue : what then ? Lord, thy will l>e^
done: thine I am ; if death come, welcome be it, if
slander, &c., even as thou wilt, Lord, so be it. Only
grant me a penitent, loving, obedient heart, and of mere
lovp to go forwards herein, and not to shrink, — to stand,
* iViarks or badges. t Rev. ii. 20. I lyuoraiit.

204* Bradford.— Letters,

and not to fall, that thy name only may be praised herein.
Amen, Pray, pray for me, cry for me ; and when you
shall hear anythinn^, comfort my mother, to whom, since
this bringer has not given me an hour's warnino; of his
departure, I have not only written nothini^, but also have
thus prated to you, who I think will bear with me as no
man else would. For, as God knoweth, to whose grace I
commit you and your wife, with all your children and
family, the shortness of time, and this bringer's haste, is
the only hinderance why I neither send you spectacles, the
price of the paraphrases, nor thanks for your cheese, as
by the next that comes I will, God willing, send them to
you, and a goodly testament for sir Thomas Hall, which is
at the binding. But let it not be known that I have now
written to you, for so I have jirayed this bringer. God be
with us, and pray for me, and abhor not my rude scrib-
bling, which, if it were as well written as it is meant,
would deserve pardon. Thus I make an end, imputing
to the hastiness of this bringer all blame which you may
lay unto me.

From the Temple, this Sunday, immediately after M.
Latimer's famous sermon, which this bringer, as he says,
did hear.

By your poorest friend,

John Bradford.

It shall not be long, God willing, but you shall both have
and hear from me. Keep with you Melancthon's Com-
mon-places, for I have another.

LETTER LXXIV

Another letter of John Bradford to sir Thomas Hally and
Father Traves, of Blackley.

The grace of God, our most merciful Father, keep your
mind and soul in Christ Jesus, who alone is our fuH suffi-
cient Saviour, for in him we are complete, — being made
through his death, and one only oblation made and offered
by himself upon the cross, the children of God, and
fellow-heirs with him of the celestial kingdom, which is
the free gift of God, and cometh not of merits, but of the
nere grace of God. Which is given to none that putteth

Lxxiv.] To Sir Thomas Hall and Father Traves. 205

any manner of hope or trust in any other thinc^, visible
or invisible, than in that oblation of sweet savour, which
Christ himself offered upon Good Friday, as we call it.
Which oblation is always recent and new in the sight of
God the Father, and makes intercession for us ; for us I
mean, which think that only sacrifice then offered is suffi-
cient, as it is, hath been, and ever shall be, for all the
faithful ; by which sacrifice if we believe, we have free
pardon of all our sins. To Him therefore, which was
both the offerer and offering", be all honour and praise,
with the Father and the Holy Ghost, blessed for ever.
Amen.

Sir Thomas, my old friend, John Traves, shall declare
unto you the occasion of this my lon^^ silence towards you,
upon the knowledge whereof, I doubt not of your })ardon.
I have sent unto you an English and Latin Testament, both
in one print and volume ; the which, though it be not so
beautiful without as I could have sent you, yet it is no
less beautiful within, and more I think for your profit, and
better for your eyes, your eyes, I mean, of the body. For
undoubtedly it giveth light unto the soul, if she be not
dead. Whereof take this for an argument, and a true
proof. If your soul is not delighted in it, if your soul
do not hunger for it, I mean not for the book, but for the
doctrine in the book, surely your soul is sorely sick ; for
as the body which abhors meat is not well, even so must
the soul be ; for other meat has she none. Christ, whom
you must believe before all men, affirms this to be true in
the 4th of Matthew : " Not only in bread, but in every
word of God, the soul doth live." Mark well, he says,
not one or two words, as an epistle or a gos])el, but he
says, "every word." Take heed! believe Christ better
than any man, be he ever so holy. For he that is of God
(John viii.) heareth the word of God. Will you have a
more plain mark whether you are the elect child of God or
no, than this text? Christ says, he that is of God hears
the word of God ; but we have no other word of (Jod
than in the canon of the Bible ; and all things written
therein, are written for our learning, (saith St. Paul,)
whereby he proves, that seeing it is a learning, yea, onr
learning, then we must learn it. Therefore woe be to all
them which either persuade men, that there is other doc-
trine of like authority, or that dissuade men from eni-
bracino' this word — this word of God, or that think this

206 Bradford.— Letters.

word, especially the New Testament, is not above all other
to be loved, to be read, to be chewed. This is the precious
stone, which in the g-ospel Christ says, when a man hath
found, he selleth all that ever he hath, and buyeth it.
Mark now how necessary and precious Christ makes that
which g^reat learned men think not necessary. May God
help them ! Christ bade his disciples sell their coats, and
buy a sword, which is no other thing than the word of God ;
for so St. Paul calleth it, the sword of the Spirit. Nay,
say our learned men, (I lie, they have said so, but now they
are ashamed,) fetch fire and burn it.*

This I say, sir Thomas, to the intent, that no ungodly
hypocrite should persuade or dissuade you from reading
the holy word of God, the gospel of Jesus Christ. Follow
St. Paul's lesson : attend to reading it, and let the word of
God dwell in you. How much? Plentifully, saith he.
And to what end ? To feed the flock of Christ, even as
much as in you is, saith Peter, not once a year, or once a
quarter, as a strawberry,! but as much as in you is. This
word of God tries all doctrine ; for we ought to have
our conscience charged with nothing, as touching rehgion,
except the word of God in the canon of the Bible set it
out. I mean not only in allegories, but even in plain
words : for no other foundation can any man lay besides
that which is laid. St. Paul saith, the groundwork is
already laid ; even so saith he to the Ephesians ; we are
his workmanship, to do good works, which God hath
created that we should walk in them. He saith not,
they were to be made, but that they are made already.
What shall we think then of such works as man's wii X
has founded, which yet seem most holy ? Let God's word
be judge. Read the same, diligently and reverently with
prayer, (I mean not the Latin service not understood, but
with true hearty prayer,) and mark what the law requires ;
even that which we cannot give — the whole heart, and
more if it were possible. But to this end, that we, seeing
our abominable uncleanness and inability, might despair
in ourselves, trembling at the justice of God and his anger,
which we continually procure ; and so embrace Christ,
in whom God the Father is well pleased : which Christ is

* Bradford wrote this in king Edward the Sixth's reign ; in a very
few years atterwards, " they fetched lire and humed'' nut only the
word ot God, but also the faitliful followers of it.

♦ A trifling- matter, or perhaps a dainty. X Wisdom.

Lxxv.] To Father Traves. 207

the end of the law, to justify all that believe, and continue
not in their popish ignorance, justifying themselves, and
treading Christ's blood under their feet, denying the Lord
that bought them. All such, be they ever so well learned,
ever so holy,* are nothing but hypocrites and plain anti-
christs, which may not abide the sword of God's mouth.
For when the trumpets of the army blow, I still mean
God's word, the high wall of Jericho, the figure of hypo-
crisy, falleth down. Embrace therefore God's holy word,
and be not only a reader, but a doer; for your calling
requires you to be apt to teach such proud, hypocritical,
arrogant babblers, as I am now, which, if I may use this
term, defile God's word. God forgive me, and pray you
for me, and give God thanks for me, who spares me, which
prate of God's holy word thus Lucifer-like, not of a true
zeal, but of a foolish bragging. I know not what I do to
confess it. So it is. I have sent to you other books, which
I pray you read. I have written your name in them. The
Holy Ghost keep you, with your brother George, his
wife, and children ; and with your brother James, &c.,
sir Lawrence, &c. This 20th of March.
A very painted hypocrite,

John Bradford,

Yours in Christ for ever.

Pray for me, pray for me, give God thanks for me, and
take John Traves's help to read this letter, written in
haste.

If anything but good be chanced to J. Traves, which
God forbid, I pray you burn my letters out of hand.

LETTER LXXV.

Another letter to Father Traves.

Grace, mercy, and peace, from God the Father, through
our Lord Jesus Christ, with increase of all manner of godly
knowledge and hving, be with you and all your household,
now and ever. Amen.

To excuse this my long silence, within five or six days

after my letters written to you by John Moss, it pleased

God to send my master hither to London, whom, as I

lately had advertised by letters, I moved, you know

* Pretend to be such.

20S Bradford.— Letters.

wherein, and prayed him to discharfre the same, or else
I would submit myself, &c. Whereunto he answered,
that if the books would declare it, he would satisfy, &c.
I showed the books, whereupon he promised as much as
I could ask. But he was herein something- more moved
than he had cause, God be praised therefore, which of his
mere p^ood pleasure wrou(rht it, at times, as I desired to
know how and in what time he would discharg-e us both,
he thinkin<^ me to be over-curious herein, was not con-
tented, and hearing me allege the uncertainty of time,
and the fear of God's justice, (vvhich, O gracious Lord,
grant me to feel indeed as much as thou knowest good for
me,) he answered me, that I was scrupulous, and of a
superstitious conscience, (for the natural man perceiveth
not the things which be of God,) and plainly said further,
that I should not know when, nor by these words have his
head so under my girdle,* And when I showed him that,
as God witnesseth with me, I desired no such thing, he
said, that, seeing he promised before the face of God to
discharge me, and to pay the thing, there was no godly
conscience but ought so to be quieted. And thus at divers
and sundry times, moving often to know of him the way
and time of discharging the debt, and having no other
answers than before, I, doubting worldly wisdom, which
causes delays to reign in him with this mammon, (the
which, O merciful God, eradicate out of his heart, mind,
and all others,) I was something more sharp, and told
him, (not of myself indeed, but through thy grace, O
Lord,) I would obey God more than man : the which he
lightly regarding, as it seemed, I departed and went to
M. Latimer to have had him brought me to my lord pro-
tector, whose grace then was purposed shortly to take his
journey to visit the ports. M. Latimer willed me to stay
until his return, which will not be long. In the mean time
I bade my bedfellow, my master's son, whom my master
had used as his instrument to move me by influence of
worldly things, for my master discharged him of his exhi-
bition,t telling him that he could not be able to keep
either house or child, for I purposed to undo both him and
all his, (untruly thou knowest, good Lord,) and bade
him take that as a warning, that both he and his brethren
should provide for themselves as they could. 1 bade, 1
say, my said bedfellow show my master, as of himself,
• Have him within my power. t Deprived him of his allovv.ince.

Lxxv.] To Father Traves. 209

my further purpose, which thing, when he knew it, so
moved and alarmed him, that he began something to relent,
and then made fair promises, that he would do what I
should devise. I devised, but my devices pleased him
not : and thus, but not vainly, I trust, (as I now do with
you, but I know your gentleness, which ever hath borne
with me,) I spent the time in which I have been silent to
write,* nay babble to you. And he, departing out of
London before I knew, sent me word by another of his
said sons, not so given to the gospel and a good life as
my bedfellow, and therefore more to be suspected, — this
other brother, I say, told me, that my master would do all
things, if his fame and ability only were preserved : but
what shall it profit to gain the whole world, and lose the
soul ? And by the said brother my master sent me a little
billet also, wherein he confessed, that he was contented
within twelve months to deliver to my hands the whole
money ; which billet I, thinking not so good as it might
have been, have devised another, and have sent it down to
him in the country, with request that he will seal and sign
it. For M. Latimer thinks this sufficient ; but as yet I
hear not of it, and am doubtful of worldly wisdom, which
overcame Samson ; moved David to slay Uriah ; brought
wise Solomon to idolatry ; and crucified 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 with 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, fooHshly
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,) my working in this matter,
which is and which was the only cause I troubkul you
not afore, (as I now do,) to the intent I might advertise
you some certainty in this thing. And though silence had
* Since he liad last written.

210 Bradford.— Letters.

been much better than this foolish pratinj^, yet your fa-
therly kindness ever towards me, in expecting from you a
correction, as I have herein jriven 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 merciful Lord, that I may more
regard his will and pleasure herein, than all honour or
shame in this life. But I must confess unto you, that my
working in this matter is not of love, as I should do, nor
of fear of God's justice ; mine unthankfulness, mine un-
thankfulness, if there were nothing else, has not only
deserved, but does deserve more than everlasting damna-
tion : O Lord, be merciful unto me ! I do not so repent
it as I should do. Why say I so ? as though this .so were
anything. O hypocritical wretch that I am ! Alas ! father
Traves, (let me call you so,) I am hard-hearted, there was
never any so obstinate, so unkind, against so loving, so
merciful, so gracious, so good, so beneficial a Lord, yea, a
Father, as I am, wretch and most miserable sinner ! This
I speak, but not of humihty, 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 uncir-
cumcised ears of mine hear at the least thrice a week,
which are able (the great loving mercy of God offered to
me in them I mean) to burst any man's heart, to relent, to
repent, to believe, to love, and to fear that omnipotent
gracious Lord. But my adamantine, obstinate, most un-
kind, in grate, unthankful heart, hears my Lord, which
is the Lord over all lords, vouchsafe so 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 I 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 saith 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 Travea. 211

believe, to fear, and to love. Work thou therefore in nie,
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 Lord !
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 tome 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 offered, 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 w ith these
words : O Lord ! open mine eyes, which see nothing of
the great comforts in these thy most rich words; ()i)en
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 Ilall, unto whom I have sent a fair
Testament, both inEn^hsh and Latin, if this brin^er 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 my 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
g-race, throug-h 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 delivery of the letter, by some story or
communication, that he did know that abomination to
be sin ; tor I 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. From the Temple, this
22nd of March, 1547-S.

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 your 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 T raves.

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 I^atimer 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. 1" Think.

Lxxvi.] To Father T raves. 213

cause to praise God's name ; as for that I have and sustain
ray master's sore displeasure, which has broug-ht me (God
I should say through it) unto more contempt of worldly
thinn^s, throu£^h 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-glorionsly
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 believe 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
will 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 tumbling block | gathereth no
moss, so therefore pray for me. Perchance I do foolishly to
forsake so good a living as I have. I will say no more hereof,
but pray for me. I trust, as I said, I have sullicient for
three years' study, if my master take all from me ; and when
this is spent, God will send more. I do not write this,
that yon should think me to be in need of worldly help, and
therefore, as the friars were wont, secretly to beg: no j 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
sir Tliomas Hall, murmur at it, or be offended with me,
remedy it with your counsel as you can. Ilowbcit, 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 roller.

214 Bradford.— Letters.

pray for me, that my hand beinjr 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, T 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 hj^Docrite,

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 T raves. 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 my heart, I should then
come to the feehng of myself; 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 unthankfidness 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 I
presume ; for my intent was to have been a minister of
God's word, to have been his instrument, to call /rowi 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 ofiice

216 Bradford.— Letters.

I desire you to pray for me speedily, that God's will ma>
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 enouf^h for this life,
thanks be to God ; as this winter I intend, by God's favour,
to declare more imto you. This book, which I have sent,
take it in i^ood 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 j)rolog'ues, &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
Father, poured plentifully 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 otf teUing
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 from London, when I came hither ; send me
* It was called Primitia:; or Translations.

Lxxviii.] To Father T raves. 217

word what letters you have received, for from you I have
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. (I Pet. i. ;) forasmuch as you are hereunto called,
to suffer with Christ, that you may be glorified witii 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 want
you ? The end of all God's proving is, as Paul saith, that
you maybe 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 ])ar-
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 i)ray for me,
that I may be in something profitable to the Lord's con-
gregation ; that I may be no stumbling-block, that tiiey
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 tlu-
Lord's will— to be a minister of the word Alas ! I am
unmeet, and my time, yea, the Lord's tmie, 1 have
* Wisdom.

BRADFORD 2. L

218 Bradford. — Letters. [lxxix.

hitherto evil, yea, most wickedly mispent it, &c, Tims
will I end. The Lord be with you ajid 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 long for winter, to speak with you ; I beseech you
to write ; pray for me. This Assumption-day, in Cathe-
rine's Hall, in Cambridge.

Yours, with all I have and can,

John Bradford.

LETTER LXXIX.

Another letter to Father T raves.

The plentiful grace of God the Father, through our
only Master and Lord Jesus Christ, increase in us daily,
to the glory of his name. Amen.

Forasmuch as I have often written to you, good father
Traves, and yet have not once heard from you since 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 hear not from you. But not so, for I
am so wretched a sinner, that the Lord's Spirit, I am cer-
tain, doth not move you to write to me ; yet for God's
sake, pray for me, and in the Lord's name I desire you to
give thanks to God for me. And when it may please God
to move you, write to me, though it be but two words ; and
counsel me how to study the word of life, the ministry
whereof I desire, if it be the Lord's pleasure, 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. T trust I shall shortly have a fellowshij) here, I
am so promised, and therefore I have taken the degree of
Master of Arts, which else I could not have attained. If
I get a fellowship, I shall not need to be anxious tor the
morrow, as hereafter I shall more \7rite to you, by God's
grace. I pray you write again, and often pray for me.

LV.XX.] To Father Traves. 219

In haste, as appeareth, this 22ml of October. Let not
my mather know how hardly my master deals with me.
A most miserable sinner,

John Bhadford.

LETTER LXXX.

Another letter to Father Traves.

The peace and plenteous mercy of God our heavenly
Father, in his Christ, our only liOrd and Saviour, be ever
increased in you, by the Holy Spirit ; who worketh aJ!
things in all men. Amen.

Father Traves, thoug-h I might think myself more happv
if you would often write unto me ; yet because I ought to
have respect to your pains, which now that old man cannot
so well sustain as it might, I had rather lose my happiness
in that behalf, than desire your grief; forasmuch as it can
be no happiness unto me, which turneth to your j)ain.
Yet because pain is not painful when it is joined with gain,
I therefore desire you earnestly to pray often for me ;
for if I shall not be worthy of your prayer, as the Lord
who knows all things doth right well see, and so my con-
science witnesses ; yet your good prayer shall return into
your own bosom. And know this, that whoso converteth
a sinner by prayer, (whether it be by prayer, preaching, or
writing letters, &c.) the same hath saved a soul. Use
therefore, for God's sake I ask it, that pains whereunto is
joined profit. I mean prayer to God for mc, a miserable
and most wretched sinner ; and as for the gainless ])ain
in writing to me, use it yet as you may ; and surely (jod,
for whose sake you do it, since he will reward a cup of
cold water, will in something requite you. And I know
certainly, that if you saw what sj)iritual i)rofit I receive by
your letters, I am certain you would not think all your
labour lost. For Christ's sake therefore begin again to
write unto me and reprove me sharply, for my horrible
unthankfulness to God. You^ know how God hath ex-
onerated my laden conscience of the great weighty bur-
den ; for so I did write to you, yea, the Lord hath in a
manner unburdened me of the lesser burden also ; for I
have an assurance of the payment of the same by C andle-
mas. Lo ! thus you see what a good God the Lord is
unto me. O father Traves ! give thanks ior me, and i)ray
L 2

220 Bradford. — Letters,

God to forgive me my unthankfulness. But what ! should
I rehearse the benefits of God towards me ? Alas ' I
cannot, I am too little for all his mercies ; yea, I am not
only unthankful, but I am too far contumelious against
God ; for vvhere you know the sun, the moon, and the
seven stars forsook me,* and would not shine upon me,
you know what I mean, (my master and my master's
friends,) yet the Lord has oiven me here in the university
as n;ood a living' as I would have wished. For I am now
a Fellow of Pembroke Hall ; for which neither I, nor any
other for me, ever made any suit ; yea, there was a con-
tention betwixt the INIaster of Catherine's Hall and the
Bishop of Rochester, who is master of Pembroke Hall,
which should liave me. Thus you may see the Lord's
carefulness for me. My fellowship here is worth seven
pounds a year, for I have allowed me eighteen pence a
week, and as good as thirty-three shillings and fourpence
a year in money, besides my chamber, launder, barber, &c. ;
and I am bound to nothing, but once or twice a year to
keep a problem. Thus you see, what a good Lord God is
unto me. But, I pray you, what do I now to God for all
this ? I will not speak of the great mercies he showeth
upon my soul. Surely, Father Traves, I have clean for-
gotten God; I am all secure, idle, proud, hard-hearted,
utterly void of brotherly love ; I am envious, and disdain
others ; I am a very stark hypocrite, not only in my words
and works, but even in these my letters to you ; I am all
sensual, without the true fear of God, another manner of
man than I have been since my calling. Alas ! father
Traves, I write this to put myself in remembrance ; but I
am without all sense, I only write it. I beseech you,
j)ray for me, which am only in name a Christian ; in very
<leed, a very worldling, and, to say to you the very truth,
the most a worldling of all other.t I pray you exhort my
mother now and then, with my sister Margaret, to fear the
Lord. If my mother had not sold the foxes' fur which was
in my father's gown, I would she would send it me ; she
nuisl have your advice in apiece of clotii.

Yours lor ever,

John Bradford.

* (ion. xxxvii. 9.

1 'I'hus tlu' real follower of Christ will (liinU imd speak luiml)iy
of himsfir. 15r;ul(()r(l here refers to the inward v. rirfare and to the
sinful inclinations of his lu-art ; his outward conduct was exceed-
ingly correct, so that he was called ' Holy John Bradford '

Lxxxi.] To Father Traves. 221

LETTER LXXXI.

Another letter to Father Traves.

The abundant grace and rich mercy of God in Christ,
Giir only Saviour and high Bishop, be increased m your
heart, throufrh the Hvely Worker of all goodness, the Holy
Spirit, until the day of the Lord, &c.

I have received your two letters, good father Traves.
since I wrote unto you, wherefore, thoug-h I would make an
excuse, yet truth bids me otherwise ; and saith, it is better
with shame to confess the fault, for therein is, as a maa
might say, half the deserving of pardon, than to lie
without shame. I might have written unto you twice, not-
withstanding some business wherein I have been occupied,
but yet I have not. Now the cause is, because I would
not. And why would T not, but because I could not ? I
mean, because my canning* is taken away by sin, for my
sins do forbid goodness unto me. Lideed, if my sinning
were of infirmity, there were good hope of recovery ot
that which I have lost ; but treeing, that both willingly and
knowingly, I have yielded too much, and do still yield to my
infirmities, I justly deserve, that because I have cast away
and rejected the word of the Lord behind my back, the
Lord should reject me. And because I would not have
blessing, I deserve, as David saith, that it be taken away
from me. I now at length experience that for a man to
lose God's favour, is easier when he has received all
things abundantly, than when need, or the cross, pinches.
Before it pleased God to work the restitution (you know
what I mean,) and before it pleased God to ])rovide for
me, as he has done, so that I can say nothing where any
want is, as pertaining to my body, I was another manner
of man than now I am, and yet God's desertsf have other-
wise bovmd me; but the Scripture is true ; " I have ad-
vanced my children, and nourished them, but they liave
contemned me ; I have fed them, that they were fat and
gross ; and they spurned against me." Perchance you
will ask me, Wherein ? Oh, father Traves ! I warrant
you, this carnal and not spiritual writing something shows
unto vou ; but in comparison of other things, it is nothing.
For where the life of man is such, that either it repairelh or
* Wisdom. •» MerrJeh.

222 Bradford. — Letters.

iiineiuletli, as Paul saith, the outward man is cormpted*
day by day, arid therefore, except the inward man be re-
newed, the shoe £roeth awry, every buildini^ in Christ £rrows
to a holy temple, as the wicked, on the contrary part, shall
proceed to worse. (2 Tim. iii.) I have made a change in
goin^ back far otherwise than I think I can persuade
you by letters. Wherein — will you say ? For the first,
second, and third, and, to be brief, in all thing's. As for
an examjile : God's true fear is flown away from me, love
to my brethren is exiled from me, faith is utterly taken
away. Instead whereof distrust and doubtfulness bear rule,
also contempt of God's honour, and of my brethren's autho-
rity : and instead of true fear, an imaginary fear, according
to my brain, t holding the rule. For I extenuate^ sin, and I
do not consider what a Christian ought to consider in sin,
that sin being not forgiven, is a thing for which God alway
casts away his creatures, as the examples not only of Saul,
of Judas, of the Israelites (which were beloved indeed,
and yet for sin are rejected,) but also of others, on whom
lately, for my warning, God has showed the same, do ad-
monish me. But it is only my pen which writes this ; for
the wicked, saith Solomon, when they come into the depth
of their sins, grow more secure. I am I cannot tell what ;
— I fear, but it is but blindly, or else I should awake other-
wise than I do. I fear that I am entangled of the devil,
afler his desire. Pray for me, that the Lord would give
me repentance, that I may escape out of his snares. Alas !
the spirit of prayer, which beforetime I have felt plentifully,
is taken clean away from me. The Lord be merciful unto
me ! I am sold under sin ; I am the bond-slave of sin ; for
whom I obey, his servant I am. I am often ashamed to
speak ; no, I shame not at all, for I have forgot to blush ;
I have given over to weep. And truly I obey, I obey, I
say, mine own lusts, namely, in eating, in drinking, in jang-
ling, and idleness ; I will not speak of vain-glory, envy,
disdain, hypocrisy, desire of estimation, self-love, and who
can tell all ? Is this the reward thou renderest to God ?
C) Bradford ! it is true, yea, too true ; thou knowest it.
O Lord, for thy mercy's sake, pardon me. In your letters
you touch me home, how that there is no man's heart, but
that, considering the ingratitude of this world, this belly-
cheer,§ &c. his eyes should gush out tears The Lord be

* Perishes. t Fancy.

I Excuse. k Selfishness

Lxxxi.] To Father Traves. i23

praised, which worketh so in you, for it is with me, as with
them of whom you complain. Indeed it may be so again,
but oh ! it is very unlikely, for mine enemies are become
old, and are made by custom more than familiar ; for they
are, as it were, converted into nature in me. Yet I am
not grieved therefore, although I cannot persuade myself
that God will help me. O Lord, be merciful unto me, for
thy Christ's sake. This day I received the Lord's su]jper,
but how I have welcomed him, this night, which I have
spent in prodigality, obeying my flesh and belly,* so
declares, that what to say, or write any more, I know
not ; sleep weighs down mine eyes, and to pray, I am
altogether unapt. All this is come through the occa-
sion of making the bringer of this a supper in my cham-
ber ; the Lord pardon me ; I trust no more to be so far
overseen. But this I write, not that the anger of God,
which I have deserved, so makes me to fear, thou knowest
it, O Lord ; but of this, perchance, too much.

For God's sake, pray for me, good father Traves, and
write unto me, as your weakness allows, — your letters do
me good. By this which I have now written, you may
consider more ; touch me therefore home in your letters ;
and the Lord, I trust, shall and will reward you. If God
lend me life, of which I am most unworthy, I will trouble
you with my letters more than I have done ; but bear with
me, I do it not out of any evil will ; I take the Lord to
judge, there is none whose company and talk I more de-
sire than yours ; I speak it before God. Prove my mother's
mind how she can bear it ; if when T shall come down, I
shall show myself another man outwardly, but, alas !
feignedly, than* I have done before. But when my coming
win be, I know not. Indeed two things move me sore,t
the one for my mother's sake, concerning her better instruc-
tion, if the Lord would thereto use me as his instrument :
the other is, to talk with you, and to trouble you as I have
hitherto ever done, but always to my proiit. Pray for
me, for I never had so much need. This Sunday at night
following St. Andrew's day, at Pembroke Hall.

The most miserable, hard-hearted, unthankful sinner.

John Bradford.

* See note, page 220

t Make me anxious to come.

224 Bradford. — Letters. [lxxxii.

LETTER LXXXII.

Another letter to Father Traves.

The self-same mercy, grace, and peace, which hereto-
fore I have felt plenteoiisly, though now through mine
unthankful ness and wilful obedience to the pleasure of
this outward man, I neither feel, neither can be persuaded,
that I possess ; yea, if I shall truly write, I in fact care
not for the same, so far am I fallen, (the Lord help me!)
the same mercy, &c., I say, I wish unto you as I can, with
all increase of godliness ; hypocritically with my pen and
mouth beseeching- you, in your earnest prayers to God, to
be an earnest suitor unto God for me, who am fallen
into such a security, and even a hardness of heart, that
I neither sorrow at my state, nor with any grief or fear of
God's rejection write this : before the Lord, which knoweth
the hearts of all men I lie not. Consider, for Christ's
sake therefore, good father Traves, my necessity, though I
myself do it not ; and pray for me, that God cast me not
off, as I deserve most justly. For where I ought to have
well proceeded in God's school by reason of the time, I
confess it to my shame, I am so far gone back, as, alas !
if shame were in me, I might be ashamed to write it ; but
much more to write it, and think it not; such is the
reward of unthankfulness. For whereas God wrought the
restitution of the great thing you know of; the which
benefit should bind me to all obedience, alas ! father
Traves, I am too unthankful, I find no will in heart,
(though by my writing it will be hard to persuade you,)
either to be thankful, or to begin a new life, in all things
to mortify this outward man, and heartily to be well con-
tent to serve the Lord in spirit and verity, and withstand
mine affections. Especially my sensuality in meat and
drink, wherewith I was troubled at my being with you ;
but now, through my licentious obeying, I am fallen so that
a whole legion of evil spirits possesses me. The Lord,
whom I only with mouth call upon, my heart still abiding
both in hardness and wilfulness, deliver me and help me;
and for God's sake, give you hearty thanks ibr the great
benefit of restitution. Pray to the Lord, that at the length
I may once return to the obedience of his good will. Amen.

I thank you for your cheese, and so doth father
Latimer, although unknown ; for I gave it him, and he

Lxxxiii.] To a friend, on Romam viii. 225

saith he did never eat better cheese, and so I dare say
he did not. I thank him I am as famihar with him as
with you ; yea, God so moves him towards me, that his
desire is to liave me come and dwell with him whensoever
I will, and welcome. This I write yet once more, to
occasion you to be thankful for me to the Lord, who by
all means shows nothing- but most hijrh love to me,
and I again a very obstinate rebellion. Pray therefore for
me. In haste.

The sinful

John Bradford.

LETTER LXXXIIL

To a faithful and dear friend of his, treating of this place
of St. Pay I to the Romans : " The fervent desire of the
creature waiteth when the children of God shall be
delivered." (Rom. viii.)

Grace and peace, with increase of all godliness in
Christ, I wish unto you, my dearly beloved.

Because this morning I had some knowledge more than
I had before, that my life stood in great danger, and that
even this week, so far as men might, both by the doings
and sayings of such as are in authority concerning me,
judge and perceive ; I thought good, my right dearly
beloved in the Lord, to go about something which might
be on my behalf a swan's song,* and towards you both a
monument of my love, and also a help, or, at the least, an
occasion for you to profit in that which I bear you record
you most desire, — I mean, everlasting life, and the state
thereof. And this will I attempt, referring to the last talk
we had betwixt us, when you were here with me. I know
you have not forgotten that we talked together of the
place of St. Paul to the Romans, chap. viii. concerning
the groanings of the creature, and his desire of the reve-
lation of the children of God. You demanded whether
this word creature was to be understood of man or no ; I
told you, that though some took creature there ior man,
because there is no kind of creature which may not be ac-
knowledged in man ; yet, said I, the text itself considered

* That is, which might be a special comfort to him, being th«^»
ready to be burned, as the swan's song is said to be sweetest a little
before his de-AWu— Letters of the Martyrs.
l3

'226 Bradford.— Lrltcn.

with that which tlie apostle writeth of Christ, (Eph. i.
Col. i.) as the restorer and reformer of all things that are,
both in heaven and earth, and with the arg-ument which
St. Paul then was considering, enforces a godly mind, to
take every creature there (as also St. Chrysostom and
St. Ambrose do) for the whole world, and every creature
both heavenly and earthly. I told you all things were
made for man, and according to man's state so are they.
When man was without sin, and in God's favour, there
was no malediction, curse, or corruption ; but when man
by sin was cast out of favour, then was the earth cursed.
For the wickedness of the inhabitants, fruitful lands are
turned into salt ground ; as for their piety, barren coun-
tries are made fruitful. (Psal. cvii.) The angels them-
selves do rejoice over one sinner that repenteth, thereby
giving us notice that after their manner they lament over the
impenitent. In reading the prophets you may see how all
things depend upon man. When they prophesy any great
blessing or plague to come on God's people, they commu-
nicate the same both to heaven and earth, and to every-
thing else : as, for example, when the prophets foreshow
the overthrow of realms and people, they say that the whole
shape of the world shall be moved thereat ! Look upon
Isaiah, how he, when he prophesies the fall of Babylon,
says that the stars shall not shine from heaven, the sun
shall be darkened in his rising, the moon shall not give
her light ; and afterwards he says, I will shake the hea-
vens, and the earth shall be moved out of his place.
(Isaiah, xiii.) But the histories witness, that there are
wonderful changes of all creatures, both heavenly and
earthly, in the overthrow and destruction of realms and
people.

Again, when Isaiah prophesies of the kingdom of
Christ, he promises new heavens and a new earth, and
that so excellent and new, that the former heavens and
earth are to be utterly forgotten, (Isaiah, Ixiii. ;) whereto
the apostle agrees, making Christ the repairer of all things
in heaven and earth. (Eph. i. Col. i.) How did both
heaven and earth give their service to the Israelites coming
forth of Egypt, as well in preserving them, as in destroying
their enemies? How did the sun shine longer than it
was wont to do, for Joshua to overcome his enemies ?
How did even the very angels fight for Hezekiah against
the Assyrians ? Read the 30th of Isaiah, and behold the

Lxxxiii.] To a friend, on Romans viii. 227

history of Christ; consider how the angels rejoiced ; how
a star brought the wise men to Christ ; how the angels
were ministers unto him in the wilderness ; how the devils
confessed him. At his death, how did all the whole world
show compassion. The sun was darkened, the earth did
quake, the rocks clave asunder, the veil of the temi^le
rent asunder. When he arose, both heaven, (for the angels
appeared with great heavenly brightness,) and earth, which
was moved, did rejoice, the angels were preachers of it.
In his ascension also, did not a bright cloud receive him
and take him up ? Did not the angels testify of his return,
when he sent the Holy Ghost, and made his new covenant
of grace ? Did not all the whole world serve thereto by
thunder, smoke, fire, earthquake ?

Now how wonderfully they will do their service to Christ
coming to judgment, is more plain than I need to re-
hearse. And inasmuch as we are the members of Christ,
he being our head, we may soon see that all things have a
certam compassion* with man, and, after their kind, as
the apostle writes, look for a deliverance from vanity,
which they shall obtain in their restoration. I therefore
told you that I take the apostle to mean by every creature
simply, even all the whole shape and creatures in the
world. He attributes unto them, that they look for the
perfectian of our salvation, that they are subject to vanity,
that they are subject in hope, that they groan and travail,
attributing these things unto the senseless creature bv
translation from man, to signify the society, cognation, t
and consent, which all and every creature hath with man,
that as every and all things were made for man, so by the
man Christ, all and everything, both earthly and heavenly,
shall be restored.

These things you know in effect T spake unto you, to
stir up both myself and you to a deej^er consideration of
our blessed state, which now we enjoy in hope, which will
never deceive us, and the more to occasion us to desire the
full fruition of the same. But I remember, that you were
something troubled with some doubtfulness hereabout ;
therefore I purpose now to write of this more at large,
thereby to occasion us, both to see better through the helj)
of God's Sjjirit what we desire, and which 1 ])ray Hod
may grant unto us both, for his mercy's sake. I mean the
felicity of his children, and the happy state which one day
* Or common feeling. t Relationship.

228 Bradford.— Ldlers.

in very deed we shall fully possess, aiul both together
praise the Lord with all his saints, world without end.
Amen, Amen.

This was your doubt — whether St. Paul meant by all
creatures simply, (as I have spoken,) that they shall be
delivered from corruption into such a state, as shall adorn
the freedom of God's children, whether plants, beasts, and
other things, having life, shall be restored? If yea, then
you would know whether all things that have been, shall
be restored also. And after this you will ])erchance ask
in what place they shall be, what they shall do, and so
forth. As I think upon this matter, and as I am accus-
tomed to answer such questions coming to me, I will here
write for an answer unto you also, not doubting but that
you will be satisfied therewith, because I know your heart
is satisfied with godly and sufficient answers.

Thus I think all and every creature groaneth and tra-
vaileth as yet, hoping and looking for my restoration, for
they are subject to corruption for my sin's sake ; but they
all shall be delivered by my Christ from the bondage of
corru])tion when he shall rc'store us his members. This
will I muse on and weigh with myself, that 1 may duly
know both in me and in all other things, the atrocity and
bitterness of sin which dvvelleth in me, and so may the
more heartily give over myself wholly to the Lord Christ
my Saviour, that he may with what cross soever shall
please him, slay sin in me, and bring me after his ovni will
and way to newness of life. Whereunto, that I for my
part may faithfully and with all my whole heart do my
diligence, in mortifying the desires of my flesh, and in
labouring to obey the desires of the Spirit to live a life
acceptable to him, I beseech him of his grace.

And that I may do this cheerfully, and continue ni this
purpose and diligence, I will fasten my mind as much as
the Lord shall enable me, to consider this my so great
happiness whereunto I shall be restored in the resurrec-
tion, which resurrection doubtless shall be adorned by the
whole of the world being delivered from corruption. These
things will I think upon, these things will I pause upon ;
herein will I, as it were, drown myself, being careless of
th/s point, I mean, as to what parts of the world the Lord
Christ will restore with me, or how he will do it, or what
state or condition he will give it. It is enough, and
enough for me, that I and all the world with me shall

Lxxxni.] To a friend, on Romam viii. 229

be much more happy, than now I can by any means
conceive.

By reason hereof I will praise and glorify my Lord, and
by l>i-§ g-race I will study to please him with all my heart,
with all m,y soul, with all my strength, singing unto him,
that he both doth well, and hath done and made all things
well : to him be eternal glory for ever. This is my cogita-
tion in this matter, and not mine only, but the cogitation
of one who was my father in the Lord ; * and now I am
assured is with the Lord at home, while we yet are from
home, by reason of these our corruptible habitacles,
wherein we abide the Lord's leisure.

If you would know the reason that moveth me to
answer as I have done to the aforesaid doubts or ques-
tions, it is this. You see that the apostle, in this place to
the Romans, speaks of the deliverance of every creature
from the bondage of corruption, and that to the beautify-
ing of the glory of God's children. This is so manifest,
that no man can well deny it. It is but a simj)le shift to
say that the apostle means in this place by every creatr.re,
man only ; he is not wont to speak on that sort ; neither
dare I say, that the apostle speaks here hyperbolically or
excessively, although some think so.

But, as I said, I say again, that the apostle here simply
affirms that there shall be a renovation and deliverance
from corruption, not only of man, but also of all and of
every part of the whole world ; of every part, (I say,)
meaning parts indeed, and not such as rather are vices,
and added for plagues, than for parts. For by reason of
sin, many spots and corruptions are come into the world,
as is all that is hurtful and filthy in the creatures ; also all
that Cometh of corruption

This renovation of all things, the prophets seem to
promise, when they promise new heavens and new earth.
For a new earth seems to require no less renovation of
earthly things, tljan new heavens do of heavenly things.
Both these things the apostle plainly affirms that Christ
will restore, even whatsoever are in heaven and in earth.
(Col. i.) Therefore methinks it is the duty of a godly
mind, to acknowledge, and thereof to glory in the Lord,
that in our resurrection all things shall be repairccMor
eternity, as for our sin they were made subject to corruption.

* He means that most godly and learned lather, Martin liucer.

tetters of the Martyrs.

