Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.

¶The history of the worthy Mar∣tyr and seruaunt of God, M. Iohn Bradford, with his lyfe and actes, and sundry conflicts, with his aduersaries, and Martyrdome, at length most con∣stantly suffered for the testimony of Christ and hys truth.

AS touching first the country and education of Iohn Bradford,* 1.1 he was borne at Manchester in Lancastershire. His parents did bring hym vp in learnyng from his infancie, vntil he at∣tained such knowledge in the Latin tong, and skill in writing, that he was able to gaine his own liuyng in some honest condition.* 1.2 Then he became seruaunt to sir Iohn Harington knight, who in the great affaires of K. Henry the 8. and K. Edward the 6. which he had in hand when he was Treasurer of the kings campes & buildyng, at diuers times in Bullonois, had such experiēce of Brad∣fords actiuity in writyng, of expertnes in the arte of Audi∣tors, and also of his faythfull trustines,* 1.3 that not onely in those affaires, but in many other of his priuate busines he trusted Bradford, in such sort that aboue all other he vsed his faythfull seruice.

Thus continued Bradford certayne yeares in a right honest and good trade of life, after the course of this world, lyke to come forward (as they say) if his mynde could so haue liked, or had ben giuē to the world as many other be. But the Lord which had elected him vnto a better functi∣on, and preordeined him to preach the gospell of Christ in that houre of grace which in his secret counsell he had ap∣pointed, called this his chosen chyld to the vnderstandyng and pertakyng of the same Gospell of lyfe. In which call, he was so truely taught, that forthwith his effectuall call was perceyued by the fruites. For then Bradford did for∣sake his worldly affaires & forwardnes in worldly welth,* 1.4 and after the iust accompt geuen to his Maister of all hys doyngs, he departed from hym, and with meruailous fa∣uour to further the kyngdome of God by the ministery of his holy word,* 1.5 he gaue himselfe wholy to the studye of the holy scriptures. The which his purpose to accomplish the better, he departed from the Temple at London, where the temporall law is studied, and went to the vniuersitie of Cambridge, to learne by Gods law how to further the building of the Lordes Temple. In Cambridge his dili∣gence in study, his profiting in knowledge and godly con∣uersation so pleased all men, that within one whole yeare after that he had bene there, the Uniuersitie did geue hym the degree of a M. of Arte.

Immediately after the Maister and fellowes of Pen∣broke hal did geue him a felowship in their Colledge with them: yea that man of God Martin Bucer so lyked him,* 1.6 that he had him not onely most deare vnto him, but also of∣ten tymes exhorted him to bestow his talent in preaching. Unto which Bradford aunswered alwayes, that he was vnable to serue in that office through want of learnyng. To the whiche Bucer was wont to reply, saying: If thou haue not fine manchet bread yet geue the poore people barly bread,* 1.7 or whatsoeuer els the Lord hath committed vnto thee. And whiles Bradford was thus persuaded to enter into the ministry, Doctour Ridley that worthy By∣shop of Lōdon and glorious Martyr of Christ, accordyng to the order that then was in the Churche of England called hym to take the degree of Deacon.* 1.8 Which order be∣cause it was not without some such abuse as to the whiche Bradford would not consent, the Byshop yet perceauyng that Bradford was willing to enter into y^e ministery, was content to order him Deacon without any abuse, euen as he desired. This beyng done, he obteyned for him a licence to preache, and did geue him a Prebend in his Cathedrall Church of Saint Paules.

In this preaching office by the space of three yeares, how faithfully Bradford walked, how diligently he labo∣red, many partes of England can testify. Sharply he ope∣ned and reproued sinne, sweetely he preached Christ cruci∣fied, pithily he impugned heresies and errours, earnestly he persuaded to godly life. After the death of blessed yong King Edward the sixt, when Queene Mary had gotten the crowne, still continued Bradford diligent in preaching

vntil he was vniustly depriued both of his office & libertie by the Queene and her Councell. To the doyng whereof, because they had no iust cause, they tooke occasiō to do this iniurie for such an acte, as among Turkes and Infidels would haue bene with thankfulnes rewarded,* 1.9 and with great fauour accepted, as in deed it did no lesse deserue.

The fact was this. The xiij. day of August, in the first yere of the raigne of Queene Mary, M. Bourne then B. of Bath, made a seditious sermon at Paules crosse in Lō∣don, as partly is declared before, pag. to set popery a∣broch, in such sort that it mooued the people to no small in∣dignation, beyng almost ready to pull hym out of the pul∣pit. Neither could the reuerence of the place, nor the pre∣sence of the B. Boner, who then was his maister, nor yet the commandement of the Maior of London, whō the peo∣ple ought to haue obeied, stay their rage: but the more they spake, the more the people were incēsed. At length Bourn seyng the people in such a moode, and himselfe in such peril (whereof he was sufficiently warned by the hurlyng of a drawen dagger at hym as he stoode in the pulpit) and that he was put from endyng his sermon, fearing least against his will, hee should there ende his wretched lyfe, desired Bradford who stood in y^e pulpit behynd him, to come forth and to stande in his place and speake to the people.* 1.10 Good Bradford at his request was content, and there spake to the people of godly and quiet obedience. Whome as soone as the people saw to beginne to speake vnto them, so glad they were to heare him, that they cried with a great shout: Bradford, Bradford, God saue thy life Bradford: well de∣claring not only what affectiō they bare vnto him, but also what regard they gaue to his words. For after that he had entred a little to preach vnto them,* 1.11 and to exhort them to quiet & pacience, eftsoones all the raging ceased, and they in the end quietly departed ech man to his house. Yet in the meane season (for it was a long tyme before that so great a multitude could all depart) Bourne thought (and truely) himselfe not yet full sure of his lyfe till he were safely hou∣sed, notwithstanding, that the Maior & Shirifes of Lon∣don were there at hand to helpe him. Wherfore he desired Bradford not to depart from him till hee were in safetie:* 1.12 which Bradford according to his promise performed. For while the Maior and Shiriffes did leade Bourne to the Scholemaisters house, which is next to the pulpit, Brad∣ford went at his backe, shadowyng him from the people with his gowne, and so to set him safe.

Let the Reader now consider the peril of Bourne, the charitie of Bradford, and the headines of the multitude, & also the grudging mynds of certaine, which yet still there remayned behind, greeued not a little theyr mindes, to see that so good a man should saue y^e life of such a popish priest, so impudently and openly rayling against K. Edward. A∣mong whō, one gentlemā sayd these words: Ah Bradford, Bradford, thou sauest him y^t wil help to burne thee. I geue thee his life: if it were not for thee, I would (I assure thee) t•••• him through with my sword. Thus Bourne for that tyme, through Bradfordes meanes escaped bodily death: but God hath his iudgement to be shewed in the tyme ap∣poynted.* 1.13

The same sonday in the after noone Bradford preached at the Bow church in Cheapside, and reproued the people sharply for theyr seditious misdemeanor. After this he did abide still in London with an innocent conscience, to try what should become of his iust doing.

Within three daies after he was sent for to the Tower of London, where the Queene then was, to appeare there before the counsell. There was he charged with this act of sauing of Bourne, which act they there called seditious, & also obiected agaynst him for preaching, and so by them he was cōmitted first to the Tower, then vnto other prisons, out of the which neither his innocency, godlines, nor cha∣ritable dealing could purchase him liberty of body, till by death (which he suffred for Christes cause) he obteyned the heauenly liberty, of which neither Pope nor papist shall e∣uer depriue him. From the Tower he came to the kinges Benche in Southwarke: and after his condemnation, he was sent to the Counter in the Poultry in London: in the which two places for the time he did remayne prisoner, he preached twise a day continually, vnlesse sicknes hindered him: where also the sacrament was often ministred, & tho∣row his meanes (the keepers so well did beare with him) such resort of good folkes was dayly to his lecture, and to the ministration of the sacrament, that commonly his chā∣ber was well nigh filled therewith. Preaching, reading & praying was all his whole life. He did not eate aboue one meale a day: which was but very little when he took it: & his continuall study was vpon his knees. In the middest of dinner he vsed often to muse with himselfe, hauyng his hat ouer his eyes, from whence came commonly plenty of teares droppng on his trencher. Uery gentle her was 〈◊〉〈◊〉 man and childe, and in so good credite with his keeper, y^t at is desire,* 1.14 in an euening (beyng prisoner in the kinges Bench in Soutwarke) he had licence vpō hys promise to returne agayne that night, to go into London without a∣ny keeper, to visite one that was sicke, lying by the Stil∣yard. Neither did he fayle his promise, but returned vnto his prison againe, rather preuenting his houre, then brea∣king his fidelitie: so constant was he in word in deede.

Of personage he was somewhat tall and slēder, spare of body, of a faint sanguine colour, w^t an Awburne beard. He slept not commonly aboue foure houres in the night: & in his bedde till sleep came, his booke went not out of his hand. His chief recreation was in no gaming or other pa∣stime, but onely in honest company, & comely talke, wher∣in he would spend a little time after dinner at the bourde, and so to prayer and his booke agayne. He counted that houre not well spent, wherin he did not some good,* 1.15 either with his pen, study, or in exhorting of others. &c. He was no niggard of his purse, but would liberally participate y^t he had to hys fellowe prisoners. And commonly once a weeke he visited the theeues, pickpurses, and such others that were with him in the prison where he lay, on the other side: vnto whō he would geue godly exhortation to learne the amendment of their liues by their troubles, and after that so done, distribute among them some portion of mo∣ney to theyr comfort.

By the way this I thought not to conceale. While he was in the kinges Bench,* 1.16 and Mayster Saunders in the Marshalsey, both prisoners, on the backside of those two prisons they mette many times, and conferred together when they would: so mercifully did the Lorde worke for them, euen in the middest of theyr troubles: and the sayde Bradford was so trusted with his keeper,* 1.17 and had such li∣bertie in the backeside, that there was no day but that he might haue easily escaped away, if he would, but that the Lord had an other worke to doe for him. In the sommer tyme while he was in the sayd Kinges Benche, he had li∣bertie of his keeper, to ryde into Oxfordshyre, to a Mar∣chauntes house of his acquayntaunce, and horse and all thinges prepared for him for that iourney, and the partie in a readines that should ride with him: but God preuen∣ted him by sicknes that he went not at all.

One of his old friends and acquaintaunce came vnto him whilest he was prisoner, and asked hym, if he sited to get hym out, what then he would do, or whether he would go? Unto whom he made answer, as not caring whether he went out or no: but if he did, he said hee would marry,* 1.18 and abyde still in England secretly, teaching the people as the tyme would suffer him, and occupy himselfe that way. He was had in so great reuerence and admiration wyth all good men, that a multitude which neuer knew him but by fame, greatly lamented his death: yea,* 1.19 and a number also of the Papistes themselues, wished hartily hys lyfe. There were fewe dayes in which he was thought not to spend some tears before he went to bed,* 1.20 neyther was there euer any prisoner with hym, but by his company he great∣ly profited, as all they will yet witnes, and haue confessed of hym no lesse, to the glory of God, whose societie he fre∣quented, as among many, one speciall thyng I thought to note, which is this.

Bishop Farrer beyng in the kynges Bench prisoner, as before you haue hard, was trauailed withall of the Pa∣pists in the end of Lent, to receiue the sacrament at Easter in one kind, who after much perswading, yelded to them,* 1.21 and promised so to do. Then (so it happened by gods pro∣uidence) the Easter euen, the day before hee should haue done it, was Bradford brought to the Kings Benche pri∣soner, where the Lord making him his instrument▪ Brad∣ford only was the meane that the said B. Farrer reuoked his promise and word, and would neuer after yeeld to bee spotted with that papisticall pitch: so effectually the Lord wrought by this worthy seruaunt of his. Such an instru∣ment was he in gods church, that few or none there were that knew him, but estemed him as a precious iewell and Gods true messenger.* 1.22

The night before he was had to Newgate, which was the saterday night, he was sore troubled diuers tymes in his sleepe by dreams, how the chaine for his burning was brought to the Counter gate, and how the next day beyng Sonday, he should be had to Newgate, and on the Mon∣day after burned in Smithfield, as in deed it came to passe accordingly, which hereafter shalbe shewed. Now he be∣yng vexed so often tymes in this sort with these dreames, about 3. of the clocke in the morning, hee waked hym that lay with hym, and told him his vnquiet sleepe, & what he was troubled withall. Then after a little talke, Maister Bradford rose out of the bed, and gaue hymselfe to his olde

exercise of readyng and prayer, as alwayes he had vsed be∣fore: and at dinner according to his accustomed maner, he did eat his meat, and was very mery, no body being with hym from mornyng till night, but he that lay with hym, with whom he had many tymes on that day communica∣tion of death, of the kingdome of heauen, and of the ripe∣nes of sinne in that tyme.

In the after noone they two walking together in the keepers chamber, sodainly the keepers wife came vp, as one halfe amazed,* 1.23 & seeming much troubled, beyng almost wyndles said: Oh M. Bradford, I come to bring you hea∣uy newes. What is that said he? Marry quoth she, to mo∣row you must be burned, & your chaine is now a buying, & soone you must go to Newgate. With that M. Bradford put of his cap, and lifting vp his eyes to heauen, sayd: I thanke God for it: I haue looked for the same a long time, and therfore it commeth not now to me sodainly, but as a thing waited for euery day and houre, the Lord make me worthy therof: & so thanking her for her gentlenes, depar∣ted vp into his chamber, and called his friend with hym, who when he came thither, he went secretly himselfe alone a long tyme and prayed. Which done, he came agayne to him that was in his chamber, and tooke him diuers wri∣tings and papers, & shewed him his mind in those things what he would haue done, and after they had spent the af∣ter noone till night in many and sundry such things, at last came to him halfe a dosen of his friends more, with whom all the euening he spent the tyme in prayer and other good exercises, so wonderfully, that it was meruailous to heare and see his doyngs.

A little before he went out of the Counter, hee made a notable prayer of his farewell,* 1.24 with such plenty of teares, and aboundant spirit of praier, that it rauished the mynds of the hearers. Also, when he shifted himself with a cleane shirt that was made for his burning (by one M. Walter Marlars wyfe, who was a good nurse vnto him, & his ve∣ry good friend) he made such a prayer of the wedding gar∣ment, that some of those that were present, were in suche great admiration, that their eyes were as throughly occu∣pied in looking on hym, as their eares gaue place to heare his prayer.* 1.25 At his departing out of the chamber, he made likewyse a prayer, and gaue money to euery seruaunt and officer of the house, with exhortation to them to feare and serue God, continually labouring to eschew all maner of euill. That done, he turned him to the wall and praied ve∣hemently, that his words might not be spoken in vayne, but that the Lord would worke the same in them effectu∣ally,* 1.26 for his Christes sake. Then beyng beneath in the Court, all the prisoners cried out to him and bid him fare∣well, as the rest of the house had done before with weping teares.

The time they caried him to Newgate, was about xj. or xij. a clocke in the night, when it was thought none would be stirring abroad: and yet contrary to their expec∣tation in that behalfe,* 1.27 was there in Chepeside & other pla∣ces (betweene the Counter and Newgate) a great multi∣tude of people that came to see him, which most gently bade him farewell, praying for him with most lamentable and pitifull teares, and he againe as gently bade them fare wel, praying most hartily for them & their welfare. Now, whether it were a commandement from the Queene and her counsaile, or from Boner and his adherentes, or whe∣ther it were merily deuised of the Lord Mayor, Aldermen, & Shiriffes of London, or no, I cannot tell: but a great noyse there was ouer night about the city by diuers, that Bradford should be burnt the next day in Smithfield, by 4. of the clocke in the mornyng,* 1.28 before it should be greatly knowen to any. In which rumor many heads had diuers myndes: some thinking the feare of the people to bee the cause thereof. Other thought nay, that it was rather be∣cause the Papists iudged, his death would conuert many to the truth, and geue a great ouerthrowe to their kingdō. So some thought one thyng, and some another, that no iust coniecture of the cause could bee knowen that euer I heard yet. But this was certayne, the people preuented the deuise suspected: for the next day, at the said hower of 4. a clocke in the mornyng, there was in Smithfield such a multitude of men and women,* 1.29 that many beyng in ad∣miration thereof, thought it was not possible that they could haue warning of his death, being so great a number in so short tyme, vnlesse it were by the singular prouidence of almighty God.

Well, this tooke not effect as the people thought: for that mornyng it was ix. a clocke of the day, before Maister Bradford was brought into Smithfield:* 1.30 which in goyng thorow Newgate thitherward, spied a friend of his whō he loued, standyng on the one side the way to the Keepers houseward, vnto whom he reached his hand ouer the peo∣ple, and pluckt him to hym,* 1.31 and deliuered to him from his hed, his veluet night cap, and also his handkerchief, with other things besides. Which after a little secret talke with hym, and ech of them parting frō other, immediately came to him a brother in lawe of hys, called Roger Beswike, which as soone as he had taken the sayde Bradford by the hand, one of the Shiriffes of London called Woodroft, came with his staffe and brake the sayd Rogers head,* 1.32 that the bloud ran about his shoulders. Which sight Bradford beholdyng with griefe, bade his brother farewell, willyng to commend hym to his mother, and the rest of his frends and to get hym to some Surgeon betymes: and so they departing, had little or no talke at all together. Then was he led forth to Smithfield with a great company of wea∣poned men, to conduct hym thither, as the lyke was not seene at no mans burning: for in euery corner of Smith∣field there were some, besides those which stood about the stake. Bradford then beyng come to the place, fell flatte to the ground, secretly making his prayers to almighty god. Then rising agayne, and putting of his clothes vnto hys shirt, he went to the stake, and there suffered with a young man of xx. yeares of age, ioyfully and constantly, whose name was Iohn Leafe. Touchyng the order and maner of whose burnyng, more shal be sayd (God willyng) here∣after. In the meane tyme, we will now shewe foorth the sundry examinations, conflicts, and conferences betwene hym and other hys aduersaries,* 1.33 duryng the tyme of his imprisonment, which was in all, two yeares lacking one moneth and a halfe. Which examinations here follow to be declared.

It was before a little aboue declared, that Ioh. Brad∣ford within three dayes after the Sermon of M. Bourne, was by the Counsaile committed to the Tower, where he remayned from the moneth of August, an. 1553. to the 22. day of Ianuary, an. 1555. vpon which day he was called out to examination before Ste. Winchester and other of the Commissioners. The effect of which examination and communication which passed betwene him & them, proce∣ded in maner as followeth.

¶The effect of the communication betweene Iohn Bradford and the Lord Chauncellour, and other in Commission with him, the xxij. of Ianuary. Anno. 1555.

AFter the L. Chancellor and the residue of the Queens Counsaile in Commission with him,* 1.34 had ended there talke with M. Farrer late Bish. of S. Dauids, the vnder marshall of the kings Bench was commaunded to bring in Iohn Bradford: who beyng come into the presence of the counsaile sittyng at a table, kneeled down on his knee, but immediately by the L. Chancellor was bidden to stād vp, and so he did.

When he was risen, the L. Chauncellor earnestly loo∣ked vpon him, to haue (belike) ouerfaced him: but he gaue no place, that is, he ceased not in like maner to looke on the L. Chauncellor still continually, saue that once he cast vp his eyes to heauenward, sighing for gods grace,* 1.35 and so o∣uerfaced hym.

L. Chauncellor.

Then the L. Chauncellor as it were ama∣sed, and something troubled, spake thus to him in effect:* 1.36 that of long tyme he had bene imprisoned iustly for his se∣ditious behauiour at Paules crosse, the xiij. of August. an. 1553. for his false preachyng and arrogancie, takyng vpon hym to preache without authoritie. But now (quoth he) the tyme of mercy is come, and therefore the Queenes highnesse mynding to offer vnto you mercye, hath by vs sent for you, to declare and geue the same, if so be you wyll with vs returne: and if you wil do as we haue done, you shall find as we haue found, I warraunt you. This was the summe of his wordes, and in maner the same wordes which he spake.

Brad.

To these wordes Iohn Bradford spake (after reue∣rend obeisance made) in this maner.* 1.37 My Lord & Lordes all, I confesse that I haue bene long imprisoned, & (wyth humble reuerence be it spokē) vniustly, for that I dyd no∣thing seditiously, falsly, or arrogantly, in worde or fact, by preaching or otherwise, but rather sought truth, peace, and all godly quietnes, as an obedient & faythfull subiect, both in goyng about to saue the Bish. of Bathe now, then M. Bourne, the preacher at the Crosse, and in preachyng for quietnes accordingly.

L. Chaunc.

At these words,* 1.38 or rather before he had fully fi∣nished, the sayd L. Chauncellor somethyng snuffed, and spake with an admiration, that there was a loud lye: for (quoth he) the fact was seditious, as you my L. of Lon∣don can beare witnes.

Boner.

* 1.39You say true my Lord: I saw him with mine own eyes, when he tooke vpon him to rule and leade the people malapartly, thereby declaring that he was the authour of the sedition.

Brad.