230 Bradford. — Letters.

The ancient writers have as it were ap^reed to this sen-
tence of Peter, (2 Pet. iii.) tliat the shape of this world
shall pass away, throup;h the burninjr of earthly fire, as it
was drowned with the flowino; of earthly waters. These
are St, Auo;iistine's words, and he further saith, "The
qualities of the corruptible elements, which ag-reed with
our corruptible bodies, shall utterly be burned with that
same worldly conflap;ratio[i and burning, as I said ; but
the substance itself, by a marvellous chan<Te, shall have
those qualities which ag^ree with our bodies ; that the
world chano'ing 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
says 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 renewed, 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 from cor-
ruption to incorruption, from moving to rest ; the things
therefore that shall be renewed with man must be brought
also to incorruption. Now the celestial bodies and the
elements were made 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 incorru})tible, as man is incorruptible, concerning part,
that is, the soul. . But beasts, plants, &c. are corruptible,
both wholly and in every i)art, therefore they were not
made for incorruption, and so they are not conformable to
the renewing, that is, they cannot receive incorruption,
and therefi)re 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 delivered from
the bondage of corruption. Again, this reasoning is true

Lxxxiii.] To aff'iend, on Romans viii. 231

herein also, that man's reason may sooner be persuaded
that things now partly incorruptible shall be restored alto-
gether to incorruption. But now to say, that by no means
those things may be brought to perpetuity, which now both
wholly and partly are temporal and momentary ; how can
he prove it ? For the nature and being of all things
depend on the omnipotence of God, who after his own
pleasure gives to things which he hath made, their being ;
and all is one to him, to make a thing temporal, and to
make it eternal. For he made all things of nothing, and
therefore heaven and the celestial bodies have no more
of themselves, that they should be perpetual, than those
things have that last but a day ; wherefore this reasoning
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 counsel with him, concerning
the renovation of the world and of all things, that he can
tell what parts of things and what kinds of things 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 up-
wards. Who may make God subject to his work ? Cannot
he that made all things of nothing, give hereat\er to tiie
things that he has made, that whereof now in themselves
thev have no capacity ?

These 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 api)careth to us in things, but
* Authority for.

233 Bradford.— Letters.

rather, as 2:o(niness requireth, to refer all things to the
will of God. If this will be expressed in holy scripture,
then we may sim])ly 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 deliverance 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, and not particularly ; and
therefore we may not affirm otherwise, because we must
not speak but according to God's word.

Therefore it is the part of a godly man, and of one that
hangeth in all things uj)on the word of God, to learn out
of this place, that whatsoever corru])tion, death, or grief
he seeth in anything, wheresoever it be, — that he should
ascribe it wholly unto 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 loy Head Jesus Christ died for my sins,
and therewith, as he took away death, so has he taken

Lxxxiii.] To a friend, 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 travailelh and (rroaneth
with us, but we being restored, they also shall be restored.
There shall be new heavens, new earth, and all thino-s
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 tiie 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 these
things, will be, as it were, swallowed u]) 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 Ihey
shall be in when they are renewed. These are the tilings of
the life to come, whereof this foreknowledge is sutlicient,
♦ Wages, Romans, vi. 23.

234 Bradford. — Letters.

tliat all these things shall be more perfect and happy than
the reach of reason is able to look upon for the glory
of them ; for the eye hath not seen, nor tlie ear heard, nor
can it ascend into man's heart, what God hath prepared for
them that love him.

For concernino' our resurrection, what do we know
beforehand, but that we shall be most happy? Even
so therefore let us not doubt but that there shall be a
deliverance of the creature from the servitude of corrup-
tion. And let us consider these thing-s so, that we may
wholly bend ourselves to put away all the oldness of our
flesh, whence indeed come corruption and death, and that
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 perchance it troubles you that the apostle speaks not
of this deliverance of the creature from corruption in any
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 two
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-
sity. May God our Father now give us his Holy Spirit, to
lead us into this and all other necessary truth, so that
we may have a lively feeling of eternal life begun in us,
that we may become 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.

Your own for ever in the Lord,

John Bradford.

SERMONS AND TRACTS,

BY THAT WORTHY MARTYR OF CHRIST,

JOHN BRADFORD.

SERMONS, (^T.

To the Christian reader, John Bradford wishes the true
knowledge and peace of Jesus Christ, our alone and
ali-sufficient 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 with 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 bourdingf 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
o-ive 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
beo;in to p;ather 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 ano-er. 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 g-ospel is now the outcast and curse of the realm, and
so are the preachers, therefore out of the doors with them.
So that I say God 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 departed from them ; as the old world thought,
when Noah crept into his ark ; as the Jerusalemites
thought, when the apostles went thence to Peltis ;* then
were they merry, then was all pastime ; when Moses was
absent, then went they to eating and drinking, and rose
up again to play, (Exod. xxxii. ;) then was all peace, all was
well, nothing amiss. But, alas ! the flood came suddenly,
and drowned them ; God's wrath waxed hot against them ;
then was weal away, t mourning, and woe ; then was
crying out, wringing of hands, rending of clothes, sobbing
and sighing, for the miseries out of which they could not
escape. But oh ! ye mourners and cryers out, ye renders
of clothes, why mourn ye ? What is the cause of your
misery ? The gospel is gone, God's word is little preached,
vou were not disquieted with it ; Noah troubled you not.
Lot is departed, the apostles are gone. What now is the
cause of these your miseries ? Will you at length confess
it is your sins ? Nay, now it is too late, God called upon
you, and you would not hear him, therefore yell and cry
out now, for he will not hear you. You bowed your ears
from hearing of God's law, therefore your prayer is
execrable.

But to come again to us Englishmen. I fear me, I
say, that for our unthankfulness' sake, for oiu- impiety and
wickedness, as God hath taken away our king, so will he
take away his gospel ; yea, many think so we would have
it, then should all be well. Well, if he take that away,
for a time ])erchance we shall be quiet, but at length we
shall feel the want to our woe ; at length he will have at
us, as at Sodom, at Jerusalem, and other places. And
now he beginneth to brew such a brewing, wherein one of
• rella, ^t Happiness departed.

On Repentance. 239

us is likely to destroy another, and so to make an open p^ap
for foreign enemies to devour us, and destroy us. * The
father is against the son, the brother ag-ainst the brother,
and with what conscience ! Oh, Lord ! be thou merciful
unto us ! and in thine anger remember thy mercy ; sutler
thyself to be entreated, be reconciled unto us, nay, recon-
cile us unto thee. Oh ! thou God of justice ! judge
justly. Oh ! thou Son of God ! who comest to destroy
the works of Satan, destroy his furies now smoking, and
almost set on fire, in this realm. We have sinned, we
have sinned, and therefore thou art angry. Oh ! be not
angry for ever. Give us peace, peace, peace in the Lord ;
set us to war against sin, against Satan, against our carnal
desires, and give us the victory this way. This victory
we obtain by faith ; this faith is not without repentance,
as her gentleman-usher before her. Before her, I say, in
discerning true faith from false faith ; lip faith, English-
me»i's faith ; for else it springs out of true faith.

This usher then, Repentance, if we truly possessed, we
should be certain of true Faith, and so be assured of the
victory over death, hell, and Satan. His works then,
which he has stirred up, would quail. God would restore
us political peace, right should be right, and have right ;
God's gospel should tarry with us, religion should be
cherished, superstition suppressed, and so we should yet
be something happy, notwithstanding the great loss of our
most gracious liege sovereign lord. All this would come
to pass, if the gentleman-usher I speak of, I mean. Re-
pentance, were present with us. As if he be absent, we
may be certain that lady Faith is absent. Wherefore we
cannot but be vanquished by the world, the flesh, and the
devil, and so will Satan's works prosper, though not in all
things to blear our eyes, yet in that thing which he most
of all desires. Therefore let us to repentance for our-
selves privately, and for the realm and church i)ublicly ;
every one should labour to stir up both themselves and
others. This to the end that for my part I might help, I
have now put forth a Sermon of Repentance, which has
lain by me half a year at the least, as to the most ])art of
it. For, the last summer, as I was abroad preachiug \\\
the country, my chance was to make a Sermon of Repent-
ance, which was earnestly by divers desired of mc, tliat I

* He refers to the hostihties which then appeared likely to eiisuo
between the partisans of queen Mary and lady Jane Urey.

240 Bradford. — Sermon

should n;ive it them written, or else put it forth in print.
The which as I could not errant, for I had not written it, I
told them so, vvho had so earnestly desired it. But when
no way would serve, but I nmst promise them to write it
as I could, I consented to their request that they should
have it at my leisure. This leisure I prolong;ed so long
that as, I think, I offended them, so I pleased myself, as
one more g-lad to read other men's writings, than to pub-
lish my own for other men to read ; not that I would
others should not profit by me, but that I, knowing how
slender my store is, would be loth that the enemies should
have just occasion for evil speaking, and wresting that
which is simply spoken. But when I considered this
present time, to occasion men now to look upon all things
in such sort as might move them to godliness, rather than
to any curious questioning, I, for the satisfying of my
promise, and profiting of the simple, ignorant, and rude,
have now caused this sermon to be printed ; which I be-
seech God, for his Christ's sake, to use as a mean, whereby
of his mercy it may please him to work in me and many
others true hearty repentance for our sins, to the glory of
his name.

Thus fare thou well in the Lord. This 12th of July
1553.*

* Thomas Sampson, in his preface to this Sermon on Repentance,
remarks, " Our Bradford had his daily exercises and practices of
repentance. His manner was to make for himself a catalogue of all
the grossest and most enormous sins which he had committed in his
life of ignorance, and to lay the same before his eyes when he went
to private prayer, that by the sight and remembrance of them he
might be stirred up to offer to God the sacrifice of a contrite heart,
seek assurance of salvation in Christ by faith, thank God for his
calling from the ways of wickedness, and pray for increase of
grace, to be conducted in holy life, acceptable and pleasing to God.
Such a continual exercise of conscience he had in private prayer,
that he did not count himself to have prayed to his contentation, un-
less in it he had felt inwardly some smiting of heart for sin, and
some healing of that wound by faith, feeling the saving health of
Christ, with some change of mind into the detestation of sin, and
love of obeying the good will of God, which things require that
inward entering into the secret parlour of our hearts, of which
Christ speaks, and is that smiting of the breast which is noted in
the publican." (Luke, xviii.)

On Repentance. 211

A fruitful Sermon of REPENTANCE, made by the
constant martyr of Christ, John Bradford, 1 553.

The life we have at this present is the gift of God, in
whom we hve, move, and are, and therefore he is called
Jehovah. For this life we should be thankful, and we
may not in any wise use it after our own fancy, but only
to the end for which it is given and lent us ; that is, to
the setting forth of God's praise and glory, by repentance,
conversion, and obedience to his good will and holy laws ;
whereunto his long-suffering, as it v\ere, even draws us,
if our hearts were not hardened by impenitency. And
therefore our life in the scripture is called a walking ; for
as the body daily draweth more and more near its end,
that is, the earth, even so our soul draweth daily more and
more near unto death, that is, to salvation or damnation,
to heaven or hell !

Since we are most careless of this, and very fools, (for
we, alas ! are the same to-day we were yesterday, and not
better or nearer to God, but rather nearer to hell, Satan,
and perdition ; being covetous, idle, carnal, secure, negli-
gent, proud, &c.) I think my labour cannot be better
bestowed, than with the Baptist, Christ Jesus, and his
apostles, to harp on this string, which of all other is most
necessary, and most especially in these days. What string
is that ? says one. Truly, brother, it is the string of re-
pentance, which Christ our Saviour used first in his
ministry; and as his minister at this present time, I will
use it to you all, " Repent, for the kingdom of heaven
IS AT hand." Matt, iv

This sentence, thus pronounced and preached by our
Saviour Jesus Christ, as it commands us to repent, so to
the doing of the same, it shows us a sufficient cause to
stir us up tliereunto, namely, because the kingdom of
heaven, which is a kingdom of all joy, peace, riches,
power and pleasure, is at hand, to all such as do repent.
So that the meaning hereof is, as though our Saviour
should thus speak at present: "Sirs, since 1 see you all
walking the wrong way, even to Satan and unto hell-fire,
by following the kingdom of Satan, which now is concealed
under the vain pleasures of this life, and foolishness of
the flesh most subtilly, to your utter undoing and destruc-
tion— behold and mark well what I say unto you, Tlie

BRADFORD 3. M

242 Bradford. — Sermon

kin<^dom of heaven, that is, another manner of joy and
felicity, honour and riches, power and pleasure, than you
now perceive or enjoy, is even at hand, and at your hacks ;
as, if you will turn again, that is, repent you, you shall
most truly and pleasantly feel, see, and inherit. Turn
ap^ain therefore, I say, that is, repent ; for this joy I rpeak
of, even the kingdom of heaven is at hand.

Here we may note, first, the corruption of our nature,
since to this commandment, Repent you, he adds a clause,
for the king-dom of heaven is at hand ; for by reason of
the corruption and sturdiness of our nature, God unto all
his commandments commonly either adds some promise to
provoke us to obedience, or else some sufficient cause which
cannot but excite us to hearty labouring for doing- the same ;
as here, to the commandment of doing penance, he adds
this cause, saying, for the kingdom of heaven is at hand.

Again, since he joins the cause to the commandment,
saying, " For the kingdom of heaven is at hand," we may
learn, that of the kingdom of heaven, none, to whom the
mhiistry of preaching doth appertain, can be a partaker,
but such as repent, and do penance. Therefore, dearly
beloved, if you regard the kingdom of heaven, as you
cannot enter therein, except you repent, I beseech you all,
of every estate, as you desire your own weal, to repent and
do penance : the which that you may do, I will do my best
now to help you by God's grace.

But first, because we cannot well tell what repentance
is, through ignorance and for lack of knowledge and false
teaching, I will show you what repentance is. Repentance,
or penance, is no English word, but we borrow it of the
Latinists, to whom penance is ' forethinking' in English ;
in Greek, it means ' being wise afterwards ;* in Hebrew,
* conversion or turning ;' which conversion or turning,
cannot be true and hearty, unto God especially, without
some good hope or trust of pardon for that which is already
done and past. I may well in this sort define it, namely,
that penance is a sorrowing or thinking upon our sins
past, an earnest purpose to amend, or turning to God, with
a trust of pardon.

This definition may be divided into three parts ; first, a
sorrowing for our sins, — secondly, a trust of pardon, which
otherwise may be called a persuasion of God's mercy by
the merits of Christ, for the forgiveness of our sins, — and
thirdly, a purpose to amend, or conversion to a new life \

On Repentance, 243

which third or last part cannot properly be called a part ;
for it is but an effect of penance, as towards the end you
shall see by God's grace. But lest such as seek for occa-
sion to speak evil should have any occasion, thoug-h they
tarry not out the end of this sermon, I therefore divide
penance into the three aforesaid parts : I. Of sorrowing- for
our sins : II. Of good hope or trust of pardon : and III. Of
a new life. Thus you now see what penance is, a sorrow-
ing for sin, a purpose to amend, with a good hope or trust
of pardon.

I. — This penance not only differs from that which
men commonly have taken to be penance, as saying and
doing our enjoined lady psalters, seven psalms, fastings,
pilgrimages, alms-deeds, and such hke things, but also
from that which the more learned have declared to consist
of three parts, namely, contrition, confession, and satis-
faction.

Contrition they call a just and a full sorrow for their sin.
For this word, just and full, is one of the differences be-
tween contrition and attrition.

Confession they call a numbering of all their sins in the
ear of their ghostly father ; for as, say they, a judge cannot
absolve without knowledge of the cause or matter, so the
priest or ghostly father cannot absolve from other sins,
than those which he hears.

Satisfaction they call amends-making unto God for their
sins, by their undue works, or opera indebita, works more
than they need to do, as they term them. This is their
penance which they preach, write, and allow. But how
true this grace is, how it agrees with God's word, how it
is to be allowed, taught, preached, and written, let us a
little consider. Dearly beloved, if a man repent not until
he have a just and full sorrowing for his sins, when shall
He repent? For inasmuch as hell-fire, and the punish-
ment of the devils, is a just punishment for sin, — inas-
raiuch as in all sin there is a contempt of God, who is all
goodness, and therefore there is a deserving of all illness,*
alas ! who can bear or feel this just sorrow, this full
sorrow for our sins, this their contrition, which they do so
discernt from their attrition? Shall not man by this doc-
trine rather despair than come by repentance ? If a man
repent not until he has made confession ot all his sins
in the ear of his ghostly father, — if a man cannot have
♦Suffering. t Distinguish.

m2

244 Bradford. — Sermon.

absolution of his sins until his sins are told by tale and
number in the priest's ear, — since, as David saith, none
can understand, much less, then, utter all his sins ; who
can understand his sins ? Since David complains of him-
self elsewhere, how his sins have flowed over his head,
and as a heavy burden do oppress him, alas ! shall not a
man by this doctrine be utterly driven from repentance ?
Thouf^h they have gone about something to make plaster
for their sores, of confession or attrition to assuage their
pain, bidding a man to hope well of his contrition, though
it be not so full as is required, and of his confession,
though he have not numbered all his sins, if so be that he
do so much as in him lieth. Dearly beloved, since there is
none but that herein he is guilty ; for who doth as much
as he may? trow ye,* that this plaster is not like salt
for sore eyes ? Yes, undoubtedly, when they have done
all they can for the appeasing of consciences in these
points, this is the sum, that we yet should hope well, but
yet so hope that we must stand in amammeringt and
doubting whether our sins are forgiven. For to be certain
of forgiveness of sins, as our creed teaches us, they count
it a presumption. Oh ! abomination, and that not only
herein, but in all their penance as they paint it.

As concerning satisfaction by their opera indehita, undue
works, that is, by such works as they need not to do, but
of their own voluntariness and wilfulness, (wilfulness in-
deed,) who sees not here monstrous abomination, blas-
phemy, and even open fighting against God ? For if
satisfaction can be done by man, then Christ died in vain
for him that so satisfieth ; and so he reigneth in vain, so
is he a bishop and a priest in vain. God's law requires
love to God with all our heart, soid, power, might, and
strength, (Deut. vi. Matt. xxii. Mark, xii. Luke, x.) so
that there is nothing can be done toward God which is
not contained in this commandment, nothing can be done
over and above this. Again, Christ requireth of men,
" that we should love one another as he loved us." (1 John,
iv.) And trow we that we can do any good thing toward
our neighbour which is not herein comprised ?

Yea, let them tell me when they do anything in the love

of God and their neighbour, so that they had not need to

cry, " Forgive us our sins?" (Matt, vi.) So far are we off

fjrom satisfying, doth not Christ say, "When you have

♦ Do you suppose ? t Hesitating.

On Repentance. 245

done all thin<^s that I have commanded you, *' say tliat you
are but unprofitable servants. ' (Luke, xvii.) " Put nothin<j
to my word," saith God. (Deut. iv.) Yes, works of
supererogation, (yea, superabomination,) say they. " What-
soever things are true, (saith the apostle Paul,) whatsoever
things are honest, whatsoever things are just, whatsoever
things are pure, whatsoever things pertain to love, what-
soever things are of good report, if there be any virtue, if
there be any praise, have you them in your mind, and do
them, and the God of peace shall be with you." I mean,
this well looked on will pull us from popish satisfactory
works, which do deface Christ's treasure and satisfaction.

In heaven and in earth was there none found that could
satisfy God's anger for our sins, or get heaven for man,
but only the Son of God, Jesus Christ, the Lion of the
tribe of Judah, who by liis blood hath wrought the work
of satisfaction, and alone is worthy all honour, glory,
and praise, for he hath opened the book with the seven
seals.

Dearly beloved, therefore abhor this abomination, even
to think that there is any other satisfaction toward God
for sin, than Christ's blood only. Blasphemy it is, and
that horrible, to think otherwise. " The blood of Chri.st
purifieth (saith St. John) from all sin," and therefore he
is called the Lamb slain from the beginning of the world,
because there never was sin forgiven of God, nor shall be,
from the beginning unto the end of the world, but only
through Christ's death, though the pope and his prelates
prate as please them, about their pardons, purgations,
placeboes, trentals, dirges, works of supererogation, su-
perabomination, &c.

"' I am he (saith the Lord) which putteth away thine
offences, and that for mine own sake, and will no more
remember thine iniquities. Put me in remembrance, (for
we will reason together,) and tell me what thou hast for
thee, to make thee righteous. Thy first father otfended
sore, &c." (Isa. xliii.) And thus writeth St. John: "If
any man sin, we have an advocate with the Father, even
Jesus Christ the righteous, and he is the propitiation, or
satisfaction, for our sins." As in the fourth chapter he
says, that God hath sent his Son to be a propitiation or
satisfaction for our sins, according to that which \\\\\\
writeth, where he calls Christ a merciful and faithful
priest, to purge the people's sins, (Heb. ii. ;) so that blind

246 Bradford. — Sermon.

buzzards and perverse papists are they, which yet m\i
prate of our merits or works to satisfy for our sins, in part
or in whole, before baptism or after. For to omit the
testimonies I broui^ht out of John and Paul, which the
blind cannot but see, I pray you remember the text out of
Isaiah, which even now I rehearsed, beino; spoken to
such as were then the people of God", and had been a long
time, but yet were fallen into o-rievous sins after their
adoption into the number of God's children. " It is for
mine own sake (saith God) that I put away thy sins."
Where is your parting of the stake now? If it is for
God's own sake, if Christ is the propitiation ; then recant,
except you will become idolaters, making your works God
and Christ. Say as David teaches us, " Not to us, Lord,
not to us, but to thy name be the glory."

And it is to be noted, that God casts in their teeth, even
the sin of their first father, lest they should think that
perchance for the righteousness and goodness of their good
fathers, their sins might be the sooner pardoned, and so
God accept their works.

If they had taken satisfaction for that which is done to
the congregation, pubhcly, by some notable punishment, as
in the primitive church was used to open offenders, sparklCvS
whereof and some traces yet remain, when such as have
sinned in adultery go about the churcli in their shirts with
a taper. Or if they had made satisfaction for restitution
toward man of such goods as wrongfully are gotten, which
true penance cannot be without; or if by satisfaction they
had meant a new life to make amends to the congregation
thereby, as by their evil life they offended the congrega-
tion, in which sense the apostle seems to take that which
he writeth in 2 Cor. vii., where the old interpreter calleth
apologium, satisfaction, which rather signifies a defence or
answering again ; if, 1 say, they had taken satisfaction any
of these ways, then they had done well, so that the satis-
faction to God had been left alone to Christ.

Again, if they had made confession either that which
is to God jirivately, or that which is to the congregation
publicly, either that which is a free consultation with some
one learned in God's book, and appointed thereto, as first
it was used, and I wish were now used amongst us ; or
that which is a reconciliation of one to another, it had been
something. Yea, if they had made it for faith, because
it is a true demonstration of faith, as in Paul we may see,

On Repentance. 247

when he calleth Christ the captain of our confession, that
is, of our faith, and so confessors were called in the
primitive church — such as manfully did witness their faith
with the peril of their lives ; if, I say, they had taken it
thus, then had they done right well.

And so contrition, if they had left out their subtle dis-
tinction between it and attrition, by this word just or full,
making it a hearty sorrow for their sins, then we would
never have cried out against them therefore. For we say
penance has three parts ; contrition, if you understand it
for a hearty sorrowing for sin ; confession, if you under-
stand it for faith of free pardon in God's mercy by Jesus
Christ ; and satisfaction, if you understand it not to be
towards God, (for that must be left alone, only to Christ,)
but toward man in restitution of goods wrongfully or
fraudulently gotten, of name hindered by our slanders, and
in newness of life ; although, as I said before, and pre-
sently will show more plainly, by God's grace, that this
last is no part of penance indeed, but a plain effect or
fruit of true penance.

I might here bring in examples of their penance, how
perilous it is to be embraced ; but let the example of their
grandsire Judas serve, in whom we see all the parts of
their penance, as they describe it, and yet notwithstanding
he was damned. He was sorry enough, as the effect
showed ; he had their contrition fully, out of the which he
confessed his fault, saying, " I have betrayed innocent
blood ;" and thereunto he made satisfaction, restoring the
money he had received. But yet all was but lost, he
hanged up himself, his bowels burst out, and he re-
maineth a child of perdition lor ever. I would Avish that
this example of Judas, in whom we see the parts of their
penance, contrition, confession, and satisfaction, would
move them to penance, and to describe it a little better,
making hope or trust of God's free mercy a piece thereof,
or else with Judas they will mar all.

Perchance these words contrition, confession, and satis-
faction, were used at the first as I have expounded them.
But as we see so much danger and hurt by using them
without expositions, either let us always join to them open
expositions, or else let us not use them at all, but say as I
write, that penance is a hearty sorrow for our sins, a good
hope or trust of pardon through Christ, which is not
without an earnest purpose to amend, or a new life. This

248 Bradford.— Sermon.

ponance is the thin^ whereto all the scripture calls us.
This penance I now call you all unto ; this must be con-
tinually in us, and not for a Lent season, as we have
thoug;ht ; this must increase daily more and more in us ;
without this, we cannot be saved.

Search therefore your hearts, all ye swearers, blas-
phemers, liars, flatterers, filthy or idle talkers, jesters,
bribers, covetous persons, drunkards, gluttons, whore-
mongers, thieves, murderers, slanderers, idle livers, negli-
gent in their vocation, &c. All such and all other as
lament not their sins, as hope not in God's mercy for
pardon, and purpose not heartily to amend, to leave their
swearing, drunkenness, fornication, covetousness, idleness,
&c. ; all such, I say, shall not and cannot enter into God's
kingdom, but hell-fire is prepared for them, weeping and
gnashing of teeth, whereunto, alas ! I fear, very many
will needs go, since very many will be as they have
been, let us even, to the wearying of our tongue to the
stumps, preach and pray ever so much to the contrary ;
and that even in the bowels of Jesus Christ, as now I
beseech ycu all, and every one, to repent and lament your
sins, to trust in God's mercy, and to amend your lives.

Now methinks you are somewhat astonished, whereby I
gather that at present you desire this repentance, that is,
this sorrow, good hope, and newness of life ; to the which
that you may the rather attain, and get to your comforts.
As I have gone about to be a mean to stir up in you, by
God's grace, this desire of repentance, so through the
same grace of God will I now go about to show you, how
you may have your desire in this behalf

And first, concerning this part, namely, sorrow for your
sins and hearty lamenting of the same ; for this, if you
desire the having of it, you must beware that you think
not that of yourselves, or of your ow^n free will, you can
by any means get it. You may easily deceive yourselves,
and mock yourselves, thinking more of yourselves than is
iieemly. All good things, and not pieces of good things,
but all good things, saith St. James, come from God, the
Father of light. If therefore penance is good, as it is
good, then the parts of it are good: from God therefore
do they come, and not of our free will. It is the Lord
that mortifieth, that bringeth down, that humbleth, saith
the scripture in sundry places. " After thou hadst stricken
my thigh (saith Jeremiah, xxxi.) I was ashamed." Lo !

On Repentance. 249

he saith, " After thou hadst stricken me," and therefore
prayeth he; even in the last words almost he vvriteth,
** Turn us, Lord, and we shall be turned," which David
uses very often. Wherefore, first of all, if thou wouldst
have this part of penance, as the whole is God's ^ift,
so for this part go thou unto God, and make some little
prayer, as thou canst, unto his mercy for the same, in this
l)r the like sort :

" Merciful Father of our Saviour Jesus Christ, because
I have sinned, and done wickedly, and through thy good-
ness have received a desire of repentance, whereto this
thy long-sufferance doth draw my hard heart, 1 beseech
thee, for thy mercy's sake in Christ, to work the same
repentance in me, and by thy Spirit, power, and grace, so
to humble, mortify, and fear my conscience for my sins, to
salvation, that in thy good time thou mayst comfort and
quicken me again, through Jesus Christ, thy dearly beloved
Son. Amen.**

After this sort, I say, or otherwise, as thou thinkest
good, if thou wilt have this first part, contrition or sorrow
for thy sins, do thou beg it of God through Christ. And
when thou hast asked it, as I have laboured to drive thee
from trusting in thyself, so now I go about to move thee
from flattering of thyself, from sluggishness and negli-
gence, to be diligent to use these means following.

First unto prayer, which I would thou shouldst use as
thou canst ; secondly, get God's law as a glass to look in,
for in it and by it cometh the true knowledge of sin,
without which knowledge there can be no sorrow. For
how can a man sorrow for his sins, who knows not his
sins? As when a man is sick, the first step to health is
to know his sickness ; even so to salvation, the first step is
to know that thy damnation is due for thy sins.

The law of God therefore must be gotten and well
looked in, that is, we must look in it spiritually, and not
corporeally or carnally, as the outward word or letter
declares and utters ; and so our Saviour teaches us in
Matthew, expounding the sixth and seventh command-
ments, not only after the outward deed, but also after
the heart ; making there the anger of the heart a kind of
murder, and lusting after another man's wife, a kind of
adultery.

And this is one of the differences between God's laws
and man's laws ; that of this, man's law I mean, I am
M 3

250 Bradford. — Sermon.

not condemnable, so long as I outwardly observe the
same. But God's law goes to the root, and to the heart,
condemning me for the inward motion, although out-
wardly I live most holily. As for example : if I kill no
man, though in my heart I hate, man's law condemns me
not, but God's law doth otherwise. And why? for it sees
the fountain whence the evil doth spring. If hatred were
taken out of the heart, then loftiness in looks, detraction
in tongue, and murder by hand, could never ensue. If
lusting were out of the heart, curiosity in countenance,
wantonness in words, indecent boldness in body, would not
appear.

Since therefore this outward evil springs out of the
inward corruption, seeing God's law also is a law of
liberty, as saith St, James, (chap, i.) and spiritual, as
saith St. Paul, (Rom. vii.) it is to be understood perfectly
and spiritually, if we will truly come to the knowledge of
our sins. For of this inward corruption, reason knows
but little or nothing. " 1 had not known," saith Paul,
(Rom. vii.) " that lusting," (which to reason, and to them
which are guided only by reason, is thought but a trifle,)
" I had not known," saith he, " this lusting to have been
sin, if the law had not said. Thou shalt not lust."

To the knowledge therefore of our sins, without which
we cannot repent, or be sorry for our sin, let us secondly
get us God's law as a glass to look in, and that not only
literally, outwardly, or partly, but also spiritually, in-
wardly, and thoroughly. Let us consider the heart, and
so shall we see the foul spots we are stained withal, at
least inwardly ; whereby we .may the rather be moved to
hearty sorrow and sighing. For, as St. Austin saith, it is
a glass which feareth * nobody ; but even look, as thou
art, so it paints thee out.

In the law we see it is a foul spot, not to love the Lord
our God with all, all, I say, our heart, soul, power, might
and strength ; and that continually.

In the law it is a foul spot, not only to make to our-
selves any graven image or similitude, to bow thereto, &c.,
but also not to frame ourselves wholly after the Imagef
whereto we are made, not to bow to it, to worship it.

In the law we see that it is a foul spot, not only to take
God's name in vain, but also not earnestly, heartily, and
even continually to call upon his name only; to give
* AflFiighls. t Of God, Gen. i. 26.

On Repentance. 251

thanks unto him, to believe, to publish, and live according
to his holy word.

In God's law we see it is a foul spot to our souls, not
only to be an open profaner of the Sabbath-day, but also
not to rest from our own words and works, that the Lord
mig-ht both speak and work in us and by us. Also not to
hear his holy word, not to communicate his sacraments,
not to give occasion to others to holiness by our example
in godly works, and reverent esteeming of the ministry of
his word.

In God*s law we see it is a foul spot to our souls, not
only to be an open disobeyer of our parents and magi-
strates, masters, and such as are in any authority over us,
but also not to honour such even in our hearts, not to
give thanks to God for them, not to pray for them, to aid,
to help, or relieve them, to bear with their infirmities, &c.

In God's law we see it is a foul spot in our souls, not
only to be a mankiller in hatred, malice, proud looks,
brags, backbiting, railing, or bodily slaughter, but also
not to love our neighbours, yea, our enemies, even in our
hearts, and to declare the same in all our gestures, words,
and works.

In God's law we see it is a foul spot to our souls, not
only to be a whoremonger in lusting in our hearts, in
wanton looking, in unclean and wanton talking, in actual
doing dishonestly with our neighbour's wife, daughter,
servant, &c. ; but also not to be chaste, sober, temperate
in heart, looks, tongue, apparel, deeds, and to help others
thereunto accordingly, &c.

In God's law we see it is a foul spot to our souls, not
only to covet in heart, — to flatter in look or word, lie,
colour, &c. i-n deed, and to take away anything which per-
tains to another, but also in heart, countenance, word, and
deed, not to keep, save, and deiend that which pertains to
thy neighbour, as thou wouldst thine own.

In God's law we may see it is a foul spot, not only to
lie or bear false witness against any man, but also not to
have as great care over thy neighbour's name, as over
thine own.

Sin in God's law we may see it is, and a foul spot, not
(mly to consent to evil, lust, or carnal desires, but even the
very natural or carnal lusts and desires themselves, (for so
I may call them, nature itself being now so corrupted,)
are sin and self-love, and many are such. By reason

'A:yl

Bradford. — Sermon.

whereof* I trow there is none that looketh well herein;
but thoui^h he is blameless to the world, and fair to the
show, yet certainly inwardly his face is foul arrayed, and
so shameful, proud, diseased, and loathsome, that he cannot
but be sorry at the contemplation thereof, and that so
much more, by how much he continueth to look in this
glass according'ly.

And thus much concerning the second mean to the
stirring up of sorrow for sin, that next unto prayer we
should look in God's law spiritually ; the which looking,
if we use with prayer, as I said, let us not doubt but at
length God's Spirit will work as now, to such as believe ;
for to the unbelievers all is in vain, their eyes are stark
blind, they can see nothing ; to such as believe, (I say,) I
trust something is done even already. But if neither by
prayer, nor by looking in God's law spiritually, as yet thy
hard unbeheving heart feels no sorrow nor lamenting for
thy sins ; thirdly, look upon the penalty attached to
God's law : for as to man's law there is a penalty affixed,
so is there to God's law a penalty, and that no small
one, but such a great one as cannot but make us fear if we
believe it, for all is in vain if we are faithless so as not to
believe before we feel.

This penalty is God's malediction or curse : " Lo ! ac-
cursed," saith he, " is all," no exception, all, saith God,
" which continueth not in all things, (for he that is guilty of
one is guilty of the whole, saith St. James,) in all things
therefore (saith the Holy Ghost) which are written in the
book of the law to do them." He saith not to hear them,
of them, to dispute of them, but to do them.

Who is he now that doth these ? Rara avis* few such
birds, yea none at all. For all are gone out of the way,
though not outwardly by word or deed, yet inwardly, at
least by default and wanting of that which is required ;
so that a child of one night's age is not pure, but (by
reason of birth-sin) in danger of God's malediction ; much
more then we, which, alas ! have drunken in iniquity, as
it were water, as Job saith. (Chap, xv.) But yet, alas '
we quake not.

Tell me now, good brother, why do you so lightly con-
sider God's curse, that for your past sins you are so care-
less, as though you had made a covenant with death and
damnation, as the wicked did in Isaiah's time ? What is
* A rare bird.

On Repentance, 253

God's curse ? At the pope's curse with book, bell, and
candle, oh ! how we trembled which heard it, and though
the same was not directed unto us, but unto others. For
this God's curse, which is incomparably more fell and im-
portable,* and is directed to us, yea, bending over us all
by reason of our sins, alas ! how careless are we ! Oh !
faithless hard hearts I oh ! Jezebel's guests ! rocked and
laid in a sleep in her bed ! (Rev. ii.) Oh ! wicked
wretches ! which being come into the depth of sin, do
contemn the same. Oh ! sorrowless sinners, and shame-
less harlots !

Is not the anger of a king death ? And is the anger of
the King of all kings a matter to be so lightly regarded
as we do regard it, who are so reckless for our sins that
we slug and sleep it out ? As wax melteth away at the
heat of the fire, (saith David,) so do the wicked perish at
the face or countenance of the Lord. If, dearly beloved,
his face is so terrible and intolerable for sinners and the
wicked, what think we his hand is ? At the face or ap-
pearing of God's anger, the earth trembleth, but we, earth,
earth, yea, stones, iron, flints, tremble nothing at all. If
we will not tremble in hearing, woe unto us, for then we
shall be crushed in pieces, in feeling. If a lion roar, the
beasts quake ; but we are worse than beasts, which quake
not at the roaring of the lion ; I mean the Lord of hosts.
And why ? because the curse of God, hardness of heart, is
already fallen upon us, or else we could not but lament and
tremble for our sins, if not for the shame and foulness
thereof, yet at least for the malediction and curse of God,
which hangeih over us for our sins.

Lord, be merciful unto us, for thy Christ's sake, and spare
us ; in thine anger remember thy mercy towards us. Amen.

And thus much for the third thing to the moving of us
to sorrow for our sins, that is, for the penalty affixed to
God's law, I mean, for the malediction and curse of God.
But if our hearts are so hard, that we feel not yet hearty
sorrow for our sins, let us, fourthly, set before us examples
past and present, old and new, that thereby the Holy Spirit
may be effectual to work in his time this work of sorrow-
ing for our sin.

Look upon God's anger for sin in Adam and Eve, for
eating a piece of an apple. Were not they, the dearest
creatures of God, cast out of paradise ? Were not tliey
♦ Severe and unbearable.

254 Bradford. — Sermon

subject to mortality, travail, labour, &c. ? Was not the
earth accursed for their sins ? Do not we all feel the
same, men in labour, women in travailing with child, and
all in death, mortality, and misery, even in this life ? And
was God so ano^ry for their sin, and will he, being- the same
God, say nothing to us for ours, (alas !) much more 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
shall never enter into his rest, which have sinned so many
ten times as we have hairs of our heads and beards, (I
tear,) and yet we repent not.

The man that sware, and he that gathered sticks on the
sabbath-day, were stoned to death ; but we think our
swearing is no sin, our bibbing,* rioting, yea, fornication
on 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. t 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 f^round for dogs to eat ;
• Drinking. t Difficulty.

Oji Repentance. 255

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.
Weil, 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
rifef 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,
mishap, 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
fresh hereafter ; I mean it forsooth, for I know you look for
it, in our dear late sovereign lord the king's majesty. t You
• A notice or declaration. t Freq^uent. X 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 i^ifis and wonderful quali-
ties, as never prince was fiom 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, 8cc. 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
cn\r 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
l>e 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 ])ray 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-
tles, 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 2;reater 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 1
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 g-reat thine: 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, T 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 ;"
tliat 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 am 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 ray

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 ? Thoug-h 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 ang-el 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,
crucitied, racked, nailed, hang'ed up between two thieves,
cursed and railed upon, mocked in misery, and had given
up the g-host. 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 the
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 darHng 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 tor 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 will,

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, ^et 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 unbehef ;" 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,
pray 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
brinjr man to deep despair, so c^reatly are we corrupted,
for none loveth God as he ought to do. From 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 wilhout any condition of our worthiness,
as also that they are universal, offered 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 believe 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." Wot t you who spake this ? He thai
* Specimen. tKnow.

0?i 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 from Adam all have received sin to damnation, so by
Christ all have grace offered to salvation, if they reject
not the same. I speak not now of infants, I 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 will
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 off.

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 himselfj as thou shaft 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 beUeve it;
say therefore in your heart, still. Lord, increase my faith ;
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 in
the Old. Read the latter end of Leviticus, xxvi., tlie
prophet Isaiah, 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

£62 Bradford. — Sennon.

fikith, no certain persuasion of God's love, then unto
prayer add dilifrent considerinp;- of the free and universal
promises of the o;os])el. Thirdly, set before thee those
benefits which God hath heretofore p^iven thee, and at
present f^ives thee. Consider how he has made you a
man or a woman, who mif^ht 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 f^raciously
hath made thee, will he not now love thee, beinf^ 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 w^ould, 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,
&c. ; 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 sviffer 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, public 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 \ery many, as also daily experience diversely
teaches the same, if we were diHg-ent to observe thinsrs
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. Though 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 blamest 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 f they found mercy. Moses,
Miriam, Aaron, though they stumbled a httle, 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 them.
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 cheer, 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.

2C)A Bradford. — Sermon

Moses to pray for thee (Numb, xiv.) and with thee, even
Jesus Christ, who sitteth on the ri^ht hand of his Father,
and prayeth for us, being no less laithful in his Father's
house, the church, than Moses was in the synagogue?
David the good king had a foul foil * with Bathsheba,
whereinito he added also a mischievous murder, causing
her husband, his most faithful soldier, Uriah, to be slain
with an honest company of his most valiant 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 otiered, all was well,
and that God was content ; yet at length, when the
propliet 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 shall
not die." " O good God," he said, " but 1 have sinned," but
he said so from his heart and not f om the lips only, as
Pharaoh and Saul did, and he speedily heard, "Thou shall
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 judgment with us, but be merciful unto us
iifter 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 which I have
recited, and many more which I mi^ht recite. As of
* Fall. Romish priests' services.

On Repentance. 2H5

Manasses, the wicked king:, who slew Isaiah tlie prophet,
and wrought very much wickedness, 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.

I 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 beheve 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 I should see and
feel," saith he, " I will not beheve.** 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
disciples, 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 out, 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 : " liord, when
thcu 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, lie hears you, yea,
before you cry. (Isaiah.) Cry therefore, be bold, man ;
he is not partial. " Call," saith he, " and I will hear theo.

BRADFORD 3. N

266 Bradford. — Sermon.

Ask, and thou slialt liave ; seek, and thou shalt find,
thourrh not at the first, yet at the length." (Matt, vii.) If
he tarry auiiile, it is but to try you ; he is coming, 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 sufficient: 1 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, yea, of all
the world, for the confirmation of all patents and per-
petuities of the everlasting life, whereunto we are all
called.

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, I 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 his 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 remain, 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 ottering for our sins,
by his curse be delivered from sin and malediction. For
* Grant.

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 ca.st it not away by unbeHef. 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 I 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 w^e 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 with 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.

M-e will it-'^ This will is his earnest, that he has given
lis 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 gave his life for our evils, and by his death
delivered us. Oh then, since he liveth now, and cannot
die, will he forsake us? Ilis heart's blood was not too
dear for ns 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
tlie 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 thee*,
w hosoever 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. Tliis
is the pillow of down for all aching heads. Anoint your
head with this oil, let this ointment embalm your head and
M ash 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 killing 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.

Oji Repentance. 269

buried with Christ. As Christ therefore liveth, so do
they, and that to God, to righteousness and hoHness. The
life which they live is in the faith of trie 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
could 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 towards 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 walloM-
:n 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 al)hor sin in his heart, and stamp it and tread it under
liis feet. He knows now by his belief" that it is too much,
that liitherto he has set too little by it, and is ashamed
thereof; therefore for the residue of his hfe 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 working
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. 271

still to their damnation ; so is not God dead in those who
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 of the same,
as 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
of 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-
nitent ; 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
fruits. 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,
slothfulness, idleness, licentious talking, slandering, &c.
If these apples grow out of the apple-trees of your heart,
surely, 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
glad, merry, and joyful, that you are accepted into God's
favour, 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 mig'ht be holy, even as your heavenly Father is
holy. 1 beseech you all, by admonishing and warning
you, that you would stir up the o-ift 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
filUiy 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 from 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,
lo 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
j;hould 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
ho})e. 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 fop
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 Repejitance. 273

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 janglinf^, 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 taste,
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.

274 Bradford. — Sermon.

A SERMON

UPON

THE SUPPER OF THE LORD.

There are two sacraments in Christ's church ; the one of
initiation, tliat 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 transjrressions.

Of the former sacrament, that is, of baptism, I do not
desig-n to speak now, — But of the Lord's supper I purpose
at present to speak, throug^h 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 :
AV'ho,— 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 tiling, which we are about to celebrate, but be
higiily esteemed of every one, since the Author of it doth
want no dignity, no authority, no wisdom, no power, no
inugnilicence, 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 LorcCs Supper. 275

all that can be wished. He is God eternal, coequal and
substantial with the Father, and with the Holy Ghost,
the Imao;e 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 Lord 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,
loved, and embraced, if dignity, authority, wisdom
power, glory, goodness, and mercy please us. Yea,
if any thing that can be wished please us, then cannot
this which our Lord instituted but please us, and that so
much the more, by how much it is one of the last things
which he instituted 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 first. 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
and lie not, as by many things may be proved, although
the papists prate their pleasure to the contrary.

And here, my dearly beloved, I think I shall not be
either tedious or unprofitable unto you, if I tarry a little
in showing this verity, that the substance of bread and
wine remains in the sacrament after the words of conse-
cration (as they call them) are spoken : whereby we may
learn how shameless they are, who would force men to
believe transubstantiation, 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 Melcliisedeck, but after the order of Baal,
as is partly seen by their number. For the false prophets
and priests of Baal were always many 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 teach. Read 1 Kings, xviii.

The supper of the Lord, or 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 adorninjr or worshipping
it by p:()dly lionour, &c,) is no more Christ's sacrament,
but a li{)rril)le ])rofanati(m of it. And therefore as Christ
called (Jod's temple, which was called a house of prayer,
a den of thieves, because of the al)usinf^ and profaning of
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
jMitting in the stead thereof their own dreg-s 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
poj)ish mass. I say, therefore, in the supper of the
Lord, or in the sacrament of Christ's body, there re-
maincth 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, after 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 ])lainly says, the
bread which ice 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 suj^jjer 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 uo 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
])read, 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 cdled a rod, (Matt,
xxvi., Exod. vii.,) it proves nothing ; for there was in the
* Or mere fionearancc witlioiil su! st nice.

On the Lord's Supper. 277

one a plain sip;ht, 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 ag-ainst 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 folio weth 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, Irenaeus, Ter-
tullian, 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, &c. (I 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
Luke and Paul's words spoken over the cup. For they
are no less effectiial 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 cuj) 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, so
does the definition of a sacrament. For the fathers affirm

278 Bradford. — Sermon.

it to consist of an earthly thinsr and of a heavenly thing,
of the word and of the element, of sensible things and of
thinp;s which are perceived by the mind. But transub-
stantiation wholly takes away the earthly thin^r, the ele-
ment, the sensible thin";, and so makes it no sacrament ;
and therefore the definition of a sacrament teaches, that
bread, which is the earthly thin^^, the sensible thing, and
the element, remains still, as St. Augustine saith. The
word comes to the element, (he saith not, takes away the
element,) and so it is made a sacrament.

Sixthly, the nature and property of a sacrament teaches
also what I have affirmed. For as Cyprian writes, that
sacraments bear the names of the things which they
signify, so St. Augusthie teaches, that if sacraments have
not some signification with the things whereof they are
sacraments, then they are no sacraments. Now in the
Lord's supper this similitude is first in nourishing, that as
bread nourishes the body, so Christ's body broken feeds
the soul ; secondly, in bringing together many into one,
that as in the sacrament many grains of corn are made
one bread, many grapes are made one liquor and wine, so
the multitude, which worthily receive the sacrament, are
made one body with Christ and his church. Last of all,
in a still stronger likeness or similitude, that as bread
eaten turneth into our nature, so we, rightly eating the
sftcrajncnt by faith, turn into the nature of Christ; so that
it is plain to them that will see, that to take the substance
of bread away is quite against the nature and property of
a sacrament.

I will speak nothing how this their doctrine of transub-
stantiation, besides the manifold absurdities it has in it,
(to rehearse which I omit,) utterly overthrows the use of
the sacrament, and is quite contrary to the end wherefore
it was instituted, and so is no longer a sacrament, but an
idol, and is the cause of much idolatry, converting the
people's hearts from a heavenly conversation to an
earthly, and turning the communion into a private action,
and a matter of gazing and peeping, adoring and wor-
siiipping the work of men's hands for the living God,
who (Iwelleth not in temples made with men's hands,
much less lies he in pixes * and chests, f whose true

» Tlie box or case in which the consecrated wafer is carried,
t Or tabernacle, a repository upon the altar in wluch the wafer is
kept.

On the Lord's Supper. 279

worship is in spirit and verity, which may God grant us
all to render unto him continually. Amen.

The sacrament of baptism also teaches us, that as the
substance of the water remains there, so in the Lord's sup-
per the substance of bread remains after consecration. For
as by baptism we are eng;rafted into Christ, so by the
supper we are fed with Christ. These two sacraments
the apostle gladly unites together, 1 Cor. x. and xii.
** We are baptized into one body, (saith he,) and have
drunk all of one spirit," meaning by it the cup, as Chry-
sostom and other great and learned men well interpret it.
As therefore in baptism is given unto us the Holy Ghost,
and pardon of our sins, which yet lie not lurking in the
water, so in the Lord*s supper is given unto us the com-
munion of Christ's body and blood, that is, grace, forgive-
ness of sins, innocency, hfe, immortality, without any
transubstantiation, or including of the same in the bread.
By baptism the old man is put off, and the new man put
on ; yea, Christ is put on, but without transubstantiating
the water. (Gal. iii.) And even so it is in the Lord's
supper. We, by faitK. spiritually in our souls, feed on
Christ's body broken, eat his flesh and drink his blood,
dwell in him and he in us, but without transubstantiation.

As for the cavil they make, that we are baptized into
one body, meaning thereby the mystical body, and not the
natural body of Christ, whereby they would enforce that
we are fed with the natural body of Christ, while we are
not engrafted into it, but into the mystical body, and so
would put away the reason aforesaid — as for this cavil, I
say, we may soon avoid * it, if we consider that Christ,
who is the head of the mystical body, is not separate from
the body ; and therefore to be engrafted into the mystical
body, is to be engrafted into the natural body of Christ,
to be a member of his flesh, and bone of his bones, as
pope Leo well doth witness, in saying, that ' the body of
the regenerate is made the flesh of Christ crucified.' And
hereto I could add some reasons for the excellency of bap-
tism. I trowf it is rather to be begotten than to be nourished.
As for the excellent miracle of the manifestation of the
Trinity, and the descending of the Holy Ghost in bap-
tism in a visible form, the like whereto was not seen in
the Lord's supper, I will omit to speak of it further than
that I would you should know that it were not difficult to
* Reiute. 1 Think.

280 Bradford. — Sermon.

set forth the excellency of this sacniment, as well as of
the suiipcr.

It is a plain sig-n of antichrist, to deny that the sub-
stance of bread and wine is in the Lord's supper after con-
secration ; lor in so doing- and fr-ranting- transubstantiation,
tJie )MO])erty of the human nature of Christ is denied ;
for it is not of the human nature, but of the divine nature,
to be in many ])laces at once. Now grant transubstan-
tiation, and then Christ's natural body must needs be in
many places, which is nothing else but to confound the
two natures in Christ, or to deny Christ's human nature,
which is the self-same that St. John saith is to deny
Christ to be come in the flesh. And this whoso doth, by
the testimony of St. John, is an antichrist in his so doing-,
whatsoever otherwise he may say. Read St. Augustine
in his Epistle to Dardanus, and his thirty-first treatise
upon St. John, and you shall easily see that Christ's body
must needs be in one place, but his truth is in aJl places.

If there is no substance of bread in the sacrament but
transubstantiation, then Christ's body is received of the
ungodly, and eaten with their teeth, which is not only
against St. Augustine, who calls this expression, "Except
you eat the flesh of the Son of man," &c, a figurative
si)eech ; but also against the plain scriptures, which
affirm them to dwell in Christ and Christ in them, and
they to have everlasting life that eat him, which the wicked
have not, although they eat the sacrament. He that
eoteth of this bread (saith Christ) shall live for evermore :
therefore they eat not Christ's body, but (as Paul saith,)
tliey eat in judgment and damnation, which I think is
aijother thing than Christ's body. And this St. Augustine
adirnis, saying, None eat Christ's body who are not in the
body of Christ, that is, (as he expounds it,) in whom
Christ dwelleth not, and he in Christ: which thing the
wicked do not, because they want faith and the Holy
Spirit, which are the means whereby Christ is received.

IJesidcs the things which I have here brought forth to
imi)iigu transubstantiation, I could bring the fathers, who
succeeded continually many hundred years after Christ, to
confirm the same. Also I could show that transubstan-
tiation is only a new doctrine, not established before
satan, who was tied for a thousand years, was let loose :
also I cotild show that ever iiitherto since it was esta-
blished, in all times it has been resisted and spokeu

On the Lord's Supper. 281

against ; yea, before this doctrine, the church was by no
means so endowed with goods, lands, and possessions, as
it has been ever since. It has brought no small gain, no
small honour, no small ease to the clergy, and therefore
no marvel that they strive and fight for it. It is
their Maozim* it is their IIelen.1i May God destroy it
with the breath of his mouth, as shortly he will for his
name's sake. Amen,

If time would serve, I could and would here tell you of
the absurdities which come by this doctrine, but for time's
sake I must omit it. Only, I beseech you, see this ;
already I have proved that this their doctrine of transub-
stantiation is an untruth ; and forget not that it is the
whole stay of all popery, and the pillow of their priest-
hood, whereby Christ's priesthood, sacrifice, ministry, and
truth is hindered, yea, perverted and utterly overthrown.
May God our Father, in the blood of his Son Christ, open
the eyes and minds of all our magistrates, and all others
that bear the name of Christ, to see it in time, to God's
glory and their own salvation. Amen.

Now to return to the second matter. What the sacra-
ment is ? you see that to the senses and reason of man it is
bread and wine, which is most true, as by the scriptures
and otherwise I have already proved, and therefore away
with transubstantiation.

But here, lest we should make it no sacrament, for a
sacrament consists of two things, and lest a man should
by this gather, that we make it none other thing but bare
bread and a naked sign, and so rail at their pleasure on us,
saying. How can a man be guilty of the body and blood
of Christ by unworthy receiving of it, if it is but bare
bread, and so forth ? For this p\irpose I will now speak a
little more about it, by God's grace, to stop their mouths,
and to stir up your good hearts more to the worthy esti-
mation and perception of this holy mystery. When a
loving friend gives to you a thing, or sends to you a
token, even though it be of small account, I think ycu
do not as you should do, if with the thing you con-
sfder not the mind of your friend that sends or gives it,
and esteem and receive it accordingly. And so of this

• Dan. xi. 38.

+ An allusion to the Trojan war. Bradford means that transub-
fltantiation is the leadinj^ object with the church of Rome, which it
v/ill not rehnquish, and for which it will hazard all other things.

2S2 Bradford. — Sermon,

bread, T think, tliat if you do not rather consider the mind
of Christ than the thinp^ wliich you see ; yea, if you do
not altoc^etlier consider Christ's mind, you deal dis-
honestly and harlot-like with him. For it is the pro-
perty of harlots to consider the thini^s friven and sent
thcni, rather than the love and mind of the giver and
sender ; whereas, true lovers do not consider in any point
the things rrjven or sent, but the mind of the party : so we,
il" we are true lovers of Christ, must not consider merely
the outward thino; which we see, and our senses perceive,
but rather altop;ether we must and should see and consider
the mind of Christ, and thereafter and accordingly esteem
the sacrament.

But how shall we know the mind of Christ? Even as
a man's mind is best known by his word, so by Christ's
word shall we know his mind. Now his words are mani-
fest and most plain. " This (saith he) is my body," there-
fore should we esteem, take, and receive it accordingly.
If he had spoken nothing, or if he had spoken doubtfully,
then might we have been in some doubt. But since he
speaketh so plainly, saying, " This is my body," who can,
may, or dare be so bold as to doubt of it? He is the
truth, and cannot lie ; he is omnipotent, and can do all
things, therefore it is his body. This I believe, this I
confess, and pray you all heartily to beware of thinking
these and such like words, to be but a sign or a figure of his
body ; except you M'ill discern betwixt signs which signify
only, and signs which also represent, confirm, and seal
up, or (as a man may say) give with their signification.
As for example : an ivy-bush is a sign of wine to be sold ;
the budding of Aaron's rod signified Aaron's priesthood
allowed of the Lord ; the reservation of Moses's rod sig-
nified the rebellion of the children of Israel ; the stones
taken out of Jordan, Gideon's fleece of wool, &c. ; such
as these are signs significative, and show^ no gift. But in
the other signs, which some call exhibitive, there is not
only a signification of the thing, but also a declaration ol
a gift, yea, in a certain manner, a giving also. As bap-
tism signifies not only the cleansing of the conscience
from sin by the merits of Christ's blood, but also is a
very cleansing from sin ; and therefore it was said to Paul,
that he should arise, and wash away his sins, and not
that he should arise, and take only a sign of washing
away liir, sins. In the Lord's supper the bread is called a

O/i the Lord's Supper. 283

partaking^ of the Lord's body, and not only a bare sign of
the Lord's body.

This I speak not as though the elements of these sacra-
ments were transubstantiated, which I have already im-
pugned, neither as though Christ's body were in the bread
or wine, or were tied to the elements, otherwise than
sacramentally and spiritually, nor that the bread and wine
may not and must not be called sacramental and external
figures, but that they might be discerned from significative
and bare signs only, and be taken for signs exhibitive and
representative.

By this means a Christian conscience will call and
esteem the bread of the Lord as the body of Christ ; for
it never will esteem the sacraments of Christ after their
exterior appearance, but after the words of Christ, whereof
it Cometh that the fathers, as Chrysostom and others speak
with so full a mouth, when they speak of the sacrament,
for their respect was to Christ's words. If the schoolmen
who followed them had possessed the same spirit which
they had, then would they never have consented to tran-
substantiation. For with great admiration some of the
fathers do say that the bread is changed, or turned into
the body of Christ, and the wine into his blood, meaning
it of a mutation or change, not corporeal, but spiritual,
figurative, sacramental, or mystical. For now it is not
common bread nor common wine, being ordained to serve
for the food of the soul. The schoolmen have understood
it as the papists now preach, of a substantial changing, as
though it were no great miracle that common bread should
now be assumed into that dignity, that it should be called
Christ's body, and serve for a celestial food, and be made
a sacrament of his body and blood.

As therefore I have before spoken, I would wish that
this sacrament should be esteemed and called by us Chris-
tian men, after Christ's words, namely, Christ's body, and
the wine Christ's blood, rather than otherwise. Not that
I mean any other presence of Christ's body than a pre-
sence of grace, a presence to faith, a presence spiritually ;
and not corporeally, really, naturally, and carnally, as the
papists mean. For in such a manner Christ's body is
only in heaven, on the right hand of God, the Fathei
Almighty, whither our faith in the use of the sacrament
ascends, and receives the whole Christ accordingly.

Yea, but one will say, that to call the sacrament on that

294 Bradford. — Sermon,

soft is to o-ive an occasion of idolatry to the people, who
will take the sacrament which they see simply for Christ's
lM)cly, as we are well taun^ht by experience ; and therefore
it were better to call it bread, and so should there be less
harm, cs])ecially in this ao;e.

To this objection I answer, that indeed great idolatry is
committed to and about this sacrament, and therefore men
oiin^ht, as much as they can, to avoid occasioning or con-
fuming it. But inasmuch as the Holy Ghost is wiser than
man, and had foresight of the evils that might be, and yet
notwithstanding calls it Christ's body, I think we should
do evil, if we should take upon us to reform his speech.
If ministers did their duties in catechising and preaching,
then doubtless to call the sacrament Christ's body, and to
esteem it accordingly could not give occasion to idolatry,
and confirm it ; therefore woe unto them that preach
not.

There are two evils about the sacraments, which the
Holy Ghost has taught us to avoid. For lest we should
with the papists think Christ's body present in or with the
bread really, naturally, and corporeally to be received with
our bodily mouths (whereas there is no other presence; of
Christ's body than spiritual and to the faith,) in many
places he keeps still the name of bread, as in the epistle to
the Corinthians, the tenth and eleventh chapters. And
le^st we should make too light of it, making it but a bare
sign, and no better than common bread, the Holy Ghost
calls it Christ's body, whose speech I wish we would fol-
low, and that not only as well to avoid the evil which is
now-a-days most to be feared concerning the sacrament,
1 mean the contemning it, as also because no faithful man
comes to the sacrament to receive bread simply, but ra-
ther, yea, altogether to communicate with Christ's body
and blood ; for to eat and drink (as Paul saith,) they have
houses of their own. The contempt of the sacrament in
the (lays of king Edward caused these plagues upon us at
present ; the Lord be merciful unto us. Amen. And
thus much for the objection of calling the sacrament by the
nanu' of Christ's body.

lint some may say, " To call the sacrament Christ's
body, and to make no other presence than by grace or
spirituality to faith, which is of things hoped for, and of
things which to the bodily senses do not appear, is to
make no presence at all, or to make him no otherwise

On the Lord's Siipjjer, "285

present, than he is in his word when it is preached, and
therefore what need have we to receive the sacrament;
inasmuch as by this doctrine a man may receive him daily
in the field, as well and as much as in the church, in the
celebration and use of the sacrament?"

To this objection I first answer, that indeed neither the
scripture nor Christian faith will give us leave to suppose
there is any* carnal, real, natural, corporeal, or any such
^oss presence of Christ's natural body in the sacrament ;
ior it is in heaven, and the heavens must have it (as saith
Peter,) till Christ's coming to judgment ; except we would
deny the humanity of Christ, and the verity of man's na-
ture in him. The presence therefore which we beheve
and confess, is such a presence as reason knows not, and
the world cannot learn, nor any that look at this matter
with other eyes, or hear with other ears, than with the
ears and eyes of the Spirit and of faith ; which faith,
though it is of things hoped for, and so of things absent
to the corporeal senses, yet this absence is not an absence
indeed, except to reason and the old man ; the nature of
faith being a possession of things hoped for ; therefore to
grant a presence to faith, is not to make no presence at all,
except to such as know not faith. And this the fathers
taught, affirming Christ to be present by grace, and there-
fwe there was not only a signification, but also an exhibi-
tion and giving of the grace of Christ's body, that is, of
life, and of the seed of immortality, as Cyprian writeth.
We eat life, and drink life, saith St. Augustine. We feel
a presence of the Lord by grace or in grace, saith Chry-
sostom. We receive the celestial food that cometh fiom
above, saith Athanasius. We receive the property of the
natural conjunction and knitting together, saith Hilarius.
We perceive the nature of flesh, the blessing that giveth
life, in bread and wine, saith Cyrillus : and elsewhere he
saith_, that with the bread and wine we eat the virtue of
Christ's proper flesh, life, grace, and the property of th-e
body of the only begotten Son of God, which he him-
self expoundeth to be life. Basilius says, that we by
the sticrament receive the mystical advent of Christ, grace,
and the very virtue of his very nature. Ambrose says,
that we receive the sacrament of the true body. Epipha-
nius says, we receive the body of grace. And Jerome
says, that we receive spiritual flesh, which he calls other
fiesh than that which was crucified. Chrysostom says, that

•286 Bradford. — Sermon.

we rt'cc'ive influence of {^race, and the grace of the Holj
(ihost. St. Aiifiiistiiiesays, that we receive o;race and verity,
the invisible £!:race and holiness of the members of Christ's
body. All these saying's of the fathers confirm this our
faith and doctrine of the sacrament, we grantini^ all things
herein according to them, and they in like manner unto
us. And thereibre the lying lips, which belie the doctors,
as though they granted a carnal and real })resence of
Christ's body naturally and corporeally according to the
papists' declaration and meaning, and which belie us also,
as though we denied all presence of Christ, and so made
it but a bare sign, — these lying lips the Lord will destroy,
if they repent not, and with us believe and teach the truth,
that the sacrament is a food of the soul and a matter
of faith, and therefore spiritually and by faith to be
talked of and understood ; which faith they want, and
thtretbre they err so grossly, since they would have such a
presence of Christ as is contrary to all the Scriptures, and
to our Christian religion ; whereby cometh no such ad-
vantage to the receiver as by the spiritual presence which
we teach, and affirm, according to God's word.

For we teach these benefits to be had by the worthy
receiving of this sacrament, namely, that we abide in
Christ, and Christ in us : again, that we attain by it a
celestial life, or a life with God ; moreover, that by faith
and in spirit we receive not only Christ's body and blood,
but also whole Christ, God and man. Besides these, we
grant that by the worthy receiving of this sacrament we re-
ceive remission of our sins, and confirmation of the New
Testament. Last of all, by w^orthy receiving we get an
increase of innorporation with Christ, and amongst our-
selves which are his members, than which what more can
be desired? Alas' that men consider nothing at all how
that the coming * of Christ's body and Mood to tlie sacra-
ment is a spiritual thing, and therefore there needs no
such carnal ])rcscnce as the papists imagine. Who will
deny a man's w ife to be one body and fiesh with her hus-
band, ahhough he be at London, and she at York ? But
the pai)ists are carnal men, guided by carnal reason only,
or else they would know that the Holy Ghost, because ot
our intirmity, useth metai)horically the words ot abiding,
dwelling, eating, and drinking of Christ, that the unspeak-
able conjunction of Christ with us might partly be known,
* Or union.

On the Lordts Supper. 287

May God open their eyes to see it : and thus much for
this.

Now to that part of the objection which says, that we
teach Christ to be none otherwise present in the sacra-
ment than in his word. I wish that the objectors would
well consider what a presence of Christ is, in his word. I
remember that St. Augustine writes that Christ's body is
received sometimes visibly, and sometimes invisibly. The
visible receiving he calls that which is by the sacrament ;
the invisible receiving he calls that which we receive by
the exercise of our faith with ourselves. And St. Jerome,
in the third book upon Ecclesiastes, affirms, that we are
fed with the body of Christ, and we drink his blood, not only
in mystery, but also in the knowledge of holy scripture ;
wherein he plainly shows that the same meat is offered in
the words of scripture, which is offered in the sacraments ;
so that Christ's body and blood is no less offered by the
scriptures than by the sacraments. Upon the 1 47th
Psalm he writes also, that though these words, " He that
eateth my flesh, and drinketh my blood," may be under-
stood as a mystery, yet he says it is more true to take
Christ's body and his blood for the word of the scriptures
and the doctrine of God. Yea, upon the same Psalm he
says plainly, that Christ's flesh and blood is poured into
our ears by hearing the word, and therefore great is the
peril if we yield to other cogitations while we hear it.
And therefore St, Augustine saith, that it is no less dan-
gerous to hear God's word negligently than so to use the
sacrament. But hereof may no man gather, that there-
fore it needs not to receive the sacrament, or to affirm that
a man by himself meditating the word in the field may as
much receive Christ^s body as in the church, in the right
use of the sacrament. For Christ ordaineth nothing in
vain or superfluously ; he ordaineth nothing whereof we
have not need, although his authority is such, that with-
out any questioning, his ordinances are to be observed.

Again, though in the fields a man may receive Christ's
body by faith in the meditation of the word, yet I deny
that a man ordinarily receives Christ's body by the medi-
tation of Christ's death only, or by hearing of his word,
with so much sight and by such sensible assurance
(whereof God knoweth our infirmity has no small need,)
as he does by the receiving of the sacrament. Not that
Christ is not so much present in his word preached as he

2S8 Bradford. — Sermon.

is in or with his sacranient, but because there are in the
perception of the sacrament more windows open for Christ
to enter into us, than by his word preached or heard.
For tliere, I mean in tlie word, he has an entrance into
our hearts, but only by the ears through the sound* and
voice of tl»e words ; but here in the sacrament he hath an
entrance by all cnir senses, by our eyes, by our nose, by
our ta-ste, and by our handlinn^ also ; and therefore the
sacrament well may be called seeable, sensible, tasteable,
and tt)uchable words. As therefore when many windows
are opened in a house, more light may come in than when
there is but one opened, even so by the perception of the
sacran'.ent a Christian man's conscience has more help to
receive Christ, than sim])ly by the word preached, heard,
or meditated. And therefore 1 think the apostle rightly
calls the sacraments obsignations or sealings of God's
])romise. Read Rom. iv, of circumcision. And thus
much lor the answer to the objection aforesaid.

]\ow to return from whence we came, namely, to the
consideration of the second thing. What the sacrament is?
I have told you that it is not simply bread and wine, but
rather Christ's body, so called by Christ, and so to be
called and esteemed by us. But here let us mark what
body and what blood Christ called it. The papists still
dabble, '' This is my body, this is my blood ;" but what
body it is, what blood it is, they show not. Look there-
fore, my dearly beloved, on Christ's own words, and you
shall see that Christ calleth it " his body broken," and " his
blood shed." Mark, I say, that Christ calleth it his body,
w hich is broken, his blood, which is shed at present, and
not which was broken, or shall be broken, which was
shed, or shall be shed, even as the Greek texts plainly
show, tliereby teaching us, that as God would have the
passover called, not " which was the passover," or " which
shall i)e the i)assover,'' but plainly " the passover,'' that in
the use of it the passing over of the striking angel* should
be set before their eyes as present ; so in the celebration
of the Lord's supper, the very passion t of Christ should
be beholden with the eyes of faith as if present : for which
end Christ our Saviour especially instituted this supper,
saying, " Do ye this in remembrance of me;" or, as Paul
saith, " Show you the Lord's death till he come." The
supper of the Lord then is not si.nply Christ's body and
• i:\od. :^ii. 23. f- Sufferings.

On the Lord's Supper. 289

blood, but Christ's body broken and his blood shed.
Wherefore broken, wherefore shed? Forsooth, Christ
himself teacheth that, saying, " Broken for you, shed for
your sins, and for the sins of many." Here then we have
occasion in the use of the sacrament to call to mind the
greatness and grievousness of sin, which could not be
taken away by any other means than by the shedding of
the most precious blood, and the breaking of the most pure
body of the only begotten Son of God, Jesus Christ ; by
whom all things were made, all things are ruled and go-
verned, &c. Who, considering this, shall not be touched
to repent ? Who in receiving this sacrament, thinking that
Christ saith to him, " Take, eat, this is my body, which is
broken for thee ; this is my blood, which is shed for thy
sins ;" can but tremble at the grievousness of his sins, for
which such a price was paid ? If there were no plague
at all else to admonish man of sin, to show how grievous
a thing it is in God's sight, surely that one were enough.
But, alas ! how are our Hearts bewitched through Satan's
subtilties, and the custom of sin, that we make sin a thing
of no moment ! May God open our eyes in time, and give
us repentance, which we see this sacrament, as it were,
enforces us unto, in the reverence and true use of the
same.

Again, in hearing that this which we take and eat is
Christ's body broken for our sins, and his blood shed for our
iniquities, we are occasioned to call to mind the infinite
greatness of God's mercy and truth, and of Christ's love
towards us. For what a mercy is this, that God would,
for man, being lost through his wilful sins, be content,
yea, desirous to give his own only Son, " the image of his
substance, the brightness of his glory," being in his own
bosom, to be made man for us, that we men by him might
be, as it were, made gods ! What a mercy is this, that God
the Father should be so merciful to us, that he would
make this his Son, being coequal with him in divinity, a
mortal man for us, that we might be made immortal by
him ! What a kindness is this, that the Almighty Lord
should send to us his enemies, his dearly beloved Son, to
be made poor, that we by him might be made rich ! What
compassion was this, that the omnipotent Creator of hea-
ven and earth would deliver his own only beloved Son, for
his creatures, to be not only flesh of our flesh, and bone of
our bones, that we might by him through the Holy Ghost

BRADFORD 3. O

290 Bradford. — Sermon,

1)0 made one with him, and so with the Father by communi-
(•atin«r the merits of his flesh, that is, riirhteousness, hohness,
innoceiicy, and immortality; — but also to be a slain sacri-
fice for our sins, to satisfy his justice, to convert or turn
death into life, our sin into righteousness, hell into heaven,
misery into felicity for us. What a mercy is this, that
Ciod raised up tliis his Son Christ, not only to justify
and regenerate us, but also in his person to demonstrate
unto us our state which we shall have ; for in his coming
we shall be like unto him. Oh ! wonderful mercy of God,
which would assume * this his Christ, even in human
body, into the heavens, there to take and keep possession
for us, to lead our captivity captive, to appear before him,
always praying for us ; to make the throne of justice a
throne of mercy, the seat of glory a seat of grace ; so that
with boldness we may come and appear before God, to
ask and find grace in time convenient ! Again, what a
verity and constant truth in God is this, that he would,
according to his promise ..lade first to Adam, and so to
Abraham and others, in his time accomplish it, by sending
his Son so graciously ! Who would doubt hereafter of any
thing that he has promised ? And as for Christ's love,
oh ! whose heart can be able to think of it at all as it de-
serveth ? lie being God would become man, he being
rich would become poor, he being Lord of all the world,
became a servant to us all ; he being immortal, would be-
come mortal, miserable, and last of all, endure God's
curses for us. His blood was nothing too dear, his life he
nothing considered, to bring us from death to life. But
this his love needeth more hearty weighing than many
words speaking, and therefore I omit and leave it to your
consideration ; so in the receiving of this supper, as I
desire you would tremble at God's wrath for sin, so
would I have you to couple to that terror and fear, true
faith, by which you might be assuredly persuaded of God*s
mercy towards you, and Christ's love, though all things
else |)reached to the contrary.

Does every one of you surely think when you hear
these words, " Ta-ke, eat, this is my body, broken for your
sins; drink, this is my blood, shed for your sins;" that
God the eternal Father, embracing you, Christ calleth
and embraceth you most lovingly, making himself one
with you, and you one with him, and one with another
♦ Take up.

On the Lord's Supper, 291

amongst yourselves? You ought no less to be certain
now that God loveth you, pardoneth your sins, and that
Christ is all yours, than if you heard an angel out of hea-
ven speaking so unto you. And therefore rejoice and be
glad, and make this supper Eucharistiam, a thanksgiving,
as the fathers named it. Be no less certain that Christ
and you now are all one, than you are certain the bread
and wine is one with your nature and substance after you
have eaten and drunk it. Howbeit, in this it differs, that
you by faith are, as it were, changed into Christ, and not
Christ into you, as the bread is ; for by faith he dwelleth
in us, and we in him. May God give us faith in the use
of this sacrament to receive Christ, as he gives us hands
to receive the element, symbol, and visible sacrament.
May God grant us, not to prepare our teeth and belly, (as
St. Augustine saith,) but rather of his mercy may he pre-
pare and give us true and lively faith to use this, and all
his other ordinances, to his glory and our comfort. May
he sweep the houses of our hearts, and make them clean,
that they may be a worthy harbour and lodging for the
Lord, Amen.

Now let us come and look on the third and last thing,
namely, Wherefore the Lord instituted this sacrament?
Our nature is very obhvious* of God and all his benefits :
and again, it is very full of dubitation and doubting of
God's love, and his kindness ; therefore that these two
things might be somewhat reformed and helped in us, the
Lord hath instituted this sacrament. I mean, that we
might have in memory the principal benefit of all benefits,
that is, Christ's death, and that we might be on all parts
assured of communion with Christ, of all kindness the
greatest that ever God gave unto man. That the former
is the end wherefore Christ instituted this sacrament, he
himself teaches us, saying, " Do ye this in remembrance
of me." The latter the apostle no less sets forth in say-
ing, " The bread which we break, is it not the partaking
or communion of the body of Christ ? Is not the cup of
blessing which we bless, the partaking or communion of
the blood of Christ ?'' So that it appears that this sacra
ment was instituted for the reformation and help of our
forgetfulness of that which we should never forget, and
our dubitation of that whereof we ought to be most
certain.

* Apt to forget.
O 2

292 Bradford, — Sermon.

Conceniinfr the foniu-r, namely, the memory of Christ's
death, what advantaf^e it brinfreth with it, I will purposely,
for time's sake, omit. Only a little will I speak of the
advantap;es cominfr- imh) us by the partaking and commu-
nion we have with Christ. First, it teaches us, that no
man can comnnmicate with Christ, but the same must
needs communicate with God's g:race and favour, where-
thr()U^;h sins are forfriven ; therefore this advantage
conu'th hcrethrough, namely, that we should be certain
of the remission and pardon of our sins ; which we may
also perceive by the cu}), in that it is called the cup of the
new testament, to which testament is properly attributed
on God's behalf, oblivion or remission of our sins. First,
I say, therefore the supper is instituted to this end, that he
which worthily receives should be certain of the remission
and i)ardon of his sins and iniquities, how many and great
soever they are. How great a benefit this is they only
know who have felt the burden of sin, which of all heavy
things is the most heavy. Again, no man can communi-
cate with Christ's body and blood, but the same must
communicate with his Spirit, for Christ's body is no dead
carcass. Now he that communicates with Christ's Spirit,
communicates, as with holiness, righteousness, innocency
and innnortality, and with all the merits of Christ's body ;
so does he with God and all his glory, and with the church,
and all the good that ever it or any member of it had,
nath, or shall have. This is the communion of saints,
which we believe in our creed, which has waiting on it
remission of sins, resurrection of the flesh, and life
everlasting.

To the end that we should be most assured and certain
of all these, Christ our Saviour instituted this his supper,
and therefore would have us use it ; so that, 1 think, there
is no man who sees not great cause for giving thanks to
God for this holy sacrament of the Lord, whereby, if we
worthily receive it, we ought to be certain that all our sins,
whatsoever they are, are j)ardoned clearly ; — that we are
regenerate, and born again unto a lively hope, unto an
inheritance inunortal, undefiled, and which can never
wither away ;— that we are in the fellowship of God the
Father, the Son, and the Holy Ghost ;— that we are God's
temples, at one with (iod, and God at one with us ; — that
we are members of Christ's church, and fellows with the
samts in all felicity ;— that we are certain of immortality

On the Lord's Supper. 293

in soul and body, and so of eternal life, than which what
more can be demanded ? Clirist is ours, and we are
Christ's ; he dwelleth in us, and we in him. Oh ! happy
eyes, that see these things, and most happy hearts, that
feel them ! My dear brethren, let us pray unto the Lord
to open our eyes to see these wonderful things, to give us
faith to feel them. Surely we ought no less to be assured
of them now in the worthy receiving of this sacrament,
than we are assured of the exterior symbols and sacra-
ments. If an angel from heaven should come and tell
you these things, then you would rejoice and be glad.
And, my dear hearts in the Lord, I even now, though most
unworthy, am sent of the Lord to tell you no less, but that
you, worthily receiving this sacrament, sliall receive re-
mission of all your sins, or rather a certainty that they are
remitted, and that you are even now God's darlings,
temples, and fellow-inheritors of all the good that ever he
hath ; wherefore see that you give thanks unto the Lord
for this his great goodness, and praise his name for ever.

Oh, saith one, I could be glad in very deed, and give
thanks from my very heart, if I worthily received this sa-
crament. But, alas ! I am a very grievous sinner, and
I feel in myself very little repentance and faith, and
therefore I am afraid that I am unworthy.