My Lordes, notwithstanding my Lord Byshope seing and saying,* 1.40 yet the truth I haue told, as one day my Lord God almighty shall r••ueale to al the world, whē we shall all come & appeare before him: In the meane season, because I can not be beleued of you, I must and am ready to suffer, as now your sayinges be, what so euer God shall licence you to do vnto me.

L. Chaunc.

I know thou hast a glorious tongue, and good∣ly shewes thou makest:* 1.41 but all is lyes thou speakest. And agayne, I haue not forgotten howe stubborne thou wast when thou wast before vs in the Tower, wherupon thou wast committed to prison concerning religion, I haue not forgotten thy behauiour and talke, wherthrough worthe∣lye thou hast bene kept in prison, as one that woulde haue done more hurt then I will speake of.

Brad.

My Lord, as I said, I say again, that I stand as be∣fore you, so before God, and one day we shall all stand be∣fore him: the truth then will be the truth, though now you will not so take it. Yea my Lord, I dare say, that my Lord of Bath M. Bourne will witnesse with me, that I sought his safegarde with the perill of mine owne life, I thanke God therfore.

Boner.

That is not true: for I my selfe did see thee take vp∣on thee too much,* 1.42

Brad.

No, I tooke nothing vpon me vndesired, and that of Mayster Bourne himselfe, as if he were here present, I dare say he would affirme. For he desired me both to helpe him to pacifye the people, and also not to leaue him tyll he was in safety. And as for my behauiour in the Tower, and talke before your honours, if I did or sayde any thing that did not beseeme me,* 1.43 if your Lordships would tell me wherin it was, I should and would shortly make you an∣swere.

Chaunc.

Well, to leaue this matter: how sayest thou now? Wilt thou returne againe, and do as we haue done, & thou shalt receiue the Queenes mercy and pardon?

Brad.

My Lorde, I desire mercye with Gods mercy, but mercy with Gods wrath, God keepe me from: Although (I thanke God therfore) my cōscience doth not accuse me, that I did speake any thing wherfore I should need to re∣ceiue the Queenes mercy or pardon. For all that euer I did or spake, was both agreyng to Gods Lawes, amd the lawes of the Realme at that present, and did make muche to quietnes.

Chaunc.

Well, if thou make this babling, rolling in thy e∣loquent tongue, and yet being altogether ignorant & vain∣glorious, and wilt not receiue mercy offered to thee, know for truth that the Queene is minded to make a * 1.44 purgation of all such as thou art.

Brad.

The Lorde before whom I stand, as well as before you, knoweth what vaynglory I haue sought, and seek in this behalfe: his mercy I desire, and also would be glad of the Queenes fauour, to liue as a subiecte without clog of conscience. But otherwise the Lordes mercye is better to me then life. And I know to whom I haue committed my life, euen into his hands which will keep it, so that no man may take it away before it bee his pleasure. There are xij. houres in the day, and as long as they last, so long shal no man haue power theron. Therfore his good will be done: life in his displeasure is worse then death, and death in his true fauor, is true life.

Chaunc.

I know well enough that we shal haue glorious talke enough of thee: be sure therfore, that as thou hast de∣ceiued the people with false and deuilishe doctrine, so shalt thou receiue.

Brad.

I haue not deceiued the people, nor taughte any o∣ther doctrine, then by Gods grace I am, and hope shall be ready to confirme with my life.* 1.45 And as for the deuilishnes and falsenes in the doctrine, I would be sory you coulde so proue it.

Dures.

Why, tell me what you say by the ministration of y^e Communion, as now you know i•• is?

Brad.

My Lord, here I must desire of your Lordship and of all your honours a question, before I dare make you an answere to any interrogatory or question, wherewith you now beginne. I haue bene sixe times sworne that I shall in no case consent to the practising of any iurisdiction,* 1.46 or a∣ny authoritye on the Bishoppe of Romes behalfe within this Realme of Englande. Nowe before God I humblye pray your honours to tell me whether you aske me thys question by his authority, or no? If you doe, I dare not, nor may aunswere you any thing in his authority, whiche you shall demaund of me, except I woulde be forsworne, which God forbid.

Sec. Bourn.

Hast thou bene sworne sixe times?* 1.47 what office hast thou borne?

Brad.

For sooth I was thrise sworne in Cambridge, when I was admitted Mayster of Arte, when I was admitted felow of Penbroke hall, & when I was there, the Uisitors came thither, and sware the Uniuersitye. Agayne,* 1.48 I was sworne when I entred into the Ministerye, when I had a Prebend geuen me, and when I was sworne to serue the king a litle before his death.

Chaunc.

Tush,* 1.49 Herodes othes a man should make no cō∣science at.

Brad.

But my Lord, these were no Herodes othes no vn∣lawfull othes, but othes according to Gods word, as you your selfe haue well affirmed in your booke De vera obedi∣entia.* 1.50

M. Roch.

My Lordes (quoth an other of the Counsell that stoode by the table,* 1.51 Mayster Rochester I weene) I neuer knew wherfore this man was in prison before now: but I see well that it had not bene good that this man had bene a∣broad,) What the cause was that he was put in prison, I know not: but I now wel know that not without a cause he was and is to be kept in prison.

Bourne.

Yea it was reported this Parliament time by the Earle of Darbye, that he hath done more hurt by Letters,* 1.52 and exhorting those that haue come to him, in Religion, then euer he did whē he was abroad by preaching. In his letters he curseth all that teach any false doctrine (for so he calleth that whiche is not according to that he taught) and most hartily exhorteth them to whom he writeth to conti∣nue styll in that they haue receyued by hym,* 1.53 and suche lyke as he is. All which wordes diuers of the Coūsell affirmed. Wherunto the sayde M. Bourne added, saying: how saye you sir, haue you not thus seditiously writtē and exhorted the people?

Brad.

I haue not written, nor spoken any thing seditiously neither (I thanke God therfore) haue I admitted any sedi∣ous cogitation, nor I trust neuer shall do.

Bourne.

Yea, but thou hast written letters.

Chaunc.

Why speakest thou not? Hast thou not written as he sayth?

Brad.

That I haue written, I haue written.

South.

Lord God,* 1.54 what an arrogant and stubborne boy is this, that thus stoutly and dallyingly behaueth himselfe be¦fore the Queenes Counsel? Wherat one looked vpon an o∣ther with disdaynfull countenaunces.

Brad.

My Lordes and Maysters, the Lord God which is, and will be iudge to vs all, knoweth, that as I am certain I stand now before his maiesty: so with reuerence in hys sight I stand before you, & vnto you accordingly in words and gesture I desire to behaue my selfe. Yf you otherwyse take it, I doubt not but God in his time wil reueale it. In the meane season I shall suffer with all due obediēce your sayinges and doynges too, I hope.

Chaunc.

These be gay glorious woordes of reuerence: but as in all other thinges,* 1.55 so herein also thou doest nothyng but lye.

Brad.

Well, I would God the author of truth, and abhor∣rer of lyes would pull my tong out of my head before you all, and shew a terrible iudgement on me here present, if I haue purposed, or do purpose to lie before you, whatsoeuer you shall aske me.

Chaunc.

Why thē doest thou not answere? Hast thou writ∣ten such letters as here is obiected agaynst thee?

Brad.

As I sayde, my Lorde, that I haue written, I haue written, I stand now before you, which eyther can lay my Letters to my charge or no:* 1.56 if you laye anye thing to my charge that I haue written, if I deny it, I am then a lyer.

Chaunc.

We shall neuer haue done with thee, I perceiue now: be short, be short, wilt thou haue mercy?

Brad.

I pray God geue me his mercy, and if therwith you will extende yours, I will not refuse it, but otherwise I will none.

Here now was much adoe, one speaking this, and an other that of his arrogancy, in refusing the Queenes par∣don, whiche shee so louingly did offer vnto him: whereto Bradford answered thus.

Brad.

My Lordes, if I may liue as a quiet Subiect with∣out clog of conscience,* 1.57 I shall hartily thanke you for your pardon: if otherwise I behaue my selfe, then I am in dan∣ger of the law: in the meane season I aske no more, but the benefite of a Subiect, till I be conuinced of transgression. I•• I can not haue this, as hitherto I haue not had, Gods good will be done.

Chaunc.

Uppon these wordes my Lorde Chauncelloure beganne a long processe of the false doctrine wherwith the people were deceiued in the dayes of Kyng Edwarde,* 1.58 and so turned the ende of his talke to Bradford, saying: Howe sayest thou?

Brad.

My Lorde, the doctrine taught in king Edwardes dayes, was Gods pure Religion, the which as I then be∣leued, so do I now more beleue it then euer I did, & ther∣in I am more confirmed and readye to declare it by Gods grace,* 1.59 euen as he will, to the worlde, then I was when I first came into prison.

Dures.

What religion meane you in king Edwards daies? What yeare of his raigne?

Brad.

Forsooth euen the same yeare (my Lord) that the king dyed, & I was a Preacher. Here wrote Secretary Bourne I wote not what.

Chaunc.

Nowe after a litle pausing, my Lorde Chauncel∣lour beginneth agayne to declare,* 1.60 that the doctrine taught in king Edwardes dayes, was heresy, vsing for probation & demonstration thereof, no scripture nor reason, but this: that it ended with treason and rebellion, so that (quoth he) the very end were enough to improue that doctrine to bee nought.

Brad.

Ah my Lord, that you could enter into Gods San∣ctuary, and marke the end of this presēt doctrine that you now so magnify.

Chaunc.

What meanest thou by that? I weene wee shall haue a snatch of rebellion euen now.

Brad.

My Lord. I meane no such ende as you woulde ga∣ther: I meane an end which no man seeth, but such as en∣ter into Gods Sanctuary. If a man looke on present thin∣ges, he will soone deceiue himselfe.

* 1.61Here nowe did my Lorde Chauncellour offer agayne mercy, and Bradforde aunswered, as before: Mercy wyth Gods mercy should be welcome, but otherwise he woulde none. Whereupon the Lord Chauncellour did ryng a litle bell, belike to call in some body, for there was present none in maner, but onely those before named, and the Byshoppe of Worcester. Nowe when one was come in: it is best (quoth Mayster Secretary Bourne) that you geue the ke∣per a charge of this fellowe. So was the vnder Marshall called in.

Chaunc.

* 1.62Ye shall take this man to you, and keep him close without conferēce with any man, but by your knowledge, and suffer him not to write any Letters. &c. for he is of an other maner of charge vnto you now, then he was before. And so they departed, Bradforde looking as chearefully as any man coulde doe, declaring thereby euen a desire to geue his life for confirmation of that he hadde taught and written.

¶The effect of the second examination of Iohn Brad∣ford in S. Mary Oueries Church, before the Lord Chaun∣cellour, and diuers other Bishops, the 29. of Ianuary. 1555.

* 1.63AFter the excōmunication of Iohn Rogers, Ioh, Brad∣ford was called in, and standing before the Lord Chaū∣cellor & other Bishops set with him, the said Lord Chaun∣cellor spake thus in effect.

L. Chaunc.

Where before the xxij. of Ianuarye, the sayde Bradford was called before them (said he) and they offered vnto him the Queenes pardon, although he had contēned the same, and further sayd, that he would stiffely and stout∣ly maintein & defend the erroneous doctrine taught in the dayes of K. Edward the sixt: yet in consideration that the Queenes highnes was wōderfull mercifull, they thought good eftsoones to offer the same mercy agayn, before it were too late: therefore aduise you well (sayd he) there is yet space and grace before we so proceed, that you be committed to y^e ••ecular power: as we must do and will doe, if you will not folow the example of mayster Barloe and mayster Card∣maker,* 1.64 whome he there commended, adding Oratoriously amplifications to moue the sayd Bradford to yeld to the re∣ligion presently set forth.

Brad.

After the Lord Chauncellours long talke, Bradford began on this sort to speake: My Lord, and my Lordes all as now I stand in your sight before you, so I humbly be∣seech your honours to consider, that you sit in the seate of the Lord, who (as Dauid doth witnesse) is in the congre∣gations of Iudges, and sitteth in the middest of them iud∣ging: and as you would your place to be now of vs taken as Gods place, so demonstrate your selues to folowe hym in your sitting, that is, seeke no guiltlesse bloud, nor hunt not by questions to bring into the snare, thē which are out of the same. At this present I stand before you gilty or gilt∣les: if gilty, then proceed and geue sentence accordingly: if giltles, thē geue me the benefit of a subiect, which hytherto I could not haue.* 1.65

Chaunc.

Here the Lord Chauncellour replyed, and sayde, that the sayde Bradford began with a true sentence: Deus stetit in Synagoga. &c But (quoth he) this and al thy gesture declareth but hypocrisy and vayne glory. And further hee made much ado to purge hymselfe, that he sought no guil∣tles bloud, and so beganne a long processe how that Brad∣fordes fact at Paules Crosse was presumptuous, arrogāt, and declared a taking vpon him to lead the people, which could not but turn to much disquietnes, in that thou (spea∣king to Bradford) wast so pre••ract and stout in religion at that present. For the which, as thou wast then committed to prison, so hitherto thou hast bene kept in prison,* 1.66 where thou hast written letters to no little hurte to the Queenes people, as by the report of the Earle of Darby in the Par∣liament house was credibly declared. And to this he added, that the sayd Bradford did stubbernely behaue himselfe the last time he was before them: and therefore not for any o∣ther thing now I demaund of thee (quoth he) but of and for thy doctrine and religion.

Brad.

My Lord where you accuse me of hypocrisie & vaine glory, I must, and will leaue it to the Lordes declaration, which one day will open yours and my truth, and heartie meanings: in the meane season I will content my selfe with the testimonie of myne owne conscience, which if it yeld to hypocrisie, could not but haue God to be my foe al∣so: and so both God and man were against me. As for my fact at Paules Crosse,* 1.67 and behauiour before you at the Tower, I doubt not but God will reueale it to my com∣fort. For if euer I did thyng, which God vsed to publike benefite, I thinke that my deed was one, and yet for it I haue bene and am kept of long tyme in prison. And as for letters and religion, I aunswer, as I did the last tyme I was before you.

Chaunc.

There diddest thou say stubbornly and malaper••∣ly,* 1.68 that thou wouldst manly maintaine the erroneous do∣ctrine in K. Edwards dayes.

Brad.

My Lord, I said the last time I was before you, that I had sixe times taken an oth that I should neuer consent to the practising of any iurisdiction on the Bish. of Romes behalfe, and therefore durst I not aunswere to any thyng that should be demaunded so, least I should be forsworne, which God forbid. Howbeit, sauyng myne othe,* 1.69 I sayde that I was more confirmed in the doctrine set forth pub∣likely in the dayes of K. Edward, then euer I was before I was put in prison: and so I thought I should bee, and thinke yet still I shall be found more ready to geue my life as God will, for the confirmation of the same.

Chaunc.

I remember well that thou madest such adoe a∣bout needles matter,* 1.70 as though the othe against the Bish. of Rome were so great a matter. So others haue done be∣fore thee, but yet not in such sort as thou hast done, for thou pretendest a consciēce in it, which is nothyng els but meere hypocrisie.

Brad.

My conscience is knowne to the Lord: and whether I deale herein hipocritically, or no, he knoweth. As I said therfore then my Lord, so say I agayne now: that for feare lest I should be periured, I dare not make answere to any thing you shal demaund of me, if my answering should cō∣sent to the confirming or practising of any iurisdiction for the Bishop of Rome here in England.

L. Chaunc.

Why, diddest thou beginne to tell that wee are Dij and sit in Gods place, and now wilt thou not make vs an aunswere?

Brad.

My Lord, I sayd, you would haue your place taken of vs now, as Gods place: and therefore I brought forth that piece of scripture, that ye might the more be admoni∣shed to folow God and his wayes at this present,* 1.71 who se∣eth vs all, and well perceiueth, whether of cōscience I pre∣tend this matter of the oth, or no.

L. Chaunc.

No, all men may well see thine hopocrisy, for if for thine othes sake thou diddest not answere, then woul∣dest thou not haue spokē as thou diddest, & haue answered me at the first: but now men well perceiue, that this is but a starting hole to hide thy selfe in, because thou darest not answere, & so wouldest escape, blinding the simple peoples eies, as though of conscience you did all you do.

Brad.

That which I spake at the first, was not a replicati∣on or an answere to that you spake to me: and therefore I needed not to laye for me mine othe. For I thoughte you woulde haue more wayed what I dyd speake, then you did: but when I perceiued you didde not consider it, but came to aske matter, whereto by answering I should con∣sent to the practising of Iurisdiction on the Byshoppe of Romes behalfe here in Englande, and so bee forsworne:* 1.72 then of conscience and simplicitye I spake as I doe yet a∣gayne speake, that I dare not for conscience sake answere you. And therefore I seeke no starting hoales▪ nor goe about to blinde the people as God knoweth. For if you of your honours shall tell me that you doe not aske me anye thing whereby mine answering should consent to the pra∣ctising of the Byshoppe of Romes Iurisdiction, aske mee wherein you will, and you shall here that I wyll aun∣swere

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you as flatlye as euer any did that came before you. I am not afrayd of death, I thanke God: for I looke and haue looked for nothing els at your hands of lōg time, but I am afrayd when death commeth, I should haue matter to trouble my conscience by the guiltines of periury, & ther¦fore do I answere as I do.

L. Chanc.

These be gay glorious wordes, full of hypocri∣sy and vayne glory, and yet doest thou not know that I sit here as Bishop of Winchester in mine owne Dioces, and therfore may do this which I do, and more too?

Brad.

My Lord, geue me leaue to aske you this question, that my cōscience may be out of doubt in this matter. Tell me here Coram Deo,* 1.73 before God, all this audience beyng witnes, that you demaunde of me nothing whereby mine aunswering should consent to and confirme the practise of Iurisdiction for the Bishop of Rome here in England, & your honour shall heare me geue you as flat and as playn answeres briefly, to what so euer you shall demaūd me, as euer any did.

L. Chanc.

Here the Lord Chauncellour was wonderfully offended, and spake much, how that the Bishop of Romes authority needed no confirmation of Bradfordes aunswe∣ring, nor no suche as he was, and turned his talke to the people, how that Bradford folowed crafty couetous Mar∣chauntes, which because they would lend no mony to their neighbors when they were in neede, woulde say that they had sworne oft that they woulde neuer lend any more mo∣ny, because theyr detters had so oft deceiued them. Euen so thou (quoth he to Bradford) doest at this present, to cast a myst in the peoples eyes, to bleare them with an heresye (which is greater and more hurtfull to the commō wealth then the other is) pretend thine othe, whereby the people might make a conscience, whereas they shoulde not. Why speakest thou not?

Brad.

My Lord, as I sayd, I say agayne: I dare not aun∣swere you for feare of periury, from which God defēd me: or els I could tell you that there is a difference betwene o∣thes:* 1.74 Some be according to fayth and charity, as the othe agaynst the Bishop of Rome, some be agaynst fayth & cha∣rity: as this: to deny by othe my helpe to my brother in his neede.

L. Chaunc.

Here my Lord Chancellor agayne was muche offended, still saying, that Bradford durst not answere and further made much ado to proue the othe agaynst the By∣shop of Rome, that it was agaynst charity.

Brad.

But Bradford aunswered, that how so euer his ho∣nor tooke him, yet was he assured of his meaning, that no feare but the feare of periury made him vnwilling to aun∣swere. For as for my death my lord (quoth he) as I know there at 12. houres in the day, so with the Lord my time is appoynted. And when it shalbe his good time, then shall I depart hence: but in the meane season I am safe enough, though all the people had sworne my death. Into his han∣des I haue cōmitted it, and do: his good will be done. And sauing mine oth, I will aunswere you in this behalfe that the oth agaynst the Bishop of Rome was not, nor is not agaynst charity.

L. Chan.

How proue you that.

Brad.

Forsooth, I proue it thus.

¶Argument.

* 1.75Fe- Nothing is agaynst charity, whiche is with Goddes word, and not agaynst it.

sti- The othe agaynst the Bishop of Romes authoritye in England, is with Gods word, and not agaynst it:

no. Ergo, the othe against the Bishop of Romes authority in England is not agaynst charity.

L. Chanc.

Is it not agaynst Goddes worde that a manne should take a king to be supreme head of the church in his Realme?

Brad.

* 1.76No sauing still myne othe, it is not agaynst Gods word, but with it, being taken in suche sense, as it may bee well takē: that is, attributing to the kinges power the so∣ueraignty in all his dominion.

L. Chanc.

I pray you, where finde you that?

Brad.

I finde it in manye places, but specially in the 13. to the Romanes, where S. Paule writeth: Euery soule to bee subiect to the superior power▪ but what power? Quae gladium gestat: The power verily which beareth the sword, which is not the spirituall, but the the temporall power. As Chrysost. full well noteth vpon the same place, which your honour knoweth better then I. He (Chrysostome I meane) there playnely sheweth that Bishops, Prophets, and Apostles are obedient to the temporall Magistrates.

L. Chaunc.

Here yet more the Lorde Chauncelloure was styrred, and sayd, how that Bradforde went about to deny all obedience to the Queene for his othe: and so (quoth he) this man would make Gods word a warrant of disobedi∣ence, for he will answere the queene on this sort, that whē she sayth, now sweare to the Bishop of Rome, or obey his authority: No (will he say) for I am forsworne, & to make the Queene no Queene.