To answer this objection, I think it necessary to speak
something of the worthy receiving in this sacrament, with
as great brevity and plainness as I can. The apostle willeth
all men to prove and examine themselves before they eat
of the bread, and drink of the cup, for they that eat and
drink unworthily, eat and drink damnation ; therefore
this probation and examination is necessary. If men will
try their gold and silver whether it is copper or no, is it
not more necessary that men should try their consciences?
Now how this should be, the papists teach amiss, in send-
ing us to their auricular confession, which is impossible.
The true probation and trial of a Christian conscience
consists altogether- in faith and repentance. Faith has
respect to the doctrine and articles of our belief; repent-
ance has respect to manners and conversation. Con-
cerning the former, I mean faith, we may see the apos-
tle teaches us (1 Cor. ii. ;) concerning the latter, or our
conversation, those sins, which are commonly called
mortal or deadly, are to be removed. These sins are
discerned from other sins by the apostle (Rom. vi.,) iu

294 Bradford. — Sermon.

saying, " Let not sin rcipn and bear sway in your mor-
tal' bodies." For truly we sin deadly when we ^ive over
to sin, and let it have the bridle at liberty, when we strive
not ai^ainst it, but allow it and consent to it. Howbeit, if
we strive a«rainst it, if it displease us, then truly, though
sin be in us, (for we oui^ht to obey God without any resist-
ance or unwillinnrness,) yet our sins are not of those sins
which separate us from God, but for Christ's sake shall not
be imputed luito us believinf^.

Therefore, my dearly beloved, if your sins do now dis-
please you ; if you purpose unfeip^nedly to be enemies to
sin in yourselves and in others as you may, durinc; your
whole lite if you hope in Christ for pardon ; if you believe
according- to the holy Scriptures and articles of the Chris-
tian faith set forth in your creed. If, I say, you now trust
in God's mercy through Christ's merits ; if you repent and
earnestly purpose before God to amend your hfe, and to
give yourselves over to serve the Lord in holiness and
righteousness all the days of your life, although before
this present you have most grievously sinned; I publish
unto you, that you are worthy guests for this table, you
shall be welcome to Christ, your sins shall be pardoned,
you shall be endued with his Spirit, and so with commu-
nion with him and with the Fatiier, and the whole church
of God, Christ will dwell in you, and you shall dwell in
hitu ibr evermore. Wherefore, behave yourselves accord-
ingly with joyfulness and thanksgiving. Do you now ap-
pear before the Lord ? Make clean your houses, and
open the doors of your hearts by repentance and faith,
that the Lord of hosts, the King of glory, may enter in ;
and for ever hereafter beware of all such things as might
displease the eyes of his Majesty. Flee from sin as from
a toad ; come away from popery and all antichristian reli-
gion ; be diligent and earnest in prayer ; hearken to the
voice of God in his word, with reverence ; live worthy of
your j)rofession. Let your light so shine in your life,
thai men may see your good works, and glorify your Fa-
ther which is in heaven. As you have been darkness, so
now henceforth be light in the Lord, and have society with
the works of light. Now has God renewed his covenant
with you : in (iod s sight now you are as clean and healed
from all your sores of sins. Go your way, sin no more,
lest a worse thing ha])pen unto you. See that your house
is new swept, and I'urnished with godliness and virtue.

On the Lord's Svpper. 295

and beware of idleness, lest the devil come with seven
spirits worse than himself, and so take his lodging, and
then your latter end will be worse than the first.

God our Father, for the tender mercy and merits of his
Son, be merciful unto us, forgive us all our sins, and give
us his Holy Spirit, to purge, cleanse, and sanctify us ; that
we may be holy in his sight through Christ, and that we
now may be made ready and worthy to receive this holy
sacrament, with the fruits of the same, to the full rejoicing
and strengthening of our hearts in the Lord. To whom
be all honour and glory, world withou-t end. Amen.

296 Bradford. — Treatise.

A

FRUITFUL TREATISE,

AND

FULL OF HEAVENLY CONSOLATION

AGAINST THE

FEAR OF DEATH.

ISIake no tarrying to turn unto the Lord, and put not oflT from day
to (lay ; fur suddenly shall his wrath come, and in the day of
ven^^c'ance he slmll destroy thee. Stand fast in the way of the
Ivord, be steadfast in thine understanding, and follow the word of
peace and righteousness. — Ecclesiasticus.

Being minded, throufrh the help of God, for my own
comfort and the encoiiraG:ing of others, to speak some-
thinfr of death, at whose door, though I have stood a great
while, yet, according to man's judgment, never so near as
I do now, I think it most requisite to call and cry for thy
help, O hlessed Saviour Jesus Christ, who hast de-
stroyed death by thy death, and brought in place thereof
life and innnortality, as appeareth by the gospel. Grant
to me true and lively faith, whereby men pass from death
to eternal life ; that of practice, and not of mere specu-
lation, I may write something concerning death, which is
dreadful out of thee, and in itself, to the glory of thy holy
name, to my own comfort in thee, and to the edifying of
all them, to whom this my writing shall come, to be read
or heard. Amen.

There are four kinds of death ; one which is natural,
i.nother which is spiritual, a third which is temporal,
and a fourth which is eternal. Concerning the first and
the last, what they are I need not declare ; but the second
and third, j)erchance, are not so soon espied by the sim-
ple,'' for whose sake especially I write.

By a SPIRITUAL death, I mean such a death as when
though the body is living the soul is dead. This the
* Tninslructed.

Against the Fear of Death. 297

apostle mentions in speaking- of widows, who living
daintily, being alive in body, are dead in soul. (1 Tim. v.)
Thus you see what I mean by the spiritual deah. Now,
by a TEMPORAL death, I mean a death whereby the body
and the affections thereof are mortified, that the spirit
may live : of which kind of death the apostle speaks when
exhorting us to kill our members. Col. iii. And thus
much concerning the kinds of death, wherein the judg-
ment of the world is not to be approved, for it cares less for
spiritual death than for a natural death, it is less apprehen-
sive of eternal death than temporal death, or else men would
leave sin, which procures both the one and the other, I
mean spiritual and eternal death, and would choose tein-
porally to die, that, by natural death, they might enter into
the full fruition of eternal life, which none can enjoy nor
enter into, that will not here temporally die, that is, mor-
tify their affections, and crucify their lusts and concupis-
cences ; for by obeying them at the first came death, as
we may read. Gen. iii. If Eve had not obeyed her desire
in eating the forbidden fruit, whereby she died spiritually,
none of these kinds of death had ever come unto man, nor
been known by us. Therefore, as I said, here we must
needs temporally die, that is, mortify our affections, to
escape the spiritual death, and by natural death, not only-
escape eternal death of soul and body, but also by it, as
by a door, enter into eternal life, which Christ Jesus our
Saviour hath procured and purchased to and for all that
are in him, changing eternal death into a deliverance of
soul and body from all kind of misery and sin. By reason
whereof we may see, that to those who are in Christ, that
is, to such as beheve, which believers are discerned from
others by their not walking after the flesh, but after the
Spirit, to those I say, death is no damage, but an advan-
tage ; no dreadful thing, but rather desirable, and of all
messengers the most joyful, whilst looked upon with the
eye of faith in the gospel. But more of this hereafter.

Thus I have briefly showed the kinds of death, i/hat
they are, whence they come, and what is the remedy for
them. But now, as I purpose to treat only of the first kind
of death, that is, of natural death, something to comfort
myself and others against the dread and pains of the
same, I will speak of it as God shall instruct me, and as I
accustom myself to muse on it now and then, the better
to be prepared against the hour of trial.
o3

298 Bradford. — Treatise.

I if\ve shown tliat this natural death came by spiritual
(It-alh, that is, by obeying; our affections in the transgres-
sion of (iod's precepts. IJut throuirh the benefit of Christ,
it is no destruction to sucli as are in him and die tempo-
rallv, tliat is, to such believers as labour to mortify their
affections, but only a i)lain dissolution, both of soul and
bodv, from all kind of perils, danirers, and miseries ; and
therefore by such it is not to be dreaded, but to be de-
sired, as we see in the apostle, who desired to be dissolved,
(Phil, i.) and in Simeon, who desired to be loosed, say-
iiiiT. Dismiss, or loose me, O Lord. (Luke ii.) By which
words he seems ])lainly to teach, that this life is a bond-
ap-e, and nothinn; to be desired, as now I will partly show.

First, consider the pleasures of this life what they
are, — how loii"; they last, — how painfully we come by
them, — what they leave behind them, and thou shalt even
in them see notliing but vanity. As for example : how^
lonp; lasts the pleasure of licentiousness ? How it leaves
behind a certain loathsomeness. I will speak nothing" of
the sting of conscience, if pleasures are come by unlaw-
fully. Who, well seeing this, and forecasting it aforehand,
would not desire to forego unlawful pleasures ?

Put the case, that the pleasures of this life were per-
manent during this life, yet since this life itself is as
nothing, and therefore is full well compared to a candle-
light, which is soon blown out ; to a fiower, which fadeth
away ; to a smoke, to a shadow, to a sleep, to running
water, to a day, to an hour, to a moment, and to vanity
itself; who woidd esteem pleasures and commodities,*
which last so little a while? Before they are well beo-un,
they are gone and past away. How much of our time we
spend in sleeping, in eating, in drinking, and in talking I
Infancy is not perceived, youth is shortly overblown,
middle age is nothing, old age is not long ; and therefore,
as 1 said, this life, even in the consideration of the plea-
sures and advantages of it, should little move us to love
it, but rather to loath it. God open our eyes to see these
things, and to weigh them accordingly. Secondly, con-
sider the miseries of this life, so that if the pleasures and
comnu.dities in it should move us to love it, yet the
miseries might countervail and make us take it as we should
do ; 1 mean, rather to desire to be loosed and dismissed
bence than otherwise. Look upon your bodies, and see
• Advantages.

Against the Fear of Death. 299

in how many perils and dangers you are. Your eyes are
in danger of blindness and blear-eyedness ; your ears in
danger of deafness ; your mouth and tongue of cankers,
toothache, and dumbness ; your head in danger of rheums,
and megrims ; your throat in danger of hoarseness ; your
hands in danger of gout, palsies, &c. But who is
able to express the number of diseases whereof man's
body is in danger, seeing that some have written that
more than three hundred diseases may happen unto man ?
I speak nothing of the hurt that may come to our bodies
by poisons, venemous beasts, water, fire, horses, men, &c.

Again, look upon your soul, — see how many vices you
are in danger of, as heresy, hypocrisy, idolatry, covetous-
ness, idleness, security, envy, ambition, pride, &c. How
many temptations may you fall into ? But this you shall
better see by looking upon your old falls, folly, and tempt-
ations ; and by looking on other men's faults, for no man
hath done any thing so evil but you may do the same.
Moreover, look upon your name,* and see how it is in
danger of slanders and false reports. Look upon your goods,
see what danger they are in from thieves, from fire, &c.
Look upon your wife, children, parents, brethren, sisters,
kinsfolks, servants, friends, and neighbours, and behold
how they also are in danger, both in soul, body, name, and
goods, as you are. Look upon the commonweal and
country. Look upon the church, upon the ministers and
magistrates, and see what great dangers they are in, so thai
if you love them, you cannot, but for the evil which may
come to them, be heavy and sad. You know it is not in
your power, nor in the power of any man, to hinder all
evil that may come. How many perils is infancy in
danger of! What danger is youth subject unto ! Man's
state is full of cares ; age is full of diseases and sores.
If thou art rich, thy care is the greater ; if thou art in
honour, thy perils are the more ; if thou art poor, thou
art the more in danger from oppression. But, alas ! what
tongue is able to express the miserableness of this life,
which, if considered, should make us little to love it !

I can compare our life to nothing so fitly as to a ship in
the midst of the sea. In what danger is the ship and
they that are in it ! Here are they in danger of tempests,
there of quicksands ; on this side of pirates, on that side
of rocks ; now it may leak, now the mast may break, now
* Reputation.

300 Bradford. — Treatise.

thi' tiKister may fall sick, now diseases may come among
the mariners, now dissension may arise amonj^ themselves.
I speak nothino; of want of fresh water, meat, drink, and
such other necessaries. Even such is this life. Here is
the devil, there is the world ; on this side is the flesh, on
that side is sin ; which throufi^hly cleaveth unto our ribs, and
will do so as \o\\^ as we are in this flesh, and natural hfe.
So that none but blind men can see this life to be much
and «;Teatly desired ; but rather as sailors are most g-lad
when they aj)|)roach to the haven, even so should we be
most glad when we approach to the haven, that is, to
death, which setteth us to a land whose commodities no
eye l)ath seen, no tongue can tell, no heart can conceive,
in any point as it should do. (I Cor. ii.) Happy, oh !
hapj)y were we, if we saw these things accordingly I God
open our eyes to see them. Amen.

If any man would desire testimonies of these things, al-
though experience, a sufficient mistress, is to be credited, yet
I will here mark certain places whereunto the reader may
resort, and he will find no less than I say, but rather much
more, if he read and weigh the places with diligence.
Job (x.) calls this life a warfare. In the eighth chapter
he paints it out in a lively manner, under divers simili-
tudes. St. James compares it to a vapour. (James iv.)
All the book of Ecclesiastes teaches that it is but vanity.
St. John saith it is altogether put in evil. (I John, viii.)
David* saith, the best thing in this life is but vanity, la-
bour, and sorrow. (Psa. xc.) But why go I hereabout,
seeing that almost every leaf in the Scripture is fidl of
the brevity and misery of this life ; so that I think, as St.
Austin writes, that there is no man who has lived so hap-
pily in this world, that he would be content, when death
comes, to go back again by the same steps whereby he has
come into the world and lived, except he is in despair, and
looks for nothing after this life but confusion.

Thus I trust you see, that though the commodities of
this life were such as could cause us to love it, yet the
brevity, vanity, and misery of it is such, as should make
us little regard it, who believe and know, deatli is the end
of all miseries to them that are in Christ, as we all ought
to take ourselves to be, (being baptized in his name, for
ourba|)tism nciuireth this faith under pain of damnation^)
although we have not observed our profession as we should
* Or rather INIoses.

Against the Fear of Death. 301

nave done, if we now repent, and oome to amendment.
By such I say as are in Christ, death is to be desired, even
in this respect, that it dehvers us from so miserable a life
and so dangerous a state as we are now in. So that I
may well say they are senseless, without understanding-,
void of love to God, void of all hatred and sense of sin
wherewith this life floweth, who desire not to depart hence
out of all these miseries, rather than still to remain here to
their continual grief.

But if these things will not move us, I would yet that
we beheld the commodities whereunto death brings us.
If we are not moved to leave this life in respect of the
miseries whereof it is full, yet we should be moved to leave
it in respect of the infinite goodness which the other life,
whereto death brings us, hath most plentifully. Men,
though they love things, yet can be content to forego them
for other things which are better ; even so we now, for the
good things in the life to come, if we consider them, shall
and will be content to forego the most commodious things
in this present life. Here we have great pleasure in the
beauty of the world, and of the pleasures, honours, and
dignities of the same ; also in the company of our
friends, parents, wife, children, subjects ; also in plenty of
riches, cattle, &c. ; and yet we know that not one of these
is without its discommodity, which God sendeth, lest we
should love them too much, as, if you will weigh things,
you shall easily perceive. The sun though it is fair and
cheerful, yet it burneth sometimes too hot. The air,
though it is generally light and pleasant, yet sometimes
it is dark and troublous ; and so of other things. But be
it so, that there were no discommodities mingled with the
commodities, yet as I said before the brevity and short time
that we have to use them should assuage their sweetness.

But even if the pleasures of this life were without dis-
commodity, if they w^ere permanent and without peril,
whereof they are full, yet are they nothing at all to be com-
pared to the commodities of the life to come. What is
this earth, heaven, and shape of the world, wherein beasts
have places, and wicked men, God's enemies, have abiding
and liberty, in comparison of the new heaven and earth
wherein righteousness shall dwell ? In comparison of the
place where angels and archangels, and all God's people,
yea, God himself, hath his abiding and dwelling ? What
is the company of wife, children, &c. in comparison to

302 Bradford. — Treatise.

the comjiany of Abraham, Isaac, and Jacob, the patriarchs,
prophets, apostles, martyrs, confessors, virgins, and all
the saints of (Jod ? What is the company of any in this
world, in com])arison to the company of the ang-els, arch-
angels, cherubims, seraphims, powers, thrones, dominions,
yea, of Ciod the Father, God the Son, and God the Holy
Ghost ? What are the riches and pleasures of this life, in
comparison of the felicity of everlasting life, which is
without all discommodities, perpetual, without all peril
and jeopardy, without all grief and molestation ? Oh,
the mirth and melody ! oh, the honour and glory ! oh,
the riches and beauty ! oh, the power and majesty ! oh,
the sweetness and dignity of the life to come ! The eye
hath not seen, the ear hath not heard, and the heart of
man is not able to conceive in any thing, any part of the
eternal felicity and happy state of heaven : therefore the
saints of God have desired so earnestly and so heartily to
be there. " Oh ! how amiable are thy tabernacles !" said
David. (Psa. Ixxxiv.) " My soul hath a desire to ente
into the courts of the Lord ; my heart and my soul re-
joice in the living God. Blessed are those that dwell in
thy house, that they may always be praising thee ; for one
day in thy courts is better than a thousand elsewhere. I
had rather be a doorkeeper in the house of my God, than
to dwell in the tents of ungodliness ; for the Lord God is
a light and defence." And again, (Psa. xlii.,) " As the
hart desireth the waterbrooks, so longeth my soul after
tliee, O God. My soul is athirst for God, yea, even for
the living God. When shall I come to appear before the
presence of God?" And (Psa. Ixiii.,) " My soul thirsteth
for thee in a barren and dry land, where no water is.
They, God's people I mean, (Rom. viii.,) desire the day
of their redemption, and they still cry, " Let thy kingdom
come ;" they cry, (Rev. xxii.,) " Come, Lord Jesus, come ;"
they lift uj) their heads looking for his appearing, w lio will
make their vile bodies like to his own glorious and im-
mortal body, (Phil. iii. ;) for when he shall appear, they
shall be like unto him ; the angels will gather them to-
gether, and they shall meet him in the clouds, and be
always with him ; they shall hear this joyful voice, (Matt.
XXV.,) " Come, ye blesstd of my Father, possess the king-
dom prepared for you from the beginning." Then shall
they be like unto his angels, (Rev. \ii. :) then shall they
shine like the sun in the kingdom ; then shall they have

Against the Fear of Death, 303

crowns of glory, and be endued* with white garments of
innocence and righteousness, and palms of victory in their
hands. Oh ! happy, happy is he who may with them see
that immortal and incorruptible inheritance, which then
we shall enjoy for ever !

Thus you see (I hope) sufficiently, that in respect of
heaven and eternal bliss, (whereunto by the haven of death
we land,) this life, though there were no evil in it, is not
to be loved, but rather, we that are pilgrims in it should
desire with Paul and Simeon to be loosed and dissolved,
that we might be with God. Here our bodies, as before
is spoken, are in danger of innumerable evils ; but there
our bodies shall be, not only free from all danger, but also
be like the glorious and immortal body of the Lord Jesus
Christ. Now our bodies are dark, then shall they be most
clear and light, as we see Christ's face did shine in his
transfiguration, like to the sun. (Matt, xvii.) Now our
bodies are vile, miserable, mortal, and corruptible ; but
then shall they be glorious, happy, immortal, and incor-
ruptible. (I Cor. XV.) We shall be hke unto Christ our
Saviour ; even as he is, so shall we be. (1 John, iii.) As
we have borne the image of the earthly, so shall we bear
the image of the heavenly. Here our souls are in great
darkness, and in danger of many evils ; but there thev
shall be in great light, safe security, and secure felicity.
We shall see God face to face, where now we see him but
as in a glass through a dark speaking, there shall we
behold him even as he is, and be satisfied with his pre-
senoe ; yea we shall be endued with most perfect know-
ledge. Where now we know but partly, there shall we
know as we are known. Here our commodities are mea-
surable, short, uncertain, and mingled with many incom.-
modities. But there is bliss without measure, all liberty,
all light, all joy, rejoicing, pleasure, health, wealth, riches,
glory, power, treasure, honour, triumph, comfort, solace,
love, unity, peace, concord, wisdom, virtue, melody, meek-
ness, felicity, beatitude, and all that ever can be wished
or desired ; and that in the greatest security and perpetuity
that may be conceived or thought, not only of men, but
also of angels ; as he v^itnesses that saw it, (I mean Paul,)
who was carried up into the third heaven. The eye hath
not seen, (saith he,) the ear hath not heard, neither hath
entered into the heart of man the felicity that God hauh
'* Clothed.

304 Bradford. — Treatise,

jjropared tor tlicm tliat love him. (1 Cor. ii.) There the
:ir(lmnii;els, anp^els, powers, thrones, dominions, cheru-
hiins, serii])hims, patriarchs, prophets, apostles, martyrs,
virgins, CDiit'essors, and rig;hteous spirits, cease not to
sinjr nin;ht and day, " Holy, holy, holy Lord God of hosts ;
honour, majesty, u;lory, empire, and dominion, be unto
thee, O Lord (Jod the Creator, O Lord Jesus the Re-
deemer, O Holy Spirit the Comforter." (Rev. iv.) For
the liftht of the moon shall be as the lif^ht of the sun, and
the li«j;ht of the sun shall be seven-fold, even as the light
of seven days (Isa. Ix.) in his blessed kingdom, where
and when he will bind up the wounds of his people, and
heal their plagues. Oh ! that we might have some lively
sight liereof, that we might rejoice over the undefiled and
immortal inheritance, wliereunto God hath called us, and
which he keejjs for us in heaven ; that we might hear the
sweet song of his saved people, crying, " Salvation be
unto Him that sitteth on the throne of our God, and unto
the Lamb." That we might with the elders and angels
sing and say, " Praise, and glory, and wisdom, and thanks-
giving, and honour, and power, and might, be to thee our
(iod for evermore." That we might be covered with a
white stole,* and have a palm in our hands, to stand before
God's throne night and day, to serve him in his temple,
and to have him dwell in us ; that we might hear the
great voice saying from heaven, " Behold the tabernacle
of the Lord is with men, and he will dwell with them,
and they shall be his people, and God himself wdll be
with them, fheir God." Oh ! happy were they that now
might have a little glimpse of that holy city. New Jeru-
salem, descending from heaven, prepared of God as a
bride decked for her husband, wiiich he showed to his
servant John. (Rev. xxi.) Truly this should we see, if
we were with him in tiie Spirit ; but this cannot be, so
long as we are in the Hesh. Alas then, and well away,
that we love this life as we do ! It is a sign that we have
little faith, for else how could we fail night and day to desire
the messenger of the Lord, death I mean, to deliver us out
of all miseries, that we might enter into the enjoyment of
eternal felicitv.

Rut here some man will say, " Oh ! sir, if I were cer-
tain that I should (lei)art from this miserable life into that
so great felicity, then could I be right glad and rejoice, as
* l\obe.

Against the Fear of Death. 305

you tell me, and bid death welcome. But I am a sinner-,
I have grievously transgressed and broken God's will, and
therefore I am afraid I shall be sent into eternal woe,
perdition, and misery." Here, my brother, thou dost
well that thou dost acknowledge thyself a sinner, and to
have deserved eternal death ; for doubtless, if we say we
have no sin, we are liars, and the truth is not in us. (1
John, i.) A child of a night's birth is not pure in God's
sight. (Job, XXV.) In sin we were bom, and by birth or
nature we are the children of wrath, and firebrands of
hell ; therefore confess ourselves to be sinners we needs
must. For if the Lord will observe any man*s iniquities,
none shall be able to abide it; yea, we must needs all
cry, " Enter not into judgment, O Lord ; for in thy sight
no flesh nor man living can be saved." (Psa. cxxx. cxliii.)
In this point therefore thou hast done well to confess that
thou art a sinner.

But now where thou standest in doubt of pardon of thy
sins, and thereby art afraid of damnation, my dear bro-
ther, I would have thee answer me, whether thou desirest
pardon or no ? Whether thou dost repent or no ? Whe-
ther thou dost unfeignedly purpose, if thou shouldst live,
to amend thy life or no ? If thou dost even before God
60 purpose, and desirest his mercy, then hearken, my
good brother, to what the Lord saith unto thee : " I am
he, I am he, that for my own sake will do away thine
offences ; if thy sins be as red as scarlet, they shall be
made as white as snow ; for I have no pleasure in the
deatt of a sinner. (Isa. xliii. 1.) As surely as I hve, I
will not thy death, but rather that thou shouldst live, and
be converted. (Ezek. xxxiii.) I have so loved the world,
that I would not spare my dearly beloved Son, (John, iii.,)
the image of my substance, and brightness of my glory,
by whom all things were given ; but gave him for thee,
not only to be man, but also to take thy nature, and to
purge it from mortality, sin, and all corruption, and to
adorn and endue it with immortality and eternal glory,
not only in his own person, but also in thee and for thee,
whereof now by faith I would have thee certain, as in very
deed thou shalt at length feel and fully enjoy for ever.
(Phil, ii.) This, my Son, I have given to death, and that
a most shameful death, even of the cross, for thee, to
destroy death, to satisfy my justice for thy sins ; therefore
believe, and according to thy faith, so be it unto thee.

306 Bradford.— Treatise.

Hearken wliat my Son himself saith unto thee, (Matt, xi.,)
Come nnt(» me all ye that labour and are heavy laden, and
I will refresh you. (John, iii.) I came not into the world
to condemn the world, but to save it. (Luke, v.) I came
not to call the rip^hteous, but sinners to repentance. I
pray not (saith he) (John, xvii.) for these mine apostles
only, but also for all them that by their preaching shall
believe in me. Now what prayed he for such ? Father,
(saith he,) I will that where I am they also may be, that
thev may see and enjoy the f^lory I have, and always had
witii thee. Father, save them, and keep them in thy
tnith. Father, (saith he,) I sanctify myself, and offer up
myself for them. Lo ! thus thou hearest how my Son
prayeth for thee. Mark now what my apostle Paul saith :
We" know, saith he, (Heb. v.) that our Saviour Christ's
prayers were heard. (1 Tim. i.) Also this is a true saying-,
that Jesus Christ came into the world to save sinners.
Hearken what he said to the jailor, (Acts, xvi.,) Believe in
the Lord Jesus, and thou shalt be saved. (Heb. ix.) For he
by his own self hath made purgation for our sins. To
him, saith Peter, (Acts, x.) all the prophets bear witness,
that whosoever believeth in his name shall receive remis-
sion of their sins. Believe man; pray, (Mark, ix.) Lord,
helj) mine unbelief. (Luke, xvii.) Lord, increase my
faith : ask, and thou shalt have. Hearken what St. John
saith : If we confess our sins, God is righteous to forgive
us all our iniquities, and the blood of our Lord Jesus
Christ shall wash us from all our sins ; for if we sin, we
have an Advocate (saith he) with the Father, Jesus Christ
the righteous, and he is the propitiation for our sins. (1
John, i. ii.) Hearken what Christ is called, (Matt, i.,)
Call his name Jesus, saith the angel, for he shall save his
j)eoj)le from their sins ; so that where abundance of sin is,
tiiere is abundance of grace ; say therefore. Who shall
lay anything to my charge ? It is God that absolveth me ;
who then shall condemn me ? It is Christ who is dead
for my sins, yea, who is risen for my righteousness, and
sitteth on the right hand of the Father, and prayeth for
me. (Rom. viii.) Be certain, therefore, and sure of pardon
of thy sins ; be certain and sure of everlasting life. Do
not now say in thy heart. Who shall descend into the
dcej) ? that is, doubt not of pardon of thy sins, for that is
to fetch up Christ ; neither say thou, Who shall ascend up
into heaven ? that is, doubt not of eternal bliss, for that U

Against the Fear of Death. 307

to put Christ out of heaven : but mark what the Lord
saith unto thee. The word is nig^h 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 beheve with thy heart, that God raised
him up from the dead, thou shalt be safe. (Rom. x.) If
thou beheve that Jesus Christ died, and rose a^ain,
even so shalt thou be assured (saith the Lord God) that,
dyin^ with Christ, I will bring thee again with him.
(I 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 m all the world so displeases the Lord as to
doubt of his mercy. In the mouth of two or three wit-
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 he 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 Bradford. — Treatise.

it is a piittiiifi- on immortality and incorruption ; thai it is
a j)uttin<r away of an earthly tabernacle, that thou mayest
receive a heavenly house or mansion, (2 Cor. v. ;) that
this is but a callinn- of thee home from the watchinn^ and
standinn- in the warfaiH? of this miserable life. According
to this, (the word I mean,) do thou judc:e of death, and
thou shalt not be afraid of it, but desire it as a most
wholesome medicine, and a friendly messenger of the
Lords 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
prenieditated, 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 w^orms. — Because it helpeth to the
well dis])Osing and due ordering of the things thou hasj
in this life. — Because it helpeth to repentance, to bring
tlice 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
frecpient 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 nmch more dear than many sparrows ;
and since this w ill of God is not only just, but also good,
for he is our Father, let us, if there were no other cause
but this, subnjit ourselves, our senses, and judgments,
unto his pleasure, being oontent to come out of the roomf
of our soldiershij), whenever he shall send for us by his
I)ursuivant, | death. Let us render to him, that which he
lias lent us so long, (I mean life,) lest we be counted
• Advantages. f Place or appointed station. X 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 1 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.

3 1 0 Bradford. — Treatise.

Forj^-ive us our sins, lead us not into temptation, deliver
us from evil ; yea, C:hrist 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 of 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 beheve, that is, to be certain
that our sins are pardoned ; therefore doubt not thereof,
lest tiiou 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 sallet * on the head of thy soul, so that the
(lew of God's grace cannot drop into it, but slips by as
fast as it drops. Therefore be without that sallet or soul-
night-caj) ; be bareheaded ; that is, hope still in the mercy
of the Lord, and so mercy shall compass thee on every
side. (Psalm v.)

In like maimer, 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 tlie earthly Adam, so shalt thou bear the image
of the heavenly, (1 Cor. xv. ;) therefore glorify thou
(jod 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,

w hereunto 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 ihem,
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. — Tracts.

AN EXHORTATION

THE PATIENT SUFFERING OF TROUBLE AND AFFLICTION
FOR CHRIST'S CAUSE.

Written to all the latfeis^ned 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
pledc:e of God given to his })eople for their comfort and
consolation, be poured into our hearts by the mig-hty
power and mercies of our only Saviour Jesus Christ, now
and for ever. Amen.

Because I ])erceive 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 measm-e of ini-
quity is heaped up, excejjt we shrink, and having put our
liands to the ])lough look back, and with Lot's wife, and
tlie Israelites desiring to return into Egypt, fall into
God's heavy displeasiue 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 imto such do I write this e})istle,) 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 o-o 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
tovv.-nds the dregs and bottom, whereof at length they

Exhortation to the Professors of the Gospel. 313

shall drink with the wickerl to eternal destruction, 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 the
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
ruffleth it apace, as if he were wood,* because his time on
earth is not long. (2 Cor. 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, xxviii., Rom
ix.) You are not of them which receive the beast's mark,
which here rejoice, laugh, and have their heart's ease,
joy, 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 number ot them which set more by
* Enraged, distracted.

BRADFORD 3. P

314 Bradford. — Tracts.

your swine thuti by Christ, (Matt, viii.) which, for ease
and rest in this hfe, say and do as Antiochus bids yoa
do or say, (Macca])ees,) 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 dyinp: 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. i.) 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 them to whom Christ is precious and dear,
which cry out rather because your habitation is ])rolonged
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 worldlings, 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
cai)tain, yoiu* joy is in heaven, where your conversation is ;
your c()m|)ani()ns are the fathers, patriarchs, prophets,
apostles, njartyrs, virgins, confessors, and the dear saints
«)f (iod, which follow the Lamb whithersoever he goeth ;
dip])ing their garments in his blood, knowing this life and
world to be full of evil, 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 dilig-ently 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 ? 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, xxv.) Therefore away
with dainty 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 of 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

3 1 6 Bradford. — Tracts.

surtered the sheddinp^ 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'tlieir travelhnirs 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 fearful 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 u|)on 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 !
(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 Gcd'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 })ower of God to overcast the weather, and to stir
up storms, that we, God's children, might more speedily
go on lorwards, and make more haste, (Matt. viii. xiv.,) as
the counterteits and hypocrites will tarry and linger till
the storms are past ; and so when they come, the market
will l)e done, and the doors barred, as it is to be feared.
Head Matt. xxv. This wind will blow God's children
forward, and the devil's darlings backward. Therefore,
like (iod'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 faith
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
H'Jirrant your safeiy. And thus nmch for you secondly to

Exhortation to the Professors of the Gospel. 317

consider, that affliction, persecution, and trouble are no
strano;e thinj? 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 peril,
or sword ? (Rom. 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
^-ejoiced rather for the victory which the gospel had. For
though he was bound, yet the gospel was not bound,

3 1 8 Bradford.— Tracts.

(:2 Tim. ii.,) and therefore he gives thanks unto God,
whidi always jriveth tlie victory in Christ, and openeth
the savour of his kno\vled<re by us, and such as suffer for
his truth, aUhoiiti:h 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,
tliat 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 ov/n 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 })roved 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 othet
false ])rophets ; but, my good brethren and sisters, the
holy history tells otherwise. (1 Kings, xxii.) Who did
not think the prophets unhappy 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 {ii)ostles, (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 jjrison, even for a dancing damsel's desire.
As all these by the judgment of reason were then counted
heretics, ruiuigatos, unlearned fools, fishers, publicans, &c.,
so now were they \mha])py and overcome indeed, if God's
word and faith did not show the contrary. (Rom. viii.)
• Prosperous.

Exhortation to the Professors of the Gospel. 319

But what speak I of these ? Look upon Jesus Christ,
to whom we must be hke fashioned here, if we will be
Hke 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-
ther tale ; for now is he in majesty and glory unspeakable.
When lie 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 man 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 had followed and loved him, or
believed in him and his doctrine, saying, " Where is their
master and teacher now ? What ! is he gone ? Forsooth,
if they had not been fools, they might 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 wicked
wretches. For our Saviour arose, maugre their beards,t
and pubhshed 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 us to be-
lieve, 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 opposition.

320 Bradford. — Tracts.

These and such-like words they have, to cast in our
teeth, as triiimphers and conquerors; but, dearly beloved,
short is their joy ; tiiey bcfruile themselves ; this is but a
liirliteninfr before thenr death. As God, after he had given
the Jews a time to repent, visited them by Vespasian and
Titus, most horribly to their utter subversion, delivering
first all his peojjle 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 sutlering, 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 contess,
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 burneth 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
will they say, " Oh I we thought these folks fools, and had
them in derision ; we thought their life madness, and
their end to be without honour : but look how they are
counted among the children of God, and their portion is
with the saints. (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
uo ])oint 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 g-o 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 of this world,
nor of the number of the worldlings, or retainers to Satan ;
that we are not at home in our own country, but of ano-
ther world, of the congregation 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 our
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
he knows the enemies cannot prevail ? Now I will, for
the more encouraging you to the cross, give you a further
memorandum, namely, of the coramodities-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
Christ. 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
will 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 and
will accuse us if we call them to counsel, with the
* Steps towards. t Advantages.

p3

S22 Bradford.— Tracts.

examination of our former life, yet at least by our original
aiul birth sin. Also by dt;ubtini^ 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 brino- something forth in act with us, notwith-
standing tile continual fight of God's Spirit in us against
it. iW 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 born in sin, and are from top to toe defiled
with concupiscence and corruption, out of which have
s])runn: 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.

Secondly, 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 w^hereof 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 wc, being humbled
because of the evil that dwellcth in us, might become
thankful for God's goodness and love, in continual watch-
ing and wariness to suppress the evil wdiich heth in us,
that it bring not forth fruit to death at any time. (James,
i.) This second advantage of the cross therefore vve 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 |)roi)erly 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 tbund of them that
diligently weigh what they read therein.

To tliese two advantages of the cross, join the third oi

Exhortation to the Professors of the Gospel. 323

God's singular wisdom that it may be coupled with his
justice and mercy. On this sort therefore let us conceive
when we see the gospel of God and his church persecuted
and troubled, as now 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 cometh 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 !t 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 not God's wisdom ; for else,

* The Duke of Northumberland the father of Lady Jane Grey,
who opposed Queen Mary and, being condemned to die, professed
lo be a papist.

t It was then supposed that Queen Mary was with child.

324 Bradford.— Tracts.

if they cousiderccl that tliere was with us unthankfulness
for the c^ospel, no anicndmeiit of hfe, but all kmd of con-
teuipt of God, and that all kind of shameless sinning en-
sued the preachiuiT of the prospel ; 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
\uithankfulness of men, so he let these champions of Satan
run abroad, by them to plague us for our unthankfulness.
(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 18th 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 win her heart to
the gospel. Again, he has done it, as well because they
tliat 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
gosjjel, 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
^J^ry 'initinst L;i(ly Jiiup, considering that she was ri-liUul heir to
the throne. She also promised thit she would not oppose the pro-
lestant reli-ion as established by Edward VI.

Exhortation to the Professors of the Gospel. 326

Chaldea followed still their false gods, Abraham alone
followed the true God. (Gen. xii.) And where they say
that greater plagues are fallen upon 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 Christ,
(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
done, but secretly. Finally, effectual he has not been,
but in the children of unbehef (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 apipear 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
* Driven.

326 Dradford.^Tracts.

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 (4ueen, (iod tries whether we will stick to his truth,
simply for his truth sake, or no. This is a mighty illu-
sion, wliich God sends to prove his people, and to deceive
the hypocrites, which receive not God's truth simply, but
in resj)ect of gain, praise, estimation. Read how Ahab
was deceived, 1 Kings, xxii., 2 Thess. ii., Deut. xiii.

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 therefore in the cross
it sees not, as God's wisdom 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 i)eople ; for the more confirming of their
faith, and the gospel to be God's word indeed, and that they
are (iod's people, lor 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 valned, as they should have done, the
jewel of his word and gosj)el. Before such trial and ex-
perience came, perchance they thought they had believed

Exhortation to the Professors of the Gospel. 397

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. But when the cross cometh, and that in such sort
as their wits, policies, and friends cannot help, though
the wicked despair, run from God to saints, and such
other unlawful means, yet the godly therein behold the
presence, the providence, and power of God. For the
Scripture teaches that all things come from God, both
weal and woe, and that the same should be looked upon
as God's work, although Satan, the devil, be often an
instrument by whom God worketh justly and mercifully;
justly to the wicked, and mercifully to the godly ; as by
the examples of wicked Saul and godly Job 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, wisdom, 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 sendeth war, he giveth plenty and poverty, he setteth

.■528 Bradford. — Tracts.

iij) and casteth down, he brinjreth to death and afterwards
pvoth lilip. J I is presence is every where, his providence
is witliin and without, his power is the pillar whereby the
p-odly 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., I Pet. v.) Which the apostle saw in his
atflictions, and therefore rejoiced greatly in them, that
iiod*s power might sing-ularly be seen therein. (2 Cor.
iv.) Concerning this, I might bring forth innumerable
example-s of the affliction of God's children, both in the
Old and New Testament, wherein we may see how they
felt G(k1*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 otf our sleep of security, and forgetting of God,
our trust and shift are in oui- 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, forgetfulness of
God, security, self-love, trust, and confidence in ourselves,
and that the things in this life are to be cast ot!', as the
others are to be taken hold on. And this shall suffice for
the commodities which come by the cross, wherethrough
we may he in love with it for the commodities' sake, which
at length we shall Hnd, though at present in sense we feel
them not. No castigation or punishment is sweet for the
present instant, saith the ajiostle, 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 pills, potions, and
such like bitter siull', yet we will, on the physician's word,
drink them gladly for the henetit which cometh of them.
And, dearly beloved, although to lose life, and goods, or
friends, tor God's g<)S|)el sake seems a bitter and sour
thing, yet in that our Physician, which cannot lie, Jesus
Christ I mean, tells us, iluit it is very wholesome, howso-

Exhortation to the Professors of the Gospel. 329

ever it be loathsome, let us with g;ood cheer take the cup
at his hand, and drink it cheerfully. If the cup seem
unpleasant, and the drink too bitter, let us put some sug-ar
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. (I 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. Pf^e must pray alway ; (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. xvi.

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, be 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 pror-
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 sift
them, as now he has done to sift us. (Psal. xciil.. Matt.
* Heartily. t Hesitate not.

330 Bradford.— Tracts.

\xvi., 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, stumbUng on those sins from
whicli 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

AND

PREDESTINATION OF GOD,

Gathered out of the First Chapter of St. Paul's Epistle to the Ephtciam.

ADDRESSED TO A DEAR FRIEND,

BY JOHN BRADFORD;

AND TREATING BRIEFLY BUT MOST PERFECTLY, GODLY, SOUNDLY, AND
PITHILY, OK god's HOLY ELECTION, FREE-GRACE, AND MERCY IN
JESUS CHRIST.

A letter written to a dear friend of his, wherein he treats
briefly, hut 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 thee
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
of God ? And what is more seemly for man than humility,
which is not and cannot be truly, except in the elect of

332 Bradford. — Tracts,

God ; for tlicy alone reckon nothini^ at all due to them-
selves but danuiation, 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 abroad
enormities from the doctrine of God's most holy and com-
fortable election and predestination, although that doctrine
has more advantages than all the whole world are able to
conceive, much less to express. For what destroys enor-
mities so much as it does ? Tt overthrows the most
pestilent papistical poison, the doubting of God's favour,
which is the very dungeon of despair and contempt of
God. It destroys the heathenish opinion of fortune.* It
comforts most comfortably under the cross, and casts
down all cogitations, which would else cover us with
sorrow and grief, by telling us that all things shall turn
for the best. (Rom. viii.) It makes us modest, and puts
away pride in prosperity, by pulling from men the thought
of their meriting or deserving. It forces men to love,
and carefully to labour for their brethren, utterly prevent-
ing the desj)ising of any. It excites to piety, and is the
greatest enemy of ungodliness that can be, by teaching us
of what dignity we are, of what value even our bodies
are, as temples of the Holy Ghost and members of Christ.
It causes a real desire for our home in heaven, and so leads
us to despise this world, and the things which this world
values. It makes man wholly and continually be careful
not for himself but for others, and for the things which
are for God's glory. It helps very much to the true
understanding of the scriptures, and preserves from errors,
by causing us to know what is to be attributed to the law,
to the gospel, to the ministry, to the vocal vvord,t to the
Old Testament, to the New Testament, to the sacraments,
to faith, to works, to prayer, to penance, to God, to man,
&c. For by the Spirit of election we see and know Christ,
in whom dwells all the riches and treasures of knowledge.
It setteth up Christ's kingdom, and entirely overthrows the
wisdom, power, choice, and ability of man, that all glory
may be given to God alone.

But why do I try to reckon the advantages proceeding
from the doctrine of God's election, for they are innu-
merable ? This is the sum ; — that where a christian
man's life has respect to God, to man, and to himself,
to live godly, justly, and soberly, — all is grounded upon
* Or chance. \ The spoken word.

A Defence of Election, 333

predestination in Christ. For who liveth in a godly
manner but he that believeth ? And who beheveth but
such as are ordained to eternal life ? (Acts, xiii.) Who
liveth justly but such as love their neighbours ? And
whence springeth this love but from God's election before
the beginning of the world, that we might be blameless
by love? Who liveth soberly but such as are holy? And
who are they but those alone who are endued with the
spirit of sanctifi cation, which is the seal of the election of
us who believe ? (Eph. i., 2 Cor. ii.)

Wherefore, my dearly beloved in the Lord, I have
undertaken to write something to you and for your sake in
this matter, which I have sent you herewith, as well to be
a help to you therein, as also to be a pledge of my anxious
love and hearty desire which I have for your continuance
in the truth, (wherein I trust you stand at present,) when I
am dead and burned, as I fully expect as soon as God
shall give leave to his enemies, for my benefit and endless
joy in Christ. To Him, as to a most faithful Pastor, from
the bottom of my heart I commend and bequeath you,
beseeching him to watch over you night and day as over
one of his poor lambs, and to keep you out of the claws
of the lion, and the mouth of the wolves, to his glory and
your eternal joy and comfort in him. Amen.

There is neither Virtue nor Vice to be considered ac-
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 eccordinff to it must vice and

334 Bradford. — Tracts.

virtue, g;ood and evil, be judired ; and not accordinjr to
the jud'Tinent, wisdom, reason, and collection of any man,
or of the whole world, if all the anp;els 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 grace and glory in Christ, elected some and not all,
whom he hath predestinated unto everlasting life in the
same Christ ; and in his time 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 pro})Osition 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 confute it.

In the first chapter of the Epistle to the Ephesians, the
apostle saith thus : " Blessed be God, the Father of our
liord 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 l)et\)re 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 tlie glory of his grace, wherewith he hath made
us accepted in the Beloved, by whom we have received
redciTij)tion through his blood, and the forgiveness of our
sins, 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
made 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 full 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 3 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. — Tracts.

ye b'jlieved, were sealed uj), &c. Aj^airi, 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 after
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 i)redestinated to the praise of his glory.' So saith the
aj)ostle, (Rom. viii.) 'Whom he hath predestinated, them
he hath ])redestinated 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.j

Sixthly, that the end of election is to the praise of God's
glory and grace, the ajjostle shows in saying, we are pre-
dest mated to be holy and without blame before God, &c. ;
:n saying, 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 caileth,
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 life 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, and
so no election at all, as some would have it further than
they elect themselves ? Let such fear they shall not find
the benefit of God's election, because they seek it as the
Israehtes 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 acce))ted in the Beloved, — once
accepted and beloved in Christ, and ever beloved ; for
whom he loveth, 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, saitli Christ, " T know whom I
have diosen," attributing: to election the cause of final per-
severance. By which Judas was seen not to be elected to
eternal life, altliouo-h 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 sj)eak of now,
that is, from election to eternal life in Christ. Thirdly, he
shows the certainty of the salvation of the elect, by calhng
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 f 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,
lor then were he untrue, because liis word is contrary;
he cannot condemn tlie penitent and believer, for that were
against liis 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 tiierefore we believe, therefore we repent.
• Distinguished. t ^\\\o cannot endure.

A B if fence of Election. 339

(Matt. XXV.) And forasmuch as it pertaineth to us
who are Avithin, to see and to speak of those thing's
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 judi^e 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 thing's 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 protits 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
he 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, in
q2

340 Bradford. — Tracts.

the iburth chapter, for nothiiifr 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 g:iven to
him to keep, and he is faithful over all God's children.
lie saith he will keep them so that they shall never
perish. (John vi. x.) After they believe, they are entered
already into everlastinp; 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 he 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 m?Uer is set forth in the whole body and
books of the canonical Scripture, whereto I had rather
send thee, good reader, with this candle-light which I
luive 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 on but 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 from sin, and fear not reprobation ; but if thou
wilt not, thou shalt find no excuse in the last day. Say
not that thou art not warned.

342

GODLY MEDITATIONS

t'PON

THE LORD'S PRAYER, THE BELIEF, AND
THE COMMANDMENTS;

WITH OTHER

COMFORTABLE MEDITATIONS, PRAYERS, AND EXERCISES
BV THE CONSTANT MARTYR OF GOD,

JOHN BRADFORD,

IN THE TIME OF HIS IxMPRlSONMENT.

TO THE READER,

Hi'.RE tlioii hast (o^ood reader) such f]^odly meditations,

prayers, and other exercises of that worthy witness of

(iod, John liradford, as God by his sinouhir providence

has hitherto preserved, and now at length broug-ht tohg-lit,

for tliy coniibrt and advantao^e. Daily and hourly was

this his exercise, to talk with God by faithful and hearty

meditation and prayer, with power piercing' the heavens :

und 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 thankfulness receive, read and

practise tliese 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 (Jod by ])rayer, that we run not on still with

this unthankhd world into forn-ctfulness of his irreat

Instructions coiicerning Prayer. 343

benefits poured upon us, especially for the liberty of his
gospel, which we (in much mercy restored now unto us
again) so unthankful ly 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 beffinniuir.

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 names 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, wiiich
drives us, from necessity, to God for succour, hfe, 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.

3 1 1 Bradford. — MedUations.

llie subtlety of the enemy (wlio privily lurketh in the
inward parts, waitinjr to overthrow us even in those things
we think are best done) stirs us vehemently thereunto.

4. To Whom we ounht to pray.

Throe tiiing-s pertain to Him that must be prayed unto:
first, that lie 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 jjower that he may be able to help, and
such mercy that he will deliver.

5. IJy 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
j)rayers are abominable.

C. Where to |)ray.

As touchiu"- the place where we should pray, seeing all
places are one, there is none forbidden ; 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 gifls, 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 tbings ; 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
(iod.

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 ])utting off all rancour, malice, and envy, is re-
(juired ; finally, true repentance knitteth uj) the knot, for
in it are contained all the virtues aforenamed.

John Bradford.

i.j On the LonVs Prayer. 345

f. OF THE LORD'S PRAYER.

Our Father.

Thou, g-ood Lonl, who madest heaven and earth, tlic
sea, and all that is therein, (Gen. i.) together with thy
dearly beloved Son, Jesus Christ, and with thy Holy
Spirit : thon, the same God which ojienedst thyself to Adam
by thy promise : (Gen. iii. :) thou, the God of Abraham,
Isaac, and Jacob ; (Gen. xii. xxii. xxiii. xxiv. xxv. :) thou,
who broug-htest thy people of Israel forth of Eg-ypt with
a mig-hty hand and a stretched-out power ; (Exod. xiii, xiv.
XV. ^c. :) thon, who gavest thy law upon mount Sinai ;
(Exod. xix. XX. :) thou, who spakest by thy prophets,
and, last of all, in these latier 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 g;race 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 Virgin
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
mig-htily 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-
rection, and ascension ; (Luke i., Psal. ex. ;) and he yet
still doth by his mediation and intercession for us ; (Rom.
viii.) and at the lennth he will on all parts fully accom-
pUsh 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; (I Cor. xv., 1 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,
q3

316 Bradfo rd. — Medilationx.

arc, or shall be, then stanclin<r before his tribunal or judg-
iiu'iit-seat, to rciuler an account of that they have done in
this body, be it p;ood or bad. (Exod. xxxii. xxxiii., Psalm
v., Joel, ii.) Thou, I say, this God who art holy,
rip;hteous, true, wise, pure, mi<rhty, merciful, £^ood, gra-
cious, a hater of sin, an avenger of imrighteousness,
&c., wouldst that I, which am born in sin, and conceived
in ini(]uitv, which by nature am a child of wrath, (Psalm
li., Kj)!). ii.) (tor 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 shoidd
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 ])rovi(lence of any father towards his child, in loving
me, caring liow to help me, providing for me, nurturing
me, and hel])ing me in all my needs. So certain thou
wouldst have me to be of this, that to doubt of it, does
most rlisplease 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
throiigh Jesus Christ, is required in the first command-
ment, which sailh, " I am the Lord thy God, thou shall
have none other gods but me." Again, thy Son here

I ] 0)1 the Lord's Prayer. 347

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. }3esides
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, fran-
tic, &c. : moreover, thy wonderful preservation, nourish-
ing, and keeping of me hitherto in my infancy, 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 from 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 fully 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

31 'P, llradford. — Meditations.

%\\o\\\i\ so|):irate us from thy love in Christ Jesus, neither life
nor death, nor any other thing". (Ilom. viii.) For if, when we
wore enemies, we were reconciled unto thee by the death
of thy Son, nnich more we, beino- reconciled, shall be
saved by his life. (Rom. v.) And that I should not doubt
hereof, but certainly be persuaded that all thinos pertain
to me, whereas I mifi,ht liave been born of Turks, lo !
thou wouldst I should be born of christian parents,
br<ni<;ht into thy church by ba])tism, which is the sacra-
ment of adojjtion, 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 born in an ig-norant time and region,
thou wouldst that I should be born in this time and
region, Avherein is more knowledge revealed, than ever
was here belbre, or in many places is now. "Whereas I
might have been of a corrn])t judgment, 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, i'or all things that I want. For since thou
hast given to me this benefit, to be thy child, undeserved,
nndesired on my behalf, simply and only in respect of
thine own goodness and grace in Christ, lest at any time I
should d(»ubt of it, how should I but hope certainly that
nothing proHtable to me can be denied, since thy power is
infinite ? For as thy good will is declared in adopting
me, so nothing can be finally wanting to me which may
make ibr my weal,'*' (for that should disprove thy ])ower 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,
l)raise 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 unbcHef and doubting
ol this til) rich mercy! how little do I love thee, fear
Bcnc'Gf, SA el fare.

I.] On the Lord's Prayer. 319

thee, call upon thee ! &c. Oh ! be merciful unto me,
forgive me, g-ood Father, for thine own sake, and j^rant
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
love 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 thee, 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
word 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.
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 careful 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 })ride,
self-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
fi-om 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 careful for me as for themselves.

But, alas ! how far am 1 herefrom ! As J am guilty of
unthankfulness for this thv calling me into tiic blessed

350 Bradford. —Meditations.

commuiiioii of thy dear Son and church, yea, of thy-
self; so am I fj^nilty of self-love, immercifulness, pride,
arro<z:ancY, forirotfuhiess, contempt of thy children ; for
else I could not but be otherwise affected, and otherwise
laboiu- than I do. Oh ! be merciful unto me, good Father,
for'j;ive 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 feel towards their
brethren ; that I may rejoice in all trouble, in respect of
tliat 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 Tcspcct 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,
ami 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 i)rosper more in the world, and
have more worldly benefits, than thy children ; so that by
this I see thou wouldst pull up my mind from earth and
earthly things, to heaven and heavenly things ; and that I
should see furtiier 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 mindful 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 rejoice,
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 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 unthankfulness, love of this
world, contempt and oblivion of thy heavenly benefits ;
and grant me thy Holy Spirit, to illuminate the eyes of my
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 bo\ly,
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 t/iy Name.

Thy name is that wliereby thou art known, for names
serve to flistinp^uish and make known one thin^ from
another. Now, though thou art known by thy creatures,
vet in tl\is our corrupt estate they serve but to make us
rxcuseless. (Rom. i.) Therefore properly, most lively,
and con^fortablv thou art known by thy holy word, and
especially by thy ])romise of <2.race, and freely pardoning
and receiving: us into thy favour for Christ Jesus's sake ;
for which. <roodness 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 ])raise 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, tliat thou
in Christ mightst be truly known and honoured, both of
tliemselvcs and of others, inwardly and outwardlv. By
reason whereof a man may easily perceive that the
greatest sorrow and grief thy |)eople have, is ignorance
of thee, false service or religion, and wicked conversa-
tion : against which they pray and labour diligently 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
«ee that I atn (in* from this desire and lamentation, which
is in thy children : I see my ignorance of the true knovv-
iedge of thee and thy name ; for else it had not needed
that thou by thy word shouldst have so revealed thyself.
1 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 tiling thou requirest of every
nia»i. Again, I sec my great want of holiness ; for else

I.] On the Lordts 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 vmdoubtedly 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 thou. 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, tliat you may lament for some»
pray for some, and give thanks for some.)

3 j4 Bradford. — Meditations

Let thy Kingdom come.

Thy kiiiji-dom is to be considered in two points, —
univorsiilly and particularly ; universally, according to the
])ouc'r of God, wherewith he g-overns all thing's every-
where ; in earth, heaven, hell ; devils, angels, men, beastsi
fowls, iishes, and all creatures, animate and inanimate,
sensible arid 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 I^ord, 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 us therewith thou defendest thy people, so thou
])unishest thine enemies,) but because thy grace is spe-
cially considered, being, as it were, the very keeper that
kcepeth 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 ])reserve 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 miaht be broujvht in, and so the
kingdom of thy glory might ap])ear. So that I see thy
children desire, pray, and labour that thy gos])el 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 Lords Prayer. 355

having this hope, they purify themselves as he is pure.
(I 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 the true 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
fi-om 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 poverty 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
others. Again, grant me thy Holy Spirit, to reveal to

356 Bradford. — Meditatioufi.

nie thy kin^nloni of power, frrace, and g'lory, to kindle
mine atFections, to rep^enerate me more and more, to reign
in me as in a part of tliy kinjj^dom, to give to me to
desire, to i)ray, and to la])our for thy kingdom ; both for
myself and to others, effectually to thy glory ; and to assure
mv conscience of thy goodness, that thou wilt give me
grace and glory.

(Here call to mind the state of the ministry and minis-
ters, th.e light and life of gospellers, the errors and
lieresies 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
tliere 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, ftlthough thou canst use the same
sin to serve thy providence. Of which providence we
car.not, and may not, judge further than thou hast and
shalt ()j)en it unto us ; so that this petition, thy will be
uom:, is not siuij)ly to be understood concerning thy
omuipoteut will unrevealed, against which nothing is or
can be done ; but rather concerning thy will revealed in
thy law and gosjjel, which thou here teachest me, that we
t^hould desire, not only to know it, but also to do it, and
tliat in such ))erte(tion 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
rivers of tears, because men keep not thy laws. 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, woidd 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 and love the
same, so that it may be my meat and drink to do thy
will

3jS Bradford. — Meditations.

Here call to mind the ten commandments of God, par-
ticularly oi generally, what he requires therein, and pray
for the san.e ])artic\ilarly as yon see your need, and that not
onlv for yourself, but also for others.

Pray ibr patience to suffer whatever cross God shall
lay ui)on yon, and pray for them that are under the cross,
that thev may be patient. Pray for spiritual wisdom in
every cross, privately or publicly, that you may see and
love God's will.

Give us this Day 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 calling^s, &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, althougli
our travails oftentimes are means by which God doth
ffive 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 ha\ing 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 leani 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 tem])oral things ; and as they come from thee,
so they are conferred and kept of thee. And therefore
thv 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. cxwii.

Again, here [ 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 Lord'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 life (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 good-
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 tiiy 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 Avheu
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 friends,
coimtry, 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 during- the persecutions of queen Mary.

860 Bradford. — Mcditatio, '.

Forgive us our Debts, as we Forgive them that are
Debtors unto us.

By our debts are understood, not only thing;s we have
done, but tlie 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 Sou
Jesus Christ, who gave himself a ransom for us.

By our forgiving other men's offences 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
wouldst 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 ])ray that they may be pardoned, in saying our
SINS, and not my sins.

Besides this, 1 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 olleiul them ; so far are they from malice, pride,
revenge, &c. Last of all, I am taught to see how mer-
ciful thou art, who wilt have me to ask i)ardon ; whereof
thou wouldst tiiat we should in no ])oint doubt, but be
most assured, tliat for Christ's sake tiiou hcarest us, and
tliat not only for ourselves, but also for many others ; for
tlum dost not command us to ask for any thing thou wilt
not liive us.

I.] On 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 whom 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 alone ; and to work in me by faith
to embrace thy Christ and thy 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 be feared,) in
this petition thou wouldest have thy children keep the

liRADFORD 4. R-

36? Bradford, — Meditations.

same in rcmenibrance, and for a remedy hereof thou hast
ap|)()inted prayer. So that the only cause why any are
overcome, and led into temptation, is because they fori^et
what they desire in the ])eiition j^oing before this, which
should be never out of their memory, to provoke them to
l)e more thankful to thee, and more vigilant and careful
here:ifter 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
thv grace to guide us ; so that we be not led into tempta-
tion, but be delivered from evil. And because thou wouldest
liave all thy children hang wholly upon thee, fear thee
only, and love thee only, thou dost not teach them to
pray, " Sutler us not to be led," but " lead us not into
TE.MPTATioN," 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 j so as to give 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,
ilaitering of men, stealing, and lying, with many other
evils, whereto temptations will 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 j)ray 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
tliemselves, so that I may learn herefrom many good
tilings.

First, often to remember our infirmities and weakness,
and the dangerous state we stand in, in respect of our

I.] On the Lord's Prayer. 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 thou hast
done in my infancy, childhood, youth, middle age, &c.

Thirdly, I may learn here, that I should be careful fot'
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 hereby 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 lor 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, thine
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
holv men, whereof some were never recovered. To rejoice,
because of thy goodness, who teachest me this, and
showest me the remedy ; commandest all thy church to
pray for me, and wilt at length deliver me from 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, ia such sort, that I may heartily
* Subtlety.
r2

364 Bradford.— Meditations.

lament my miseries, and may ask and obtain thy grace to
g-uide me from all evil for evermore.

Atrain, g-rant me thy Holy Spirit to reveal to me thy
love and kindness towards me, (and that in eternity,) so
that I mav be thoroii2:hly persuaded of the same, become
thankful unto thee, and daily expect and look for the
revelation of thy kinp^dom, power, and priory, as one that
for ever shall have the enjoyment of the same, throuj^h
thine own c^oodness 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 for the
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
ttie 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, &c.

I.] On the Lord's 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, rulest, and governest all things everywhere,
in all persons and creatures, most wisely, justly, and mer-
cifully. 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 hast commanded me to pray, and hast promised to
hear me, dost most graciously, for thy mercy's sake and
truth's sake, hear my petitions, according to thy good will,
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 admiration and gratitude ; because I consider not
thy power and wisdom generally in all things ; because
I am so careless for thy kingdom, and because 1 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 deserve 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.

350 Bradford. — Meditations.

with the preatness of my floubtino;s, that I may heartily
lament them, and have them pardoned, and taken from
me, tliroufvh the merits of Jesus Christ thy Son.

Au:ain, g'ive me thy Holy Spirit so to reveal to me thy
kinp;dom, power, glory, and eternity, that I may always
liave the same before mine eyes, be moved with admi-
ration thereof, labour effectually 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, aid in all things, rejoice in
thee through Christ, and give . ud, thanks, and praises
perpetually unto thy most holy name, O blessed Father,
Son, and Holy Ghost, three persons and one God, to
wliom 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 Father's, 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, without 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

II. UPON THE TWELVE ARTICLES OF THE
CHRISTIAN FAITH.

I BELIEVE 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
with 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",
and 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 are
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 fatherly 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 thankfid 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 doubtini:: of my creation and govern-
ance, and of the creation and governance of all this Miorld,
as I declare by my unthankfulness 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
liow to please thee, and profit thy people, and that they
might praise thy name in all things for evermore, desiring
the sanctification of thy name, the coming of thy king-
dom, tiie doing of thy will upon earth as it is in heaven.

Thou mightest have made me a dog, but of thy goodness
hast made me a creature after thine imaffe. Thou miffhtest
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 ; I 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 1 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.

11.] On the Belief. 369

thou alone canst do who hast all men's hearts in thy
hands, to bow them as pleases thee. Bow my heart, good
Lord, 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 brute creatures do ; that is, to obey thee and to be pro-
fitable to others.

Now forasmuch 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 Jesus 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 the 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.
iii. ;) 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, (Exod.
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 t-hy 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
shalt 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

S70 Bradford. — Meditations.

wilt not enter into judi^ment with them to condemn them,
who didst suffer condemnation thyself for them.

JJy 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
j)acify his wrath than thy most painful death — the love of
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 thee, 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
l)itter 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.

II.] On the Belief, 371

. Thou 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 merciful unto me, and not
to enter into judgment with me. 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 offered 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 Christ
Jesus, wilt not thou be merciful luito 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 ? Thoufrh 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 beheve 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
(lie 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-
w ardly, 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.

'Diis 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

n.] On the Belief. 373

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 flesh and everlasting
life, which thou wilt consummate in the end of the world,
so that 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
manhood 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,

0 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 same, wholly and
perfectly.

Whereas, O Lord God and most gracious Holy Spirit,
thou knowest that it is otherwise with me. I do but babble
with my lips in saying I believe in the Holy Ghost,
ibr I am unthankful for calling me into thy church ; I do
not live holily ; I confess not, I lament not my sins, I
pray not for remission of them, I stand in doubt thereof.

1 feel not myself risen from a sinful life as I should be.

574 Bradford. — Meditations.

I feel not life hQ^wn in me as it is in thy dear child-
ren, and I donbt hereof, whether I have pardon of my
sins, whether I am refvenerate, whether I truly feel ever-
lasting^ life : this most displeases thee, and yet with my
toniz;ue I say, I believe in the Holy Ghost. Oh, I
l>esoech 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,
hut 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
Uiy 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 m(^nstrous 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

ni.J On the Commandments. 375

III. UPON THE COMMANDMENTS.

I AM THE Lord thy God, which brought thee out op

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
stretched-out power, who gavest thy law upon 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 plentifully, 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 he wholly
mine, with all thy power, wisdom, righteousness, truth,
glory, and mercy. Wherefore, although I might confirm

376 Bradford.— Meditations.

my faith by the innimierable 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 baptism,
wherein thy holy name was not in vain called upon me (O
dear Father, sweet Son and Saviour, Jesus 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
signal 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. who
miglitest 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-
«piity, to whom nothing is due (more than to a Turk, Jew,
«)r 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
nie, 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
wuriting 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
siiould be tiiy 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 g;uided 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 all
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 me, 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
tliou 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 ; and therefore dost 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 which

878 Bradford. — Meditations.

hereby comes unto me ; but most of all, yea, alone for
thv own sake, for thy jroodness, wisdom, beauty, strength
and power, truth and <rrcat mercies.

JJut, 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 I see not tirmly this thy power, wisdom, goodness, &c.,
but waver and doubt of it. I love thee Uttle 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
hast 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 mayest say to me, that I do not believe ;
and therefore, notwithstanding thy truth and promise, since
1 believe it not, thou mayest most justly, according to thy
justice, condemn me. O Lord God, to this I cannot other-
wise answer, (my 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 sualt not make to thyself any graven
Image, &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
tlu)u didst reveal thyself visibly, that thou mightest visibly
be worshipped, this commandment is concerning thy
worship, that in worshipping thee, in no point I should

iiio] On the Commandments. 379

follow the device or intent of any man, saint, ang^el, or
spirit; but should consider all such to be idolatry and
imag-e-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 service : 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. For 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 wine ; so
now I am a worshipper of mine affections, offering to them
the service due unto thee, though not thereby to worship
thee, as 1 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 raercy.

880 Bradford. — Meditations,

dear Father, I beseech thee foririve me, for Christ's sake,
\\\\om tlioii didst p^ive 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 f^oodness hitherto spared
me, thoup^h transgressing this thy holy precept ; so of thy
p;oodness forgive me, as well mine idolatry done in times
past, as that which of late time 1 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 bowinir
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.

Thou shalt not take the name of the Lord thy God

IN VAIN.

By this commandment I perceive, O Lord, that as, in
the first, thouwouldest that in the outward service of thee
I 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
tliou, as by thy name, art known ;) and in like manner, by
denying thy truth and word, or concealing it when occasion
is otfercd to j^romote thy glory, and confirm thy truth. By
nxxson whereof I may well see that thou wouldest have me
use my tongue, in humbly confessing thee and thy word
and truth alter my vocation ; in praying heartily, and
culling ujjon thy name ; in reading and hearing thy word,
and speaking thereof, with all reverence, diligence, and
attention ; in thanksgiving and praising thee, for thy great

III.] On the Commandments, 38,1

mercy; in instructing my brother, and admonishinp; 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
thankfiilness 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 upon thy
word, by which, as by thy name, thou art most truly
known. Which word thou commandest 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 trans£rressor
of this thy most holy, good, and blessed commandment,
as I have always been in times past. Horribly have I
abused thy namein swearing, 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 ; 1 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 §irt 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 f
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. Thy
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
also at this present time do so horribly and hypocritically
offend thee, iu taking thy name in vain, and that in so
many ways, in praying and not praying; 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 regardini^ mine own name far above it. Shall I fly
from thee ? then midoubtedly I am more gnilty, 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 mi2,ht find,
not only grace for the pardon of our sins past, but also
for the obtaining of thy Holy Spirit ; as 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 publish, 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

Remember that thou keei holy the Sabbath-day, 8fc.

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 ear.s
and all mine whole body occupied, namely, in sanctifica-
tion and holiness ; that is, in those things, which thou
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 labour (for without some rest, nothing can
endure, in respect whereof thou wouldest that the very
beasts which were exercised in labour should have the
privilege of this sabbath,) but also and much rather, that
thy people with their families and children might be

384 Bradford. — Meditations,

taiifc'it, first, by the ministry of thy word in preaching and
catediisinj^ : secondly, by the using^ of thy sacraments
apjiointed aflir thy commandment and institution, that
they mig-lit be assured of thy j)romises ; thirdly, by prayina^
that they mij^ht be aug^mented in all godliness ; and, last
of all, by their meeting tog-ether 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 this
time, they should enter ; so now they begin spiritually to
enter, in resting from their own works, which the old man
moves them unto. Not that, good Lord, thou wouldest
these works, appointed for the sabbath day, should not
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-
self, 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 being 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 otlence 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 cliarge, so to do, especially on the Sundays, and
other holydays 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
* An observance, or a method of governance.

III.] On the CommccJidnients. 385

thy Kacraments and ceremonies as thou hast commanded ;
and to exercise all things which mig-ht be to the confirm-
ation and propagating of thy holy relinfion, 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 Englimd
was England, didst thou so manifestly reveal thy truth,
as thou hast done in these days. Great cause 1 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 T 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 T 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
sacraments, which thou hast ordained as thy visible and
palpable words, to the obsignationt and confirmation 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 cotnmandment.

But, alas! 1 am not only unlhanklul, 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 transp^ressions concerninn; 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 myselt"
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, T 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 CcU-efid for ; no, not now, good Lord, when wicked
doctrine prevails, and idolatry, superstition, and abomina-
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 thy good Spirit sanctify me,
* lSvvillini;s, 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, g-ood 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
g-ive it harbourage here and elsewhere, for Christ's sake.
Purg-e 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 g-ood 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, fbr
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 offices are careful fbr 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

SSS Bradfora.— Meditations.

hast ])lacecl in autliority and superior degree ; as parents,
nuio-istrates, 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
(>l)ey them, for thy sake, so long as they pass not their
boimds ; 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 humble 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
we may gather, that a civilf 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 our 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,
juder whose tuition thou hast put me. No pen is able to
.vrite the particular benefits which I have hereby received
m my infancy, childhood, youth, middle age, and always
hitherto. Oh! 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 nmch 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 careful
* Uuv/illiiigncss. t Obedient in civil concerns.

III.] 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 pubhcly. 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
unthankful ness ; 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 f
in mistrusting, or too narrowly and too straitly looking
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
oft'ences, 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, STOod 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 governors,
t Rashness

390 Bradford. — Meditations.

ourselves, and even thereby be driven to seek and set
by thy sweet mercies in Christ Jesus, whom therefore
thou didst scud to fulfil the law in his flesh, that we might
borrow of him the same, by true faith, which of thy £roodness
work in us by ihy 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,
especiallv 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, careful, 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, and send us peace ; bless the
dioceses and shires, and send them good bishops and
justices; bless every houseliold and family, that thy
petice may be in the same continually. Finally, write this
law, 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 mahce, 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 heart, 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 I It
in a strange country so great is thy protection, how great
is it at home ! 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. — Mc.ditatiom.

servants. .Self-love alto£^ether rei<^iis 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
tonjiue, nor see it in my works; but rather quite the
contrary, and that g-enerally, 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 ])resence for ever. O most i)Tacious 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 dej^raved nature by sin, might come to thy mercy
deserved by Christ, and through iaith 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 tiiy 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-
sutfering, 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 histing 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
exerdsc all purity, chastity, cleanness, sobriety, tempe-
rance, &c.

By reason whereof I have great cause to be thankful

III.] Oil 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 p-ersons 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 wile
from impurity, which else we might both commit. Great
is thy love, O good Lord, and more than I am able to
consider, who declarest thyself to be thus careful over
me, concerning the benefits which come unto me, both
for the mind, body, and goods, by sobriety and tempe-
rance, which thou here requirest : only this I cannot but
see, that I have great cause to thank thee, who art so
careful over me, as by this commandment I well see.

But, alas ! good Lord, what shall I say, who am and
have been so far from thankfulness, that I am to be ac-
counted among the most unthankful ; yea, thou knowest
it, good Lord. Grievously have I broken this law, and
caused others so to do, of whose repentance I am uncer-
tain ; as also my tongue, alas ! has often been shamefully
exercised, mine eyes and thoughts too wickedly abused.

All this I have increased by mine intemperance in
eating, drinking, cherishing my body, &c. I have also
hurt my bodily health, diminished that which I and others
should live on, and horribly hindered all good prayers
and meditations ; wherein, though I have time and place,
yet, alas ! I nothing exercise myself as I should do. By
reason whereof I have deserved everlasting damnation.

O good Lord and gracious Father, do thou for thy
name's sake, and in Christ's blood, pardon me and forgive
me, I beseech thee ; and as thou hast most mercifully
hitherto spared me, so of thy mercy put away my tres-
passes, and the transgressions of those whom I have
* Forbidding- us from evil.
s3

894 Bradford. — Meditations,

caused to sin ; let that love which moved thee to pardon
.Jiulah, David, Bathsheba, and the irreat sinner of w^hom
ue read in Luke vii., move thee to pardon and forg^ive me
also. Thou G:avest this commandment to this end, that
I mi|rht know my sin and sinful nature, and so thereby
be driven to thy Christ crucified, for whose sake I ask
mercy ; and also that thy £^ood Spirit may be given unto
me, to purify me, and work so in me and with me, that I
may truly know, heartily love, and faithfully obey this thy
Ijoly precept, inwardly and outwardly, now and for ever.
Amen. Gracious c;ood Lord, grant to me and my wife,
that we may dwe'l tog-ether according to knowledge, and
may keep oiirselves in holiness ; grant, O Lord, that we
may be pure and undefiled, and grant the same to all that
are married ; and to them which are mimarried, grant that
they may live a pure, chaste, and undefiled life ; and if
they have not the gift of singleness of life, grant unto
them mates with whom they may live holily to thy praise.
Dear Father, give me the gift of sobriety and temperance,
and grant the same to all them whom thou wouldest I
should pray for. As in times past I have used my tongue
and other members evil, so now, good Lord, grant that I
may use them well, chastely and godlily. This I pray
tliee to grant, through Jesus Christ; and finally, O Lord,
sanctify me both in soul and body, and as in thy temple
dwell in me now and for evermore. Amen.

Thou shalt not Steal.

Now that thou hast taught me the service required of
thee for me to observe towards the persons of all men
and women, of every condition, thou beginnest to teil me
what thou wouldest I should do concerning their goods ;
and as in the commandment next before this thou didst
command unto me sobriety and pureness ; so dost thou
in this, command justice and righteousness; forbidding
me to steal ; under which word thou comprehendest
all kinds of deceit ; which thou dost, because thou
wouldest that I should give over myself wholly to the
study and exercise of justice; as in' the precept going
betbre, thou wouldest I should give over myself wholly to
the keeping of sobriety and pureness; so that I see thy
good pleasure herein is not only that I should abstain
from all theft, but also from all fraud and craft in word or

III.] On the Commandments, 395

deed, yea, that I should earnestly follow and exercise all
equity, truth, and justice.

By reason whereof, I see myself much bound to praise
thee, who art so careful over my goods and substance, that
if any man should go about to steal from me, or to defraud
me in any thing, yea, whosoever goeth not about to keep
and care for that which I have, as he would do for his own,
the same displeases thee.

O Lord, if thou hast such care for my goods, cattle,
and such pelf, how great is thy care for my soul ! If this
commandment had not been given, I perceive, I for my
own part should have done and should do much worse
than I have done ; and much worse would have been
done to me and mine than has been done. It is thou, good
Lord, I perceive, who hast both given all that I have, and
also still preservest and keepest the same, and not my
own polity, wisdom, and industry ; for in vain were all
this, except thou didst vouchafe to use and take it as a
mean to work by. There is nothing therefore that I have,
but whenever I look upon it, by this commandment, I
learn thy goodness, strength, and power ; for as thou
givest it of thy mercy, so it speaks to me that at present
thou still dost keep it for me ; so that exceeding great
cause have I to thank thee for this precept, dear God and
most gracious Lord.

But, alas ! I am far from thankfulness, and always have
been so, for all thy care for me, and for all that ever thou
hast given unto me, so that I have used subtlety and
craft, yea, sometimes theft and bribery ; and now, good
Lord, I still exercise the same, when occasion is offered.
I live also voluptuously upon that which thou hast given
and lent me, and nothing consider, what equity requires ;
and what or how great the necessity of the poor is, whom
I thus defraud by excess and prodigality. That which I
borrow, I with unwillingness repay ; I use it more negli-
gently than I would do my own. Lack of justice, the
great usury, robbery, oppression, and such like wickedness
which are exercised among us, I lament not, I labour not
after my vocation for the redress of the same, I pray not
to thee thereabout, but neglect it altogether.

Yea, even those tilings wherewith I am intrusted, or am
hired to do, those (I say) I do with great negligence ; so
that my sin is great herein, and I am worthy of condemna-
tion. But, merciful God, I beseech thee, for Christ's

396 Bradford. — Meditations.

sake, to have mercy upon me, and to pardon me my
ntilhankruliiess, tliefts, frauds, deceits, avarice, negli-
<rcnccs, and n;rcat carelessness, for the lack of justice,
ana for the monstrous oppression, usury, excess, and riot,
which are horribly exercised in the common weal. For
thy mercy's sake in Christ Jesus, O Lord, whom thou hast
i;ivcn to fulfil the law for them that do believe, give me
true faith and thy Holy Spirit, to work in me the know-
ledn^e, love, and per]}etual obedience of this thy holy
precept, and all thy other commandments for ever.

Dear Lord, give unto me, and to all whom thou
wouldest I should pray for, the hatred of all craft, and
love of all justice; grant to the oppressed thy comfort;
to wrongers repentance ; to thieves and deceivers, that
they may make restitution ; to justices of peace, landlords,
and the rich of the world, that they may have thee before
tlieir eyes, love their poor tenants and brethren ; and give
to labourers and artificers, that they may be diligent in
their work and labours, and that wherewith they are put in
Uust.

Thou shali not bear False Witness against thy
Neighbour.

Now dost thou, most gracious Lord, instruct me in this
commandment, how I should use my tongue towards my
neighbour, and behave myself concerning his name, for-
bidding me to bear false witness ; in which thou forbiddest
me all kinds of slandering, lying, hypocrisy, and untruth.
And why ? because, as members of one body, thou wouldest
we should speak truth one to another ; and be careful,
every one, to cover the others infirmity, and with our tongue
to defend the names of others, even as we would that others
slu)uld defend ours ; so that in this commandment, as
thou forbiddest me all kinds of evil, calumnious and untrue
speaking; thou dost command to me all kind of godly,
honest, and true report and talk.

J}y re:ison whereof I have great cause to praise thee,
since I see thee to be so careful over my name, that all
men arc commanded by thee to defend the same. O pre-
cious (lod, great is thy care over my soul, I now perceive.
If this connnaiKhnent were not, I see, I should have done
and should do much worse with my tongue to others
than has liappened, and so should 1 have felt of others
towards me.

III.] On the Commandments. 397

Besides this, no small advantage is it to me, that thou
wouldest all men should use truth in all their words to me.

Oh ! how great and how good a thing" is this unto me I
If we consider the hurt that cometh by untruth and by
words wherethrough many are deceived, easily may we
see a wonderful benefit and care of thee for us in this
commandment.