Brad.

No, I goe not about to denye all obedience to the Queenes highnesse, but denying obedience in this part, if she should demaunde it. For I was sworne to Kyng Ed∣ward, not simply, that is,* 1.77 not onely concerning his owne person, but also concerning his successors, & therfore in de∣nying to do the quenes request herein, I deny not her au∣thority, nor become disobedient.

L. Chanc.

Yes that thou doest: and so he began to tel a long tale, how if a man should make an oth to pay to me an hū∣dred poundes by such a day, and the man to whom it was due would forgeue the debt, the debter would say. No, you can not do it, for I am forsworne then.

Brad.

Here Bradford desired my Lord Chancellour not to trifle it, saying, that he wondred his honour would make solemne othes made to God, trifles in that sort: and make so great a matter concerning vowes (as they call it) made to the Bishop for Mariage of Priestes.

L. Chaunc.

At these wordes the Lorde Chauncellour was much offended, and sayd, he dyd not trifle: but (quoth hee) thou goest about to deny obedience to the Queene, which now requireth obedience to the Bishop of Rome.

Brad.

No, my Lorde, I doe not denye obedience to the queene, if you would discerne betwene Genus and Species.* 1.78 Because I may not obey in this: Ergo, I may not obey in the other, is no good reason. As if a man let or sell a piece of his inheritance, yet this notwithstāding, all his inheritāce is not let or sold: & so in this case all obedience I deny not, because I deny obedience in this branch.

L. Chaunc.

I will none of these similitudes.

Brad.

I would not vse them, if that you went not about to perswade the people, that I meane that whiche I neuer meant: for I my selfe not onely meane obedience, but wyll geue ensample of all most humble obedience, to y^e queenes highnesse, so long as she requireth not obedience agaynst God.

L. Chaunc.

No, no, all men may see your meaning well e∣nough. There is no man though he be sworne to the king that doth therefore breake his othe, if he afterwardes bee sworne to the French king and to the Emperor.

Brad.

It is true my lord: but the cases be not like. For here is an exception: thou shalt not sweare to y^e bishop of Rome at any time. If in like maner we were sworne: thou shalt not serue the Emperor. &c. you see there were some altera∣tiō and more doubt. But I beseech your honor remember what ye your selfe haue written, answering the obiections here agaynst in your booke De vera obedientia: Vincat modo diuini verbi veritas. i. Let Gods word and the reason therof beare the bell away.

L. Chaunc.

Here the Lorde Chauncelloure was throughly moued, and sayd still, how that Bradford had written sedi∣tious letters, and peruerted the people therby,* 1.79 & did stout∣ly stand, as though he would defēd the erronious doctrine in king Edwardes tyme, against all men: and now (quoth he) he sayth, he dare not aunswere.

Brad.

I haue written no seditious letters. I haue not per∣uerted the people, but that which I haue writtē & spoken, that will I neuer deny, by Gods grace. And where your Lordshippe sayth, that I dare not aunswere you: that all men may know I am not afrayd, sauing myne othe, aske me what you will, and I will playnely make you answere by Gods grace, although I now see my life lyeth thereon. But Oh Lord, into thy handes I committe it: come what come wyll, onely sanctify thy name in me, as in an instru∣ment of thy grace. Amen. Nowe aske what you will, and you shall see I am not afrayd,* 1.80 by Gods grace flatly to an∣swere.

L. Chaunc.

Well then, how say you to the blessed sacramēt? Doe you not beleue there Christ to be present concernyng his naturall body?

Brad.

My Lord, I do beleue that Christ is corporally pre∣sent at and in the due administration of the sacrament. By this word (corporally) I meane that Christ is there presēt corporally vnto fayth.* 1.81

L. Chaunc.

Unto fayth? we must haue many mo wordes to make it more playne.

Brad.

You shall so: but first geue me leaue to speake two wordes.

L. Chaunc.

Speake on.

Brad.

I haue bene now a yeare and almost three quarters in Prison, and of all this tyme you neuer questioned with me hereabout,* 1.82 when I might haue spoken my conscience franckly without perill: but now haue you a law to hang vp and put to death, if a man answere freely, & not to your

appetite: and so now you come to demaund this question. Ah my Lorde, Christ vsed not this way to bring men to fayth. No more did the Prophetes or Apostles. Remem∣ber what Bernard writeth to Eugenius the pope: Aposto∣los lego stetisse iudicandos,* 1.83 sedisse iudicantes non lego. Hoc erit, illud fuit. &c. that is, I read, that the Apostles stoode to be iudged, but I read not, that they sate to iudge. This shall be: that was. &c.

L. Chaunc.

Here the Lord Chauncellour was appalled, as it seemed, and sayde most gently, that hee vsed not thys meanes. It was not my doyng (quoth he) although some there be, that thinke this to be the best way. For I for my part haue bene chalenged for being too gentle oftentimes.* 1.84 Which thing the Bishop of London confirmed, and so did almost all the audience, that he had bene euer to milde and too gentle.

Brad.

At which wordes Bradford spake thus. My Lorde, I pray you stretch out your gentlenes, that I may feele it, for hitherto I neuer felt it.

L. Chaunc.

As soone as euer he had spoken thus, the Lorde chancelor, belike, thinking that Bradford would haue had mercy and pardon, said, that with all his hart, not only he, but the Queenes highnes would stretch out mercy, if with them he would returne.

Brad.

* 1.85Returne my Lord? God saue me from that goyng backe: I meane it not so, but I meane, that I was three quarters of a yeare in the Tower: you forbad▪ me paper, pen, and ynke, and neuer in all that time, nor sithens did I feele any gentlenesse from you. I haue rather hytherto found, as I looked for extremitye. And I thanke God that I perceiue nowe ye haue kept me in prison thus long, not for any matter you had, but for matter you woulde haue. Gods good will be done.

Here was now diuers telling my Lord it was dinner tyme. And so he rose vp, leauing Bradford speaking, and saying that in the after noone they would speak more with hym.* 1.86 And so was he had into the Uestry, and was there al that day till darcke night, and so was conueyed agayne to prison.

In the meane tyme, about iiij. of the clocke the same after noone, a gentleman called Mayster Thomas Hussey of Lincolneshyre, which was once an Officer in the Duke of Northfolkes house, did come into the Reuestrye to en∣quire for one Stoning: and when it was aunswered hym by the vndermarshals officers of the Kinges Benche, that there was none such, hee entred into the house, and tooke acquayntance of Iohn Bradford saying,* 1.87 that he would cō∣mon and speake with him the nexte morning for olde ac∣quayntance.

The next morning about 7. of the clocke, this gentle∣man came into the chamber wherein Iohn Bradford dyd lye, and being with him, hee began a long Oration, how that of loue & olde acquayntāce he came vnto him to speak that whiche he woulde further vtter.* 1.88 You did (sayd he) so wonderfully behaue your selfe before the Lord Chauncel∣lour and other Bishops yesterday, that euen the veriest e∣nemyes you haue, did see that they haue no matter agaynst you: & therefore I aduise you speaking (as though it came of his owne good will without making any other man pri∣uy, or any other procuring hym, as he sayd) this day (for a∣none you shall be called before them again) to desire a time and men to conferre withal, so shall all men thinke a won∣derfull wisedom, grauity and godlines in you: and by this meanes you shall escape present daūger, which els is nea∣rer then you beware of. To this Iohn Bradford aunswe∣red:* 1.89 I neither can nor will make any such request. For thē shall I geue occasion to the people & to all other to thinke that I doubt of the Doctrine which I confesse: the whiche thing I do not for therof I am most assured, and therefore I will geue no such offence.

As they were thus talking, the chamber doore was vn∣locked and Doctour Seton came in, who when hee sawe Mayster Hussey:* 1.90 what Syr (quoth he) are you come be∣fore me? O Lord sayd Bradforde in his hart to God, goeth the matter thus? This man tolde me, no man knew of his comming: Lorde geue me grace to remember thy Lesson, Cauete ab hominibus illis.* 1.91 Beware of those men. &c. Caste not your pearles before dogges: for I see these menne be come to hunt for matter, that the one may beare witnes with the other.

Seton.

* 1.92Doctour Seton after some by talke of Bradfordes age, of his country & such like, began a gay and long sermō of my Lord of Canterbury, M. Latimer, and M. Ridley, and howe they at Oxforde were not able to aunswere any thing at all: and that therefore my Lord of Canterbury de∣sired to confer with the Bishop of Duresme and others: al which talke tended to this end that Iohn Bradford should make the like sute, being in nothing to be cōpared in lear∣ning to my Lord of Canterbury.

Brad.

To this, Iohn Bradford briefly answered as he did before to Mayster Hussey.

Seton.

With this aunswere neither the Doctour nor Gen∣tleman being cōtented, after many perswasions: M. Doc∣tour sayd: I haue heard much good talke of you,* 1.93 and euen yesternight a Gentleman made report of you at the Lorde Chaūcellors table, that ye were able to perswade as much as any that he knewe. And I (though I neuer hearde you preach, & to my knowledge neuer did I see you before ye∣sterday) yet me thought your modesty was such, your be∣hauior and talke so without malice and impacience, that I would be sory ye should do worse then my selfe. And I tell you further, I do perceiue my Lorde Chauncellour hath a fantasy towardes you: wherfore be not so obstinate but de∣sire respite, and some learned man to conferre withall. &c.

Brad.

But Iohn Bradforde kept still one aunswere: I can not, nor I will not so offende the people. I doubt not,* 1.94 but am most certayne of the doctrine I haue taught.

Seton.

Here Mayster Doctoure waxed hoate, and called Bradford arrogant, proud, vayneglorious, and spake like a Prelate.

Brad.

But Bradforde aunsweared, beware of iudgyng, least ye condemne your selfe. But styll Mayster Doctour Seton vrged him, shewing hym how mercifull my Lorde Chauncellour was, and how charitably they enterteyned hym.

Brad.

I neuer sawe any iustice, muche lesse loue,* 1.95 I speake for my part (quoth Bradford) in my Lorde Chauncellor. Long haue I bene vniustly imprisoned, and handled in the same vncharitably, & now my Lord hath no iust matter a∣gaynst me.

This talke serued not the Doctors purpose: wherefore he went frō matter to matter, frō this point to that poynt. Bradford still gaue him the hearing, and aunswered not: for he perceiued that they both did come but to fish for som such thinges as might make a shew that my Lord Chaū∣cellor had iustly kept him in prison.

When all theyr talke took no such effect as they would or looked for. Mayster Hussey asked Bradford:* 1.96 will ye not admit conference, if my Lord Chauncellour should offer it publickely?

Brad.

Conference, if it had bene offered before the law had bene made, or if it were offered, so that I might be at liber∣ty to conferre, and as sure, as he with whom I should con∣ferre, then it were something: but els I see not to what o∣ther purpose conference should be offered, but to defer that which will come at the length, and the lingering may geue more offēce, then do good. Howbeit, if my Lord shall make such an offer of his owne motion, I will not refuse to con∣ferre with whom so euer he shall appoynt.

Mayster Doctour hearing this, called Bradford arro∣gant, proud, and whatsoeuer pleased him.* 1.97

Then Bradford perceiuing by them, that he shoulde shortly be called for, besought them both to geue him leaue to talke with God, and to beg wisedome and grace of him: for (quoth he) otherwise I am helpelesse: and so they with much add departed. Then Bradford went to God & made his prayers, whiche the Lorde of his goodnesse dyd graci∣ously accept in his need, praised therfore be his holy name. Shortly after they were gone, Bradforde was lead to the foresayd church, and there taryed vncalled for, till eleuen of the clocke, that is, till Mayster Saunders was excommu∣nicated.

*The effect and summe of the last examina∣tion of Iohn Bradford in the Church of S. Mary Oueryes.

AFter the excommunication of Laurence Saunders, Iohn Bradford was called in,* 1.98 & beyng brought in be∣fore the Lord Chauncellour and other the Bishops there sitting, the Lord Chauncellour began to speake thus in ef∣fect: that Bradford being now eftsoones come before them would answere with modesty and humility,* 1.99 and conforme himselfe to the Catholicke Churche with them and so yet he might finde mercy, because they would be loth to vse ex∣tremity. Therefore he concluded with an exhortation, that Bradford would recant his doctrine.

After the Lorde Chauncellor had ended his long Ora∣tion, Bradforde began to speake thus: As yesterday I be∣sought your honours to set in your sight the Maiesty and presence of God to followe him, which seeketh not to sub∣uert the simple by subtle questions: so I humbly beseech e∣uery one of you to do this day:* 1.100 for that you know well e∣nough that guiltles bloud wil cry for vengeance. And this I pray not your Lordships to do as one that taketh vpon me to condemne you vtterly herein, but that ye might bee more admonished to do that which none doth so muche as

he should doe: For our nature is so much corrupt, that wee are very obliuio••s and forget••ull of God. Agayne, as ye∣sterday I pretended mine othe and othes agaynst the By∣shop of Rome, that I shoulde neuer con••ent to the practy∣sing of anye iurisdiction for him or on his behalfe in the realme of England: so do I agayn this day, least I should be periured. And last of all, as yesterday the aunsweres I made were by protestation and sauing mine othe, so I would your honors should knowe that mine aunsweres shall be this day: and this I do, that when death (which I look for at your hands) shall come, I may not be troubled with the guiltines of periury.

L. Chaunc.

At which wordes the Lord Chauncellour was wroth,* 1.101 and sayd, that they had geuen him respite to delibe∣rate till this day, whether he would recant his errours of the blessed Sacrament, which yesterday (quoth he) before vs you vttered.

Brad.

My Lord you gaue me no time of any such delibera∣tion, neither did I speake anye thing of the Sacrament which you did disalow. For when I had declared a presēce of Christ to be there to fayth, you went frō that matter to purge your selfe that you were not cruell, and so went to dynner.

L. Chaunc.

What? I perceiue we must beginne all agayne with thee.* 1.102 Did not I yesterday tell thee playnely that thou mad••st a cōscience where none should be? Did not I make it playne that the oth against the Bishop of Rome was an ••••••awfull oth?

Brad.

No in deed my Lord: You sayd so, but you proued it not yet, nor neuer can do.

L. Chaunc

Oh Lord God, what a felowe art thou? Thou wouldest go about to bring into the peoples heades, that we, all the Lordes of the parliament house, the Knyghtes and Burgesses, and all the whole realme be periured. Oh what an heresy is this? here good people you may see what a senceles heretick this fellow is. If I should make an oth I would neuer help my brother nor lend him mony in his need,* 1.103 were this a good aunswere to tell my neighbour de∣siring my helpe, that I had made an oth to the contrary, O that I could not do it?

Brad.

* 1.104Oh my Lord, discerne betwixt othes, that be against charity and fayth, and othes that be according to fayth and charity, as this is agaynst the byshop of Rome.

Chaun.

Here the Lord Chauncellor made much ado, and a long time was spēt about othes, which were good & which were euill, he captiously asking often of Bradford a direct aunswere concerning othes: which Bradford woulde not geue simply, but with a distinction. Wherat the Chauncel∣lor was much offended: but Bradforde still kept him at the bay, that the oth agaynst the Bishop of Rome was a law∣ful oth, vsing thereto the Lord Chauncellors owne booke, de vera Obedientia, for confirmation.

At the length they came to this issue, who shoulde bee Iudge of the lawfulnes of the othe:* 1.105 and Bradford sayd the word of God, according to Christs word. Ioh. 12. My word shall iudge, and according to the testimony of Esay and Mi∣the, that Goddes worde comming out of Ierusalem, shall geue sentence among the Gentiles. By this word (quoth Bradford) my Lord, I will proue the othe agaynst the by∣shop of Romes authority, to be a good, a godly, and a law∣full othe. So that the Lord Chauncellor left his holde, and as the other day he pretended a deniall of the queenes au∣thority and obedience to her highnes, so did he now.

But Bradford, as the day before, proued that obediēce in this poynt to the Queenes highnesse, if she should de∣maund an othe to the Bishop of Rome, being denied, was not a * 1.106 generall deniall of her authority and of obedience to her: no more (quoth he) thē the sale, gift, or lease of a piece of a mans inheritaunce proueth it a sale, gift or lease of the whole inheritaunce.

And thus much ado was made about this matter: The Lord Chauncellour talking much and vsing many exam∣ples of debt, of going out of the Towne to morow by oth, and yet tarying till Friday and suche like. Whiche trifling talke Bradford did touch saying: that it was a wonder his honor weyed conscience no more in this, and would be so earnest in vowes of Priestes Mariages made to bishops, and be careles for solemne othes made to God,* 1.107 & to Prin∣ces. Summa, this was the end. The Lord Chauncellor sayd, the Queene might dispense with it, and didde so to all the whole Realme. But Bradford sayd, that the queenes high∣nes could do no more but remitte her right: as for the othe made to God, she could neuer remit, forasmuch as it was made vnto God.

L. Chaunc.

At which wordes the Lord Chauncellour cha∣sed wonderfully, and sayd that in playne sence I sclaunde∣red the Realme of periury: And therefore (quoth he to the people) you may see how thys felow taketh vpon him, to haue more knowledge and conscience,* 1.108 then all the wise mē of England, and yet he hath no conscience at all.

Brad.

Well my Lorde, let all the standers by see who hath conscience. I haue bene a yere and an halfe in prison. Now before al this people, declare wherfore I was imprisoned, or what cause you had to punish me. You sayd y^e other day in your owne house, my Lord of London witnessing with you, that I tooke vpon me to speake to the people vndesi∣red. There he sitteth by you, I meane my Lorde of Bathe, which desired me himselfe for the passiō of Christ,* 1.109 I would speake to the people. Upon whose words, I commyng in∣to the Pulpite, had like to haue bene slayne with a dagger (which was hurled at him, I thinke) for it touched my sleeue. He then prayd me I would not leaue him, & I pro∣mised him as lōg as I liued, I would take hurt before him that day, and so went out of the pulpit, and entreated with the people, & at length brought him my selfe into an house.

Besides this, in the afternoone I preached in Bowe church, and there going vp into the Pulpit, one willed me not to reproue y^e people,* 1.110 for (quoth he) you shal neuer come downe aliue, if you doe it. And yet notwithstanding I dyd in that Sermon reproue theyr fact, and called it sedition at the least twenty times. For all which my doyng, I haue receiued this recompence, prison a yeare and an halfe and more, and death now which you go about. Let all men be iudge where conscience is.

In speaking of these wordes, there was endeuour to haue letted it: but Bradford still spake on, & gaue no place till he had made an end, speake what they would. And thē the Lord Chauncellour sayd, that for all that fayre tale, his fact at the Crosse was nought.

Brad.

No, my facte was good,* 1.111 as you your selfe did beare witnesse with me. For when I was at the first before you in the Tower, you your selfe dydde say that my facte was good, but (quoth you) thy mind was euill. Well (quoth I) then my Lord, in that you alow the fact and condemne my minde, for as muche as otherwise I canne not declare my minde to man, but by saying and doing, God one daye I trust will open it, to my comfort, what my mind was, and what yours is.

L. Chaun.

Here the Lord Chauncellour was offended,* 1.112 and sayd, that he neuer sayd so. I (quoth he) had not so litle wit I trow, as not to discerne betwixt meaning & doing: And so brought forth litle to y^e purpose, many exāples to proue that men construe thinges by the meaning of men and not by theyr doinges. But when this woulde not serue, the•• commeth he to an other matter, & sayd that Bradford was put in prison at the first, because he would not yeld nor be conformable to the Queenes Religion.

Brad.

Why my Lord, your honor knoweth, that you would not thē reason with me in religion, but sayd, a time should afterwards be found out, whē I should be talked withall. But if it were as your Lordship sayeth, that I was put in prison for religion? in that my religiō was then authorised by publick lawes of the realme, could cōscience punish me or cast me in prison therfore? Wherfore let all men be iudge in whom conscience wanteth.* 1.113

M· Cham.

Here came foorth M. Chamberleyne of Wood∣stocke and spake to my Lord Chauncellor how that Brad¦ford had bene a seruing man and was with Maister Har∣rington.

L. Chaunc.

True, and did deceyue his Mayster of Seuen score pounds, and because of this he went to be a Gospel∣ler and a Preacher (good people) and yet you see howe hee pretendeth conscience.

Brad.

My Lord, I sette my foote by his whosoeuer he be, that can come forth and iustly vouche to my face that euer I deceiued my Mayster. And as you are chiefe iusticer by office in England, I desire iustice vpon them that so slaū∣der me, because they can not proue it.

L. Chaunc.

Here my Lorde Chauncellour and M. Cham∣berleyne were smitten blanck, and sayd they heard it.* 1.114 But quoth my Lord Chauncellour we haue an other maner of matter then this agaynst you: for you are an hereticke.

Lond.

Yea quoth the Bishop of London,* 1.115 he did wryte let∣ters to M. Pendleton which knoweth his hande as well as his owne, your honour did see the letters.

Brad.