But, gracious Lord, I acknowledge my unthankfulness
to be monstrous and great, and that it always has been
so hitherto ; and yet I continue in wonderful hypocrisy in
all my conversation ; often lying and speaking vainly,
offensively, fleshly, subtlely, calumniously, and giving my
ears to hear such things as are slanderously spoken ; not
repugning or admonishing others — as the slanderer, to do
as he would be done by, to tell his tale where he should
tell it ; neither admonishing the party slandered of that
which is reported of him, thereby to take better heed ; but
rather I augment it. By reason whereof I have deserved
eternal condemnation.

But thou, good Lord, be merciful unto me, I beseech
thee, for Christ's sake, whom thou hast ordained to be the
end of the law to all them that do believe, as well for par-
don of that which is past, as for not imputing the imper-
fection that remaineth. In his name therefore, good Lord,
I beseech thee to pardon me, and give me thy Holy
Spirit to open to me this law, and all thy other precepts ;
and so to understand them that I may heartily love them,
and faithfully give myself to the obedience of them for ever.
Grant me thy good Spirit to sanctify my tongue, that it
may be kept from lying, slandering, and all such vices ;
and that it may be continually used in thy service, and
speaking that which may be to edify, to thy glory and
praise, through Jesus Christ our Lord. Amen.*

* The Meditation on the 10th Commandment is wanting. Ed.

398 Bradford, — Meditations.

IV. A MEDITATION CONCERNING PRAYER.

WITH A BRIEF PARAPHRASE UPON

THE PETITIONS OF THE LORD'S PRAYER.

The mind of man has such larj^e room to receive good
thing-s, that notliing can fully fill it but God alone ; whom
thy mind fully possesses, when it fully knows him, fully
loves him, and in all things is framed after his will. They
therefore, dear Lord God, that are thy children, and have
tasted somewhat of thy goodness, do perpetually sigh,
that is, do pray, until they come thereto ; and since they
love thee above all things, it wonderfully wounds them
that other men do not so, that is, love thee, and seek for
thee, with them. Whereof it comes to pass, that they
are inflamed with continual prayers and desires, that thy
kingdom might come every where, and thy goodness might
be both known, and in life set forth, by every man.

And because there are innumerable things, which as well
in themselves as in others are against thy glory, they are
kindled with continual prayer and desire, sighing unspeak-
ably in thy sight for the increase of thy Spirit. And some-
times, when they see thy glory more put back than it was
wont to be, either in themselves or in any others, then are
they nuich more disquieted and vexed. But because they
know that thou dost rule all things after thy good will,
and that none other can help them in their need, they
oftentimes go aside, all business laid apart, and give them-
selves to godly cogitations and talk with thee, complaining
to thee as to their Fathf?r, of those things that grieve them,
begging thereto, and that most earnestly, thy help, not
only for themselves, but also for others, especially for
those whom especially they embrace in thee. And they
often do repeat and remember thy gracious benefits both
to others and to themselves also ; wherethrough they are
provoked to render to thee hearty thanks, thereby being
inlUuued, assuredly to hope well of thy good will towards

IV.] On Prayer. 399

them, and patiently to hear all evils ; also to study and
lahour to mortify the affections of the flesh, and to order all
their whole life to the service of their brethren and the
setting forth of thy glory.

This they know is that prayer which thy Son Jesus
Christ our Lord commanded to be made to thee in the
chamber, the door being shut. (Matt, vi.) In this kind
of prayer he himself watched often, even all the whole
night. Herein was Paul frequent, as all thy saints are.
This kind of prayer is the true lifting up of the mind unto
thee ; this standeth in the affections, in the heart, not in
words and in the mouth. As thy children are endued
with thy Spirit, so they frequently thus talk with thee — the
more thy Spirit is in them, the more are they in talk with
thee. Oh ! give me plentifully thy Spirit, which thou hast
promised to pour out upon all flesh, that thus I with thy
saints may talk with thee night and day, for thy only
beloved Son's sake, Jesus Christ our Lord. Amen.

Moreover, thy saints, to provoke themselves to this kind
of prayer, use first their necessity, which they consider in
three sorts ; inwardly, concerning their souls ; outwardly,
concerning their bodies ; and finally, concerning their
names and fame : whereto they add the necessities of those
who are committed to them, the necessities of thy church,
and of the common weal.

Secondly, they use thy commandments, which require
them under pain of sin, to pray to thee in all tlieir need.

Thirdly, they use the consideration of thy goodness, who
art naturally merciful to young ravens calling upon thee,
much more then to them for whom ravens and all things
else were made, for whom thou hast not spared thy dear
Son, but given him up for us all. (Rom. viii.)

Fourthly, they use thy most sweet and free promises,
made to hear and help all them that call upon thee in
Christ's name.

Fifthly, they use examples, how that thou, who art the
God of all, and rich unto all them that call upon thee in
Christ's name, hast heard and helped others calling upon
thee.

Sixthly, they use the benefits given them before they
asked ; tliereby not only provoking them to ask more, but
also certifying their faith, that if thou wast so good to
grant them many things imasked, now thou wilt not deny
them any thing they ask to thy glory and their weal.

400 Bradford. — Meditations.

I^ast of all, they use the reading and meditating upon
psalms and other good prayers, because they know thereby
|K'Culiaily, besides the other Scriptures, there is no small
helj) ; as may appear by Paul, (Eph. v., Col. iii.,) where he
willcth the congregation to use psalms, hymns, and spiri-
tual sonj^s, but so that in the heart we should sing' and say
them ; — not that thy children do not use their tongues and
words in ])raying to thee, for they do use their tongues,
speech, and words, to stir up their inward desire and fer-
vency of the mind ; full well knowing that else it were a
plain mocking- of thee, to pray with lips and tongue only.
Oh! that now I might feel thy Spirit so to affect me, that
both with heart and mouth I might heartily and in faith
pray unto thee.

Now concerning the things that are to be prayed for,
thy children know that the prayer taught by thy S(m, most
lively and plainly contains the same ; and therefore they
often use it. First, asking of thee, their heavenly Fa-
ther, through Christ, that thy name might every where
be had in holiness and praise ; then, secondly, that thy
kingdom by regeneration and the ministry of the gospel
might come. And, thirdly, that willingly, perfectly, and
perpetually, they might study to do, yea, to do indeed thy
will, with thy holy and heavenly angels and spirits. These
things they seek and pray for ; namely, thy kingdom and
thy righteousness before any worldly benefit. After which
petitions, because all things, yea, even the benefits of this
present life, come from thee, they godly desire the same
under the name of daily bread ; being instructed of thy wis-
dom, that after spiritual benefits to ask for corporeal, is not
unseemly to thy children, who know that both spiritual and
corjjoreal come from thy mercy. In the other petitions,
they |)ray for tilings to be taken from them, beginning with
forgiveness of sins, which, if their hearts were not so
broken, that they could forgive all things to all men for
their own ])art, were im])udent]y prayed for. They add their
j)rofessi()n, that is, charity, whereby they profess that they
have forgiven all offences done to them ; howbeit, because
it is not f-nongh to have pardon of that which is past,
except they are preserved from new offences, they pray
thee not to lead them into temjjtation, by permitting them
to fbUow the i)erverse suggestions of Satan ; but rather to
deliver them from his importunity and power; by evil,
they understanding that Satan tlie author of all evil is

IV.] On Prayer. 401

meant. Oh ! dear God, that thou wouldest endue me with
thy Spirit of grace and prayer, with thy children, so to
make this prayer always whensoever I do pray.

As for outward evils, so long as they do not, as it were,
enforce thy people to sin, Christian profession accounts
tnem among thy benefits, and thy Son has not taught thy
church to pray for the taking- away of them in this prayer ;
for here he has contained only those things for which all
Christians, generally and particularly, may of faith pray at
all times. It often comes to pass, that exterior evils, be-
cause they are not evils indeed, that is, because they are
not against God's grace in us, therefore they cannot of
faith be prayed against to be taken away ; for thy children
that have faith always prefer thy judgment before their
own; which judgment when they know, by that which
happens to them, they submit themselves thereto wholly — •
although thy Spirit make his unspeakable groanings to
help their infirmities by prayer, not to have them taken
away, but that they might have strength and patience to
bear the burden accordingly. Which burden, if it be too
heavy in the better sense and feeling thereof, they in their
prayers complain somewhat of, rather than pray to have it
taken away. As our Saviour did in the garden, when he
added to his complaint, " Not my will, but thy will be
done ;" so do thy people in all their complaints add, " not
as we will, but as thou wilt ;" for they are taught by thy
Spirit not to pray for the taking away of corporeal evils,
either from themselves or from others, unless they by
the same Spirit can certainly perceive that the same
makes to thy glory ; as did thy apostles and servants, when
absolutely and without condition they asked health or
miracle for any, when they healed or raised the dead by
prayer , for they know nothing can be better, than when
it is according to thy will. Oh ! that I might always know
thy will in all things, and for ever apply myself thereto.
Hereof it comes that thy saints and dear children, who
love their neighbours as themselves, do yet notwithstand-
ing in their prayers ask vengeance upon some, as we may
read in the Psalms of David, because, in praying and
talking with thee, they see by thy Holy Spirit (for without
it there is no true prayer) sometimes thy judgments upon
some, whom they perceive to sin to death, and who there-
fore ought not to be prayed for ; but rather prayed against,
because thy glory cannot be set forth as it should be

402 Bradford. — Meditations.

without thoir destruction. Thy will is always best, and the
thiiij;- whereto they iramc all their desires. Therefore
when they perceive it decreed with thee, that such and such
by their destruction set forth more mip^htily thy glory, how
should they but desire and ])ray for the same, and write it
as David lias done, that the godly in reading and weighing
such prayers might receive comfort, and the ungodly be
afraid. Else when they perceive not so manifestly the
determined judgments of God, they in their prayers do
most heartily i)ray for them, as Samuel did for Saul,
Moses for the Israelites, Abraham for Sodom. Oh !
good Father, for thy mercy's sake, give me the true love of
mankind ; but yet so that I may love man for thee and in
thee, and always prefer thy glory above all things, through
Christ our Lord.

Now though thy children know, that thy will cannot but
be done, and that nothing can be done but what thou of
thine own will hast determined to do, although no man
should desire the same, yet are they earnest and frequent
in prayer ; first, to render obedience to thee, who requirest
])rayer as a spiritual service to thee ; secondly, because
thou hast ordained prayer to be as an instrument and mean,
l)y which thou workest things with thee already decreed
and determined. Thy children use prayer to offer to thee
their service, if it shall please thee to use the same. As
they eat and drink, which is a mean ordained of thee, for
the preservation of their life, not looking thereby to
lengthen their days above their bounds, which already
thou hast appointed ; but as it becomes them to use thy
means which thou hast ordained to serve thy providence,
so they (herein as men not curious to know thy providence
lurther than thou revealest it) use prayer as a mean by
which tliou art accustomed to work many of thy children's
desires, that according to thy good will thou mayest use
the same. They do not think there is a mutability in thee,
for thou art God, and art not changed — with thee there is
no variableness, and therefore they pray, not as men who
would have thy determinations and ordinances to be
altered, which are ordained in the fullest wisdom and
mercy, but rather that they might submit their wills to
thine, and make them more able to bear thy will and plea-
sure. They know that thou hast promised to help them
who call upon thee ; wherefore they doubt not, but that thou
wilt do so, and therefore pray accordingly. They love thee

IV.] On Prayer, 403

heartily, and therefore they cannot but desire much to talk
with thee, that is to pray, even as a well mannered and
loving wife will not take upon her to ask any thing of her
husband at all, but what she hopes he would take in good
part, and do of his own free will, although she had spoken
nothing thereof. When she knows what her husband's
will is in things, she gladly talks with him thereof, and
accordingly as she sees he is purposed to do, she will often
desire him to do it. Even so thy children, who heartily
love thee, since they know thy wisdom and will is best ;
how can they but often talk with thee, and desire thee to
do that which they know is best, which they know also thou
wouldest do, though none should ask or pray for the same.
Thy children use prayer as a means, by which they see
plainly thy power, thy presence, thy providence, mercy,
and goodness towards them, in granting their petitions,
and by prayer they are confirmed of them all. Yea, thy
children use prayer to admonish them that all things are
in thy hands. In prayer they are as it were of thee put in
mind of those things which they have done against thee
their good Lord. By reason whereof repentance ensues,
and they conceive a purpose to live more purely ever after-
wards, and more heartily to apply themselves to all inno-
cency and goodness. Who now, considering that so many
great advantages come by reason of prayer, would marvel
why thy children are much in prayer, and in labouring to
provoke others thereunto ?

For as no one that is a suitor to any other, will use any
thing which might offend or hinder his suit, so no man
that uses prayer will flatter himself in any thing that
should displease thee, to whom by prayer he makes suit
whensoever he prayeth ; so that nothing is a greater pro-
vocation to all kinds of godliness than prayer is. And
therefore not without cause we may see thine apostles and
servants laboured so diligently, and desired that others
might use prayers for themselves and others. As con-
cerning outward things, which thy children pray for,
although they know thy will and decree is not variable.
and thy purpose must needs come to pass, yet do they
receive by their prayer no small advantage. For either
they obtain their requests, or not ; if they do obtain them,
then they prove by experience that thou doest the will of
them that fear thee, and so they are more kindled to love
and serve thee. And indeed for this purpose thou art

4u4 Bradford. — Mtditalions.

wont, \Thcn thou wilt do <ioocl to any, to stir up their minds
lo <lesire the same good of thee, to the end that both thou
and thy p;il'ts may be so much more magnitied, and set by
ol' tljcm, l)y how much they have been earnest suitors and
j)etiti()ners tor the same: for how can it but inflame
them with love towards thee, to perceive and feel thee so
to care lor them, hear them, and love them ? If they do
not obtain what they pray for, yet undoubtedly they receive
great comfort to see, that the evils which press them, and
w hereof they complain still, do not oppress and overcome
them, and therefore they receive strength tc bear the same
the better. O good Father ! help me that I may heartily
love thee, complain to thee in all my needs, and always by
prayer pour out my heart before thee. Amen.

v.] 0?i the Lord's Prayer. 405

V. ANOTHER PARAPHRASE OR MEDITATION

UPON

THE LORD'S PRAYER.

O Almighty and eternal God, of whom all fatherhood
in heaven and in earth is named, whose seat is the heaven,
whose footstool is the earth, who of thy great clemency
and unspeakable love hast not weighed nor considered
our great unkindness and wilful disobedience, but accord-
ing to the good pleasure of thy eternal purpose hast in thy
well-beloved Son Jesus Christ chosen us out of the world,
and dost accept us far otherwise than we are in deed ; to
be called, yea, and to be indeed thine adopted sons ; and
dost vouchsafe, O loving Father, that we, being, as it were,
heavenly children, should every one of us confess, declare,
and call thee our heavenly Father. Grant, dear Father,
that among us thy poor children, by pureness of mind and
conscience, by singleness of heart, by uncorrupt and inno-
cent life, and example of virtue and godliness, thy most
holy name may be sanctified ; and that so many of all
other nations as thou hast thereunto chosen and predes-
tinated, beholding our godliness and virtuous deeds that
thou workest in us, may be the more stirred to hallow
and glorify thy blessed name.

Oh ! faithful Father, we beseech thee that the kingdom
of thy Holy Spirit, of grace and prayer, of thy loving kind-
ness and mercy, and of all other thy holy virtues, and of
thy holy and most blessed word, may continually reign in
our hearts, so that thou wouldest vouchsafe thereby to
make us worthy to be partakers of the realm and kingdom
of thy glorious and blessed presence.

Oh ! dear God and heavenly Father, we humbly desire
thy goodness to bow our hearts unto thee, to make us
humble of mind, to make us low in our own sight and
obedient, that, like as thy dear Son, our only Saviour Jesus
Christ, counted his meat, works, praise, and life, to be
only in obeying thy most blessed will, wherein for our
sakes he became obedient to the death of the cross ; that
so we may, even unto the very death, in lowliness, in
meekness, patience, and thankfulness, obey thy holy will,

406 Bradford. — Meditations,

■Mu\ not imirnuir and n;ru(lG:e, nor refuse whatsoever thy
fatherly pity sliall think n;ood to lay on us, be it poverty,
hunn-er, nakedness, sickness, slanders, oppressions, vexa-
tions, ])ersecntions, yea, or death itself, for well-doing.
But in all things may we seek and labour to make these
our earthly bodies serviceable to do thy will, and to refuse
what thou wiliest not ; never to strive nor wrestle ag-ainst
tliy holy will, but with thy heavenly citizens and house-
hold, builded upon the foundation of thy holy prophets and
apostles, thy Son Jesus Christ being the head corner-
stone ; all self-will and controversy in opinions being set
aside ; the lusts, desires, and affections of the flesh morti-
fied ; the flattering assaults of the vain world, the cniel
and subtle lavings in wait of the devil overcome ; agreeing
together quietly, and united in spirit, we may freely obey
thy most blessed will, therein to walk all the days of our
life.

Oh ! dear God, give unto our needy bodies necessary
sustenance, and take from us all love of worldly things,
all anxiety and covetousness, that we may the more
freely worship and serve thee. Oh ! merciful Father, we
beseech thee to give unto us that heavenly bread to
strengthen our hearts ; I mean the body of thy dear Son
Jesus Christ, the very food and health of our souls, that
we may always with thankfulness firmly feed on him by
faith, and utterly forsake and abhor all false doctrine and
persuasions of men, and all lying spirits that shall per-
suade us any otherwise of him than thy holy word teaches
ajid assures us. Satisfy our hungry souls, dear Father,
with the marrow and fatness of thy rich mercy, promised
to us in the same thy Son, and of our eternal election,
redem])tion, justification, and glorification in him. Make
us, O gracious God, to contemn and despise this world,
with the vain things and pleasures thereof, and inwardly
to hunger for thy blessed kingdom and presence, which
do thou satisfy, good God, in thy good time, according to
thy good w ill and jjleasure. Oh ! most loving God, give
us the bread of thy divine precepts, and make our hearts
j)erfoct, that vye may truly and freely walk and live in
them all the days of our life. Oh ! dear and merciful
Father, we beseech thee give us the bread of thy lively and
heavenly word, and the true understanding thereof, which
is the light of our paths, the food, strong tower, and sure
defence of our souls, that we, bein<r well flenced with this

v.] On the LorcCs Prayer. 407

ammunition, fed and filled with this food, may be worthy
guests at thy celestial feast and wedding, where we shall
never hunger nor want.

Oh ! most righteous and merciful God, Father, and
Governor of our life ; we confess that we have grievously
sinned against thee from our youth up until now, in ingra-
titude, in unthankfulness, wilfulness, disobedience, pre-
sumption, and our innumerable negligences and sins,
which we from time to time most heinously have com-
mitted; whereby we have deserved not only sore and
grievous plagues, but even eternal damnation, were it not
that thou art the Lord of mercy, and hast power to show
mercy on whom thou wilt ; wherein thou art rich and
plentiful to all them that call upon thee faithfully. Where-
fore, dear Father, we, seeing our manifold and grievous
sins which we have committed against thee, and also thy
great mercy, loving kindness, patience, and long-suJfFering
towards us; are compelled not only to bear patiently and
suffer our enemies when they rail on us, slander us, oppress
us, vex us, or trouble us, curse, persecute, and kill us ; but
also to speak well of them, to instruct them, to pray for
them, to do them good, to bless them, to clothe them, and
feed them, so heaping coals of thy charity and love upon
them, and mercifully to forgive them, even as thou, dear
Father, for thy beloved Christ's sake hast forgiven us.
Thus hast thou taught us, good Father, not as the hypo-
crites, to look narrowly on our neighbours' faults, but
dihgently to examine our own consciences, wherein we
have offended thee ; and also what occasion of offence or
falling we have given to our brethren in eating, drinking,
going, apparel, speaking, dissolute or uncomely laughter ;
in bargaining, or by any means, and with all speed to seek
to reconcile ourselves to them, and to forgive unto others,
from the bottom of our hearts, whatsoever they have
offended us, and to do none otherwise than we wish and
desire in our hearts that others should do to us ; that so
we may find thee, O Lord, in forgiving us our trespasses,
mild and merciful, which do thou speedily show thyself
unto us, for thy dear Christ's sake.

Oh ! Lord, thou God of the righteous, we feel the
frailty ot our nature to be so perverse and apt to sin, that
when thou by the gifts of thy Holy Spirit dost move
us, and (as it were) call us, yea, rather draw us unto
tliee, then are we drawn away and tempted of our own

4 08 Bradford.— Meditaiions.

concupiscence and lust, ])esides the p^reat and danp^erous
assaults of the world and devil ; therefore, faithful Father,
we thy ])oor children beseech thee to take from us all
those evils and occasions that may draw us from thee.
Oh 1 dear God, i)rotect, defend, and strengthen us against
all the suggestions and assaults of our enemies, the world,
the flesh, and the devil ; that neither in prosperity we should
be haughty and high-minded to say unthankfuUy, 'What
is the Lord !' nor yet in the abundance of temptation,
anguish, vexation, tribulation, or persecution, be oppressed
with fear; nor be deceived by flattery, nor yet to fall in
desj)air, and so utterly perish. But in all dangers and
perils of temptation, and in the midst of the stormy tem-
pests of tribulation, dear Father, make us thy poor
children, to feel the consolation of the certainty of our
eternal election in Christ Jesus our Lord, and to perceive
thy fatherly succour ready to help us; lest that we, being
overcome with the wicked sleight,* and deceitful invasions
of the enemies, should be drawn into an obstinate mind,
as without thy grace and merciful protection we shall, and
so be shut up by the knowledge that should lead thy gra-
cious gifts, and benefits unto us, to our advantage and com-
fort, so that thou mightest lead ns forth with the evil doers
and harden our hearts. Therefore, O good God, give us
these thy good gifts, namely, strength, ])atience, and joy-
fulness of heart, to rejoice in temptation, and assure us
that it is the trial of our faith ; that faith in us may have
her perfect work, that when we are \\e\\ approved, and
j)uriticd with the fire of temptations, we may finish our life
in victory, and evermore live with thee in thy heavenly
kingdom, where no temptation shall hurt us.

Finally, most merciful Father, we humbly beseech thee
to deliver us from this present evil world, from all human
and worldly fear, from all infirmities of the flesh and mind,
from false ))roj)hets and teachers, from false brethren, from
traitors, tyrants, &c. And if it be thy good i)leasure,
and may make most to the glory of thy name, deliver us
from the hands of our enemies, and from all other evils,
present and to come, both of body and soul ; that we, being
by thy great mercy defended from all hurtful things, may
always use those things that are profitable for us, devoutly
given to serve thee in good works ; that the yoke of our
enemies and the bands of sin being shaken off, we may
• Craftiness.

v.] On the Lord's Prayer. 409

possess the inheritance of thy heavenly kingdom, which
thy dear Son Jesus Christ hath with his precious blood
purchased for thine elect from the beginning- of the world.
For thine is the kingdom, thou only hast the majesty, thou
only art the God above all gods, King of all kings, and
Lord of all lords : thou only hast the power and authority
to set up kings, and to put them down ; thou liftest the
poor out of the dirt, and makest him to sit among the
princes of thy people ; thou only makest wars to cease,
and givest victory to whom thou wilt. Oh ! dear God,
there is neither majesty, rule, nor power, honour nor
worship, dignity nor office, riches nor poverty, health nor
sickness, plenty nor scarcity, prosperity nor adversity, war
nor peace, life nor death, nor any other thing, but it is all
thine ; and thou both hast the power, and wilt give it to
whom it pleaseth thee, in thy time and season, that all
glory may be given to thee alone, for thou art worthy.

Oh ! dear Father, to thee we come therefore for help and
succour, for without thee there is no help at all. Oh •
good Father, deliver us from all that is evil in thy sight,
for thine own name's sake, and for thy dear Christ's sake ;
that we being armed with thy holy armour, and weaponed
with thy blessed word, and instructed with thy Holy
Spirit, may, according to thy holy promise, serve thee
without fear all the days of our hves, in such holiness and
righteousness as is acceptable in thy sight. To thee
therefore, our dear Father, our Creator, Feeder, Protector,
Governor, and Defender; and thy beloved Son Jesus
Christ, our only Peace, Mercy-seat, Redeemer, Justifier,
and Advocate ; and thy Holy Spirit, our Sanctification, our
Wisdom, Teacher, Instructor, and Comforter, be all domi-
nion, power, and glory, for ever and ever. Amen.

VI. A MEDITATION ON THE COMING OF CHRIST TO JUDG-
MENT, AND OF THE REWARDS BOTH OF THE
FAITHFUL AND UNFAITHFUL.

O Lord Jesus Christ, the Son of the everliving God,
by whom all things were made, are ruled, and governed,
of thy love for our redemption thou didst not disdain to
be our Mediator, and to take upon thee our nature in the
womb of a virgin, purely and without sin, by the operation
of the Holy Spirit ; that thou mightest in thine own persoD

BRADFORD 4. T

410 Bradford. — Meditations.

wonderfully beautify and exalt our nature, and work the
same in us also, first al)olisliin<i; the guiltiness of sin by
remission ; then sin itself by death ; and last of all, death,
by raising up again these our bodies, that they may be
like unto thine own glorious and immortal body, accord-
ing to the power wherewith thou art able to subject all
things unto thee. As of thy love, for our redemption,
thou becamest man, and that most poor and afflicted upon
earth, by the space of thirty-four years at the least, in
great humility, and didst pay the price of our ransom by
thy most bitter death and passion, for which I most
heartily give thanks to thee : so of the same love towards
4»s, in thy good time thou wilt come again in the clouds
of heaven with power and great glory, (Matt, xxv.,) with
flaming fire, with thousands of saints, with angels of thy
power, with a mighty cry, the shout of an archangel, and
l)last of a trump, suddenly as the hghtning which shineth
from the east, when men think least of it, even as a thief
in the night, when men are asleep. And thou wilt so
come thus suddenly in the twinkling of an eye, and all men
that ever have been, are, and shall be, with women and
children, must appear before thy tribunal judgment-seat, to
render an account of all things which they have thought,
spoken, and done against thy law, openly and before all
angels, saints, and devils ; and to receive the just re-
ward of thy vengeance, if they have not repented and
obeyed the gospel ; and to depart from thee to the devil
and his angels, and all the wicked which ever have been,
are, or shall be, into hell-fire, which is unquenchable and
of pains intolerable, easeless, endless, hopeless, even from
the face of thy glorious and mighty power. But if they
have repented and believed thy gospel, if they are found
watching with their lam])s and oil in their hands, if they
are found ready apparelled with the wedding-garment of
innocence; if they have not hardened their hearts, and
hoarded uj) their treasure of thy vengeance in the day of
wrath to be revealed, but have used the time of grace, the
acceptable time, the time of salvation, that is, the time of
this life, in which thou stretchest out thy hand and
spreadest thine arms, calling and crying unto us to come
unto thee, who art meek in heart, and lowly ; for thou wilt
ease all that labour, and are heavy laden. And if they
have visited the sick and i)risoners, comforted the com-
furtless, fed the hungry, clothed the naked, lodged the

VI.] On the Coming of Christ. 411

harbourless. And if they have not loaded their hearts with
fifluttony and surfeiting', and carefuhiess of this hfe ; if they
have not digged and hid their talent in the ground, doing
no good therewith, but have been faithful to occupy thy
gifts to thy glory, and have washed their garments in thy
blood by hearty repentance. If they have done thus,
then shall thy angels gather them together, not as the
wicked, which shall be collected as fagots, and cast into
the fire, but as the good wheat that is gathered into thy
barn — then shall they be caught up to meet thee in the
clouds — then shall their corruptible body put on incor-
ruption — then shall they be endued with immortality and
glory — then shall they be with thee, and go whither thou
goest — then shall they hear, " Come, blessed of my Father,
possess the kingdom prepared for you from the beginning,
&c." — then shall they be set on seats of majesty, judging
the whole world — then shall they reign with thee for ever —
then shall God be all in all with them and to them — then
shall they enter and inherit the heavenly Jerusalem, t^nd
the glorious restful land of Canaan ; where is always day
and never night, where is no manner of weeping, tears,
infirmity, hunger, cold, sickness, envy, mahce, nor sin ;
but always joy without sorrow, mirth without measure,
pleasure without pain, heavenly harmony, most pleasant
melody, saying and singing. Holy, holy, holy Lord God
of hosts, &c. A sum the eye hath not seen, the ear hath
not heard, neither hath it entered into the heart of man,
but which they shall then inherit and most surely enjoy,
although here they are tormented, prisoned, burned, soli-
cited of Satan, tempted of the flesh, and entangled with
the world ; wherethrough they are enforced to cry, " Thy
kingdom come, come Lord Jesus, &c. (Rev. xxii.) How
amiable are thy tabernacles ! Like as the hart desireth
the water-brooks, so panteth my soul after thee, O God.
(Psalm xlii.) Now let thy servant depart in peace; I
desire to be dissolved, and to be with Christ. We mourn
in ourselves, waiting for the deliverance of our bodies, &c."
(Rom. viii.) Oh ! gracious Lord, when shall I find such
mercy with thee, that I may repent, believe, hope, and look
for these blessings, with the full fruition of these heavenly
joys, which thou hast prepared for all them that fear thee,
and so rest with thee for evermore?

412 Bradford. — Meditations.

VII A MEDITATION CONCERNING THE SOBER USAGE BOTH
OF THE BODY AND PLEASURES IN THIS LIFE.

We could not but use this our body, which God has
made to be the tabernacle and mansion of our soul for
this life, otherwise than we do, if we considered it accord-
ingly. That is, we should use it for the soul's sake, being"
the p;uest thereof, and not for the body itself, and so
shmdd it be served in thing-s to help, but not to hinder
the soul. A servant it is, and therefore it ouf^ht to obey,
to serve the soul, that the soul might serve God; not as
the body will, neither as the soul itself will, but as God
will ; whose will we should learn to know, and behave
ourselves thereafter. To observe which is hard for us
now, by reason of sin, which has gained a mansion-house
in our bodies, and dwelleth in us, as doth the soul ;
to which (sin I mean) we are altogether of ourselves
inclined, because we naturally are sinners, and born in
sin ; by reason whereof we are ready as servants to sin,
and use our bodies accordingly, making the soul to sit
at reward, and pampering up the servant to our shame.
Oh ' therefore, good Lord, that it would please thee to
open this unto me, and to give me eyes effectually to con-
sider what this my body is, namely, a servant lent for
the soul to sojourn in, and serve thee in this life. Yea, it
is by reason of sin, that hath his dwelling there, become
now to the soul nothing else but a prison, and that most
strait, vile, stinking, filthy, and therefore in danger of
miseries, to many in all ages, times, and places, till death
has turned it to dust, whereof it came, and whither it
shall return ; that the soul may return to thee, from
whence it came, until the day of judgment come, in the
which thou shalt raise up the body, that then it may be
partaker with the soul, and the soul with it, inseparably,
of wealth or woe, according to that which is done in and
by the same body here now in earth.

Oh ! that I could consider these things often and
heartily, then should I not pamper up this body to obey
it, but bridle it, that it might obey the soul. Then should
1 fly the pain it puts my soul unto, by reason of sin and
})rovocation to all evil, and continually desire the dissolu-
tion of it, with Paul, (Philip, i.) and the deliverance from
it. as much as ever did prisoner his deliverance out of

VII. VII J.] On the Pleasures of Life. 413

prison. For only by it the devil has a door to tempt, and
so to hurt me ; in it I am kept from thy presence, and
thou from being- so conversant with me as else thou
wouldest be. By it I am restrained in a great degree from
the sense and feeling of all the joys and comforts which
are to be taken as joys and comforts indeed. If it were
dissolved, and I out of it, then Satan could no more hurt
me ; then wouldest thou speak with me face to face ; then
the conflicting time were at an end ; then sorrow would
cease, and joy would increase, and I should enter into
inestimable rest. Oh I that I considered this accordingly !

VIII. ANOTHER MEDITATION TO THE SAME EFFECT.

The beginning of all evil in our sinning springs out of
the depravity and corruptness of our judgment, because
our will always follows that which the reason judges
should be followed. Now that which every man takes
to be friendly and agreeing to his nature, the same he
judges necessarily to be good for him, and to be desired.
Thus meat, drink, apparel, riches, favour, dignity, rule,
knowledge, and such like, because they are thought good
and agreeing either to the body or to the mind, or to both,
(for they help either to the conservation or to the plea-
sure of man,) are accounted by every one amongst good
things.

Howbeit, such is the weakness of our understanding on
the one part, and the blindness and too great rage of our
lusts on the other part, that we, being left to ourselves,
in the desire of things which we judge good and agreeing-
to our nature by the judgment of our senses and reason,
cannot but overpass the bounds whereby they might be
profitable unto us, and so we make them hurtful to us, which
of themselves are ordained for our health. What is more
necessary than meat and drink, or more agreeing to our
nature ? but yet how few there are who do not hurt them-
selves by them ! In like manner it is with riches, estima-
tion, friends, learning, &c. Yea, although we are in these
most temperate, yet when the Spirit, our Regenerator, is
wanting in them, we are so drowned in them, that we
utterly neglect to lift up our minds to the good pleasure of
God, to the end we might imitate and follow God our
Maker, by yielding ourselves over, duly to use his gifts to

414 Bradford. — Meditations.

the common and private utility of our neii^hbours. But now
God only is life and eternity, and he cannot but demand
of his handywork, that we should render ourselves and all
we have to the ends wherefore we were made, that is, to
resemble for our portion, his goodness, as those who are
nothinjr else but witnesses and instruments of his mercy.
So that when we wholly and naturally strive against that
kind of life whereto he has created us, by seeking always
ourselves, what other thing ought to ensue, but that he
should again destroy us, and take away his notable gifts,
wherewith he endued us, that by all kinds of well-doing
we should resemble his image ? Yea, what other thing
may ensue, but that he should leave us, and that eternally,
that we might feel, and by experience prove, how bitter a
thing it is to leave the Lord, in whom is all goodness ?
Oh ! that therefore I might find such favour in thy sight,
dear Father, that thou wouldest work in me, by thy Holy
Spirit, a true knowledge of all good things, and hearty
love to the same, through Christ Jesus our Lord and only
Saviour. Amen.

IX. A MEDITATION FOR THE EXERCISE OF TRUE
MORTIFICATION.

He that will be ready in weighty matters to deny his
own will, and be obedient to the will of God, had need
accustom himself to deny his desires in matters of less
weight, and to exercise mortification of his own will in
trifles. For if our affections by this daily custom are not
(as it were) half slain, surely when the plunge shall come,
we shall find the more to do. If we cannot watch with
Christ one hour, as he said to Peter, we undoubtedly can
much less go to death with him. Wherefore that in great
temptations we may be ready to say with Christ, " Not my
will, but thine be done," since this commonly comes not
to pass, but when the roots of our lusts by thy grace, dear
Father, are almost rotten, and rooted out by a daily denial
of what they desire, I humbly beseech thee, for Christ's
sake, to help me herein. First, pardon me my cherishing
and, as it were, watering of my affections, obeying them
in their devices and superfluous desires. Wherethrough
since they have taken deep root, and are so lively in me,
1, secondly, do beseech thee to pull them up by the roots

IX. X.J On Mortification. 415

out of my heart, and so henceforth order me, that I may
continually accustom myself to weaken the principal root,
that the by-roots and branches may lose all their power.
Grant me, I beseech thee, that thy grace may daily mor-
tify my concupiscence of pleasant things, that is, of
wealth, riches, glory, liberty, favour of men, meats,
drinks, apparel, ease, yea, and hfe itself; that the horror
and impatience of more grievous things may be weakened,
and I may be made more patient in adversity. Whereunto
I further desire and pray thy goodness, dear Father, that
thou wilt add this, namely, that I may for ever become
obedient and ready to thy good will in all things, heartily
and willingly to serve thee, and to do whatsoever may
please thee. For doubtless, although we accustom our*
selves, in the pleasant things of this life, to mortification
and denial of ourselves, yet we shall find enough to do
when more bitter and weighty crosses come ; for if thy
Son our Saviour, ever wont to obey thy good will, prayed
so heartily and so often, " Not my will, but thy will be
done," whereby he declared himself to be very man ; how
can it be but that we, whose nature is corrupt, not only in
our birth, but in our whole life also, shall find both our
hands full in great and grievous temptations, and should
wholly resign ourselves unto thee ? Grant therefore, dear
Father, for thy Christ's sake, to me a most miserable
wretch, thy grace and Holy Spirit to be effectual in me, that
I may daily accustom myself to deny my will in the more
easy and pleasant things of this life, that, when need shall
be, I may come with Christ to thee with a resigned will,
always steadfastly expecting thy mercy, and in the mean
season continually obeying thee with readiness and willing-
ness, doing whatever may most please thee, through
Christ our Lord, who liveth with thee, &c.

X. A GODLY MEDITATION AND INSTRUCTION ON THE
PROVIDENCE OF GOD TOWARDS MANKIND.

This ought to be most certain unto us, — that nothing is
done without thy providence, O Lord. That is — that
nothing is done, be it good or bad, sweet or sour, but by
thy knowledge, that is, by thy will, wisdom, and ordi-
nance ; for knowledge comprehends in it all these, as by
thy holy word we are taught in many places, that even the

416 Bradjurd. — Meditattons.

life of a sparrow is not without thy will, (Matt, x.) noi
have all the devils in hell any liberty or power upon a
beast, (Matt, viii.) but by thy appointnnent and will;
which will we always must believe most assuredly to be
wholly just and g'ood, howsoever otherwise it may seem
unto us. For thou art marvellous and not comprehensible
in thy ways, and thou art holy in all thy works.

But hereunto it is necessary also for us to know no less
certainly, that thoug^h all things are done by thy provi-
dence, yet the same providence hath many and divers
means to work by, which means being contemned, thy
providence is contemned also. As for example, meat is a
mean to serve thy providence for the preservation of
health and life here ; so that he who contemneth to eat,
because thy providence is certain and infallible, the
same contemneth thy providence. Indeed, if it were so
that meat could not be had, then should we not tie thy
])rovidence to this mean, but make it free, as thou art
free, that is, that without meat thou canst help snd give
health and life ; for it is not from any need that thou usest
any instrument or mean to serve thy providence ; thy
power and wisdom are infinite, and therefore should we
hang on thy providence, even when all is quite against us.
Hut for our instruction and infirmities' sake, it has pleased
thee by means to work and deal with us here, to exercise
us in obedience, and because we cannot else, so great is
our corruption, sustain thy naked and open presence.
Grant me therefore, dear Father, I humbly beseech thee,
for Christ's sake, that as I now know something of these
things, so I may use this knowledge to my comfort and
advantage in thee ; that is, grant that in what state soever
1 am, I may not doubt but the same comes to me by thy
most just ordinance, yea, by thy merciful ordinance ; for
as thou art just, so art thou merciful ; yea, thy mercy is
above all thy works.

And by this knowledge, grant me that I may humble
myself to obey thee, and look for thy help in time con-
\eni(Mit, not only when I have means, by which thou
niayest work, and art so accustomed to do ; but also when
I have no means, but am destitute, yea, when all means
are directly and wholly against me ; grant I say, yet, that
J may still hang u|)()n thee and thy providence, not doubt-
ing of a fatherly end in thy good time.

Again, lest 1 should contemn thy providence, or pre

XI.] On the Providence of God. 417

surne upon it by uncoupling" those things which thou hast
coupled together, preserve me from neglecting thy ordi-
nary and lawful means in all my needs, if so be I may
have them, and with good conscience use them, although
I know thy providence is not tied to them further than il
pleases thee. But grant that I may with diligence,
reverence, and thanlcfulness use them, and exert my
diligence, wisdom, and industry in all things lawful, to
serve thereby thy providence, if it so please thee. How-
beit, so that I hang in no part on the means or on my
diligence, wisdom, and industry ; but only on thy provi-
dence, which I am more and more persuaded is altogether
fatherly and good, how far soever otherwise it appear and
seem, yea, is felt by me. By this, I being preserved from
negligence on my behalf, and despair or murmuring
towards thee, shall become diligent and patient, through
thy mere and only grace, which give and increase in me,
to praise thy holy name for ever, through Jesus Christ our
Lord and only Saviour. Amen.

XI. A MEDITATION OF THE PRESENCE OF GOD

There is nothing that maketh more to true godliness of
life, than the persuasion of thy presence, dear Father,
and that nothing is hid fram thee, but that all to thee is
open and naked, even the very thoughts which one day
thou wilt reveal and open, either to our praise or punish-
ment in this life, as thou didst David's faults, which he
did secretly ; (2 Sam. xii, ;) or in the life to come. (Matt.
XXV.) For nothing is so hid that it shall not be revealed ;
therefore the prophet says, Woe to them that keep secret
their thoughts, to hide their counsel from the Lord, and
do their works in darkness, saying, " Who seeth us ?"
Grant to me therefore, dear God, mercy for all uv^ sins,
especially my hidden and close sins ; enter not into judg-
ment with me, I humbly beseech thee ; give me to beheve
truly in thy Christ, that I may never come into judgment for
them, and that with David I might so reveal them and
confess them unto thee, that thou wouldest cover them.
And grant further, that henceforth I may always think my-
self continually conversant before thee ; so that if I do well, I
publish it not as the hypocrites do ; and if I do or think
any evil, I may forthwith know that the same shall not
t3

418 Bradford. — Meditations.

always be hid from men. Grant me that I may always
liave in mind that day wherein hidden works of darkness
shall be illumined, and also the sentence of thy Son, that
notninp; is so secret which shall not be revealed. So in
trouble and wrong I shall find comfort, and otherwise be
kept throufi:h thy (rrace from evil, which do thou work, I
liuml)ly beseech thee, for Christ's sake. Amen.

XII. A MEDITATION OF GOD'S POWER, BEAUTY,
GOODNESS, &c.

Because thou. Lord, wouldest have us to love thee, not
only dost thou will, entice, allure, and provoke us, but
also commandest us so to do, promising thyself unto such
as love thee, and threatening us with damnation if we do
otherwise ; whereby we may see both our great corruption
and naughtiness, and also thine exceeding great mercy
towards us.

First, concerning our corruption and naughtiness, what
a thing it is that power, riches, authority, beauty, good-
ness, liberality, truth, justice, all which thou art, good
Lord, cannot move us to love thee ! Whatsoever things
we see fair, good, wise, mighty, are but sparks of that
power, beauty, goodness, wisdom, which thou art. For
that thou mightest declare thy riches, beauty, power, wis-
dom, goodness, &c. thou hast not only made, but still dost
preserve, all creatures to be declarers and setters forth of thy
glory, and as a book to teach us to know thee, as David
saith of the heavens. Ps. xix.

How fair thou art, the beauty of the sun, moon, stars,
light, flowers, rivers, fields, hills, birds, beasts, men, and
all creatures, yea, the goodly shape and form of the whole
world, declare I

How mighty thou art, we are taught by the creation of
this world out of nothing, by thy governing the same, by
thy punishing the wicked mighty giants thereof, by thy
overthrowing their devices, by thy repressing the rage of
the sea within her bounds, by storms, by tempests, by
fires ; these and. such like declare unto us thine invisible,
almighty, and terrible power, whereby thou subduest all
things unto thee ! How rich thou art, this world, thy
great and infinite treasure-house, well declares I What
plenty is there, not only of things, but also of every kind
of tilings ! Yea. how dost thou yearly and daily multiply

XII. XIII.] On Death. 419

these kinds ! How many seeds dost thou make of one
seed, yea, what great increase dost thou bring- it unto !
These cannot but put us in remembrance of the exceeding
riches that thou hast ; for if to thine enemies, who love
thee not, (as the most part in this world are such,) if to
them thou givest so plentifully thy riches here ; what shall
we think that, with thyself, thou hast laid up for thy
friends ? How good thou art, all creatures both generally
and particularly do teach. What creature is there in the
world which thou hast not made for our advantage ? I
will not say how thou mightest have" made us creatures
without sense or reason, if thou wouldest have done so.
But, amongst all things, none so teaches us thy great love
towards us, as doth the death of thy most dearly beloved
Son, who suffered the pains and terrors thereof, yea, and
of hell itself, for our sakes.

If this thy love had been but a small love, it w^ould
never have lasted so long, and Christ should never have
died.

XIII. A MEDITATION ON DEATH, AND THE ADVANTAGES
IT BRINGS.

What else do we daily in this present life, than heap sin
to sin, and hoard up trespass upon trespass ? — So that this
day always is worse than yesterday, by increasing our sins
as our days, and therefore thy indignation, good Lord, is
against us. But when we shall be suffered to go out of the
body, and are taken into thy blessed company, then shall
we be in the fullest safety of immortality and salvation ;
then shall come unto us no sickness, no need, no pain, —
no kind of evil to soul or body ; but whatsoever good we
can wish, that shall we have, and whatsoever we loath
shall be far from us. Oh dear Father, that we had faith
to behold these things accordingly ! Oh that our hearts
were persuaded thereof, and our affections inflamed with
the desire of them ! Then should we live in longing for
that which now we most loath. Oh help us, and grant that
we, being ignorant of things to come, and of the time of
our death, which to thee is certain, may so live and finish
our journey here, that we may be ready, and then depart,
when our departing may make most to thy glory and our
comfort throuo-h Christ !

420 Brad ford. — Meditations.

What is tliis life, but a smoke, a vapour, a shadow, a
Avarfare, a bubble of water, a word, i^rass, a flower?
Thov shalt die is most certain, but the time when no man
can tell. The long-er ihou dost remain in this life, the
more thou sinnest, which will turn to thy more pain. By
thinkino^ upon death, our minds are often in manner op-
])ressed with darkness, because we do but remember the
nig-ht of the body, foro^etting the lig-ht of the mind, and of
t.lie resurrection. Thereto remember the good thing's that
shall ensue after this life, and without wavering:, in certainty
of faith — so shall the passage of death be more desired.
It is like sailing over the sea to thy home and country ;
it is like a medicine to the health of soul and body ; it is
the best physician ; it is like to a woman's travail, for so
thy soul, being delivered out of the body, comes into a
much more large and fair place, even into heaven !

XIV. A GODLY MEDITATION UPON THE PASSION OF OUR
SAVIOUR Ji:.c,US CHRIST.

O Lord Jesus Christ, the Son of the everliving and
almighty God, by whom all things were made, and are
ruled and governed ; thou the lively image of the sub-
stance of the Father, the eternal wisdom of God, the
briglitness of his glory, God of God, light of light, co-
equal, co-eternal, and consubstantial with the Father. —
Thou, of the love thou hadst to mankind, that when he was
fallen from the fellowship of God into the society of satan
and all evil, didst vouchsafe for our redemption to become
a Mediator between God and man, taking to the God-
head our nature, as concerning the substance of it, and so
becamest man. Also thou becamest the heir of all, and
most merciful Messias; who by the power of thy Godhead,
and merits of thy manhood, hast purged our sins, even by
thine own self, whilst thou wast here on earth ; and being now
set on the right hand of thy Father for us, even concern-
ing our nature, in majesty, glory, and power infinite ; I
beseech and humbly pray thy mercy, to grant me at this
present to rehearse somewhat of thy passion and suffering
for me the last night thou wast here before thy death ;
that thy good Spirit may thereby be effectual to work in
me faith, as well of the pardon of my sins by them, as

XIV. J On the Passion of Christ. 421

also the mortification of mine affections, comfort in my
crosses, and patience in afflictions. Amen.

In the midst of thy last supper, with thy dear apostles,
these things could not but be before thee, namely, that they
wonld all leave thee, the most earnest would forswear
thee, and one of the twelve should most traitorously be-
tray thee ; which were no small crosses unto thee. Judas
was admonished by thee to beware ; but when he took no
heed, and wilfully went out to finish his work, contemning
thy admonition and counsel, he could not but vex thy
most loving" heart.

After supper there was contention among thy disciples
who should be greatest after thee ; they still dreaming
carnally of thee and of thy kingdom, and having this
affection of pride and ambition busy among them, not-
withstanding thy diligence in reproving and teaching
them.

After thy admonitions to them respecting the cross that
would come, thereby to make them more vigilant, so igno-
rant were they that they thought they could, with their two
swords, put away all perils ; which was no Httle grief
unto thee. After thy coming to Gethsemane, heaviness
oppressed thee, and therefore thou wouldest thy disciples
to pray; thou didst tell to Peter and his fellows, that thy
heart was heavy to death ; thou didst will them to pray,
being careful for them also, lest they should fall into
temptation. After this thou wentest a stone's cast from
them, and didst pray thyself, falling down and grovelling
upon the earth ; but, alas ! thou didst feel no comfort,
and therefore thou camest to thy disciples, who, of all
others, were most sweet and dear unto thee ! but, lo ! to
thy further discomfort, they cared neither for thy perils
nor for their own, and therefore slept apace. After thou
hadst awakened them, thou didst go again to pray, but thou
foundest no comfort at all, and therefore didst return
again for some comfort at thy dearest friends' hands. But
yet again, alas ! they are fast asleep ; whereupon thou art
enforced to go again to thy heavenly Father for some
sparkle of comfort in these thy wonderful crosses and
agonies. Now here thou wast so discouraged and so
comfortless, that even streams of blood came running from
thine eyes and ears, and other parts of thy body. But
who is able to express the infirmities of thy crosses, even
while in the garden ! All which thou sutferedst for my

422 Bradford. — Meditations.

sake, as well to satisfy thy Father's wrath for my sins, as
also to sanctify all my sufferin<^s, and make them the
more g-ladly to be sustained by me.

After thy prayer thou camest, and yet again foundest
thy disciples asleep ; and before thou canst well awake
them, lo ! Judas cometh with a great band of men to ap-
prehend thee as a thief, and doth so, leading thee away
bound to the high bishop's house Annas, and so from him
to Caia))has. Here now to augment this thy misery, be-
hold thy disciples flee from thee, false witnesses are
brouq;ht ag-ainst thee, thou art accused and condemned of
blasphemy ! Peter, even in thy sight, forsweareth thee ;
thou art unjustly stricken for answering lawfully, thou art
blindfolded, stricken, and buffetted all the whole night in
the bishop Caiaphas's house by their cruel servants.

In the morning betimes thou art condemned again by
the priests for blasphemy, and therefore they bring thee
before the secular power to Pilate, by whom thou art
openly arraigned as thieves and malefactors were. When
he saw that thou wast maliciously accused, yet he did not
dismiss thee, but sent thee to Herod ; where thou wast
derided shamefully in coming and going to and from him,
all the way wonderfully, especially after Herod had ap-
parelled thee as a fool.

Before Pilate again therefore thou wast brought, and
accused falsely. No man took thy part, or spake a good
word for thee. Pilate caused thee to be whipped and
scourged, and to be handled most pitifully, to see if any
pity might appear with the prelates ; but no man at all
pitied thee.

Barabbas was preferred before thee ; all the people,
high and low, were against thee, and cried, hang thee up ;
unjustly wast thou judged to death; thou wast crowned
with thorns that pierced thy head ; thou wast made a
mocking-stock ; thou wast reviled, rebated, beaten, and
most miserably handled.

Thou wcntest through Jerusalem to the place of execu-
tion, even the mount of Calvary; a great cross to hang
thee was laid upon thy back to bear and draw, as long
as thou wast able.

Thy body was racked to be nailed to the tree ; thy
hands were bored through, and thy feet also, nails were
put through them to fasten thee thereon ; thou wast
haaged between heaven and earth, as one cast out of

XIV. J On the Passion of Christ. 423

heaven, and rejected of the earth, unworthy of any place.
The high priest laughed thee to scorn, the elders blas-
phemed thee, and said, God hath no care for thee ; the
common people laughed and cried out upon thee : thirst
oppressed thee, but vinegar only and gall were given thee
to drink. Heaven shined not on thee, the sun gave thee
no light, the earth was afraid to bear thee, Satan tempted
thee, and thine own senses caused thee to cry out, '■' My
God, my God, why hast thou forsaken me ?'' Oh ! won-
derful passions* which thou sufferedst ; in them thou
teachest me, in them thou comfortest me ; for by them
God is my father, my sins are forgiven ; by them I should
learn to fear God, to love God, to hope in God, to hate
sin, to be patient, to call upon God, and never to leave
him for any temptation, but with thee still to cry, " Father,
into thy hands I commend my spirit."t

* Sufferings.

■I- The similarity of many of the sufferings endured by the martyrs
m those days to the sufferings of our Lord, was evidently present
to Bradford's mind when he penned some of the expressions in this
Meditation.

424 Bradford. — Prayers,

A CONFESSION OF SINS

AND

PRAYER FOR THE MITIGATION OF GODS WRATfl

AND

PUNISHMENT FOR THE SAME.

O Almighty God, King- of all kings, and Governor of
all tliinprs, whose power no creature is able to resist, to
whom it belonoeth justly to punish sinners, and to be
merciful unto them that truly repent; we confess that thou
dost most justly punish us, for we have grievously sinned
against thee. And we acknowledge, that in punishing us
tliou declarest thyself to be our most merciful Father, as
well because thou dost not punish us in any thing as
we have deserved, as also because, by punishing us thou
dost call us and (as it were) draw us to increase in re-
pentance, in faith, in prayer, in contemnhig of the world,
and in hearty desires for everlasting life, and thy blessed
presence : grant us, therefore, gracious Lord, thankfully
to acknowledge thy great mercy, who hast thus favour-
ably dealt with us, in punishing us, not to our confusion,
but to our amendment. And seeing thou hast sworn that
thou wiliest not the death of a sinner, but that he turn
and live, have mercy upon us, and turn us unto thee for thy
dearly beloved Son Jesus Christ's sake; whom thou
wouldest should be made a slain sacrifice for our sins,
thereby declaring thy great and unspeakable anger against
sin, and thine infinite mercy towards us sinful wretches.

And forasmuch as the dulness of our hearts, blindness
and corruption are such, that we are not able to rise up
unto thee by faithful and hearty prayer, according to our
great necessity, without thy singular grace and assist-
ance ; grant unto us, gracious Lord, thy holy and sanc-
iifying Spirit to work in us this good work with a pure
and clean mind, with a humble and lowly heart, with
giacc to weigh and consider the need and greatness of that
wliicli we desire, and with an assured faith and trust that
thou wilt grant us our requests ; — because thou art good
and gracious even to ycung ravens calling upon thee,
mucii more then to us for whom thou hast made all
tilings ; yea, and hast not sjjarcd thine own deal Son ; —

Confession of Sins. 425

because thou hast commanded us to call upon thee ; — be-
cause thy throne whereunto we come is a throne of grace
and mercy ; — because thou hast given us a mediator Christ,
to bring us unto thee, being the way by whom we come,
being the door by whom we enter, and being the head on
whom we hang, and hope that our poor petitions shall not
be in vain, through and for his name s sake.

We beseech thee, therefore, of thy rich mercy, wherein
thou art plentiful to all them that call upon thee, to forgive
us our sins, namely, our unthankfulness, unbelief, self-love,
neglect of thy word, security, hypocrisy, contempt of thy
long suffering, omission of prayer, doubting of thy power,
presence, mercy, and good will towards us, insensibleness
of thy grace, impatience, &c. And to this thy benefit of
correcting us, add these thy gracious gifts, ^'epentance,
faith, the spirit of prayer, the contempt of this world, and
hearty desires of everlasting life. Endue us with thy
Holy Spirit, according to thy covenant and mercy, as well
to assure us of ])ardon, and that thou dost accept us into
thy favour as thy dear children in Christ and for his sake,
as to write thy law in our hearts, and so to work in us,
that we may now begin, and go forwards in believing,
loving, fearing, obeying, praying, hoping, and serving thee
as thou dost require most fatherly and most justly of us,
accepting us as perfect through Christ and by imputation.
And moreover, when it shall be thy good pleasure, and
most to thy glory, deliver us, we beseech thee, out of the
hands of thine adversaries, by such means, be it death or
life, as may most make to our comfort in Christ. In the
mean season, and for ever, save us and govern us with
thy Holy Spirit and his eternal consolation.

And concerning thine adversaries, which for thy sake
are become our adversaries, so many of them as are to be
converted, we beseech thee to show thy mercy upon them,
and to convert them. But those that are not to be con-
verted, which thou only dost know, most mighty God and
terrible Lord, confound, and get thy name a glory over
them, abate their pride, assuage their malice, bring to
nought their devilish devices, and grant that we and all
thine afflicted children may be armed with thy defence,
weaponed with thy wisdom, and guided with thy grace and
Holy Spirit, to be preserved for ever from all giving of
offence to thy people, and from all perils, to glorify thee,
who art the only Giver of all victory, through the merits of
thy only Son, Jesus Christ our Lord. Amen.

426 Bradford. — Prayers.

ANOTHER CONFESSION OF SINS

As David, seeing thine angel with his sword ready
drawn, most righteous Lord, to plague Jerusalem, cried
out unto thee, " It is I, Lord, that have sinned, and I
that have done wickedly ; thine hand. Lord, be on me,
and not on thy poor sheep ;" wherethrough thou wast
moved to mercy, and badest thine angel put up his sword,
tluru having taken punishment enough.

Even so we, gracious Lord, seeing thy fearful sword of
vengeance ready drawn, and now striking against this
common weal and thy church in the same, we have occa-
sion every man now to cast off our eyes from beholding
and narrowly spying out other men's faults, and to set
our own only in sight, that with the same David thy
servant, and with Jonah in the ship, we may cry, " It is
we, O Lord, who have sinned, and procured this thy
grievous wrath."

And this we now, gathered together in Christ's name,
do acknowledge, confessing ourselves guilty of horrible
ingratitude for our good king,* for thy gospel and pure
rehgion, and for the peace of thy church, and quietness
of the common weal, besides our negligences and our
many other grievous sins, wherethrough we have deserved
not only these but much more grievous plagues, if even
at present thou didst not, as thou art wont, remember thy
mercy.

Hereupon, since thou in thine anger rememberest thy
mercy before we seek and sue for it, we take boldness, as
thou commandest us to do, in our trouble, to come and
call upon thee, to be merciful unto us ; and of thy goodness
now we humbly in Christ's name pray thee to hold thy
hand and cease thy wrath ; or at least so to mitigate it,
that this realm may be quietly governed, and the same
shortly become a harbour for thy church and true religion ;
which do thou restore to us again, according to thy great
])ower and mercy, and we shall jjraise thy name for ever,
through Jesus Christ our only Mediator and Saviour.
Amen.

• Edward VI.

For the Remission of Si?is. 427

A PRAYER FOR THE REMISSION OF SINS.

Oh ! Lord God and dear Father, what shall T say, that
feel all things to be in a manner with me as in the wicked '
Blind is my mind, crooked is my will, and perverse con-
cupiscence is in me, as a spring; or stinking puddle. Oh !
how faint is faith in me ! how little love is there to thee or thy
people, how great is self-love, how hard is my heart, &c.
By reason whereof I am moved to doubt of thy goodness
towards me, whether thou art my Father or not, and whe-
ther I am thy child or not. Indeed justly might I doubt
it, if the having of these were the causes and not rather
the fruits of being thy children. The cause why thou art
my Father, is, thy mercy, goodness, grace, and truth in
Christ Jesus, which cannot but remain for ever. In respect
whereof thou hast borne me this good will, to accept me
into the number of thy children, that I might be holy,
faithful, obedient, innocent, &c. And therefore thou wouldest
not only make me a creature after thy image, enduing
me with sight, limb?, shape, form, memory, wisdom, &c.,
whereas thou mightest have made me a beast, a maimed
creature, lame, blind, frantic, &c. ; but also thou wouldest
that I should be born of christian parents, brought into
thy church by baptism, and called divers times by the
ministry of thy word into thy kingdom, besides the innu-
merable other benefits always hitherto poured upon me.
All this thou hast done of thy good will which thou of thine
own mercy barest to me in Christ and for Christ before
the world was made ; which ' thou requirest straitly
that I should believe without doubting, so that in all my
needs I should come unto thee as a Father, and make
my moan without mistrust of being heard, in thy good
time, as most shall make to my comfort. Lo ! therefore
to thee, dear Father, I come through thy Son our Lord,
our Mediator and Advocate, Jesus Christ, who sitteth on thy
right hand, making intercession for me, and I pray thee
of thy great goodness and mercy in Christ to be merciful
unto me, that I may feel indeed thy sweet mercy, as thy
child. The time, O dear Father, I appoint not, but I pray
thee that I may with hope still expect and look for thy
help. I hope that as thou hast left me for a little while,
thou wilt come and visit me, and that in thy great mercy,
whereof I have need by reason of my great misery.

428 Bradford. — Prmjers.

lliou art wont for a little season in thine ang'er to hide
thy face from those whom thou lovest, but surely, O Re-
deemer, in eternal mercies thou wilt show thy compassions.
For when thou Icavest us, O Lord, thou dost not leave us
very long-, neither dost thou leave us to our loss, but to
our j^ain and advantag-e : even that thy Holy Spirit, with
a g;reater })ortion of thy power and virtue, may lighten
and cheer us, that the want of feeling, to our sorrow,
may be recompensed plentifully with the lively sense of
having- thee, to our eternal joy. And therefore thou
swearest, that in thine everlasting mercy thou wilt have
compassion on us : of which mercy that we might be
most assured, thine oath is to be marked, for thou sayest,
" As I have sworn that I will not bring any more
the waters to drown the world ; so have I sworn, that I
will never more be angry with thee, nor reprove thee.
The mountains shall remove, and the hills shall fall down,
but my loving kindness shall not move, and the bond of my
peace shall not fail thee ;'* (Isa. liv.) thus sayest thou the
Lord, our merciful Redeemer. Dear Father, therefore
I pray thee, remember, even for thine own truth and
mercy's sake, this promise and everlasting covenant, which
in thy good time I pray thee to write in my heart, that I
may know thee to be the only true God, and Jesus Christ
whom thou hast sent : that I may love thee with all my
heart for ever ; that I may love thy people for thy sake ;
that I may be holy in thy sight through Christ ; that I
may always not only strive against sin, but also overcome
the same, daily more and more, as thy children do. Above
all things desiring the sanctification of thy name, the
coming of thy kingdom, the doing of thy will here on earth
as it is in heaven, &c., through Jesus Christ our Redeemer,
Mediator, and Advocate. Amen.

ANOTHER PRAYER FOR REMISSION OF SINS.

O gracious God ! who seekest by all means to bring
thy children into the feeling and sure sense of thy mercy,
and therefore when prosperity will not serve, thou
sendest adversity, graciously correcting them here, whom
thou wilt shall live with thee elsewhere for ever ; — we poor,
wretched creatures give humble praises and thanks unto
thee, dear Father, that thou hast vouched us worthy of thy

For the Remission of Sins. 429

correction at this present time, hereby to work that which
we in prosperity and hberty did neglect. For which
neg-lecting- and our many other grievous sins, whereof we
now accuse ourselves before thee, most merciful Lord,
ihou mightest most justly have given us over, and de-
stroyed us both in souls and bodies. But such is thy
goodness towards us in Christ, that thou seemest to forget
all our offences ; and as though we were far otherwise
than we are indeed, thou wilt that we should suffer this
cross now laid upon us for thy truth and gospel's sake,
and so be thy witnesses with the prophets, apostles,
martyrs, and confessors, yea, with thy dearly beloved Son
Jesus Christ, to whom thou dost now here begin to
fashion us like, that in his glory we may be like him also.

O good God! what are we on whom thou dost
show this great mercy ! O loving Lord ! forgive us our
unthankfulness and sins. O faithful Father I give us thy
Holy Spirit now to cry in our hearts, Abba, dear Father —
to assure us of our eternal election in Christ — to reveal
more and more thy truth unto us — to confirm, strengthen,
and stablish us so in the same, that we may live and die
in it as vessels of thy mercy, to thy glory and to the ad-
vantage of thy church. Endue us with the Spirit of thy
wisdom, that with good conscience we may always so
answer the enemies of thy cause, as may turn to their
conversion or confusion, and our unspeakable consolation
in Jesus Christ ; for whose sake we beseech thee hence-
forth to keep us, to give us patience, and to will none
otherwise for deliverance or mitigation of our misery,
than may stand alway with thy good pleasure and mer-
ciful will towards us.

Grant this, dear Father, not only to us in this place,
but also to all others elsewhere afflicted for thy name's
sake, through the death and merits of Jesus Christ our
Lord. Amen.

A PRAYER FOR DELIVERANCE FROM SIN, AND TO BE
RESTORED TO GOD'S GRACE AND FAVOUR AGAIN.

O almighty and everlasting Lord God ! who hast made
heaven, earth, and all things. O incomprehensible Unity!
O always to be worshipped, most blessed Trinity ! I humbly
beseech thee and pray thee, by the assumption and crucified

430 Bradford. — Prayers.

humanity of our Lord Jesus Christ, that thou wouldest
incline and bow (h^wn thy Deity to pity my vileness, to
drive from me all kinds of vice, wickedness, and sin, and
to make in me a new and clean heart, and to renew in me
a rip^lit spirit, for thy holy name's sake.

O Lord Jesus ! I beseech thy goodness, for the exceed-
inrr crreat love which drew thee out of thy Father's bosom
into the womb of the holy virgin, and for the assumption
of man's nature, wherein it pleaseth thee to save me, and
to deliver me from eternal death. — I beseech thee, I say,
that thou wouldest draw me out of myself into thee, my
Lord God, and grant that thy love may recover again thy
grace to me, to increase and make perfect in me that
which is wanting, to raise up in me that which is fallen,
to restore to me that which I have lost, and to quicken in
me that which is dead and should live ; so that I may
become conformable unto thee in all my life and conversa-
tion, thou dwelling in me and I in thee, my heart being
supplied with thy grace, and settled in thy faith for ever.

O thou my God ! loose and set at liberty my spirit from
all inferior things, govern my soul, and so work, that both
in soul and body I may be holy, and live to thy glory,
world without end. Amen.

A PRAYER FOR THE OBTAINING OF FAITH.

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 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 good-
ness 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
ray life. Amen.

Fo/- the Remission of Sins. 431

A PilAYER FOR REPENTANCE.
Most gracious God and merciful Father of our Saviour
Jesus Christ; — because I have sinned and done vvici<edly,
and through thy goodness have received a desire of repent-
ance, whereto thy long-suffering draws my hard heart ;
I beseech thee, lor thy great mercy's sake in Christ, to
work the same repentance in me ; and by thy Spirit,
power, and grace, to humble, mortify, and make my con-
science afraid for my sins, to salvation ; that in thy good
time thou mayest comfort and quicken me, through Jesus
Christ, thy dearly beloved Son. So be it.

A GODLY MEDITATION AND PRAYER.

O almighty and everlasting Lord God ! the dear Father
of our Saviour Jesus Christ, who hast made heaven and
earth, the sea, and all that therein is, who art the only
ruler, governor, preserver, and keeper of all things,
together with thy dearly beloved Son Christ Jesus our
Lord, and with thy Holy Ghost the Comforter. O holy,
righteous, and wise ! O strong, terrible, mighty, and fear-
ful Lord God ! Judge of all men, and Governor of all the
whole world ! O exorable, patient, and most gracious
Father ! whose eyes are upon the ways of all men, and are
so clean that they cannot abide impiety ; thou searchest
the hearts, and triest the very thoughts and reins of all
men ; thou hatest sin, and abhorrest iniquity ; for sin's
sake thou hast grievously punished mankind, thy most
dear creature, as thou hast declared by the penalty of
death laid upon all the children of Adam, by the casting-
out Adam and his offspring forth from paradise. Also by
the cursing of the earth ; by the drowning of the world ;
by the burning up of Sodom and Gomorrah ; by the hard-
ening the heart of Pharaoh, so that no miracle could
convert him ; by the drowning of him and his people with
him in the Red Sea ; by the overthrowing of the Israelites
in the wilderness, so that of six hundred thousand only two
entered into the land of promise ; by rejecting king Saul ; by
the great punishment upon thy servant David, notwithstand-
ing his hearty repentance ; by grievously afflicting Solomon
in himself and in his posterity ; by the captivity of the ten
tribes, and by the thraldom of the Jews, wherein until this
present day they continue a notable spectacle to the world
of thy wrath against and for sin. But of all the spectacles ef

432 Bradford. — Prayers.

thy aup-cr ap^aiiist sin, the p;reatest and most notable is the
dcatli and l)i()ody ])assi()n otthy dearly l)eloved Son Jesus
Cluist, Great is thy ang-er ag'ainst sin, when in heaven
and earth nothing- could be found which might appease
tJiy wrath, save the bloodshedding of thine only and most
dearly beloved Son, in whom was and is all thy delight.
Great is the sore of sin, that needeth such a salve ; mighty
was the malady that needeth such a medicine. If in Christ,
in whom was no sin, thy wrath was so fierce for our sin,
that, he was constrained to cry, " My God, my God, why
hast thou forsaken me?" how great and insupportable
must be thine anger against us, who are nothing but sin-
ful ! They that are thy children, through the contemplation
of thine anger against sin, most evidently set forth in the
death of Christ, do tremble and are afraid, lamenting-
themselves to him, and heartily crying for mercy ; whereas
the wicked are altogether careless and contemptuous,
nothing lamenting their iniquities, nor crying to thee
heartily for mercy and pardon, among whom we are rather
to be placed, than among thy children. For w^e are
shameless for our sin, and careless for thy wrath ; which
we may well say is most grievous against us, and evidently
set forth in the taking away of our good king and thy true
religion, in the exile of thy servants, imprisonment of thy
people, misery of thy children, and death of thy saints.
Also by the placing thy enemies in authority over us, by
the success thou givest them in all they take in hand, by
the returning again of antichrist the pope into our country.
All these, as they declare thy grievous wrath unto all the
world, but specially unto us, so they set before our eyes
our iniquities and sins, which have deserved the same.
For thou art just and holy in all thy works, thy judgments
are righteous altogether.; it is we, it is we that have
sin!ied, and procured these plagues; we have been un-
thankful wretches, and most carnal gospellers ; therefore
to us pertaineth shame, and nothing else is due, but con-
fusion. For we have done very wickedly, we have heaped
sin u))on sin, so that the measure has overflowed and
ascended up to heaven, and brought these plagues, which
are but earnests for greater to ensue ; and yet, alas, we are
altogether careless in manner! What shall we do ? What
shall we say ? Who can give us penitent hearts ? Who
can oi)en our lips, that our mouths may make acceptable
confession unto tliee ? Alas ! of ourselves we cannot think

A godly Meditation and Prayer. 433

any good, much less wish it, and least of all do it. As for
angels or any other creatures, they have nothing but what
they have received, and they are made to minister unto
us, so that where it passes the power of the master, the
minister must needs want. Alas ! then, what shall we
do ? Thou art holy, and we unholy ; thou art good, and
we nothing but evil ; thou art pure, we altogether impure ;
thou art light, and we most dark, darkness ; how then can
there be any conveniency or agreement betwixt us? Oh !
what may we now do ? Despair? No ; for thou art God,
and therefore good ; thou art merciful, and therefore thou
forgivest sins ; with thee is mercy and propitiation, and
therefore thou art worshipped. When Adam had sinned,
thou gavest him mercy before he desired it ; and wilt thou
deny us mercy, who now desire the same ? Adam excused
his fault, and accused thee ; but we accuse ourselves, and
excuse thee ; and shall we be sent empty away? Noah
found favour when thy fury abounded ; and shall we,
seeking grace, be frustrated? Abraham was pulled out of
idolatry when the world was drowned therein; and art
thou his God only ? Israel in captivity in Egypt was gra-
ciously visited and delivered; and, dear God, the same
good Lord, shall we always be forgotten? How often in
the wilderness didst thou defer, and spare thy plagues, at
the request of Moses, when the people themselves made
no petition to thee ? And seeing we not only now make
our petitions unto thee through thy goodness, but also we
have a Mediator for us far above Moses, even Jesus Christ;
should we, I say, dear Lord, depart ashamed? So soon as
David said, "I have sinned," thou didst forthwith answer
to him, that he should not die, thou hadst taken away his
sins. And, gracious God, even the self-same God, shall
not we, who now with David gladly confess that we have
sinned, shall not we, I say, hear by thy good Spirit that
our sins are pardoned ? Oh I grant that with Manasseh
we may find favour and mercy ; remember that thou hast
not spared thine own only dear Son Jesus Christ, but hast
given him for us all, to die for our sins, to rise for our
righteousness, to ascend for our taking possession of
heaven, and to appear before thee for us for ever, a High-
priest after the order of Melchisedec, that through him we
might have free access to come to thy throne, now rather
a throne of grace than of justice. Remember that thou
by hi[R hast bidden us to ask, and promised that we should

BRADFORD 4. U

434 Bradford. — Prayers.

receive, saying-, " Ask, and ye shall have ; seek, and ye
shall lind ; knock, and it shall be opened unto you." O
thou dear God, and most mild and merciful Father! we
heartily beseech thee to be merciful unto us. For this thy
Christ's sake, for his death's sake, for thy promise, truth,
and mercy's sake, have mercy upon us ; pardon and for-
o'ive us all our sins, iniquities, and trespasses, whatsoever
we have committed ag-ainst thee, in thought, word, or
deed, ever or at any time hitherto, by any means. Dear
Father, have mercy upon us ; though we are poor, yet our
Christ is rich ; though we are sinners, yet he is righteous ;
though we are fools, yet he is wise ; though we are im-
pure, yet he is pure and holy ; for his sake therefore be
merciful unto us. Call to mind how thou hast promised
that thou wilt pour out thy clean waters, and wash us from
our filth, and cleanse us from our evils ; forget not that
thou hast promised to take from us our stony hearts, and
dost promise to give us soft hearts, new hearts, and to put
right spirits into the midst of us. Remember thy cove-
nant, namely, how thou wilt be our God, and we shall be
thy ]jeople ; forget not the parts of it, that is, to put out of
thy memory for ever all our unrighteousness, and to write
in our minds and hearts thy law and testimonies. Remem-
ber that thou dost strictly charge us to have none other
gods but thee, saying, that thou art the Lord our God.
Oil ! then declare the same to us all, we now heartily be-
seech thee ; forgive us our sins, forget our iniquities,
cleanse us from our filthiness, wash us from our wicked-
ness, pour out thy Holy Spirit upon us, take from us our
hard hearts, our stony hearts, our impenitent hearts, our
distrusting and doubtful hearts, our carnal, our secure,
our idle, our brutish hearts, our impure, malicious, arro-
gant, envious, wrathful, impatient, covetous, hypocritical,
and selfish hearts ; and in place thereof give us new
hcaits, soft hearts, faithful hearts, merciful hearts, loving,
obedient, chaste, pure, holy, righteous, true, simple,
lowly, and patient hearts, to fear thee, to love thee, and trust
in thee for ever. Write thy law in our hearts, engrave it
in our minds, we heartily beseech thee ; g-ive us the spirit
of prayer, make us diligent and happy in the works of our
vocation, take into thy custody and governance our souls
and bodies for ever, our lives, and all that ever we have.
Tempt us not further than thou wilt make us able to bear;
and whatsoever thou knowest we have need of, in soul or

A godly Meditation and Prayer. 435

body, dear God and o;racious Father, vouchsafe to give us
that same in thy good time, and guide us always as thy
children, so that our life may please thee, and our death
praise thee, through Jesus Christ our Lord. For whose
sake we heartily pray thee to grant these things thus
asked, and all other things necessary for soul and body ;
not only to us, but to all others also, for whom thou
wouldest that we should pray ; especially for thy children
that are in thraldom, in exile, in prison, misery, heaviness,
poverty, and sickness. Be merciful to the whole realm of
England ; grant us all true repentance, mitigation of our
misery, and, if it be thy good will, thy holy word and reh-
gion among us once again ; pardon our enemies, persecu-
tors, and slanderers, and if it be thy pleasure, turn their
hearts ; be merciful unto our parents, brethren and sisters,
friends, kinsfolks and families, neighbours, and such as by
any means thou hast coupled and linked us to, by love or
otherwise. And unto us, poor sinners, here gathered to-
gether in thy holy name, grant thy blessing and thy Holy
Spirit to sanctify us, and dwell in us as thy dear children, to
keep us, this day and for ever, from all evil, to thy eternal
glory, and our everlasting comfort, and the profit of thy
church ; which mercifully maintain, cherish, and comfort ;
strengthening them that stand, so tliM they may never
fall ; lifting up them that are fallen ; — and keep us from
falling from thy truth ; through the merits of thy dearly
beloved Son Jesus Christ, our only Saviour, who liveth
and reigneth with thee and the Holy Ghost, tc whom be
all praise and honour, both now and for ever. Amen.

u 2

436 Bradford. — Prayers.

DAILY MEDITATIONS.*

WHEN YOU AWAKE OUT OF YOUR SLEEP, PRAY THUS •

O MOST dear Father of our Saviour Jesus Christ, whom
none doth know but by thy gift, grant that to the manifold
great benefits of thy goodness given to me, this which of
all other is the greatest, may be added ; that Hke as thou
hast awakened my body from sleep, so thou wouldest
thoroughly awake, yea, deliver my soul from the sleep of
sin and the darkness of this world, and that which now is
awakened out of sleep, be pleased, after death, to restore
to life, for that is but sleep to thee, which is death to us.
O God, I most heartily beseech and humbly pray thy good-
ness to make my body such a companion, or rather such a
minister of godliness to my soul, in this present Ufe, that
in the life to come it may partake therewith everlasting
happiness by Jesus Christ our Lord. Awake, thou that
sleepest, and arise from the dead, and Christ shall show
light unto thee. (Eph. v.)

Occasions to meditate.

Here call to mind the great joy and blessedness of ihe
everlasting resurrection ; also remember to muse upon that
most clear light and bright morning, and clearness of our
bodies, after the long darkness they will have been in : all
then shall be full of joy.

SO SOON AS YOU BEHOLD THE DAYLIGHT, PRAY:

O Lord, thou greatest and most true Light, whence this
light of the day and of the sun doth spring ! O Light, which
dost lighten every man that cometh into this world ! O
Light, which knowest no night nor evening, but art always
a mid-day, most clear and fair, without whom all is most
dark darkness — by whom all are most resplendent! O

• The following meditations were written by Bradford to super
sede the meditations upon similar subjects in use among the papists
and which are still lound in many of their books of devotion.

"Daily Meditations and Prayers. 437

thou Wisdom of the eternal Father of mercies ! enlin^hten my
mind, that I may only see those things that please thee,
and may be blinded to all other things. Grant that I may
walk in thy ways, and that nothing else may be light and
pleasant unto me. Lighten mine eyes, O Lord ! that I
sleep not in death, lest mine enemies say, " I have pre-
vailed against him."

Occasions to meditate.

Muse a little how much the light and eye of the mind
and soul are better than those of the body ; also that we
care more for the soul's seeing well, than for the body.
Think that beasts have bodily eyes, and therewith see, but
men have eyes of the mind, and therewith should see.