That is not true, I neuer did wryte to Pendleton sithens I came to prison, and therefore I am not iustly spoken of.

Lond.

Yea, but you indited it.

Brad.

I did not, nor know not what you meane, and this I offer to proue.* 1.116

Here came in an other, I trow they call him, Maister Allen one of the Clerkes of the Councell, putting y^e Lord Chauncelor in remembrance of letters written into Lan∣kyshire.

L. Chaun.

You say true: for we haue his hand to shew·

Brad.

I denye that you haue my hand to shewe of Letters sent into Lankyshyre, otherwise then before you all I wil stand to, and proue them to be good and lawfull.

Here was all answered, and then the Lord Chauncel∣lour began a new matter. Syr (quoth he) in my house the other day you did most cōtemptuously contēne y^e queenes mercy, and further sayd, that you would mainteine the er∣roneous doctrine in king Edwards dayes against all mē, And this you did most stoutly.

Brad.

* 1.117Well, I am glad that all men see now you haue had no matter to imprisō me afore that day iustly. Now say I, that I did not contemptuouslye contemne the Queenes mercy, but would haue had it (though if iustice might take place I neede it not) so y^t I might haue had it with Gods mercy, that is, without doing or saying any thing agaynst God and his truth.* 1.118 And as for maintenaunce of doctryne, because I cā not tell how you wil stretch this word main∣tenance, I will repeat agayne that which I spake, I sayd I was more confirmed in the Religion set forth in Kyng Edwardes dayes then euer I was: and if God so would, I trust I shoulde declare it by geuing my life for the con∣firmation and testification thereof. So I sayd then, and so I say now. As for otherwise to mainteine it, then pertei∣neth to a priuate person by confession, I thought not, nor thinke not.

L. Chaunc.

Well, yesterday thou didst mainteine false here∣sy concerning the blessed Sacramēt,* 1.119 and therfore we gaue thee respite till this day to deliberate.

Brad.

My Lord, as I sayde at the first, I spake nothing of the Sacrament but that which you allowed, and therefore reproued it not, nor gaue me any time to deliberate.

L. Chaunc.

Why? diddest thou not deny Christes presence in the Sacrament?

Brad.

No, I neuer denyed nor taught, but that to fayth whole Christ, body and bloud was as presēt as bread and wine to the due receiuer.

L. Chan.

Yea, but doest thou not beleue y^t Christes body na∣turally & really is there, vnder the formes of bread & wine?

Brad.

My Lord, I beleue Christ is present there to y^e fayth of the due receiuer: as for transubstantiation I playnely & flatly tell you, I beleue it not.

* 1.120Here was Bradford called Diabolus, a slaunderer, for we aske no question (quoth my Lord Chauncellor) of tran∣substantiation, but of Christes presence.

Brad.

I denye not his presence to the fayth of the receiuer, but denye that he is included in the bread, or that the bread is transubstantiate.

B. Worcest.

If he be not included, how is he then present?

Brad.

Forsooth though my fayth can tell how, yet my toūg can not expresse it, nor you, otherwise then by fayth heare it, or vnderstand it.

Here was much adoe, now one Doctour standyng vp and speaking thus, and others speaking that, & the Lorde Chauncellour talking much of Luther,* 1.121 Zuinglius, Oeco∣lampadius: but still Bradford kept him at this poynt, that Christ is present to fayth: and that there is no transubstan∣tiation nor including of Christ in the breade: but all thys would not serue them.

Therfore an other bishop asked this question, whether the wicked man receiued Christes very bodye or no?* 1.122 And Bradford answered playnly no. Wherat the Lord Chaun∣cellour made a long Oration, how that it could not be that Christ was present, except that the euill man receyued it. But Bradford put away all his Oration in fewe wordes, that grace was at that present offered to his Lordshyp,* 1.123 al∣though he receiued it not: So that (quoth he) the receiuing maketh not the presence, as your Lordshippe woulde in∣ferre, but Gods grace, truth, and power is the cause of the presence, whiche grace the wicked that lacke fayth can not receiue. And here Bradford prayd my Lord, not to diuorce that which God had coupled together.* 1.124 He hath coupled al these together: Take, eate, this is my body: he sayth not: See, peepe, this is my body: but take eate. So that it appeareth this is a promise depending vpon condition, if we take & eate.

L. Chaunc.

Here the Lord Chauncellour and the other by∣shops made a great ado, that Bradford had foūd out a toy that no man els euer did, of the conditiō, & the Lord Chaū∣cellour made many wordes to the people there about.

Brad.

* 1.125But Bradford sayd thus: My Lord, are not these wordes, Take, eate, a commaundement? And are not these wordes, This is my body, a promise? If you will challenge the promise, and do not the commaundemēt, may you not deceiue your selfe?

L. Chaunc.

* 1.126Here the Lord Chauncellour denyed Christ to haue commaunded the Sacrament, and the vse of it.

Brad.

Why my Lord I pray you tell the people what mood Accipite, Māducate is: Is it not playne to children, y^t Christ in so saying commaundeth?

L. Chaunc.

At these wordes the Lord Chauncellour made a great toying and trifling at the imparatiue mood and fel to paresing or examining, as he should teach a childe:* 1.127 & so concluded that it was no cōmaundemēt: but such a phrase as this, I pray you geue me drinke, which (quoth he) is no commaundement I trow.

Brad.

But Bradforde prayed him to leaue toying and tri∣fling, and sayd thus: My Lord, if it be not a commaunde∣ment of Christ to take and eate the Sacrament, why dare any take vpon them to commaund and make that of neces¦sity, which God leaueth free? as you do in making it a ne∣cessary commaundement, once a yeare for all that be o•• dis∣cretion to receiue the Sacrament.

L. Chaunc.

Here the Lord Chauncellour called him agayn * 1.128 Diabolus or Calumniator, and began out of these wordes: Let a man proue himselfe, and so eate of the breade, (yea breade quoth Bradforde) and drinke of the cuppe, to prooue that it was no commaundement to receiue the Sacrament. For then (quoth he) if it were a cōmaundement, it should bind all men in all places, and at all times.

Brad.

O my Lord, discerne betwene commaundementes:* 1.129 some be so generall, as the ten commaundemēts: that they binde alwayes, in all places, and all persons: some be not so generall: as this is of the Supper, the Sacrament of Baptisme, of the thrise appearing before the Lord yearely at Ierusalem, of Abraham offering of Isaac. &c.

Here my Lord Chauncellour denied the cup to be cō∣maunded of Christ, for then (quoth he) we should haue ele∣uen commaundementes.

Brad.

In deed I thinke you thinke as you speake, for els would you not take the cup from the people, in that Christ sayeth: Drinke ye of it all. But howe saye you my Lordes: Christ sayth to you Bishops especially: Ite praedicate Euan∣gelium. i. Go and preach the Gospell: Feede Christes flocke. &c. Is this a commaundement or no?

L. Chaun.

Here was my Lord Chauncellour in a chase,* 1.130 and said as pleased him.

Duresme.

An other, the Bishop of Duresme I weene as∣ked Bradford when Christ began to be present in the Sa∣crament? whether before the receiuer receiued it, or no?

Brad.

Bradford aunswered, that the question was curious and not necessary: and further sayd,* 1.131 that as the cuppe was the newe Testament, so the breade was Christes bodye to hym that receiueth it duely, but yet so that the breade is bread. For (quoth he) in all the Scripture, you shall not finde this proposition, Non est panis, there is no bread. And so he brought forth Chrisostome: Si in corpore essemus. Ho∣mel. 83. in Mat. 34. Summa, much ado was hereaboutes, they calling Bradford hereticke, and hee desiring them to pro∣ceede on in Gods name, be looked for that which God had appoynted for them to do.

L. Chaunc.

This fellow is now in an other heresy of fatall necessity, as though all thinges were so tied together, that of mere necessity all must come to passe.

Brad.

But Bradford prayd him to take thinges as they be spoken, and not wrast them into a contrarye sence.* 1.132 Your Lordship (quoth he) doth discerne betwixt God and man. Thinges are not by fortune to God at any tyme, though to man they seeme so sometimes. I speake but as the Apo∣stles sayd: Lord (quoth they) see how Herode and Pontius Pi∣late, with the Prelates are gathered together agaynst thy Christ, to do that which thy hand and counsell hath before ordeyned for them to do.

L. Chaun.

Here began the Lord Chauncellour to read the excommunication. And in the excommunication, when he came to the name of Iohn Bradford Laicus, lay man: why (quoth he) art thou no Priest?

Brad.

No, nor neuer was, either Prieste, either benefited, either maryed, either any Preacher▪ afore publicke autho∣rity had established Religion, or Preacher after publicke authority had altered Religiō, and yet I am thus handled at your handes: but God, I doubt not, will geue his bles∣sing where you curse. And so he fell downe on his knees, and hartily thanked God, that he counted him worthy to suffer for his sake.* 1.133 And so praying God to geue him repē∣tance, and a good minde, after the excommunication was read, he was deliuered to the Shyriffe of London, & so had to the Clincke, and after to the Counter in the Poultry in the same City of London, this being then purposed of his murtherers, that he should be deliuered from thēce to the Earle of Darby, to be cōueyed into Lankeshyre, and there to be burned in the towne of Manchester, where he was borne: but theyr purpose concerning the place was after∣ward altered: for they burned him in London.

After the condemnation of M. Bradford, which was the last day of Ianuary, M. Bradford being sent into pry∣son, dyd there remayne vntill the fyrst day of Iuly, during

all which time, diuers other conferences and conflictes he susteineth with sondry aduersaries, whiche repayred vnto him in the prison. Of whom first byshop Boner comming to the Counter to disgrade D. Taylor, the 4. daye of Fe∣bruary entred talk with y^e said M. Bradford: y^e effect wher∣of here ensueth.

¶Priuate talke had with Iohn Bradford, by such as the Prelates sent vnto him, after the time of condemnation, by his own writing.

* 1.134VPpon the 4. of February, that is, the same day M. Ro∣gers was burned, Bonor bishop of London came to y^e Counter in the Poultry to disgrade M. Doctor Taylor a∣bout one of y^e clocke at after noone. But before he spake to M. Taylor, he called for Iohn Bradford which was priso∣ner there whome when he saw, he put of his cap and gaue him his hand, saying: because I perceaue that ye are desi∣rous to conferre with some learned men, therefore I haue brought M. Archdeacon Harpsfield to you. And I tel you you doe like a wise man. But I pray you goe roundly to worke: for the time is but short.

Bradford.

* 1.135My Lorde as roundly as I can I will goe to worke with you: I neuer desired to conferre with any mā, nor yet do. Howbeit if ye will haue one to talke with me, I am ready.

Boner.

What (quoth the Byshop in a fume to the keeper) did you not tell me that this man desired conference?

Keeper.

No my Lord, I told you that he would not refuse to conferre with any: but I did not say that it is his desire.

Boner.

Wel, M. Bradford, you are welbeloued, I pray you consider yourselfe, & refuse not charitie when it is offered.

Bradford.

* 1.136In deede my Lord, this is small charitie, to con∣demne a man as you haue condemned me, whiche neuer brake your lawes. In turky a man may haue charitie, but in England I could not yet finde it. I was condemned for my fayth, so soon as I vttered it at your requests, before I had committed any thing agaynst the lawes. And as for conference I am not afrayd to talke with whom you will. But to say that I desire to conferre, that do I not.

Boner.

Well, well. And so he called for M. Taylour and Bradford went his way.

An other priuate matter of talke betweene M. Bradford and Willerton, Creswel, Harding Harpsfield, and other moe.

VUon an other day of February one, M. Willerton, a Chapleine of the bishop of London,* 1.137 did come to confer with Bradford: but when he perceaued that Bradford de∣sired not his comming, and therfore wished rather his de∣parting them abiding, well maister Bradford (quoth hee) yet I pray you let vs conferre a litle: perchaunce you may do me good, If I can doe you none: Upon which wordes Bradford was content, and so they began to talke. Willer∣ton spake much of the Doctours, the fathers, of the bread in the 6. chapter of Sainct Iohn. &c. labouring to proue transubstantiation, and that wicked men doe receaue Christ.

But Bradford on the contrary part improued hys au∣thorities, so that they came to this issue, that Willerton should draw out of the scriptures and Doctours hys rea∣sons, and Bradford woulde peruse them: and if hee coulde not answere them, then he would geue place. Likewyse should Bradford draw out his reasons out of the scriptu∣res and Doctours, to which Willerton shoulde answere if he could: and so for that day they departed.

The next day following in the morning, Willerton sēt halfe a sheete of paper written on both sides,* 1.138 contaynyng no reasons howe he gathered his doctrine, but onely bare sentēces: Panis quem ego dabo. &c. The bread which I wil geue is my fleshe: And the places in the 26. of Mathewe 14. of Marke. 22. of Luke, and the 10. and 11. to the Corinthians, with some sentences of the Doctours: All whiche made as much agaynst hym, as with hym.

* 1.139In the after noone he came himself, and there they had a long talke to little effect. At the length Willerton began to talk of the Church, saying that Bradford swerued from the Church.

Brad.

No, that I do not, but ye doe. For the * Churche is Christes spouse, and Christes obedient spouse, which your Church is not, which robbeth the people of the Lords cup, and of seruice in the English tongue.

Willerton.

Why? it is not profitable to haue the seruice in English: for it is written: Labia Sacerdotis custodiunt legem. The lips of the Priest should keepe the law, and out of his mouth man must looke for knowledge.

Bradford.

Soulde not the people then haue the scriptures? Wherefore serueth this saying of Christ: Searche the Scrip∣tures?

Willerton.

This was not spoken to the people, but to the Scribes and learned men.

Brad.

Then the people must not haue the scriptures.* 1.140

Willerton.

No, for it was written: Erunt docti a Deo: They shalbe all taught of God.

Brad.

And must we learne all at the priestes?

Willerton.

Yea.

Brad.

Then I see you would bring the people to hang vp Christ and let Barrabas goe: as the priestes did then per∣swade the people. At whiche wordes, Mayster Willerton was so offended that he had no lust to talke any more.* 1.141 In the end Bradford gaue him the reasons which he had ga∣thered agaynst transubstantiation, & prayed him to frame his into the forme of reasons, and then, quoth Bradford, I will aunswere them.

Willer.

Well I will do so. But first I wil answere yours. The which thing vntill this day he hath not done.

Upon the 12. of February there came one of the Earle of Darbies seruantes to Bradford, saying:* 1.142 My Lord hath sent me to you: he willeth you to tender your selfe, and he would be good Lord vnto you.

Bradford.

I thanke his Lordship for his good will toward me: but in this case I can not tender my selfe more then Gods honour.

Seruaunt.

Ah M. Bradford, consider your mother, sisters, frendes, kinsfolke, and country, what a great discomfort it wilbe vnto them to see you dye as an hereticke.

Brad.

I haue learned to forsake father, mother, brother si∣ster, friend, and all that euer I haue,* 1.143 yea euen mine owne selfe, for els I cannot be Christes Disciple.

Seruaunt.

If my Lord shuld obtayne for you that ye might depart the Realme, would ye not be content to be at the Queenes appoyntment, where shee would appoynt you beyond the sea?

Bradford.

No,* 1.144 I had rather be burned in England then be burned beyond the seas. For I know that if she should sēd me to Paris, Louaine, or some such place, forthwith they would burne me.

Talke betweene Maister Bradford and one Perceuall Creswell, and after that with Doctour Harding.

VPon the 14. of February, Perciuall Creswell,* 1.145 an olde acquayntaunce of Bradfordes came to him, bryngyng with him a kinsman of Mayster Fecknams, who after ma¦ny wordes sayd.

Creswell.

I pray you let me make labour for you.

Bradford.

You may do what ye will.

Creswell.

But tell me what sute I should make for you.

Brad.

Forsooth that ye wil do, do it not at my request, for I desire nothing at your handes.* 1.146 If the Queene will geue me life, I will thanke her. If she will banishe me, I will thanke her. If shee will burne me, I will thanke her: If she will condemne me to perpetuall prisonment. I wyll thanke her.

Hereupon Creswell went away,* 1.147 and about a xi. of the clocke he and the other man came againe, & brought a book of Mores making, desiring Bradford to read it ouer.

Bradford:

taking the booke, sayde: Good perciuall, I am setled for being moued in this article.

Creswell.

Oh, if euer ye loued me, do one thing for me.

Bradford.

What is it.

Creswell.

Desire and name what learned man or men yee will haue to come vnto you. My Lord ••o York, my Lord of Lincolne, my Lorde of Bath, & others will gladly come vnto you.

Brad.

No, neuer will I desire them or anye other to come to conferre with me, for I am as certayne of my doctrine as I am of any thing, But for your pleasure, and also that all men may knowe I am not ashamed to haue my fayth ••ifted and tryed, bring whom ye will, and I will talk with them, So they went their way.

About 3. of the clocke in the after noone Mayster Doc∣tor Harding,* 1.148 who was then the B. of Lincolns Chaplayn came to Bradford, and after a great and solemne protesta∣tion, shewing how y^t he had prayed to God before he came to turne his talke to Bradfords good, hee began to tell of the good opinion he had of Bradford, and spent the time in such tratling, so that their talke was to little purpose: saue that Bradford praied him to consider from whence he was fallen, and not to folow the world, nor to loue it: For the loue of God is not where the world is.

Harding.

But Harding counted Bradford in a damnable

estate, as one being out of the church, & therfore willed him to take heede of his soule, & not to dye in such an opinion.

Brad.

What M. Harding, quoth Bradford? I haue heard you with these eares maintaine this that I stand in.

Harding.

I graunt that I haue taught that the doctrine of transubstantiation was a subtill doctrine, but otherwise I neuer taught it. And so he enueying against mariages of Priestes,* 1.149 and namely against Peter Martyr. Martin Bucer, Luther, and such, which for breaking theyr vowes were iustly geuen vp into heresies (as he sayd) Bradford seyng him altogether geuen vp to Popery, after admo∣nishment therof, bad him farewell.

Talke betweene D. Harpsfield Archdeacon, and Mayster Bradford.

* 1.150VPon the xxv. of February Perciuall Creswell came w^t M. Harpsfield Archdeacon of London, and a seruaunt wayting vppon him. After formall salutations, he made a long Oration, of which this is a short summe: That al mē euen the infidels, Turkes, Iewes, Anabaptistes, and Li∣bertines desire felicitie as well as the Christians, and how that euery one thinketh they shall attayne to it by their re∣ligion. To which Bradford answered briefly, that he spake not farre amisse.

Harps.

Then sayd Harpsfield, but the way thither is not al alike.* 1.151 For the infidels by Iupiter, Iuno, the Turke by hys Alcoran: the Iew by his Thalmod, doe beleeue to come to heauen, For so may I speake of suche as beleue the immor¦talitie of the soule.

Brad.

You speake truely.

Harps.

Well, then here is the matter, to know the way to this heauen.

Brad.

* 1.152We may not inuent any manner of wayes. There is but one way, & that is Iesus Christ, as he himselfe doth witnesse: I am the way.

Harps.

It is true that you say, and false also. I suppose that you meane by Christ, beleuing in Christ.

Brad.

I haue learned to discerne betwixt fayth & Christ, Albeit I confesse, that who so beleueth in Christ, the same shall be saued.

Harps.

No not all that beleue in Christ: for some shall say Lord, Lord, haue not we cast out deuils. &c. But Christ wil an¦swere in the day of Iudgement to these: Depart from me, I know you not.

Brad.

You must make a difference betwixt beleuing, and saying I beleue,* 1.153 As for example: if one shuld say & sweare hee loueth you, for all his saying yee will not beleue hym when you see he goeth about to vtter and do al the euill a∣gainst you that he can.

Harps.

Well, this is not muche materiall. There is but one way Christ. How come we to know him? Where shal we seeke to finde him?

Brad

Forsooth, we must seeke him by his word, and in his word,* 1.154 and after his word.

Harpsfield.

Uery good, but tell me now how first we came into the companye of them that coulde tell vs this, but by Baptisme?

Brad.

Baptisme is the sacrament, by the which outwardly we are engrafted into Christ: I say outwardly, because I dare not exclude from Christ all that dye without Bap∣tisme. I will not tye God, where he is not bound. Some Infantes dye, whose Parentes desire Baptisme for them, and can not haue it.

Harps.

To those we may thinke perchaunce that God will shew mercy.

Brad.

Yea, the children whose parentes do contemne bap∣tisme, will not I condemne, because the childe shall not beare the fathers offence.

Harpsfield.

Well, we agree that by Baptisme then wee are brought,* 1.155 and, as a man would say, begotten to Christ. For Christ is our father, and the churche his spouse is our mo∣ther. As all men naturally haue Adam for their father, and and Eua for their mother: so all spirituall men haue christ for their father, and the Church for their mother. And as Eua was taken out of Adams side, so was the Church ta∣ken out of Christes side: whereout flowed bloud for the sa∣tisfaction and purgation of our sinnes.

Brad.

All this is truely spoken.

Harps.

* 1.156Now, then tell me whether this Churche of Christ hath not bene alwayes?

Brad.

Yea, sithens the creatiō of man, and shall be for euer.

Harps.

Uery good. But yet tel me whether this Church is a visible Church, or no?

Bradford.

It is no otherwise visible, then Christ was here on earth: that is, by no exteriour pompe or shewe that set∣teth her forth commonly, and therefore to see her wee must put on such eyes, as good men put on to see & know christ when hee walked here on earth: for as Eue was of y^e same substaunce that Adam was of, so was the Churche of the same substaunce that Christ was of, flesh of his flesh, & bone of his bones, as Paule sayth, Ephes 5. Looke therfore how Christ was visibly knowne to be Christ when he was on earth, that is, by considering hym after the word of GOD so is the Church knowne.

Harps.

I do not come to reason at this present, & therefor•• I will goe on forwarde.* 1.157 Is not this Churche a multi∣tude?

Brad,

Yes that it is. Howbeit, lat••t anguis in herba, as the Prouerbe is. For in your question is a subtiltie. What visible multitude was there in He••ias tyme, or whē Mo∣ses was on the Mount, Aaron and all Israell worship∣ping the Cal••e?

Harps.

Ye diuert from the matter.

Brad.

No, nothing at all. For I doe preuent you, know∣ing well where about you go. And therfore f••wer wordes might well serue if that you so would.

Harpsfield.

Well, I perceaue you haue knowledge, and by a litle perceiue I the more. Tel me yet more, whether this multiude haue not the Ministery or preachyng of Gods worde?

Bradford.

Syr, ye goe about the bushe. If ye vnderstande Preaching for confessing the Gospel, I will go with you: for els if you will, you may knowe that persecution often letteth preaching.

Harps.

Well, I meane it so. Tell mee yet more: hath it not the Sacramentes administred?

Brad.

It hath the sacramentes, howbeit the administratiō of them is often letted. But I wil put you from your pur∣pose, because I see where about you goe. If heretickes haue Baptisme and doe Baptise, as they did in S. Cipri∣ans tyme, you knowe this Baptisme is Baptisme, & not to be reiterate. This Bradford did speake, that the stāders by might see, that though the Papistes Church haue bap∣tisme which we haue receiued of them, yet therfore it is not the true Church, neither neede we to be baptised againe.

Harps.

You goe farre from the matter, and I perceiue you haue more errours then one.

Brad.

So you say: but that is not enough til you proue thē.

Harps.

Well, this Churche is a multitude. Hath it not the preaching of the Gospell, & the ministra••ion of the Sacra∣ments? & yet more: hath it not the power of Iurisdiction?

Bradford.

What iurisdiction is exercised in persecution and affliction?

Harps.

I meane by iurisdiction admonishing one an other and so forth.

Brad.

Well, go to: what then?

Harps.

It hath also succession of Byshoppes. And here he made such a doe to proue y^t this was an essentiall poynt.

Bradford.

You say as you woulde haue it: for if this parte fayle you, all the Church y^t you go about to set vp will fall down.* 1.158 You shall not finde in all y^e scripture this your essē∣tiall parte of succession of Byshops. In Christes Churche Antichrist will sit. And Peter telleth vs, as it went in the old Church afore Christes cōming, so will it be in the new church sithen Christes cōming: that is, as there were false Prophets, & such as bare rule were aduersaries to the true Prophets: so shall there be (sayth he (false teachers, euen of such as are Byshops, and beare rule amongest the people.

Harps.

You go alwayes out of the matter: but I will proue further the succession of Byshops.

Bradford.

Do so.

Harps.

Tell me, were not the Apostles Byshops?

Brad.

No, except you will make a new definition of a By∣shop, that is, geue him no certayne place.

Harps.

In deede, the Apostles office was not the Byshops office: for it was vniuersall, but yet Christ instituted By∣shops in his church as Paule saith: he hath geuē Pastors, Prophetes. &c. so that I trow it be proued by the Scrip∣tures the succession of Byshops to be an essentiall poynt.

Brad.

The Ministerie of Gods worde, and Ministers, be an essentiall poynt. But to translate this to the Byshops and their succession, is a plaine subtiltie: And therfore that it may be playne, I will aske you a question. Tel me, whe∣ther that the Scripture knew any difference betwene By∣shops and Ministers, which ye call Priestes?

Harps.

No.

Brad.

Well, then go on forewardes, and let vs see what ye shal get now by the succession of Byshops, that is, of Mi∣nisters, which can not be vnderstand of such Byshops as Minister not, but Lord it.

Harps

I perceiue that you are farre out of the way. By your doctrine you can neuer shew in your Church, a mul∣titude which ministreth Gods word & his Sacramentes, which hath iurisdiction and succession of Byshops, which hath from tyme to tyme beleued as you beleue, beginning

now and so going vpwardes as I will do of our doctrine and therefore are ye out of the church,* 1.159 & so cannot be saued. Perchaunce you will bring me downwardes a shewe to bleare peoples eyes: but to go vpwardes, that you can ne∣uer do, and this is the true tryall.

Brad.

* 1.160Yee must and will, I am assured, geue me leaue to follow the scriptures and examples of good men.

Harps

Yea.

Brad.

Well thē, Stephen was accused and condemned as I am, that he had taught new and false doctrine before the fathers of the Church then as they were taken. Stephen for his purgation improoueth their accusation. But how? doth he it by going vpwardes? no, but by cōming down∣wardes, beginning at Abrahā, and continuing still till E∣sayas tyme, and the peoples captiuitie. From whence he maketh a great leape vntill y^t time he was in, whiche was (I thinke) vpon a 400. yeares, & called them by their right names helhoundes, rather then heauen hounds. On this sort will I proue my fayth, & that can you neuer do yours.

Harpsfield.

* 1.161Yea sir, if we did knowe that you had the holye Ghost, then could we beleue you. Here Bradford woulde haue answered, that Steuens enemies would not beleue he had the holy Ghost, and therefore they did as they dyd: but as he was in speaking. M. Harps. arose vp, & the kee∣per and others that stode by, began to talk gently, praying Bradford to take heede to that maister Archdeacon spake, who still sayd that Bradford was out of the church.

Bradford.

Syr I am most certaine that I am in Christes Church, and I can shew a demonstration of my Religion from time to time continually.

God our father, for the name and bloud of his Christ be mer∣ciful vnto vs and vnto al his people, and deliuer them from false teachers, and blinde guydes, through whome (alas) I feare mee, much hurt will come to this realme of England. God our Father blesse vs, and keepe vs in hys truth and poore Churche for euer. Amen.

Then the Archdeacon departed, saying that he would come againe the next morning.

¶The next dayes talke betweene Doctour Harpsfield and Maister Bradford.

VPon the xvi. of February in the morning the Archdea∣con and the other two with him came again,* 1.162 and after a few by wordes spoken, they sate downe.

Harps.

Maister Archdeacon began a very long Oration, first repeting what they had said, and how farre they had gone ouer night, and therw^t did begin to proue vpwards succession of Bishops here in England for 800. yeares in Fraunce at Lyons for 1200. yeares:* 1.163 in Spayne at Hispa∣len for 800. yeares. In Italy at Milan for 1200. yeares, labouring by this to proue his Church. He vsed also suc∣cession of Bishops in the East Church for the more confir∣mation of his wordes, and so concluded with an exhorta∣tion and an interrogation: the exhortation, that Bradford would obey this church: the interrogatiō, whether Brad-could shew any such succession for the demonstratiō of his Church (for so he called it) which followed.* 1.164

Bradford.

Unto this his long Oration Bradford made this short answere: my memory is euill, so that I cannot aun∣swere particularly your Oration.

Therfore I wil generally do it, thinking, because your Oration is rather to perswade then to proue, that a small aunswere will serue. If Christ or his Apostles being here on earth had bene required by the Prelates of the churche then to haue made a demonstration of that churche by suc∣cession of such high Priestes as had approued the doctrine which he taught,* 1.165 I think that Christ would haue done as I do: that is, haue alledged y^t which vpholdeth the church euen, the veritie, y^e word of God taught & beleeued, not by the high Priests, which of long time had persecuted it, but by the Prophetes and other good simple men, which per∣chaunce were counted for heretickes of the Church: which Church was not tied to succession, but to the word of god. And this to thinke, S. Peter geueth me occasion, when he sayth that as it went in the Churche before Christes com∣ming, so shall it go in the Church after his comming: but then the pillers of the church were persecutors of the true Church: therfore the like we must looke for now.

Harps.

I can gather and proue succession in Ierusalem of the high Priestes from Aarons tyme.

Bradford.

I graunt, but not such succession as allowed the trueth.

Harps.

Why did they not allow Moses law?

Bradford.

Yes, and keepe it, as touchyng the bookes ther∣of, as you doe the Bible, and holye Scriptures. But the true interpretation and meaning of it they did corrupt, as you haue done & doe, and therefore the persecution which they sturred vpp against the Prophetes and Christ, was not for the lawe, but for the interpretation of it. For they taught as you do now,* 1.166 that we must fetch the interpreta∣tion of the scriptures at your handes. But to make an end death I looke dayly for, yea hourely, and I think my time be but very short. Therfore I had need to spend as much tyme with God as I can whilest I haue it, for his helpe & comfort, and therfore I pray you beare with me that I do not now particularly and in moe wordes aunswere your lōg talk. If I saw death not so neare me as it is, I would then weigh euerye peece of your Oration, if you woulde geue me the summe of it, and I would answere according∣ly: but because I dare not, nor I will not leaue of looking & preparing for that which is at hand, I shal desire you to hold me excused, because I do as I do, and hartely thanke you for youre gentle good will. I shall hartily praye God our father to geue you the same light and life I do wish to my selfe: & so Bradford began to arise vp.

Harps.

But then began Maister Archdeacon to tell hym that he was in very perilous case,* 1.167 and that he was sory to see him so setled. As for death, whether it be nigh or farre of I know not, neither forceth it, so that you did die well.

Brad.

I doubt not in this case, but y^t I shall dye well: for as I hope and am certaine my death shall please the Lord so I trust I shall dye chearfully to y^e comfort of his childrē.

Harps.

But what if you be deceiued?

Bradford.

What if you shoulde say the sunne did not shyne now? (and the Sunne did shine through the windowe where they sat.)

Harps.

Well I am sory to see you so secure and carlesse.

Bradford.

In deed I am more carnally secure and carelesse then I shuld be: God make me more vigilant. But in this case I cannot be so secure, for I am most assured I am in y^e trueth.

Harpsfield.

That are ye not: for you are out of the Catho∣licke Church.

Bradford.

No, though you haue excommunicate me out of your Church, yet am I in the Catholicke Churche of christ and am, and by Gods grace shalbe a childe & an obedient childe of it for euer. I hope Christ will haue no lesse care for me,* 1.168 then he had for the blinde man excommunicated of the Synagoge: and further I am sure that the necessary Articles of the fayth, I meane the twelue Articles of the Creede, I confesse and beleue with that which you call the holy church, so that euen your church hath taken somthing to much vpon her to excommunicate me for that, which by the testimonye of my Lorde of Duresme in the booke of the sacrament lately put forth, was free many an hundred yeare after Christ, to beleue or not beleue.

Harps.

What is that?

Brad.

Transubstantiation.

Harps.

Why? ye are not condemned therfore onely.

Brad.

For that, and because I deny that wicked men do re∣ceiue Christes body.

Harpsfield.

You agree not with vs in the presence, nor in any thing els.

Bradford.

How you beleue you know: for my part I cō∣fesse a presence of whole Christ God and man, to the fayth of the receauer.

Harpsfield.

Nay, you must beleue a reall presence in the sa∣crament.

Brad.

In the Sacrament? Nay, I will not shut him in, nor ty•• him to it otherwise then faith seeth and perceiueth.* 1.169 If I should include Christ really present in the sacrament or tye hym to it otherwise then to the faith of the receiuer, then the wicked men should receiue him, which I doe not, nor will by Gods grace, beleue.

Harpsfield.

More pitty: But a man may easely perceaue, you make no presence at all, and therefore you agree not therein with vs.

Brad.

I confesse a presence, and a true presence, but to the fayth of the receauer.* 1.170

What (quoth one that stoode by) of Christes very bodye which dyed for vs.

Brad.

Yea euen of whole Christ God & man to feed the fayth of hym that receiueth it.

Harps.

Why? this is nothing els but to exclude y^e omni∣potency of God, and all kinde of miracle in the sacrament.

Brad.

I do not exclude his omnipotencie, but you doe it rather: for I beleue that Christ can accōplish hys promise,* 1.171 the substaunce of bread and wyne being there, as well as the accidents, which you beleue not. When we come to the Sacrament, we come not to feede our bodies, and therfore we haue but a little peece of bread, but we come to feed our soules with Christ by fayth, whiche the wicked doe want, and therefore they receiue nothing but Panem domini as Iudas did, & not Panem Dominum, as y^e other Apostles did.

Harps.

The wicked do receaue the very body of Christ, but not the grace of his body.

Brad.

They receiue not the body. For Christes bodye is no dead carcase: he that receaueth it, receaueth the spirite, which is not without grace I trow.* 1.172

Harps,

Well, you haue many erroures. You count the Masse for abhomination, and yet S. Ambrose sayd Masse: and so he read out of a book written a sentence of S. Am∣brose to proue it.

Brad.

Why sir, the masse as it is nowe, was nothing so in S. Ambrose time. Was not y^e most part of the Canon made sithen by Gregory and Scolasticus?

Harps.

In deede a great peece of it was made, as ye say, by Gregory: but Scolasticus was before Saint Ambrose tyme.

Brad.

I weene not: howbeit I will not contend. S. Gre∣gory sayth, that the Apostles sayd Masse without the Ca∣non, onely with the Lordes prayer.

Harps.

You say true: for the Canon is not the greatest part of the Masse, the greatest part is the sacrifice, eleuation, transubstantiation, and adoration.

Brad.

I can away with none of those.

Harps.

No, I thinke the same: but yet Hoc facite, telleth plainely the sacrifice of the Church.

Brad.

You confound Sacrifices, not discerning betwixt the sacrifice of the Church,* 1.173 and for the Church. The sacrifice of the Church is no propiciatory sacrifice, but a gratulatory sacrifice. And as for Hoc facite, is not referred to any sacri∣fising, but to the whole action of takyng, eatyng, &c.

Harps.

You speake not learnedly now: for Christ made his supper onely to the twelue Apostles,* 1.174 not admittyng his mother or any of the seuenty Disciples to it. Nowe the Apostles do signifie the Priestes.

Brad.

I thinke that you speake as you would men should vnderstand it: for els you would not keepe the cup away from the Laitie. Wee haue great cause to thanke you, that you will geue vs of your bread. For I perceiue you order the matter so, as though Christ had not commanded it to his whole Church.

Harps.

Then Harpsfield would haue proued Eleuation by a place of Basilius.

Brad.

* 1.175I haue read y^e place which seemeth to make nothing for eleuation: but be it as it is, this is no tyme for me to scan the doubtfull places of the doctors with you. I haue bene in prison long without bookes and al necessaries for study, and now death draweth nye, and I by your leaue must now leaue of, to prepare for him.

Harps.

If I could do you good. I would be right glad ey∣ther in soule or body. For you are in a perillous case both wayes.

Brad.

Syr I thanke you for your good will. My case is as it is. I thanke God it was neuer so well w^t me: for deathe to me shalbe life.

Creswel.

It were best for you to desire maister Arche∣deacon that he woulde make sute for you, that you might haue a time to conferre.

Harps.

I will do the best I can, for I pittie his case.

Bradford.

Sir, I will not desire anye body to sue for tyme for me. I am not wauering, neither woulde I that anye body should thinke I were so. But if you haue the charity and loue you pretend towardes me, and thereto do thinke that I am in an errour, I thinke the same shuld moue you to do as ye would be done to. As ye thinke of me, so doe I of you, that you are farre out of the way, and I do not on∣ly thinke it, but also am thereof most assured. And in thys and such like gentle talke they departed.

¶The talke of Doctor Heth Archbishop of Yorke, and day Byshop of Chichester, with Maister Bradford.

THe xxiii. of the same moneth, the Archbishop of Yorke, and the Bishop of Chichester came to the Counter to speake with Bradford. When hee was come before them,* 1.176 they both, and especially the Bishop of York, vsed him ve∣ry gently: they would haue him to sit downe, and because he would not, they also would not sit. So they all stode: & whether he woulde or not, they would needes he shoulde put on, not only his night cap but his vpper cap also, say∣ing vnto him, that obedience was better then sacrifice.

Now thus standing together, my Lord of Yorke, be∣gan to tell Bradford howe that they were not sent to him, but of loue & charitie they came to him: and he, for that ac∣quayntance also whiche he had with Bradford, more then the Bishoppe of Chichester had: then after commending Bradfordes godly life, he concluded w^t this question: how he was certaine of saluation and of his Religion.

Brad▪

After thankes for theyr good will. Bradford aun∣swered: by the word of God, euen by the Scriptures I am certayne of saluation, and Religion.

Yorke.

Uery well sayd: but how do ye know the worde of God and the scriptures, but by the Church?

Bradford.

In deede my Lorde, the Churche was and is a meane to bring a man more speedely to knowe the Scrip∣tures and the worde of God, as was the woman of Sa∣maria a meane that the Samaritans knewe Christ: but

[illustration]

❧ Certayne Bishops talking with Maister Bradford in prison.

as when they had heard him speake, they sayde: nowe we know that he is Christ, not because of thy wordes but be∣cause wee our selues haue heard him: so after we came to the hearing and reading of the Scriptures shewed vnto vs and discerned by the Church, we doe beleue them, and knowe them as Christes sheepe, not because y^e Church saith they are the Scriptures, but because they be so be∣ing thereof assured by the same spirite whiche wrote and spake them.

Yorke▪

* 1.177You knowe: in the Apostles time at the first the word was not written.

Bradford.

True, if you meane it for some books of the new Testament: but els for the old Testament Peter telleth vs Firm••orem sermonem propheticum habemus: We haue a more sure worde of prophecie▪ not that it is simply so, but in re∣spect of the Apostles, which being aliue and compassed w^t infirmiti••, attributed to the worde written m••re firmitie, as wherewith no fault coulde be found, where as for the infirmitie of their persons men perchaunce might haue found some faulte at their preaching: albeit in very deede no lesse obedience and fayth ought to haue bene geuen to the one, then to the other: for all proceedeth foorth of one spirite of truth.

Yorke.

That place of Peter is not so to be vnderstand of the word written.

Brad.

Yea syr, that it is, and of none other.

Chic.

Yea, in deede Maister Bradford doth tell you truely in that poynt.

Yorke.

* 1.178Well, you know that Irenaeus and others doe mag∣nifie much and alleage the Church agaynst the heretickes, and not the scripture.

Bradford.

True, for they had to do with such heretickes as did deny the scriptures, and yet did magnifie the Apostles so that they were inforced to vse the authoritie of those Churches wherein the Apostles had taught, and whiche had still retayned the same doctrine.

Chic.

You speake the very truth: for the heretickes dyd re∣fuse all scriptures, except it were a peece of Lukes Gospel.

Brad.

Then the alledgyng of the Church cannot be princi∣ally vsed agaynst me, whiche am so farre from denying of the Scriptures that I appeale vnto them vtterly, as to the onely iudge.

Yorke.

A pretty matter, that you will take vppon you to iudge the Churche, I pray you where hath your Churche bene hetherto? For the church of Christ is Catholicke and visible hetherto.

Brad.

* 1.179My Lord, I doe not iudge the Church, when I dis∣cerne it from that congregation, & those whiche be not the Church, & I neuer denyed the Church to be Catholicke & visible althought at some times it is more visible then at some.

Chic.

I pray you tell me where the Church which allow∣ed your doctrine, was these foure hundreth yeares?

Brad.

I will tell you my Lord, or rather you shal tell your selfe, if you will tell me this one thing, where the Churche was in Helias his time, when Helias sayde that hee was left alone?

Chic.

That is no aunswere.

Bradford.

I am sory that you say so: but this will I tell your Lordship, that if you had the same eyes wherwith a man might haue espied the Churche then, you woulde not say it were no answere.* 1.180 The fault why the Church is not seene of you, is not because the Churche is not visible, but because your eyes are not cleare inough to see it.

Chic.

You are much deceaued in making this collation be∣twixt the Church then and now.

Yorke.

Uery well spoken my Lord, for Christ sayde aedifi∣cabo Ecclesiam, I will build my Church and not I doe, or haue built it, but I will build it.

Bradford.

* 1.181My Lordes, Peter teacheth me to make thys collation, saying: as in y^e people there were false Prophetes, which were most in estimation afore Christes comming, so shall there be false teachers amongest the people after Christes com∣ming and very many shall follow them And as for your future tense, I hope your grace will not therby conclude christes Church not to haue bene before, but rather that there is no building in the Church but by Christes worke onely: for Paule and Apollo be but watterers.

Chichester.

In good fayth I am sory to see you so light in iudging the Church.

Yorke.

He taketh vpon him as they all doe, to iudge the Church.* 1.182 A man shall neuer come to certaintie that doth as they do.

Brad.