WHEN YOU ARISE, PRAY:

Our first father tumbled down himself from a most excel-
lent, high, and honourable estate into the mire of misery
and deep sea of shame and mischief; but, O Christ, thou,
putting forth thine hand, didst raise him up ; even so we,
except we be lifted up by thee, shall lie still for ever. O
good Christ, our most gracious Redeemer, grant that as
thou dost mercifully now raise up this my body and bur-
den, even so I beseech thee raise up my mind and heart to
the light of the true knowledge of the love of thee, that my
conversation may be in heaven, where thou art. If thoii
be risen with Christ, think upon those things that be above.

Occasions to meditate.

Think how foul and filthy Adam's fall was by reason
of sin, and so the fall of every one of us from the heig'ht of
God's grace ; again, think upon the great benefit of Christ,
by whose help we do daily arise from our fallings.

WHEN YOU DRESS YOURSELF, PRAY:

O Christ, clothe me with thine own self, that T may be
so far from making provision for my flesh to fulfil the lusts

438 Bradford. — Prayers

of it, that I may quite put off all my carnal desires, aiid
crucify the kingdom of the flesh in me. Be thou upto me
a g^arment to warm me from catching" the cold of this
world : if thou be away from me, dear Lord, all things
will forthwith be unto me cold, weak, dead, &c. But it
thou art with me, all things will be warm, lively, fresh,
&c. Grant therefore, that as I compass this my body with
this coat, so thou wouldest clothe me wholly, but especially
my soul, with thine own self. Put upon me as the elect
of God, mercy, meekness, love, peace, &c.

Occa^ons to jneditate.

Call to mind a little how we are incorporated into
Christ ; again, how he clothes us, and nourishes us under
his wings, protection, and providence, preserves us, &c.

WHEN YOU ARE MADE READY TO BEGIN THE DAY, PRAY :

O God and merciful Father, thou knowest and hast
taught us somewhat to know, that the weakness of man is
much, and that without thy grace and virtue he cannot do
or think any good thing ; have mercy upon me, I humbly
beseech thee, who am thy most unworthy and most weak
child. Oh ! be gracious and tender towards me, enlighten
me, that I may with pleasure look only upon good things ;
exhort me, that I may covet them ; carefully lead me, that
I may follow, and at length attain them. I, distrusting
myself altogether, commend and offer myself wholly, soul,
body, life, &c., into thy hands. Thy loving Spirit lead me
forth unto the land of riirhteousness.

COGITATIONS PROPER TO BEGIN THE DAY WITH.

Think first that a man consists of a soul and a body,
and that the soul is from heaven, firm and immortal ; but
the body is of the earth, earthly, frail, and mortal. Again,
think that by reason of sin, wherein you are conceived
and born, the parts of the soul that understand and
desire are so corrupt, that without especial grace to
both soul and body, you can neither know nor love any
good thing in God's sight, much less do good. Yet

Daily Meditations and Prayers. 439

notwithstanding think, that you are regenerate by Christ's
resurrection, whereof your baptism requireth faith, and
therefore have both body and soul something- reformed both
to know and love, and therefore to do some good in the
sight of God through Christ, for whose sake our poor
doings are accepted for good ; the evil and infirmity
cleaving thereto not being imputed through faith. Think
that by faith, which is God's seed, (for they which believe
are born of God, and made God's children,) and which is
given to those that are ordained to eternal life ; think (I say)
that by faith you receive more and more the Spirit of sanc-
tification, through the use of God's word and sacraments,
and earnest prayer, to illumine and enlighten your mind's
understanding, judgment, and reason, and to bow, form,
frame, and inflame your affections with love and power to
that which is good ; and therefore use the means aforesaid
accordingly. Think that, by this Spirit, you are through
faith united to Christ as a lively member, and so to God,
and, as it were, made one with him, and by love which
springeth out of this faith you are made one also with all
that are of God. And so you have fellowship with God,
and all good men that ever were or shall be, in all the
good that God and all his saints have or shall have.
Think that as, by faith and love through the Spirit, you are
now entered into this communion, the blessedness whereof
no tongue can express, so after this life you shall, first in
soul, and in the last day in body also, enjoy for ever the
same society most perfectly, which now is only begun in you.
Think then of your negligence, that cares so little for this
your happy estate. Think upon your ingratitude to God
for making you, redeeming you, calling you, and so lovingly
adopting you. Think upon your foolishness in fancying
so much earthly and bodily pleasures. Think upon your
deafness and blindness, who hear not God nor see him,
though he calls you so diligently by his works, words, and
sacraments. Think upon your frowardness, who will not
be led of God and his Spirit. Think upon your forgetfid-
ness and inconsiderationof your high estate, how your body
is the temple of the Holy Ghost, how your members are the
members of Christ, how the whole world and all things are
your own. (1 Cor. iii. vi.) And therefore say unto your soul,
O soul', arise, follow God, contemn this world, purpose
well, and pursue it, long for thy Lord's coming, be ready
and watch that he come not upon you unawares. And

440 Bradford. — Prayers.

forasmuch as you must live to God's pleasure, consider
the voraf.ion and slate of your life whereto God hath
called you, and pray to God for grace, knowledg-e, and
ability to take the most profitable things in hand ; to begin
well, to g-o on better, and, best of -ill, to end the same to
God's glory, and the profit of your brethren ; and think
that time lost wherein you speak or do not, or at the
least think not, something to God's glory and your
brethren's advantage.

WHEN YOU GO FORTH OUT OF DOORS, PRAY:

Now must I walk among the snares of death, which are
stretched out by Satan and his mischievous ministers in
the world, carrying with me a friend to them both, and a
foe to myself, even this body of sin and sinful flesh. O
grand Captain, Christ, lead me and guide me, I beseech
thee; defend me from the plagues and subtleties whereby I
am endangered. Grunt that I may take all things that
happen as I should do ; only upon thee set thou mine
eyes, that I may so go on forwards in thy ways so that by
nothing I may be hindered, but rather forwarded, and may
refer all things to thee accordingly. Show me thy way, O
Lord, and teach me thy paths ; consider how vainlv the most
part of men are occupied, how they trouble and cumber
themselves diversely, how they meddle with many things,
thereby much alienating their minds from the knowledge
and cogitation of that which they should most esteem,
and so become a hinderance and an offence to others.

Occasions to meditate.

As in going abroad, you look that your apparel is
seemly in the sight of men, so examine how seemly you
appear in the sight of God.

WHEN YOU ARE GOING ANY JOURNEY, PRAY:
This our life is a pilgrimage. From the Lord we came,
and to the Lord we make our journey ; hovvbeit we pass
through thievish })laces, and painful, yea, perilous ways,
which our cruel enemies have, and do prepare for us, who
now are more than stark blind by reason of sin. O
Christ ! who art a most true Lodesman* and Guide, and
• Pilot.

Daily Meditations and Vrayerc. 441

thereto most expert, faithful, and friendly, do thou put,
out thine hand, open mine eyes, make thy highways
known unto me, which way thou didst hrst enter into out
of this corruptible life, and hast fenced the same for us to
immortality. Thou art the way, lead us to the Father by
thyself, that we all may be one with him, as thou and he
together are one. Show me thy way that I should walk
in, for I lift up my soul unto thee. (Psalm cxliii.)

OR PRAY THUS :
Merciful Father, thou art wont to send to thy servants
and men of simple hearts, thine angels to be their
keepers, and, as it were, guides : as elder brethren, to watch
over thy weak children ; so didst thou to Jacob, to Abra-
ham's servant, to Joshua, &c. O good God ! though we
are much unlike unto them, so many are our sins, yet for
thine own goodness' sake, send thine holy angels, to pitch
their tents about us, from Satan and his slaves to hide
and defend, to carry us in their hands, that we come not
into further danger than thou throughout wilt d'eliver us
from for thine own sake ; — even his angels are ministers for
them that are heirs of salvation. (Heb. i.) Satan sleepeth
not, but seeketh always to destroy us.

Occasions to meditate

Think how we are strangers from our country, from our
home, from our original ; I mean from God. Again,
think upon our madness, that linger and loiter so willingly
in this our journey and pilgrimage ; also how foolish we
are to fancy things which we cannot carry with us, and to
contemn conscience, which will always lea companion to
us, to our joy if it is good, but to our shame and sorrow, i?
it is evil and corrupt. Finally, how unnatural we are, that
so little desire to be at our home, to be with our only Fa-
ther, and Master, our fellows, friends, &c.

WHEN YOU ARE ABOUT TO RECEIVE YOUR MEAT, PRAY:

This is a wonderful mystery of thy work, O Maker and

Governor of the world, that thou dost sustain the lives

of men and beasts with these meats ! Surely this power

is neither in the bread nor food, but in thy will and word,

u3

442 Bradford.' — Prayers.

by which word all thin2;s live and have their bein^.
An^ain, how great a thinp: is it, that thou art able yearly to
{jive sustenance to so many creatures ; this is spoken of
by thy prophets in thy praises. All thing's look up to thee,
and thou givest them meat in due season ; thou openest
thine hand, and fiUest with thy blessing every living thing:
these, doubtless, are wonderful works of thine almighti-
ness. I therefore heartily pray thee, O most liberal Lord
and faithful Father, that as thou by meat through thy word
dost minister life to these our bodies, even so by the same
word with thy grace do thou quicken our souls ; that both
in soul and body we may please thee till this our mortal
body shall put on immortality, and we shall need no more
any other food, but thee only, who then wilt be all in all.
Taste, and see how good the Lord is ; bless the Lord, O
my soul, who feedeth and filleth thy mouth with good
things.

Occasions to meditate.

Think a little how great God's power is, that made
us ; also think how great his wisdom is to preserve
us ; but most of all, think how many things are given for
our use, how wonderful it is to give us Hfe, but most of
all, to propagate to immortality the life of the soul by his
beck alone. Last of all, think that God, by his providence
for thy body, would have thee confirm thy faith respecting
God's providence for thy soul.

IN THE MEAL-TIME, PRAY:

O most liberal Distributor of thy gifts, who givest us
all kinds of good things to use, thou being pure givest
pure things, grant to me thy grace, that I misuse not
these thy gracious gifts given to our use and profit. Let
us not love them because thou dost give us these things,
but rather let us love Thee, because thou givest them, and
because they are necessary for us for a season, till we
come unio thee. Grant us to be conversant among thy
gifts soberly, purely, temperately, holily, because thou art
such : so shall not we turn to the poison of our souls,
that which thou hast given for the medicine of our bodies,
Dut using thy benefits thankfully, we shall find them pro-
fitable both to soul and body.

Daily Meditations and Prayers. 443

Occasions to meditate.

Think that the meats and drinks set before you, are
given to you to use, and not to abuse ; think they are given
to profit and not to hurt you ; think that they are not given
to you alone, but unto others also, by you. In eating and
drinking, think that you do but feed the worms. Remem-
ber the poor prisoners, the sick, &c,, as though you were
in tlreir case. Think upon the food of your soul, Christ's
body broken, and his blood shed. Desire the meat that
lasteth for ever, (John vi.) work for it ; Christ's meat wa^
10 do his Father's will. (John iv.)

AFTER YOUR MEAT, PRAY THUS :

By corporeal meats thou dost sustain our corporeal
daily life, which otherwise is ready to perish, which
surely is a great work, but yet this is much greater, more
profitable, and more holy — that thy grace, O Jesus Christ,
keeps away from us the death of the soul. For this life
we ought much to thank thee, and because thou prolongest
it with thy good gifts, we most heartily praise thee ; how-
beit, this life is but the way to eternal life, which we
beseech thee, for thy death's sake, that thou wilt give us ;
and so shall we not only give thee, as we can, thanks in
time for temporal things, but also eternal thanks for
eternal things. Oh ! grant to us these our desires for thy
mercy's sake. Amen.

Occasions to meditate.

Think now that God has given thee this his blessing
of meat, &c., and also time that thou mightest repent
to seek his glory, and the advantage of thy brethren.
Therefore go thereabout ; but first pray for grace well to
begin, and again consider how thou hast been partaker of
other men's labours, as of the husbandman, the miller,
the baker, the brewer, the butcher, the cook, &c. See
therefore that thou art not a drone, but rather such a
bee as may help the hive. If God have thus fed thy body,
which he loveth not, except for thy soul's sake, how can
it be then, but that he will be much more ready to feed
thy soul ? Therefore take courage to thee, and go to him
for grace accordingly.

444 Bradford. — Prayers.

COGITATIONS FOR ABOUT THE MID-DAY TIME.

As the body is now enllf^htened on all sides with light,
so see that thy mind may be. As God giveth thee thus
plentifully this corporeal lin^ht, so pray him that he will
give thee the spiritual light. Think that as the sun is
now most clear, so shall our bodies be in the day of judg-
ment. As now the sun is come to the highest, and there-
fore will begin to draw downward, so is there nothing in
the world so perfect and glorious, which, when it is at the
full, will not decrease, and so wear away.

WHEN YOU COME HOME AGAIN, PRAY:

There is nothing, O Lord, more like to thy holy nature
than a quiet mind ; thou hast called us out of the trouble-
some disquietness of the world, into thy quiet rest and
peace, which the world cannot give, being such a peace as
passeth all men's understanding. Houses are ordained
for us, that we might get into them from the injury of
weather, from the cruelty of beasts, from disquietness of
people, and from the toils of the world. O gracious
Father, grant that through thy great mercy my body may
enter into this house from outward actions, but so that it
may become willing and obedient to the soul, and make
no resistance thereagainst; that in soul and body I may
have a godly quietness, and peace to praise thee. Amen.
Peace be to this house, and to all that dwell in the same.

Occasions to meditate.

Think what a return, and how joyful a return, it will be,
to come to our eternal, most quiet, and most happy home ;
then all grief will be gone away ; whatsoever here is
pleasant and joyful, the same is nothing, but a very shadow
in comparison, &c.

AT THE SUN'S GOING DOWN, PRAY:

Oh ! how unhappy are they, O Lord, on whom thy sun
goeth down, and giveth no liglit ! 1 mean, thy grace,
which is always clear as the mid-day. The mid-day is
dark night unto them which depart from thee ; in thee
there ne\er is night, but always daylight most clear. This

Daily Meditations and Prayers. 445

corporeal sun has his courses, now up, now down; but
thou, dear Lord, if we love thee, art always one. Oh I
that this block and veil of sin were taken away from me,
that the air might be always clear day in my mind.

Occasions to meditate.

Think that as we are not sorry when the sun g:oes down,
because we know it will rise again, even so let us not sorrow
for death wherethrough the soul and body part asunder, for
they shall soon return, and come together again. So long"
as the sun is up, wild beasts keep their dens, foxes their
burrows, owls their holes, &c. ; but when the sun is down,
then they come abroad ; so wicked men and hypocrites keep
their dens in the gospel time ; but it being taken away,
then they swarm out of their holes like bees, as this day
teaches.

WHEN THE CANDLES ARE LIGHTED, PRAY :

Most thick and dark clouds do cover our minds, except
thy light, O Lord, dispels them. Thy sun, O most wise
Worker, is as it were a firebrand* to the world ; thy wis-
dom, whereby light comes both to soul and body, is a
firebrand to the spiritual world. After day, when the
night comes, thou hast given for the remedy of darkness,
a candle ; after sin, for the remedy of ignorance, thou
hast given thy doctrine, which thy dear Son hath brought
unto us. Oh ! thou, who art the Author and Master of
all truth, make us to see by both the lights, so that the
dimness of our minds may be driven quite away : lift
upon us thy joy in our hearts. Thy word is a lantern to
my feet, and a light unto my paths.

Occasiojis to meditate.

Think that the knowledge and wisdom that God has
given unto us by candles this night, whereby we see those
things in this night of our bodies, which are expedient for
us, make us to wish much more for this doctrine of God ;
and when we get it, to esteem and diligently embrace it
the more, that as all would be horror without candles,
so there is nothing but mere confusion, where God's word
takes not place.

♦ A torch.

^4G Bradford. — Prayers.

WHEN YOU UNDRESS YOURSELF, PRAY :

Tliis our life and weak-knit body, by reason of sin,
will be dissolved by little and little, and so shall be re-
stored to the earth whence it was taken ; then will be an
end of this vanity, which by our foolishness we have
wrought to ourselves. O, most merciful Father, so do thou
untie, unloose, and loose me, (for thou hast knit me toge-
ther,) that I may perceive myself to be made unready and
dissolved, and so may remember both of whom I was
made, and also whither I go, lest I be taken unprepared to
thy tribunal and judgment-seat.

Occasions to meditate

Put off the old man, with his lusts and concupiscence ;
— be content, with Joseph, to put off thy prison-apparel,
that thou mayest put on new ; — think that we willingly
put off our garments, which in the morning we shall put on
again ; and therefore as after the night of the world, we
shall receive our bodies again, le us not unwillingly put
them off when God by death shall call.

WHEN YOU ENTER INTO YOUR BED, PRAY:

The day now ended, men give themselves to rest in the
night, and so, this night finished, we shall rest in death.
Nothing is more like this life than every day ; nothing is
more like death than sleep ; nothing more like to our
grave than our bed. O Lord, our Keeper and Defender,
grant that I now, lying down to rest, being unable to
keep myself, may be preserved from the crafts and assaults
of the wicked enemy ; and grant further, that when I
have .run the race of this life, thou wouldest of thy mercy
call me unto thyself, that 1 may always live and watch with
thee. Now, good God, give me to take my rest in thee,
and bring to pass that thy gracious goodness may be, even
in sleep, before mine eyes ; that when sleeping I be not
absent from thee, but may have my dreams to draw me
unto thee, and so both soul and body may be kept pure
and holy for ever. I will lay me down in peace, and take
my rest.

Daily Meditations and Prayers. 447

Occasions to meditate.

Think that as this troublesome day is now past, and
night is come, and so rest, bed, and pleasant sleep,
which makes the most excellent princes and poorest pea-
sants alike ; even so after the tumults, troubles, tempta-
tions, and tempests of this life, they that believe in Christ
have prepared for them a heaven and rest, most pleasant
and joyful. As you are not afraid to enter into your bed,
and to dispose yourself to sleep ; so be not afraid to die,
but rather prepare yourself for it ; think that now you are
nearer your end by one day's journey, than you were in
the morning.

WHEN YOU FEEL SLEEP TO BE COMING, PRAY:

O Lord Jesus Christ, my Watchman and Keeper, take
me to thy care ; grant that while my body is sleeping
my mind may watch in thee, and be made joyful by some
sight of that celestial and heavenly life wherein thou art
the King and Prince, together with the Father and the
Holy Ghost. Thy angels and holy souls are most happy
citizens. Oh ! purify my soul, keep clean my body, that
in both I may please thee, sleeping and waking, for ever.
Amen.

448 Bradford. — Praysrs.

A MOST FRUITFUL PRAYER FOR THE DIS-
PERSED CHURCH OF CHRIST, VERY NECES-
SARY TO BE USED BY THE GODLY IN
THESE DAYS OF AFFLICTION.

O MOST omnipotent, mag-nificent, and g;lorious God,
and Father of all consolation ; we here assembled do not
presume to present and prostrate ourselves before thy mercy-
seat in respect of our own worthiness and righteousness,
which are altogether polluted and detiled ; hut in the merits,
righteousness, and worthiness of thy only Son Jesus
Christ, whom thou hast given unto us as a most pure and
precious g-arment to cover our pollution and filthiness
withal, that we might appear holy and justified in thy
siffht throuffh him. Wherefore in obedience to thy com-
mandments, and confiding in thy promises, contained m
thy holy word, that thou wilt accept and grant our prayers
presented unto thee in the favour of thy only Son our
Saviour Jesus Christ, either for ourselves or for the neces-
sity of thy saints and congregation ; we here, congregated
together, do with one mouth and mind most humbly be-
seech thee, not only to pardon and forgive us all our sins,
negligences, ignorances, and iniquities, which we, from
time to time, incessantly do commit against thy divine
majesty, in word, deed, and thought — such is the infirmity
of our corrupted nature ; but also that it would please
thee, O benign Father, to be favourable and merciful unto
thy poor afflicted church and congregation, dispersed
throughout the whole world, which in these days of ini-
quity are oppressed, injured, despised, persecuted, and
afflicted for the testimony of thy word, and for obedience
to thy laws.

And especially, O Lord and Father, we humbly beseech
thee to extend thy mercy and favourable countenance upon
all those that are imprisoned or condemned for the cause
of thy gospel, whom thou hast chosen for thee, and made
worthy to glorify thy name. That it may please thee to
give them such constancy as thou hast given to thy saints
and martyrs in time past, willingly to shed their blood for
the testimony of thy word ; or else mightily to deliver
them from the tyranny of their enemies, as thou deliver-

J fruitful Prayer. 449

edst the condemned Daniel from the lions, and the per-
secuted Peter out of prison, to the exaltation of thy glory,
and the rejoicing of thy church.

Furthermore, most beneficent Father, we humbly beseech
thee to stretch forth thy mig-hty arm unto the protection
and defence of those that are exiled for the testimony of
thy verity, because they would not bend their backs, and
incline their necks under the yoke of antichrist, and be
polluted with the execrable idolatries and blasphemous
superstitions of the ungodly. That it would please thee
not only to feed them in strange countries, but also to
prepare a resting place for them, as thou hast done from
time to time for thine elect in all ages ; whereby they may
unite themselves together in the sincere ministration of
thy word and sacraments, to their singular edification.
And in due time restore them home again to their land, to
celebrate thy praises, promote thy gospel, and edify thy
desolate congregation.

And also, O Lord, thou who hast said, thou wilt not
break the bruised reed, nor quench the smoking flax, be
merciful, we beseech thee, unto all those who, through
fear and weakness, have denied thee, by dissimulation and
hypocrisy. That it may please thee to strengthen their
weak knees, (thou who art the strength of them that stand,)
and to lift up their feeble hands, that their little smoke
may increase into a great flame, and their bruised reed
into a mighty oak, able to abide all the blustering blasts
and stormy tempests of adversity ; that the ungodly may
no longer triumph over their fate, which, as they think,
they have utterly quenched and subdued — stir up thy
strength in them, O Lord, and behold them with that
mercifid eye wherewith thou didst behold Peter, that
they, rising by repentance, may become the constant con-
fessors of thy word, and the sanctified members of thy
church to the end ; that when as by thy providence thou
purposest to lay thy cross upon them, they do no more
seek unlawful means to avoid the same, but most wilhngly
be contented with patience to take it up and follow thee,
in what sort soever it shall please thee to lay the same
upon their shoulders, either by death, imprisonment, or
exile ; and that it will please thee not to tempt them
above their power, but to give them grace utterly to despair
of their own strength, and wholly to depend upon thy
mercy.

450 Bradford. — Prayers.

On the other side, O Lord God, thou righteous Judge,
let not the ungodly, the enemies of thy truth, continually
triumph over us, as they do at this day ; let not thine
heritage become a reproach and common laughing-stock
unto the impudent and wicked papists, who, by all possi-
ble means, seek the utter destruction of thy little flock, by
shedding the blood of thy saints for the testimony of thy
word, seeking by most devilish and damnable practices to
subvert thy truth. Confound them, O God, and all their
wicked counsels, and let them be taken in the same pit
they have digged for others ; that it may be universally
known that there is no counsel nor force that can prevail
against the Lord our God. Break, O Lord, the horns of
those bloody bulls of Bashan ; pull down those high
mountains that elevate themselves against thee ; and root
up the rotten race of the ungodly, that they being con-
sumed in the fire of thine indignation, thine exiled church
may, in their own land, find place of habitation.*

O Lord, deliver our land, which thou hast given us for
a portion to possess in this life, from the invasion and
subduing of strangers. Truth it is we cannot deny, but
that our sins have justly deserved this great plague, now
imminent t and approaching, even to be given over into
the hands and subjection of that proud and brutish nation,
that neither know thee nor fear thee, and to serve them in
bodily captivity who have refused to serve thee in a spi-
ritual liberty. Yet, Lord, forasmuch as we are assuredly
persuaded by thy holy word, that thine anger doth not
last for ever towards those that earnestly repent, but in-
stead of vengeance thou dost show mercy, we most peni-
tently beseech thee to remove this thy great indignation
bent towards us, and give not over our land, our cities,
towns and cattle, our goods, possessions and tithes, our
wives, children, and our own lives, into the subjection of
strangers. But rather, O Lord, expel them from our land,
subvert their counsels, dissipate their devices, and deliver
us from their tyranny, as thou deliveredst Samaria from
eruel Benhadad, and Jerusalem from blasphemous Senna-
cherib.

Give us, O Lord, such princes and rulers, such magis-

* The reader will bear in mind the peculiar times and circum-
stances in which Bradford wrote this.

t Threatening. The nation had great cause at that time to fear
lest it should be brought under the yoke of Spain.

Another fruitful Prayer. 451

trates and governors, as will advance thy glory, erect thy
gospel, suppress idolatry, banish all papistry, and execute
justice and equity. Water again, O Lord, thy vine of
England with the moisture of thy holy word, lest it ut-
terly perish and wither away. Build up again the decayed
walls of thy new Jerusalem, thy congregation in this land,
lest the ungodly attribute our confusion, not unto our sins,
as the truth is, but unto our profession in religion.

Remember, O Lord, that we are a parcel of thy portion,
thy flock, the inheritors of thy kingdom, the sheep of thy
pasture, and the members of thy Son our Saviour Jesus
Christ. Deal with us therefore according to the multitude
of thy mercies, that all nations, kindreds, and languages,
may celebrate thy praises in the restoring of thy ruined
church to perfection again ; for it is thy work, O Lord,
and not man s, and from thee do we with patience look
for the same, and not from the fleshly arm of man, and
therefore to thee only is due all dominion, power, and
thanksgiving, now in our days and for evermore. Amen.

ANOTHER PRAYER.

Pray in every place^ lifting up your hands. 1 Tim. ii.

O mighty King, and most high almighty God, the
Father of our Lord Jesus Christ, who mercifully governest
all things which thou hast made, look down upon the
faithful seed of Abraham, the children of thy chosen Jacob,
thy chosen people I mean, consecrated unto thee by the
anointing of thy Holy Spirit, and appointed to thy king-
dom by thy eternal purpose, free mercy, and grace, but
yet, as strangers, wandering in this vale of misery, brought
forth daily by the worldly tyrants like sheep to the slaugh-
ter. O Father of all flesh, who, by thy divine providence,
changest times and seasons, and most wonderfully dis-
posest kingdoms ; thou didst destroy Pharaoh, with all his
horses and chariots, puffed up with pride against thy people,
and thou didst lead forth safely, by the hands of thy mercy^
thy beloved Israel through the high waves of the raging
waters. Thou, O God, the Lord of all hosts and arms,
didst first drive away from the gates of thy people the
blasphemous Sennacherib, slaying of his army an hundred
fourscore and five thousand, by thy angel in one night, and

452 Bradford. — Prayers,

afterwards by his own sons, before his own idols, didst kill
the same blasphemous idolater, showing: openly to all hea-
thens thy provident power towards thy despised little ones.
Thou didst transform and change proud Nebuchadnezzar,
tlie enemy of thy people, into a brute beast, to eat grass
and hay, to the horrible terror of all worldly tyrants.
And as thou art the Father of mercies, and God of all
consolation, so of thy wonderful mercy thou didst preserve
those thy servants in Babylon, who with bold courage
gave their bodies to the tire, because they would not wor-
ship any dead idol ; and when they were cast into the burn-
ing furnace, thou didst give them cheerful hearts to rejoice
and sing psalms, and savedst unhurt the very hairs of
their heads, turning the flame from them to devour their
enemies. Thou, O Lord God, by the might of thy right
arm, which governeth all, didst bring Daniel, thy prophet,
safe into light and life out of the dark den of the devour-
ing lions, where, by false accusations, he was shut under
the earth to be destroyed by those raging beasts ; but thou
turnedst their cruelty upon his accusers, repaying the
wicked upon their own pates. Yea, Lord, who passest
all wonders, and art far above man's power to perceive
therein thy working, thou didst cause the huge and great
dragon of the seas, that horrible Leviathan and Behe-
moth, the mighty fish, to swallow up and devour thy
servant Jonah, to keep him three days and three nights
in the dungeon of his belly, the dark hellish grave to a
living man ; thou didst cause that great monster to carry
him to the place that thou hadst appointed, and there to
cast him up safe and able to do thy message.

Now also, O heavenly Father, beholder of all things, to
whom only belongeth vengeance, thou seest and consi-
derest how thy holy name is dishonoured by the wicked
worldlings and blasphemous idolaters ; thy sacred word
refused, forsaken, and despised ; thy Holy Spirit provoked
and offended ; thy chosen temple polluted and defiled :
tarry not too long, therefore, but show thy power
speedily uj)on thy chosen household, which is so griev-
ously vexed, and so cruelly handled by thy open enemies.

Avenge thine own glory, and shorten these evil days
for thine elect's sake. Let thy kingdom come of all thy
desired, and though our lives have oHiended thy majesty,
as we do confess unfeignedly, O Lord, that we have all
sinned, our kings, princes, priests, prophets, and people —

Another fruitful Prayer. 453

all we, together with our parents, fathers, and mothers,
liave most grievously, infinitely passing all measuie and
number, with our hard flintish hearts, our dissolute and
careless lives, without shame and repentance for sin, have
offended, transgressed, trespassed, sinned, and committed
most horrible wickedness, so that we have worthily de-
served the uttermost of thy plagues and terrible vengeance.
Yet for thine own glory, O merciful Lord, suffer not the
enemy of thy Son Christ, the Romish antichrist, thus
wretchedly to delude and draw from thee our poor brethren,
for whom thy Son once died, that by his cruelty, afler so
clear light, they should be made captives to dumb idols
and devilish inventions of popish ceremonies thereunto
pertaining. Suffer him not to seduce the simple sort with
his fond* opinion, that his false gods, blind mumbhng,
feigned religion, and his foolish superstition, give him such
conquests, such victories, such triumphs, and such a high
hand over us. We know most certainly, O Lord, that it is
not their arm and power, but our sins and offences, that
have delivered us to their fury, and have caused thee to
turn away from us. But turn again, O Lord, let us fall
into thy hands ; otherwise (seeing thy justice must punish
us) let us fall into thy hands as David chose, by dearth,
famine, or pestilence, or what way thou likest ; lest these
vain idolaters rejoice at the miserable destruction of those
men whom they make proselytes, and apostates from thy
doctrine. But, holy Lord, thy holy will be fulfilled. This
is thy righteous judgment to punish us with the tyrannical
yoke of blindness, because we have cast away from us the
sweet yoke of the wholesome word of thy Son our Saviour.
Yet consider the horrible blasphemies of thine and our
enemies ; they call a caket their God, their Christ, and
altogether they know nothing of thy power. They say
in their hearts. There is no God, who either can or will
deliver us ; wherefore, O heavenly Father, the Governor
of all things, the Avenger of the cause of the poor, the
fatherless, the widow, and the oppressed, look down from
heaven with the face of thy fatherly mercies, and forgive
us all former offences ; and for thy Son Christ's sake have
mercy upon us, who by the force and cruelty of wicked
and blasphemous idolaters without just causes, are haled
and pulled from our own houses, are slandered, slain, and

* Foolish.

t The consecrated wafer used at the Romish sacrament

4". 4 Bradford. — Prayers.

nuirdcrcd as rebels and traitors, like persons pernicious,
pestiferous, seditious, pestilent, and iuU of mortal poison
conta£(ious to all men. Whereas we meddle no further
than afi^ainst the hellisli powers of darkness, against the
spiritual craftiness in heavenly thinj^s, which would deny
Hie will of our Christ unto us. We contend no further
than for our Christ crucified, and the only salvation by his
blessed passion, acknowledgino- none other God, none
other Christ or Saviour, but only the everliving- Lord and
our most merciful Father, and thy dear Son our Saviour,
who is in the same "lory with thee in the highest heavens.
Therefore, O Lord, for thy glorious name's sake, for Jesus
Christ's sake, by whom thou hast promised to grant all
righteous requests, make the wicked idolaters to wonder
and stand amazed at thy almighty power, use thy wonted
strength to the confusion of thine enemies and to the help
and deliverance of thy persecuted people. All thy saints
do beseech thee therefore — the young infants which have
somewhat tasted of thy sweet word, by whose mouth thou
hast promised to make perfect thy praises, whose angels
alway behold thy face, who, besides the loss of us their
parents, are in danger to be compelled and driven without
thy great mercies, to serve dumb and insensible idols, do
cry and call to thee. Their pitiful mothers with lamentable
tears, lie prostrate before the throne of thy grace. Thou,
Father of the fatherless. Judge of the widows, and Avenger
of all the o})pressed, let it appear, O Lord omnipotent,
that thou dost hear, and in due season avenge and punish
all wrongs offered to all thy little ones that do believe in
thee. Do this, O Lord, for thy name's sake. Arise up,
O Lord, and thine enemies shall be scattered and con-
founded. So be it, O Lord, most merciful, at thy time
appointed.

A GODLY PRAYER TO BE READ AT ALL TIMES.

Honour and praise be given to thee, O Lord God Al-
mighty, most dear Father of heaven, for all thy mercies
and loving kindness showed unto us, in that it hath pleased
thy gracious goodness freely and of thine own accord to
elect and choose us to salvation before the beginning of
the world. And the like continual thanks be given to thee
for creating us after thine own image ; for redeeming us

A godly Prayer to be read at all Times. 455

with the precious blood of thy dear Son, when we were
utterly lost ; for sanctifying us with thy Holy Spirit in the
revelation and knowledg-e of thy holy word ; for helping
and succouring us in all our needs and necessities ; for
saving us from all dangers of body and soul ; for com-
forting us so fatherly in all our tribulations and persecu-
tions ; for sparing us so long, and giving us so large a
time for repentance. These benefits, O most merciful
Father, like as we acknowledge to have received them of
thy only goodness, even so we beseech thee, for thy
dear Son Jesus Christ's sake, to grant us alway thy Holy
Spirit, whereby we may continually grow in thankfulness
towards thee, be led into all truth, and comforted in all
our adversities. O Lord, strengthen our faith, kindle it
more in fervour and love towards thee, and our neighbours,
for thy sake. Suffer us not, dearest Father, to receive thy
word any more in vain ; but grant us always the assistance
of thy grace and Holy Spirit, that in heart, word, and
deed we may sanctify and worship thy holy name. Help
to amplify and increase thy kingdom, that whatsoever thou
sendest we may be heartily well content with thy good
pleasure and will. Let us not lack that, O Father, with-
out which we cannot serve thee, but bless thou so all the
works of our hands, that we may have sufficient, and not
be chargeable, but rather helpful unto others. Be merciful,
O Lord, to our offences, and, seeing our debt is great, which
thou hast forgiven us in Jesus Christ, make us to love thee
and our neighbours so much the more. Be thou ou
Father, our Captain, and Defender in all temptations ;
lold thou us by thy merciful hands, that we may be deli-
vered from all inconveniences, and end our lives in the
sanctifying and honour of thy holy name, through Jesu?
Christ our Lord and only Saviour. Amen.

Let thy mighty hand and outstretched arm, O Lord,
still be our defence ; thy mercy and loving kindness in Jesus
Christ thy dear Son our salvation ; thy true and holy word
our instruction ; thy grace and Holy Spirit our comfort and
consolation unto the end, and in the end. Amen.

O Lord, increase our faitJ .

456 Bradford

A
BRIEF ADMONITION

WRITTEN BY JOHN BRADFORD
IN THE NEW TESTAMENT OF A FRIEND.

This book is called, The word of the Cross, because the
cross always accompanies it : so that it you will be a
student thereof, you must needs prepare yourself to that
cross which you began to learn before you learned your
alphabet. And Christ requires it of every one that will
be his disciple, therein not swerving from the common
trade* of callings or vocations ; for no profession or kind
of life wanteth its cross. So that they are far overseenf
who think that the profession of the gospel, which the
devil most envies, the world most hates, and the flesh
most repines at, can be without a cross. Let us therefore
pray that God would enable us to take up our cross by de-
nying ourselves.

From prison, 18th February, 1555.

John Bradford.

• Manner. f Much mistaken.

Meditation on the tenth Commandment. 457

Bradford's meditation on the tenth Commandment, which
is wanting at page 397, has sijice been communicated
from the edition of 1622, and is as follows : —

Thou shalt not covet thy neighbour's house, thou

SHALT not covet THY NEIGHBOURS WIFE, NOR HIS SER-
VANT, NOR HIS MAID, NOR HIS OX, NOR HIS ASS, NOR ANY
THING THAT IS HIS.

Here, O most gracious Lord and God, thou givest me
the last commandment of thy law, who having taught
me what outward actions I shall avoid, that I do not
thereby offend or undo my neighbour, as murder, adultery,
theft, or false witness : now thou teachest me a rule for
my heart, to order that well, from the abundance whereof
all our works and words proceed, that I shall not covet
any thing that is my neighbours.

I know hereby, that if he have a fairer house than I,
I may not wish for it : if he have a more beautiful wife
than I, I may not desire her : if he have an honest and
faithful servant, and such a one as helpeth to get his
living, I must not think to myself, I would I had him
away from his master. I may not desire to take from him
his ox, nor his ass, no not his dog, no not the meanest
thing he hath in his possession. So that in the other
commandments, as thou hast forbidden all injuries and
evil practice against my neighbour, so now thou chargest
me to beware of thinking any evil thought against him.

By reason whereof I have great cause to praise thee, in
that I see thee to be so careful over mine estate, my house,
my wife, my servants, and the beasts that drudge for my
service : that all men are by thee commanded not once to
wish them from me. Thy apostle said well, when he
laught us, saying, " Cast all your care upon God, for he
careth for you." It is true, I find it true, thus thou carest
for us, and wouldest have us so to care one for another.

But gracious Lord, I must needs confess, that I have
forgotten and broken this commandment, and do so still
every day. I am wishing and woulding* every minute of
an hour. I have gone about to take my neighbour's house
over his head. Many times have I had unchaste thoughts
in my heart, touching his wife and children : I have gone
* Desiring.

BRADFORD. X

458 Bradford.

about to inveifi^le and entice his servants from him : I could
have been content to have wrought his beast and spared
my own : I always thought he had too much, and I have
too httle ; and the dregs of these things, O Lord, are not
quite out of my heart. By reason whereof I have de-
served to have thy law executed upon me with all severity.

But thou, good Lord, be merciful unto me in this point
also, for Jesus Christ's sake: for otherwise, I am of all
men most miserable. Good Lord, pardon me, consider
the frailty of my flesh, the corruption of my nature, the
multitude of temptations, how of myself, I am able to do
nothing ; how if 1 be left to myself, I shall come to
nothing.

Set my heart straight in the case of religion, to ac-
knowledge thee one God, to worship none other God, to
reverence thy name, and to keep thy sabbaths. Set my
heart right in matters of human conversation, to honour
my parents, to obey rulers, and reverence the ministry of
the gospel ; to have hands clean from blood, true trom
theft, a body free from adultery, and a tongue void of all
offence. But purge the heart first, O Lord, and then the
hand, the eye, the tongue, the foot, and all the whole body
will be cleaner. Write all these thy laws in my heart, O
Lord, and in the he irts of all the faithful people, that we
may believe them, and keep them all the days of our lives
to thy glory and praise, through Jesus Christ our Saviour.
Amen.

THE END.

LONDON :

INTED BY WILLIAM CLOWES,
Stamford-street.

Princeton Theological Seminary-Speer Libri

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