My Lordes, I speake simply what I thinke, & de∣sire reason to aunswere my obiections. Your affections & sorrowes can not be my rules. If that you consider y^e or∣der and case of my condemnation. I can not thinke but y^t it should somethyng mo••e your honours. You knowe it well enough (for you heard it) no matter was layd against me, but what was gathered vpon mine owne confession. Because I did denye Transubstantiation and the wicked to receaue Christes body in the Sacrament, therefore I was condemned and excōmunicate, but not of the churche although the pillers of the church (as they be taken) did it.

Chichester.

No. I heard say the cause of your imprisonmēt was, for that you exhorted the people to take the sword in the one hand, and the mattocke in the other.

Brad.

My Lord, I neuer ment any such thing, nor spake any thing in that sort.* 1.183

Yorke.

Yea, and you behaued your selfe before the Counsel so stoutly at the first, that you would defend the Religion then: and therfore worthely were you prisoned.

Brad.

Your grace did heare me answere my Lord Chaun∣cellour to that poynt.* 1.184 But put case I had bene so stout as they and your Grace make it: were not the lawes of the Realme on my side then? Wherefore vniustly was I pri∣soned: onely that which my Lord Chauncellour propoun∣ded, was my confession of Christes trueth agaynst Tran∣substantiation, and of that whiche the wicked do receaue, as I sayd.

Yorke.

You deny the presence.

Brad.

I do not, to the fayth of the worthy receiuers.

Yorke.

Why? what is that to say other,* 1.185 then that Christ lyeth not on the aultar?

Brad.

My Lord, I beleue no such presence.

Chichest.

It seemeth that you haue not read Chrisostome for he proueth it.

Brad.

Hetherto I haue bene kept well inough without bookes: howbeit this I doe remember of Chrisostome,* 1.186 that he sayth that Christ lyeth vpon the aultar, as the Se∣raphines with their tongues touche our lippes with the coales of the aultar in heauen, which is an hyperbolicall lo∣quution, of whiche you know Chrisostome is full.

Yorke.

It is euident that you are to farre gone: but let vs come then to the Church, out of the whiche ye are excom∣municate.

Brad.

I am not excommunicate out of Christes Churche my Lord,* 1.187 although they which seeme to be in the Church and of the Church haue excommunicated me, as the poore blinde man was, Iohn. 9. I am sure Christ receiueth me.

Yorke.

You do deceiue your selfe.

Here, after much talke of excommunication, at length Bradford sayd.

Brad.

Assuredly, as I thinke you did well to departe from the Romish church, so I thinke ye haue done wickedly to couple your selues to it againe, for you can neuer prooue it, which you call the mother church, to be Christes Church.

Chichest.

Ah M. Bradford, you were but a child when this matter began. I was a yong man, and then comming frō the Uniuersitie, I went with the world, but I tell you it was alwayes against my conscience.

Brad.

I was but a child then: howbeit as I tolde you, I thinke you haue done euill.* 1.188 For ye are come & haue broght others to that wicked man which sitteth in the Temple of God, that is in the church: for it cannot be vnderstand of Mahomet, or any out of the Church, but of such as beare rule in the Church.

Yorke.

See how you build your fayth vpon such places of Scripture as are most obscure to deceyue your selfe, as though ye were in the Church where you are not.

Brad.

Well my Lord, though I might by fruites iudge of you and others: yet will I not vtterly exclude you out of the church. And if I were in your case, I would not con∣demne him vtterly, that is of my faith in the Sacrament: knowyng as you know, that at the least 800. yeares after Christ, as my L. of Duresme writeth,* 1.189 it was free to beleue or not to beleeue transubstantiation.

Yorke.

This is a toy that you haue found out of your own braine: as though a man not beleuing as the church doth, that is transubstantiation, were of the church.

Chichest.

He is an heretike, and so none of the Church that doth hold any doctrine against the definitiō of the church: as a man to hold against transubstantiatiō. Cyprian was no heretike though he beleued rebaptising of them which were baptised of heretikes, because hee helde it before the church had defined it, whereas if he had holden it after,* 1.190 thē had he bene an heretike.

Brad.

Oh my Lord, wil ye condemne to the deuill any man that beleeueth truely the xij. Articles of the fayth (wherein I ••ake the vnitie of Christes Church to consist) although in some points he beleeue not the definition of that which ye call the Church? I doubt not but that he which holdeth firmely the Articles of our beliefe, though in other thyngs he dissent from your definitions, yet he shalbe saued.

Yorke.

Chichester. Yea, sayde both the Byshops? this is your Diuinitie.

Brad.

No, it is Paules, which sayth, that if they holde the foundation Christ, though they build vpon him straw and stubble, yet they shall be saued.

Yorke.

Lord God, how you delite to leane to so hard and darke places of the Scriptures.

Chic.

I will shewe you how that Luther did excommu∣nicate Zuinglius for this matter, and so he read a place of Luther making for his purpose.

Brad.

My Lord, what Luther writeth, as you muche passe not,* 1.191 no more do I in this case▪ My fayth is not builded on Luther, Zuinglius, or Oecolampadius is this poynt: and in deede to tel you truely, I neuer read any of their works in this matter. As for them, I do think assuredly that they were, and are Gods Children and Sayntes with hym.

Yorke.

Well, you are out of y^e Communion of the Church.

Brad.

I am not: for it consisteth and is in fayth.

Yorke.

Loe, how make you your Church inuisible: for you would haue the Communion of it to consist in fayth.

Brad.

For to haue Communion with the Churche needeth no visiblenes of it:* 1.192 for Communion consisteth, as I sayd, in faith, and not in exterior ceremonies, as appeareth both by Paule, which would haue one fayth, and by Irenaeus to Uictor, for the obseruation of Easter, saying that disa∣greeing of fastyng shoulde not breake the agreeyng of fayth.

Chichester.

The same place hath often euen wounded my conscience, because we disseuered our selues from the Sea of Rome.

Bradford.

Well, God forgeue you: for you haue done euill to bryng England thether agayne.

Yorke.

Here my Lord of Yorke tooke a booke of paper of common places, and read a peece of Saint Austen contra Epistolam Fundamenti,* 1.193 how that there were many thinges that did holde S. Augustine in the bosome of the Churche consent of people and nations, authoritie confirmed wyth myracles,* 1.194 nourished with hope, encreased with charitie, established with antiquitie: besides this, there holdeth me in the Church, sayth S. Augustine, the succession of priests from Peters seate vntill this present Bishop. Last of all the very name of Catholicke doth hould me. &c. Lo (quoth he) how say you to this of Saint Augustine? paynt me out your Church thus.

Bradford.

My Lord these wordes of S. Augustine make as muche for me as for you: although I might aunswere, that all this, if they had bene so firme as you make them, might haue bene alledged against Christ and his apostles. For there was the lawe and the ceremonies consented on by the whole people, confirmed with myracles, antiquitie and continuall succession of Byshops from Aarons tyme vntill that present.

Chich.

In good fayth M. Bradford, you make to much of the state of the Church before Christes comming.* 1.195

Brad.

Therein I doe but as Peter teacheth. 2. Pet. 2. and Paule very often. You would gladly haue your Churche here very glorious, and as a most pleasant Lady. But as Christ sayde: Beatus est quicunque non fuerit offensus per me: So may his Churche say: Blessed are they that are not offen∣ded at me.

Yorke.

Yea, you thinke that none is of the Churche but such as suffer persecution.

Brad.

What I thinke, God knoweth. I pray your Grace iudge mee by my woordes and speaking,* 1.196 and marke that Paule sayth: Omnes qui. &c. All that will liue godly in Christ Iesu must suffer persecution. Sometimes Christes Churche hath rest here: but commonly it is not so, and specially to∣wardes the end her forme will be more vnseemely.

Yorke.

But what say you to Saint Augustine? where is your Church that hath the consent of people and nations?

Bradford.

Euen all people and nations that be Gods peo∣ple haue consented with me,* 1.197 and I with them in y^e docrine of fayth.

Yorke.

Lo, ye go about to shift off all thinges.

Bradford.

No my Lorde: I meane simply, and so speake, God knoweth.

Yorke.

Sainct Austen doth here talke of succession euen frō Peters seate.* 1.198

Brad.

Yea, that seate then was nothing so muche corrupte as it is now.

Yorke.

Well, you alwayes iudge the church.

Bradford.

* 1.199No my Lord, Christes sheepe discerne Christes voyce, but they iudge it not: so they discerne the Churche, but iudge her not.

Yorke.

Yes, that you do.

Bradford.

No, and it like your grace: and yet full well may one not onely doubt, but iudge also of the Romish church: for she obeyeth not christes voyce, as Christes true church doth.

Yorke.

Wherein.

Brad.

In latin seruice, and robbing the Laitie of Christes cup in the sacrament and in many other thinges, in which it committeth most horrible sacrilege.

Chic.

Why? Latin seruice was in England when the pope was gone.

Brad.

True: the tyme was in England whē the pope was away, but not all popery: as in king Henries dayes.

Yorke.

Latin seruice was appointed to be song and had in the Queere, where onely were Clerici, that is,* 1.200 such as vn∣derstode latin, the people sitting in the body of the Church praying theyr owne priuate prayers: and this may wel be yet seene by making of the Chauncell and Queere, so as y^e people could not come in, or heare them.

Brad.

Yea, but in Chrisostomes time, and also in the latin church in Saint Ieromes tyme,* 1.201 all the Church (sayth he) reboat. Amen. That is, aunswereth agayn mightely, Amen. Whereby we may see that the prayers were made so, that both the people heard them, and vnderstoode them.

Chic.

Ye are to blame to say that the Churche robbeth the people of the cup.

Bradford.

Well my Lorde, terme it as it please you: all men knowe that laytie hath none of it.

Chic.

In deede I would wish the Church would define a∣gayne, that they might haue it, for my part.

Brad.

If God make it free, who cā define to make it bond?

Yorke.

Well mayster Bradford, we leese our labour,* 1.202 for ye seeke to put away all thinges which are tolde you to your good: your Church no man can know.

Brad.

Yes, that ye may well.

Yorke.

I pray you whereby?

Brad.

Forsooth Chrisostome sayth:* 1.203 Tantummodo per Scrip∣turas, alonely by the Scriptures: and this speaketh he ve∣ry oftentimes, as ye well know.

Yorke.

In deede that is of Chrysostome •••• in opere imper∣fecto, whiche may be doubted of. The thing whereby the Church may be knowne best, is succession of Byshops.

Bradford.

No my Lorde: Lyra full well writeth vppon Mathew, that Ecclesia non consistit in hominibus ratione po∣testatis secularis aut Ecclesiasticae, sed in hominibus in quibus est notitia vera, & confessio fidei & veritatis, That is:* 1.204 The church consisteth not in men by reason either of secular or tempo∣rall power: but in men indued with true knowledge, and confession of fayth, and of veritie.

And in Hylarius tyme, you knowe he wryteth to Au∣rentius, that the Church did rather delitescere in cauer••••s, then eminere in primarijs sedibus, That is, was hidden ra∣ther in caues and holes, then did glister and shyne in thrones of preeminence.

Then came one of the seruauntes and tolde them that my Lord of Duresme taryed for them at Mayster Yorkes house: and this was after that they had taryed three hou∣res with Bradford. And after that their man was come, they put vp theyr writtten bookes of common places, and sayde that they lamented his case: they willed him to read ouer a booke, which did Doct. Crome good: & so wishyng hym good in woordes, they went their waye, and poore Bradford to his prison.

After this communication with the Bishops ended,* 1.205 within two dayes following came into the Counter two Spanish Friers to talke with maister Bradford, sent (as they sayd) by the Earle of Darby, Of whome the one was y^e kinges Confessor: y^e other was Alphonsus, who had be∣fore written a popish booke agaynst heresies, the effecte of which their reasoning here likewise followeth.

Talke betweene mayster Bradford and two Spanishe Fryers.

VPpon the 25. day of February,* 1.206 about 8. of the clock in the morning, two Spanish Fryers came to the Coū∣ter where Bradford was prisoner: to whō Bradford was called. Then the one Fryer, which was the kinges Con∣fessor, asked in Latin (for all their talke was in Latin) of Bradford, whether he had not seene nor heard of one Al∣phonsus that had written agaynst heresies?

Brad.

I do not know him.

Confes.

Well this man (poynting to Alphonsus) is he.* 1.207 Wee are come to you of loue and charitie, by the meanes of the Earle of Darby, because you desired to conferre with vs.

Brad.

I neuer desired your comming, nor to conferre with you, or any other. But seeing you are come of charitie, as you say, I cannot but thanke you: and as touchyng con∣ference, though I desire it not, yet I wil not refuse to talk with you, if you will.

Alphon.

It were requisite that you did praye vnto God, that ye might follow the direction of Gods spirite, that he woulde inspire you so that ye be not addict to your owne selfe will or wyt.

[illustration]

❧ The talke betwene M. Bradford, and two Spanish Fryers.

Brad.

Whereupon Bradford made a prayer, and besought God to direct all theyr willes,* 1.208 wordes, and works, as the wils, wordes, and workes of his children for euer.

Alph.

Yea, you must pray with your hart. For if you speak but with toung onely, God will not geue you his grace.

Brad.

Syr do not iudge, least ye be iudged. You haue heard my words, now charity would haue you to leaue y^e iudge∣ment of the hart to God.

Alph.

You must be as it were a neuter, and not wedded to your selfe, but as one standing in doubt: pray and be ready to receiue what God shall enspire, for in vain laboreth our toung to speake els.

Brad.

Syr my sentence, if you meane it for Religion, must not be in a doubting or vncertain,* 1.209 as I thanke God I am certayne in that for which I am condēned: I haue no cause to doubt of it, but rather to be most certayne of it, and ther∣fore I praye God to confirme mee more in it. For it is his trueth, and because it is so certayne and true that it may a∣bide the light, I dare be bold to haue it looked on, and con∣ferre it with you, or any man: in respect wherof I am both glad of your comming, and thanke you for it.

Alph.

What is the matter whereof you were condemned? we know not.

Brad.

Syr I haue bene in prison almost 2. yeares: I neuer transgressed any of theyr lawes wherefore I might iustlye be prisoned,* 1.210 & now am I condēned onely because I franck¦ly confessed (wherof I repēt not) my fayth concerning the sacrament, when I was demaūded in these 2. poynts: one that there is no transubstantiation: the other, that the wic∣ked do not receiue Christes body.

Alph.

Let vs looke a little on the firste. Doe you not beleue that Christ is present really, and corporally in the forme of bread?

Brad.

No, I do beleue that Christ is present to the fayth of the worthy receiuer, as there is present bread and wyne to the sences and outward man:* 1.211 as for any such presēce of in∣cluding and placing Christ, I beleue not, nor dare beleue.

Alph.

I am sure you beleue Christes naturall body is cir∣cūscriptible. And here he made much ado of the 2. natures of Christ, how that the one is euery where, & the other is in his proper place, demaūding such questions, as no wise man would haue spent any time about. At length, because the Frier had forgotten to conclude, Bradforde put him in mind of it, and thus then at length he concluded: how that because Christes bodye was circumscriptible concernyng the humayne nature in heauen, therefore it was so in the bread.

Brad.

How hangeth this together? Euen as if you should say: because you are here, Ergo it must needes followe that you are at Rome. For this you reason: Because Christes bodye is in heauen, Ergo it is in the Sacrament vnder the forme of bread: which no wise man will graunt.

Alph.

Why, will you beleue nothing, but that which is ex∣pressely spoken in the Scriptures?

Brad.

Yes Syr, I will beleue whatsoeuer you shall by de∣monstratian out of the Scripture declare vnto me.

Alph.

He is obstinate, quoth Alphonsus to his felow: and then turning to Bradford sayd, is not God able to do it?* 1.212

Brad.

Yes, but here the question is of Gods will, and not of his power.

Alph.

Why? doth he not say playnely, this is my body?

Brad.

Yes, and I deny not but that it is so, to the fayth of the worthy receyuer.

Alph.

To the fayth? how is that?

Brad.

Forsooth Syr as I haue no toung to expresse it: so I know ye haue no eares to heare & vnderstand it. For fayth is more then man can vtter.

Alph.

But I can tell all that I beleue.

Brad.

You beleue not much then. For if you beleue y^e ioyes of heauen, and beleue no more therof then you can tell, you wil not yet desire to come thither. For as the mind is more capable & receiueable thē the mouth: so it conceiueth more then toung can expresse.

Alph.

Christ sayth it is his body.

Brad.

And so say I, after a certayne maner.

Alph.

After a certayne maner? that is,* 1.213 after an other maner then it is in heauen.

Brad.

S, Augustine telleth it more playnely, that it is chri∣stes body after the same maner as Circumcision was the couenaunt of God, and the Sacrament of fayth is fayth: or to make it more playne, as baptisme and the water of bap∣tisme is regeneration.

Alph.

Uery well sayd, Baptisme and the water therof is a Sacrament of Gods grace & spirite in the water clensing the Baptised.

Brad.

No Syr, away w^t your enclosing but this I graunt, that after the same sort Christes bodye is in the breade, on which sort the grace and spirit of God is in the water.

Alph.

In water is Gods grace by signification.

Brad.

So is the body in the bread in the Sacrament.

Alph.

You are much deceiued in that you make no differēce betwene the Sacramentes that be standers, and the sacra∣mentes that are transitory and passers by. As for example, the Sacrament of Order, which you deny, though S. Au∣gustine affirme it, it is a standerd, although the ceremony be past. But in Baptisme so soone as the bodye is washed, the water ceaseth not to be a Sacrament.

Brad.

Uery good, and so it is in the Supper of the Lord: no

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longer then it is in vse, is it Christes Sacrament.

Here was the Fryer in a wonderfull rage, and spake so high (as often he had done before) that the whole house rang agayne, cha••ing with om and cho. Hee hath a greate name of learning,* 1.214 but surely hee hath little pacience. For if Bradford had bene any thing hote, one house coulde not haue held them. At the length hee commeth to this poynt, that Bradford coulde not finde in the Scripture Baptisme and the Lordes Supper to beare any similitude together. And here he triūphed before the conquest, saying that these men would receiue nothing but scripture, and yet were a∣ble to proue nothing by the Scripture.

Brad.

* 1.215Be pacient, & you shall see that by the Scripture I will finde Baptisme & the Lords supper coupled together.

Alph.

No, that canst thou neuer do. Let me see a text of it.

Brad.

Paule sayth: That as we are Baptised into one bodye: so were we potati in vno spiritu: that is: we haue dronk of one spi∣rit, meaning of the cup in the Lordes Supper.

Alphon.

Paule hath no such wordes.

Brad.

Yes that he hath.

Confes.

I trow he hath not.

Brad.

Geue me a Testament, and I will shew you.

* 1.216So a Priest that sat by them, gaue him his Testamēt, and he shewed them the playne text. Then they looked one vpon an other. In fi••e the Friers found this simple shift, that Paule spake not of the Sacrament.

Brad.

Well the texte is playne enough, and there are of the fathers which do so vnderstand the place: For Chrisostom doth expound it so.

Alphon.

Alphonsus which had the Testament in his hand, desirous to suppresse this foyle, turned the leaues of y^e book from leafe to leafe, till he came to the place. 1. Cor. 11. & there he read how that he was guilty, which made no difference of the Lordes body.

Brad.

Yea, but therewith he sayth: He that eateth of the bread: calling it bread still,* 1.217 and that after consecration (as ye call it) as in the 10. to the Corinthians he saith: The bread which we breake.* 1.218 &c.

Alphon.

Oh how ignoraunt are ye, which know not that thinges after theyr conuersion doe reteine the same names which they had before,* 1.219 as Moses rod: and calling for a by∣ble, after he had found the place, he began to triumph: But Bradford cooled him quickely, saying:

Brad.

Syr, there is mension made of the conuersiō, as wel, as that the same appeared to the sence. But here ye can not finde it so.* 1.220 Find me one word how the bread is cōuerted, & I will then say, ye bring some matter that maketh for you

Alph.

At these wordes the Frier was troubled, & at length he sayd, how that Bradford hanged on his owne sence.

Brad.

No, that do I not: for I will bring you forth the Fa∣thers of the Church 800. yeares after Christ, to confyrme this which I speake.

Alph.

No you haue the Church agaynst you.

Brad.

I haue not Christes Church agaynst me.

Alph.

Yes that you haue. What is the Church?

Brad.

Christes wife, the chayre and seat of verity.

Alph.

Is she visible?

Brad.

Yea that she is to then that will put on the spectacles of Gods word to looke on her.* 1.221

Alph.

This Church hath defined the contrary, and that I will proue by all the good Fathers from Christes Ascensiō euen for 800. yeares at the least continually.

Brad.

What will you so proue? Transubstantiation?

Alph.

Yea, that the bread is turned into Christes body.

Brad.

You speake more then you can do.

Alph.

That do I not.

Brad.

Then will I geue place.

Alph.

Will you beleue?

Brad.

Beliefe is Gods gift: therfore can not I promise: but I tell you that I will geue place: and I hope I shal beleue his truth alwayes, so good is he to me in Christ my sauior.

Alph.

Here the Frier founde a great faulte with Bradford that he made no difference betwixte habitus,* 1.222 and actus: as though actus which he called crudelity, had bene in our po∣wer. But this he let passe, & came agayne asking Bradford if he could proue it as he said, whether he wuld geue place.

Brad.

Yea that I will. Then called he for paper, pen & inke, to write, and then sayd I: what and if that I proue by the testimony of the Fathers, that continually for viij. hun∣dreth yeres after Christ at the least, they did beleue that the substance of bread doth remayne in the Sacrament? what will you do?

Alph.

I will geue place.

Brad.

Then write you here that you will geue place if I so proue, & I will write that I wil geue place if you so proue: because ye are the auncient, ye shall haue the preheminence.

* 1.223Here the Frier fumed maruellously, and sayde: I came not to learne at thee, Are not here witnesses? (meaning the two Priestes) be not they sufficient? But the man was so chafed, that if Bradford had not passed ouer this matter of writing, the Frier would haue fallen to playne scolding.

Confes.

At the length the kinges Confessour asked Brad∣ford what the second question was?

Brad.

That wicked men receiue not Christes bodye in the Sacrament, as S. Augustine speaketh of Iudas, that hee receiued Panem Domini, but not Panem Dominum.

Alph.

S. Augustine sayth not so.

Brad.

Yes that doth he.* 1.224 So they arose and talked no more of that matter. Thus went they away, without byddyng Bradford farewell.

A Priest.

After they were none, one of the Priestes came, & willed Bradford not to be so obstinate.

Brad.

Syr, be not you so wauering: in all the scripture can not you finde me, non est panis.

Priest.

Yes that I can in fiue places.

Brad.

Then I will eat your booke.* 1.225 So the booke was ope∣ned, but no place foūd: and he went his way smiling. God helpe vs.

¶Talke betwene Mayster Bradford and Doctour Weston and others.

IT folowed after this, vpō the 21. of the moneth of march,* 1.226 that by meanes of one of the Earle of Darbyes mē, there came to the Counter to dyner one M. Collier, once War∣den of Manchester, and the sayde seruaunt of the Earle of Darby, of whom Mayster Bradford learned that Doctor Weston Deane of Westminster woulde be with him in the after noone about two of the clocke. At dynner time, when the sayd Warden did discommend king Edward, & went a¦bout to set forth the authority of the Pope, which Bradford withstood, defending the kinges fayth, that it was Catho∣licke, and that the authority of the bishop of Romes supre∣macy was vsurped,* 1.227 bringing forth the testimonye of Gre∣gory, which affirmeth the name of supreme head, to be a ti∣tle of the forerunner to Antichrist: a woman prysoner was brought in, wherupon the sayd Bradford tooke occasion to rise from the table, and so wēt to his prison chamber to beg of God grace, and helpe therin continuing there still vntill he was called down to speak with mayster Weston, which was then come in.

Mayster Bradford then being called downe, so soone as he was entred into the Hall,* 1.228 M. Weston very gentlye tooke him by the hand, & asked how he did, with such other talke. At length he willed auoydaunce of the chamber: So they all went out, saue Mayster Weston himselfe, M. Col∣liar, the Earle of Darbyes seruant, the Subdeane of West∣minster, the Keeper, Mayster Clayden, and the Parson of the Church where the Counter is.

Now thē he began with M. Bradford, to tell how that he was often minded to haue come vnto him, beyng therto desired of the Earle of Darby: and (quoth he) after that I perceiued by his man, that you could be contēted rather to speake with me, then any others: I coulde not come but to do you good, if I can, for hurt you be sure I will not.

Bradford.

Syr quoth Mayster Bradford when I percey∣ued by the report of my Lords seruant: that you did beare me good will, more (as he sayd) then any other of your sort, I tolde him then, that therfore I could be better content & more willing to talke with you, if you shoulde come vnto me. This did I say quoth he, otherwise I desired not your comming.

West.

Wel quoth he: now I am come to talk with you: but before we shall enter into any talke, certayn principles we must agree vpon, which shall be this dayes worke.

First (quoth he) I shall desire you to put away all vain glory, and not hold any thing for the prayse of the world.* 1.229

Brad.

Syr S. Augustine maketh that in deed a piece of the definitiō of an heretick, which if I cannot put away cleane (for I thinke there will a spice of it remaine in vs, as long as this flesh liueth) yet I promise you by the grace of God that I purpose not to yeld to it. God I hope wil neuer suf∣fer it to beare rule in them that striue there against, & desire all the dregges of it vtterly to be driuen out of vs.

Weston.

I am glad to heare you say so, although in deed I thinke you do not so much esteme it as others do.

Secondly, I would desire you that you wil put away singularity in your iudgement and opinions.* 1.230

Brad.

Syr God forbid that I should sticke to any singula∣rity or priuate iudgement in Gods Religion. Hytherto I haue not desired it, neyther doe, nor mynde at any tyme to hold any other doctrine then is publick and catholick, vn∣derstanding catholicke as good men do: according to Gods word.

West.

Uery well: this is a good dayes worke, I hope to do you good: & therfore now thirdly I shall pray you to write

me Capita of those thinges, wherupon you stand in the sa∣crament, and to send them to me betwixt this and Wednes¦day next: vntill which time, yea vntil I come to you again be assured that you are without all perill of death. Of my infidelity,* 1.231 warrant you I, therfore away with all dubita∣tions. &c.

Brad.

Syr I will write to you the groundes I leane to in this matter. As for death, if it come welcome bee it, this which you require of me: shall be no great let to me therin.

West.

You know that S. Augustine was a Manichean yet was he cōuerted at the length: so haue I good hope of you.

Brad.

Syr because I will not flatter you: I woulde you should flatly know, that I am euen setled, in the Religion wherfore I am condemned.

West.

Yea, but if it be not the truth, & you see euident mat∣ter to the contrary, will you not then geue place.

Brad.

God forbid but that I should alwayes geue place to the truth.

West.

I would haue you to pray so.

Brad.

So I do, and that he will more and more confirme me in it, as I thanke God he hath done and doth.

West.

Yea but pray with a condition, if you be in it.

Brad.

No Syr, I cannot pray so, because I am setled and assured of his truth.

Well quoth Weston, as the learned Bishop aunswered S. Augustines mother, that though she was obstinate, yet the teares of such a mother could not but winne her sonne: so (quoth he) I hope your prayers (for then Bradfordes eyes dyd shewe that hee hadde wept in prayer) canne not but be heard of God, though not as you would yet, as best shall please God. Do you not, quoth he, remember the hy∣story thereof?

Brad.

Yea Syr (quoth Bradford) I thinke it be of Saynt Ambrose.

West.

No, that it is not. And here Westō would haue laid a wager, and begā to triumph, saying to Bradford: as you are ouersene herein, so are you in the other thinges.

Brad.

Well Syr, I will not contēd with you for the name. This (I remember) Saynt Augustine writeth in his con∣fessions.

After this talke Weston begunne to tell M. Bradforde howe the people were by him procured to withstande the Queene.* 1.232

Whereunto Bradforde aunswering agayne, bade him hang him vp as a traytour, and a thefe, if euer he encoura∣ged any to rebellion: whiche thing his Keeper and others that were there of the Priests, affirmed on his behalfe. So much talke there was to litle purpose at that time. Doctor Weston declared moreouer howe he had saued men going in the cart to be hanged, and such like.

The end was this, that Bradford should send vnto him, capita doctrinae of the supper, & after wednesday he woulde come vnto him agayne, and thus departed he after that he had dronken to him in beare and wine. I omit here talk of Oxford, of books of Germane writers, of the feare of death and such other talke which are to no purpose.

*An other disputation or talke betwene Mayster Bradford and Doctour Pendleton.

* 1.233IN the meane time, whē Mayster Bradford had written his reasons and argumentes, & had sent them to Doctor Weston: in short space after about the 28. of Marche, there came to the Counter Doctour Pendleton, and with hym the foresayd M. Collier, sometime Warden of Manchester and Steuen Bech. After salutations Mayster Pendleton began to speak to Bradford, that he was sory for his trou∣ble. And further (quoth he) after that I didde knowe you could be content to talke with me, I made the more speed, being as ready to doe thee good and pleasure thee that I can, as ye would wish.

Brad.

Syr, the maner how I was content to speake wyth you, was on this sorte: Mayster Bech was often in hande with me whom he shoulde bring vnto me, and named you amongest other: and I sayd that I had rather speake with you then with any of all the other. Nowe the cause why I so would, I will briefly tell you. I remēber that once you were (as farre as a man might iudge) of the Religion that I am of at this present,* 1.234 and I remember that you haue set forth the same earnestly. Gladly therfore would I learn of you what thing it was that moued your conscience to al∣ter, and gladly would I see what thing it is that you haue sene sithen, which you saw not before.

Pendleton.

Maister Bradford, I doe not know wherefore you are condemned.

Bradford.

Transubstantiation is the cause wherfore I am condemned, and because I denye that wicked men receyue Christes body: wherein I woulde desire you to shewe me what reasons, which before you knew not, did moue your conscience now to alter. For once (as I sayd) you were as I am in Religion.

Here mayster Pendleton halfe amazed, began to excuse himselfe if it would haue bene, as though he had not denied fully transubstantiation in deede, although I sayde (quoth he) that the word was not in Scripture,* 1.235 and so hee made an endlesse tale of the thing that moued hym to alter: but (sayd he) I wil gather to you the places which moued me, and send you them. And here he desired Bradforde that hee might haue a copye of that whiche he had sent to Mayster Weston: the which Bradford did promise him.

Syme reasoning also they had, whether euill men dyd receiue Christes body, Bradford denying and Pendleton affirming. Bradford sayd that they receiued not the spirit. Ergo, not the body: for it is no 〈◊〉〈◊〉 carkas. Hereto Brad∣ford brought also S. Augustine, how Iudas receiued Pa∣nem Domini, and not Panem Dominum, & how that he muste be in Christs body, which must receiue the body of Christ. But Pendleton went about to put it away with idem, and not ad idem, and how that in Corpore Christi was to be vn∣derstand of all that be in the visible Church with Gods e∣lect. Bradforde denyed this to be Saynt Augustines mea∣ning, and sayd also that the allegation of idem▪ and not ad idem, could not make for that purpose. They talked more of Transubstantiation, Pendleton bringing forth Cyprian:* 1.236 Panis natura mutatur. &c. And Bradforde sayde that in that place natura did not signify substaunce. As the nature of an herbe is not the substaunce of it: so the breade chaunged in nature is not to be taken for chaunged in substaunce: For now it is ordeined not for the foode of the body simply, but rather for the soule. Here also Bradford alleadged the sen∣tence of Gelasius. Pendleton sayde, that he was a Pope. Yea sayd Bradford, but his faith is my fayth in the Sacra∣ment, if ye would receiue it.

They reasoned also whether accidentia were res or no. If they be properly res, sayde Bradford, then are they sub∣staunces: and if they be substances they are earthly,* 1.237 & then are there earthly substaunces in the Sacramen as Irenaeus sayth, which must needes be bread. But Pendleton sayde that the colour was the earthly thing, and called it an acci∣dentall substaunce.

I omitte the talke they had of my Lord of Canterbury of Peter Martyrs booke, of Pendletons Letter layde to Bradfordes charge when he was condemned, with other talke more of the Church: whether Dic Ecclesiae was spokē of the vniuersall Church, or of a particular (which Pēdle∣ton at the length graunted to bee spoken of a particulare Church) also of vayne glory, which he willed Bradford to beware of, and such like talke: A litle before his departing Bradford sayd thus: Maister Doctor,* 1.238 as I said to M. We∣ston the last day, so saye I vnto you agayne, that I am the same man in Religion agaynst Transubstantiation styll, which I was whē I came into prison: for hitherto I haue sene nothing in any poynt to infirme me. At which words Pendleton was something moued, and said that it was no Catholicke doctrine. Yes, quoth Bradford, and that wil I proue euen by the testimony of the Catholicke fathers vn∣till Concilium Lateranense, or thereabout. Thus Pendleton wēt his way, saying that he would come oftener to Brad∣ford. God our father be with vs all, and geue vs the spirite of his truth for euer. Amen.

The same day in the afternoone, about fiue of the clock, came Mayster Weston to Bradford: and after gentle salu∣tations, he desired the company euery man to depart, & so they two sat downe. And after that he had thanked Brad∣ford for his writing vnto him, he pulled out of his bosome the same writing, which Bradford had sent him. The wri∣ting is this that foloweth.

*Certayne reasons agaynst Transubstantiation gathered by Iohn Bradford, and geuen to Do∣ctour Weston and others.

1. THat which is former (sayth Tertullian) is true: that whiche is latter is false.* 1.239 But the doctrine of transubstantiation is a late doctrine: for it was not defined generally afore the Councel of Laterane, about 1215. yeares after Christes comming, vnder Pope Innocentius the thyrd of that name. For before that time it was free for all men to beleue it or not beleue it: as the Bishop of Duresme doth witnesse in his booke of the presence of Christ in his Supper lately put forth: Ergo the Doctrine of Transubstanti∣ation is false.

2. That the words of Christes supper be figuratiue, the circūstā∣ces of the scripture, the Analogy or proportiō of the sacramētes,* 1.240 & the sentēces of all the holy fathers, which were & did write for the space 1000. yeares after Christes Ascension, do teach: where∣vpon it foloweth, that there is no transubstantiation.

3. That the Lord gaue to his Disciples bread and called it his bo∣dy, the very Scriptures do witnesse. For he gaue that & called it his body which he tooke in his handes, wheron he gaue thankes, which also he brake, & gaue to his Disciples, that is to say, bread, as the fathers,* 1.241 Iraeneus, Tertullian, Origene, Cyprian, Epiphanius, Augustine, and all the residue which are of antiquity, doe affirme: but in as much as the substaunce of breade and wine is an other thing then the substance of the body & bloud of Christ, it plaine∣ly appeareth that there is no transubstantiation.

4. The bread is no more transubstantiate then the wine: but that the wine is not trāsubstātiate, S. Mathew & S. Mark do teach vs: for they witnes that Christ sayd that he would drinke no more of the fruit of the vine, which was not bloud but wine: and therfore it foloweth, that there is no transubstantiation. Chrysostome vpō Mathew and S. Cyprian do affirme this reason.

5. As the bread in the Lordes Supper is Christes naturall bodye, so is it his mysticall body: for the same spirit that spake of it: This is my body,* 1.242 did say also: for we many are one bread, one body. &c. but now it is not the mysticall body by transubstantiation, and therfore it is not his naturall body by transubstantiation.

6. The wordes spoken ouer the cup in S. Luke and Paule, are not so mighty and effectuall as to transubstantiate it: For then it or that which is in it should be transubstantiate into the new Testa∣ment: therfore the wordes spoken ouer the bread are not so migh¦ty as to make transubstantiation.

7. All that doctrine which agreeth with those Churches whiche be Apostolicke, mother Churches or originall churches, is to be counted for truth, in that it holdeth that which these Churches receiued of the Apostles, the Apostles of Christ, Christ of GOD. But it is manifest that the doctrine taughte at this present of the church of Rome, concerning transubstantiation, doth not agree with the Apostolicke and mother Churches in Grece of Corin∣thus,* 1.243 of Phillppos, Colossia, Thessalonica, Ephesus, which neuer taught transubstantiation: yea it agreeth not with the doctrine of the Churche of Rome taught in times past. For Gelasius the Pope setting forth the doctrine which that sea did thē hold, doth manifestly confute the error of transubstantiation, and reproueth them of the sacriledge which deuide the mistery, and keepe from the Laity the cup: Therefore the doctrine of transubstantiation a∣greeth not with the truth.

This was the writing which Weston pulled out of his bosome: & yet before he began to read it, he shewed Brad∣ford that he asked of his conuersatiō at Cābridge sithen his last being with him: and (quoth he) Mayster Bradford, be∣cause you are a man not geuen to the glory of the world, I will speake it before your face: Your life I haue learned was such there alwayes, as all men, euen the greatest ene∣myes you haue, can not but prayse it, and therefore I loue you much better then euer I did: but now I will reade o∣uer your argumentes, and so we will conferre them. Such they are, that a man may well perceiue you stand on cōsci∣ence, & therfore I am the more redy & glad to pity you. So he began to read the first: to the which he sayd, that though the word transubstantiatiō began but lately: yet the thyng alwayes was, and hath bene sithen Christes institution.

Brad.

I do not contend or hang vpon the worde onely, but vpon the thing which is as new as the word.

West.

Then went he to the seconde, and there brought out S. Augustine,* 1.244 how that if an euill man goyng to the deuill did make his will, his sonne & heyre would not say his fa∣ther did lye in it, or speak tropically: much more Christ go∣ing to God, did neuer lye or vse any figuratiue spech in his last wil and testament. Do you not remember this place of S. Augustine, sayd he?

Brad.

Yes Syr, but I remember not that S. Augustine hath those wordes tropicè or figuratiue, as you rehearse thē: for any man may speak a thing figuratiuely, and lye not: & so Christ did in his last Supper.

West.

After this he went to the thyrd, and brought foorth Cyprian, howe that the nature of the bread is turned into flesh. Here (sayth he) my Lord of Caunterbury expoundeth nature for quality, by Gelasius: the which interpretatiō ser¦ueth for the answere of your third argument, y^t Christ cal∣led bread his body: that is, the quality, forme, & apperance of bread. And further the Scripture is wont to call things by the same names whiche they had before,* 1.245 as Symon the Leaper: he was not so presētly, but because he had bene so.

Brad.

Cyprian wrote before Gelasius: therefore Cyprian must not expoūd Gelasius, but Gelasius, Cyprian: and so they both teach that bread remaineth stil. As for things ha∣uing still the names they had, is no aunsweare, except you could shew that this nowe were not breade, as easily as a man might haue known & sene then Symon to haue bene healed and cleare from his Leprosye.

West.

After this he went to the fourth, of the cup, the which he did not fully read, but digressed into a long talke of Cy∣prians Epistle De Aquarijs: also of S. Augustine, expoun∣ding the breaking of breade by Christ to his two Disciples going to Emaus, to be the Sacrament, with such other talk to no certaine purpose: and therfore Bradford prayed him, that in as much as he had written the reasons that stabli∣shed his fayth agaynst Transubstantiation,* 1.246 so hee woulde likewise doe to him, that is, aunswere him by writing, and shew him moe reasons in writing to confirme Transub∣stantiation. Which Doctor Weston promised to do, & sayde that he would send or bring it to Bradford agayne within three dayes.

Thus when he had ouer read the argumentes, & here and there spokē litle to the purpose for the auoiding of thē, and Bradford had prayed him to geue him in writing hys aunsweres: then he began to tell Bradford how and what he had done for Grimoald, and how that Bradford neded not to feare any reproch or sclaunder he should suffer,* 1.247 mea∣ning belike, to haue Bradford secretly come to thē, as Gri∣moald did: for he subscribed.

Brad.

Maister Deane I would not gladly that you should conceiue of me that I passe of shame of men simply in thys matter: I rather would haue you to think of me,* 1.248 as the ve∣ry truth is, that hitherto as I haue not sene nor heard any thing to infirme my fayth agaynst Transubstantiation, so I am no lesse setled in it, then I was at my cōming hither. I loue to be playne with you, and to tell you at the first, as you shall finde at the last.

West.

In good fayth maister Bradford, I loue you the bet∣ter for your playnnes: & do not think otherwise of me, but that you shall finde me playne in all my talke with you.

Here Weston began to aske Bradford of his imprison∣ment and condemnation: and so Bradford told him altoge¦ther: how he had bene handled. Whereat Weston seemed to wonder: yea in playne wordes he sayd, that Bradford had bene handled otherwise thē he had geuē cause, & so shewed Bradford how that my Lord of Bath reported that he had deserued a Benefite at the Queenes hande, and at all the Counsell.

In this kinde of talke they spent an houre almost, and so as one weery, Bradford arose vp, and Weston called to the Keeper, and before him he bad Bradford be of good cō∣fort, and sayd that he was out of all perill of death.

Keeper.

Syr (quoth the keeper) but it is in euers mannes mouth that he shall dye to morow.

West.

Wherat Weston seemed halfe amazed, and sayde hee would go say Euēsong before the Queene,* 1.249 & speake to her in his behalfe. But it is to be thought, that the queene had almost supped at that presēt? for it was past 6, of the clocke.

Brad.

Before the Keeper, Bradforde tolde Weston agayne that still he was one man: and euen as he was at the first, and till he should see matter to teach his conscience the cō∣trary, he sayd he must needes so continue.

Keeper.

The keeper desired Bradford to harken to maister Doctors counsell, and prayd M. Doctour to be good vnto him: and so after they had dronke together, M. Doct. with most gentle wordes tooke his leaue for 3. dayes.

Now when he was gone, the Keeper tolde Bradford, that Mayster Doctour spake openly, how that he sawe no cause why they should burne him. Whiche sentence for the ambiguity of the meaning, made him somewhat sory least he had behaued himselfe in any thing, wherin he had gathe¦red any conformablenes to them in theyr doctrine whyche God knoweth, sayeth Bradforde, I neuer as yet did. God our father blesse vs, as his children, and keepe vs from all euill for euer. Amen.

¶An other talke or conference betwene M. Bradford, and Doctour Weston.

VPon the fifth day of April came M. Doctor Weston to the Counter about two of the clocke in the afternoone,* 1.250 who excused himselfe for being so long absent: partlye by sicknes, partly for that Doctour Pendleton tolde him that he would come vnto him, and partly for that (quoth he) I withstood certayne Monkes, whiche woulde haue come a∣gayne into Westminster telling him moreouer howe that the Pope was dead, & also declared vnto him how he had spoken to the Queene in his behalfe, and howe that death was not neare vnto him.

Weston.

Last of all, he excused himselfe for not aunswering his argumentes agaynst Transubstantiation: because my comming to day (quoth he) was more by fortune then of purpose,

Brad.

I woulde gladly M. Doctor if it please you, see your aunsweres to my argumentes.* 1.251

West.

Why you haue remēbred some thing what I spake to you when I was last with you.

Brad.

No Syr. I neuer called them in maner to mynde, sythen that tyme, as well because I hoped you woulde

haue written them: as also for that they seemed not to be so materiall.

West.

In good fayth I can not see any other or better way for you, then for to submit your self to the iudgement of the Church.

Brad.

Mary so will I Syr, if it so be by the church you vn∣derstand Christes Church.

West.

* 1.252Lo, you take vpon you to iudge the Church.

Brad

No sir that do I not: in taking vpon me to discerne I do not iudge the Church.

West.

Yes that you do, and make it inuisible.

Brad.

I do neither.

West.

Why, who can see your Church.

Brad.

Those Syr, that haue spirituall eies, wherwith they might haue discerned Christes visible conuersation here vpon earth.* 1.253

West.

Nay: Christes Church hath three tokens, that all mē may looke well vpon: namely, vnity, antiquity, & consent.

Brad.

These three, may be as wel in euil as in good, as wel in sin as in vertue, as well in the deuils church as in gods church: As for ensample, Idolatry amongst the Israelites had all those three. Chrysostome telleth plainely, as you well know, that the church is well known, Tantūmodo per scrip¦turas, alonely by the scriptures.

West.

In good fayth, you make your Church inuisible whē you will haue it knowne alonely by the scriptures.

Brad.

No Sir the Scriptures doe playnely set forth to vs the church, that all mē may well enough therby know her, if they li••t to looke.

West.

The Church is like a Tower or towne vpon a hill, that all men may see.

Brad.

True Syr, all menne that be not blinde. Uisible e∣nough is the church, but mens blindnes is great. Impute not therfore to the Church,* 1.254 that which is to be imputed to mens blindnes.

West.

Where was your Churche fourtye yeares agoe? or where is it now? except in a corner of Germany?

Brad.

Forsoothe Syr, the Churche of Christ is dispersed, and not tyed to this or that place, but to the word of God: so that where it is, there is Gods Churche, if it be truely taught.

West.

Loe, is not this to make the church inuisible? poynt me out a Realme a hundred yeres past, which mainteined your doctrine?

Brad.

Syr, if you will, or would wel marke the state of the Church before Christes cōming,* 1.255 with it now (as S. Paule and Peter willeth vs) I thinke you woulde not looke for such shewes of the Churche to be made, as to poynt it by Realmes. You know that in Helias time both in Israell, and els where, Gods Church was not poyntable: & ther∣fore cryed he out that he was left alone.

West.

No mary, did not God say, that there was 7000. whiche had not bowed theyr knees to Baal? Loe then 7000. shew me seuen thowsande a hundred yeares agoe of your Religion.

Brad.

Syr, these 7000. were not knowne to men, for then Helias would not haue sayde, that he had bene left alone. And it is plain enough by that, which the text hath, name∣ly that God saith, Reliqui mihi, I haue reserued to me. 7000. Marke that it sayth,* 1.256 God had reserued to hymselfe, to his owne knowledge, as I doubt not but a hundreth yeres a∣goe God had his 7000. in his proper places, though men knew not therof.

West.

Well, Mayster Bradford, I will not make your case worse, then for transubstantiation, although I know that we agree not in other matters. And I pray you make you it your selfe not worse. If I can do you good, I will: hurt you I will not. I am no Prince, & therefore I cannot pro∣mise you life, except you will submit your selfe to the defi∣nition of the Church.

Brad.

Syr, so that you will define me your church, that vn∣der it you bring not in a false Church: you shall not see but that we shall soone be at a poynt.

West.

In good fayth M. Bradforde, I see no good will be done, & therefore I will wish you as much good as I can, and hereafter I will perchance come or send to you again, and so he sent for M. Weale, and departed.

Nowe after his departing, came the keeper M. Clay∣don, and Steuen Bech, and they were very hote with ma∣ster Bradford, & spake vnto him in such sort that he should not looke but to haue them vtter enemies vnto him, not∣withstanding the frendshippe they both had hytherto pre∣tended. God be with vs, and what matter is it who be a∣gaynst vs.

Among diuers which came to Mayster Bradforde in Prison, some to dispute and conferre, some to geue coun∣sell, some to take comforte, and some to visite him, there was a certayne Gentlewomans seruaunt,* 1.257 whiche Gen∣tlewoman had bene cruelly afflicted and miserably hand∣led by her father and mother and all her kindred, in her fa∣thers house, for not comming to the Masse, and like at length to haue bene pursued to death, had not the Lorde deliuered her out of her fathers house, beyng put from all that euer she had. This Gentlewomans seruaunt there∣fore being sent to Maister Bradford with recommendati∣ons, had this talke with him, which I thought here not to ouerslyp.

¶A Colloquy betwene M. Bradford and a Gentlewo∣mans seruaunt, being sent to visite him in prison.

THis seruant or messenger of the foresayd Gentlewomā comming to M. Bradford,* 1.258 and taking him by the hand sayd: God be thanked for you. How do you?

Brad.

Mayster Bradford answered: Well, I thanke God. For as men in sayling, which be neare to the shore or hauē where they would be, would be nearer: euen so the nearer I am to God, the nearer I would be.

Seruant.

Sir, I haue neuer sene you so strong & healthsom of body, as me thinke you be now, God be thanked for it.

Brad.

Why, quoth he, I haue geuen ouer all care & study, and onely doe I couet to bee talking with him, whome I haue alwayes studyed to be withall.

Seru.

Wel, God hath done much for you, since the time that I fir•••• knew you, and hath wrought wonderously in you to his glory.

Brad.

Truth it is, for he hath dealt fauourably with me, in that he hath not punished me according to my sinnes, but hath suffered me to liue, that I might seeke repentance.

Seru.

Truly we heare say, there is a rod made so greuous, out of the which I thinke no man shall plucke his head.

Brad.

Well, let all that be of Christes flocke, arme thēselues to suffer, for I thinke verely, God will not haue one of hys to escape vntouched, if hee loue him, let them seeke what meanes or wayes they can.

Seru.

We••l sir,* 1.259 there goeth a talke of a Fryer that shoulde preach before the king, & should tell him, that he should be guilty of the innocent bloud that hath bene shed of late.

Brad.

Uerely, quoth Bradford, I had a booke within these two dayes of his writing, & therein he sayth, that it is not me•••• nor conuenient that the heretickes should liue: & ther¦fore I haue maruell how that talke should rise, for I haue heard of it also, and I haue also talked with this Fryer (he is named Fryer Fonse) and with diuers other,* 1.260 & I prayse God, they haue confirmed me: for they haue nothing to say but that which is most vayne.

Seru.

Syr, Father Cardmaker hath him commended vnto you.

Brad.

How doth he, how doth he?

Seru.

Well God be thanked.

Brad.

I am very glad therof: for in deed for my lord Chan∣cellour did cast him in my teeth, but as Dauid sayth, God hath disappoynted him.

Seru.

Forsooth, Gods name be praysed, he is very strong.

Brad.

And I trust, so are we. What els? our quarel is most iust: therfore let vs not be afrayd.

Seru.

My maystres hath her recommended vnto you.

Brad.

How doth she?

Seru.

Well, God be praysed, but she hath bene sorer afflic∣ted with her owne father and mother, then euer you were with your imprisonment, and yet God hath preserued her, I trust, to his glory.

Brad.

I pray you tell her, I read this day a godly historye, written by Basilius magnus,* 1.261 of a vertuous woman whiche was a widdow, and was named Iuleddo. She had great landes, and many childrē, and nigh her dwelled a Cormo∣rant, which for her vertuousnes, & godly lyuing had great indignitiō at her, & of very malice he took away her lands, so that she was cōstrained to go to the law with him: & in conclusion the matter came to the triall before the Iudge, who demaunded of this Tyrant why he wrongfully with held these lands frō this woman. He made answere & said: he might so do, for (sayth he) this womā is disobedient to y^e kings procedings: for she wil in no wise worship his gods nor offer sacrifice vnto thē. Then the Iudge hearing that, sayd vnto her: Womā, if this be true, thou art not only like to loose thy land, but also thy life, vnles that thou worship our gods, and do sacrifice vnto them. This godly woman hearing that, stept me forth to the Iudge, & sayd: Is there no remedy, but either to worship your false gods, or els to loose my landes & life? then farewell sute, farewell landes, farewel childrē, farewel frendes, yea & farewel life too: and in respect of y^e true honor of the euerliuing God, farewell all. And with that saying did the Iudge cōmit her to pry∣son,

and afterward she suffred most cruel death: and being brought to the place of execution, she exhorted all womē to be strong and constant. For (sayth she) ye were redeemed with as deare a price as men. For although ye were made of the rib of the man,* 1.262 yet be you also of his flesh: so that also in the case & triall of your fayth towards God, ye ought to be as strong. And thus dyed shee constantly, not fearyng death. I pray you tell your Maistresse of this history.

Seru.

That shall I sir by Gods grace: for she told me that shee was with you and M. Saunders, and receiued your gentle counsell.

Brad.

We neuer gaue her other counsell but the trueth, & in witnes therof we haue & wil seale it with our blouds. For I thought this night that I had bene sent for, because at a 11. of the clocke there was such rapping at the dore.

Then answered a mayd, and sayd: why thē I perceiue you were afrayd.

Brad.

* 1.263Ye shall heare how fearefull I was. For I conside∣red that I had not slept, and I thought to take a nap be∣fore I went: and after I was a sleepe, these men came into the next chamber, and sang, as it was tolde me, and yet for all my fearefulnes I heard thē not: therfore belike I was not afrayd, that slept so fast.

Seru.

Do you lacke any thing toward your necessity?

Brad.

Nothing but your prayers, & I trust I haue them, and you mine.

Seru.

I saw a priest come to you to day in the morning.

Brad.

Yea, he brought me a letter from a Fryer, and I am writing an answere.

Seru.

Then we let you, therefore the liuing God be wyth you.

Brad.

And with you also, and blesse you.

Seru.

Amen, sayd we, and gaue him thankes, & departed.

* 1.264THus still in prison continued Bradford, vntill the mo∣neth of Iuly, in such labors & suffrings as he before al∣wayes had susteyned in prison. But when the time of hys determined death was come, he was sodēly conueyed out of the Counter where he was prisoner, in the night season to Newgate, as afore is declared, & frō thence he was cari∣ed the next morning to Smithfield, where he constantly a∣biding in the same truth of God, which before he had con∣fessed, earnestly exhorting the people to repent & to return to Christ, & sweetly comforting the godly yong springall of 19. or 20. yeares old, which was burned with him, cheare∣fully he ended his paynefull life, to liue with Christ.

¶Iohn Leafe burnt with M. Bradford.

* 1.265WIth whō also was burnt one Iohn Leafe an apprē∣tice to Humfrey Gawdy Tallow Chaundlor, of the parish of Christs church in London, of the age of 19. yeres and aboue, borne at Kirkeby Moreside, in the Countye of Yorke: who vpō the friday next before Palme sonday was cōmitted to the Counter in Breadstreete,* 1.266 by an Alderman of London, who had rule & charge of that warde or part of the City, where the sayd Leafe did dwell. After he cōmyng to examination before Boner, gaue a firme & Christian te∣stimony of his doctrine & profession, answering to such ar∣ticles as were obiected to him by the sayd Bishop.

First, as touching his beliefe & fayth in the sayd sacra∣ment of the aultar,* 1.267 he answered, that after y^e words of con∣secration spoken by the priest ouer the bread & wine, there was not the very true & naturall body & bloud of Christ in substance: and further did hold and beleue, that the sayd sa∣cramēt of the aultar, as it is now called, vsed, & beleued in this realme of Englād, is idolatrous & abhominable: & al∣so sayd further, that he beleued, that after the words of cō∣secration spoken by the Priest ouer the material bread and wine, there is not the selfe same substance of Christes body & bloud there cōteined, but bread & wine, as it was before: and further sayd, that he beleued, that when the priest deli∣uereth the said material bread & wine to the cōmunicants, he deliuereth but onely * 1.268 material bread and wyne, and the communicants do receiue the same in remēbrance of Chri∣stes death and passion, and spiritually in fayth they receiue Christs body and bloud, but not vnder the formes of bread and wine: and also affirmed that he beleued auricular con∣fession not to be necessary to be made vnto a priest, for it is no poynt of soule health, neither that the Priest hath anye authority geuen him by the Scripture, to absolue and re∣mit any sinne.

Upon these his answeres and testimony of his fayth, he at that time being dismissed, was bid the Monday next, being the x. of Iune, to appere again in the said place, there and then to heare the sentence of his condemnatiō: who so did. At what time the foresayd Bishop propounding the sayd articles again to him, as before, assaying by al maner of wayes, to reuoke him to his owne trade, that is, from truth to error, notwithstanding all his perswasiōs, threa∣tes and promises, found him the same man still, so planted vpon the sure rocke of truth, that no wordes nor deedes of men could remoue him.

Then the bishop after many wordes to and fro, at last asked him, if he had bene M. Rogers scholler?* 1.269 To whō the foresayd Iohn Leafe answered agayne, graunting him so to be: and that he the same Iohn did beleue in the doctrine of the sayd Rogers, and in the doctrine of Bishop Hooper, Cardmaker, and other of their opinion, which of late were burned for the testimony of Christ, and that he would dye in that doctrine that they dyed for: And after other replica∣tions agayne of the Bishop, mouing him to returne to the vnity of the Church, he with a great courage of spirite an∣swered agayne in these words: My Lord quoth he, you cal mine opiniō heresy: it is the true light of the word of God: and agayne repeating the same, he professed that he would neuer forsake his stayed & well grounded opinion, while y^e breath should be in his body. Wherupon the Bishop being too weake, eyther to refute his sentence, or to remoue hys constancy, proceeded consequently to read the Popish sen∣tence of cruell condemnatiō,* 1.270 wherby this godly & constant young man being cōmitted to the secular power of the shi∣riffes there present, was thē adiudged, & not long after suf∣fered the same day with M. Bradford, confirming w^t hys death that which he had spoken and professed in his life.

It is reported of the said Iohn Leafe, by one that was in the Counter the same time, and saw the thing,* 1.271 that after his examinations before the Bishop, when two bils were sent vnto him in the Coūter in Bredstreet, the one contey∣ning a recantation, the other his confessions, to knowe to which of them he would put to his hand, first hearyng the Byll of recantation read vnto him (because he coulde not read nor write hymselfe) that he refused. And when the o∣ther was read vnto him, which he well liked of, in stead of a pen he tooke a pinne, and so pricking his hand, sprinckled the bloud vpon the sayd bill, willing the reader thereof, to shew the Bishop, that he had sealed the same Bill with his bloud already.

*The behauyour of M. Iohn Bradford Preacher, and the young man that suffered with him in Smithfield, named Iohn Leafe, a Prentise, which both suffered for the testimony of Christ.

FIrst, when they came to the stake in Smithfielde to bee burned,* 1.272 M. Bradford lying prostrate on the one side of the stake, and the yoūg man Iohn Leafe on the other side, they lay flat on theyr faces, praying to thēselues the space of a minute of an houre. Then one of the Sheriffes sayde to M. Bradford: Arise and make an end: for the prease of the people is great.

At that word they both stoode vp vpon their feete: and then M. Bradford tooke a fagot in his hand, and kissed it, and so likewise the stake. And when he had so done, he de∣sired of the Sheriffes that his seruant might haue his ray∣ment. For (sayde he) I haue nothing els to geue him: and besides that, he is a poore man. And the Shiriffe sayde, hee should haue it. And so forthwith M. Bradford did put off his rayment, and went to the stake: and holding vp hys handes and casting his countenaunce to heauen, he sayde thus: O England, England, repent thee of thy sinnes, repēt thee of thy sinnes. Beware of Idolatrye,* 1.273 beware of false Antichristes take heede they do not deceiue you. And as he was speaking these wordes, the Sheriffe bade tye his hands, if he would not be quiet. O M. Sheriffe (sayd M. Bradford) I am qui∣et: God forgeue you this, Mayster Sheriffe. And one of the officers wich made the fire, hearing Mayster Bradford so speaking to the Shiriffe, sayde: If you haue no better learninge then that, you are but a foole, and were best to hold your peace. To the which wordes M. Bradford gaue no answere: but asked all the world forgeuenesse, and for∣gaue all the world, and prayed the people to pray for him, and turned hys head vnto the young man that suffered with him, and sayd: Bee of good comfort Brother, for we shall haue a mery supper with the Lorde thys night: and so spake no more wordes that any man did heare, but im∣bracing the Reedes, sayd thus: Strayt is the way, and narrow is the Gate that leadeth to eternall saluation,* 1.274 and fewe there bee that finde it.

And thus they both ended theyr mortall liues, moste likest two Lambes, without any alteration of their coun∣tenaunce, beyng voyde of all feare, hoping to obteine the price of the game that they had long runne at: to the which I beseeche Almightye God happily to conducte vs, tho∣row the merites of Iesus Christe our Lorde and Sauior. Amen.

[illustration]

❧The description of the burning of M. Iohn Bradford Preacher, and Iohn Leafe a Prentise.

TOuching M. Wodroffe the Sheriffe, mention is made a little before,* 1.275 how churlishly here hee aunswered M. Bradford at the stake, not suffering him to speake, but cō∣maunding his handes to be tyed. &c. The like extremity or worse, he vsed also before to M. Rogers: whereof ye haue heard before.

The sayd Wodroffe Sheriffe aboue mentioned, was ioyned in office with an other,* 1.276 called Syr William Che∣ster, for the yeare 1555. Betweene these two Sheriffes such difference there was of iudgement and Religion, that the one, that is, Maister Wodroffe, was woont commonly to laugh,* 1.277 y^e other to shedde teares at the death of Christs peo∣ple. And where as the other was woont to restrayne and to beate the people, whiche were desirous to take them by the handes that should be burned: the other Sheriffe con∣trariwise agayne with muche sorrow and mildnesse beha∣ued himselfe, which I wish here to be spoken & known to the commendation of him, although I doe not greatly know the partie.

Furthermore, here by the way to note the seuere pu∣nishmēt of Gods hand agaynst the sayde Wodroffe, as a∣gaynst all other such cruell persecutours, so it happened, that within halfe a yeare after the burning of this blessed Martyr, the sayde Sheriffe was so striken on the right side with such a paulsie, or stroke of Gods hand whatsoe∣uer it was, that for the space of eight yeares after, till hys dying day, hee was not able to turne himselfe in his bed, but as two men with a sheete were fayn to stirre him: and withall such an insaciable deuouring came vpon him, that it was monstrous to see. And thus continued he the space of eight yeares together.

¶In mortem Iohannis Bradfordi constantissimi Martyris.

* 1.278Discipulo nulli supra licet esse magistrum: Quique Deo seruit, tristia multa feret. Corripit omnipotens natum quem diligit omnem: Ad coelum stricta est difficilisque via. Has Bradforde tuo dum condis pictore voces: Non hominum rigidas terribilesque minas, Sed nec blanditias, non vim, nec vincula curas, Tradis & accensae membra cremanda pyrae.

Here follow the letters of M. Bradford.

THis godly Bradford and heauenly martyr,* 1.279 duryng the tyme of his imprisonment, wrote sondrye comfortable Treatises, and many godly Letters, of whiche, some hee wrote to the Citty of London, Cambridge, Walden, to Lankeshyre and Chesshyre, & diuers to his other priuate friendes. By the which foresayd Letters, to the intent it may appeare how godly this man occupyed hys time be∣ing prisoner, what speciall zeale he bare to the state of chri∣stes Church, what care he had to performe his office, how earnestly he admonished all men, howe tenderly he com∣forted the heauy harted: how fruitfully he confirmed thē whom he had taught, I thought here good to place y^e same although to exhibite here all the letters that he wrote,* 1.280 (be∣ing in number so many, that they are able to fill a booke) it cannot well be compassed, yet neuerthelesse we mynde to excerpt the principal of them, referring the reader for the residue, to the booke of Letters of the martyrs, where they may be found.

And first, for so much as yee heard in the storye before,* 1.281 how the Earle of Darby complayned in the Parliament house, of certayne Letters written of Iohn Bradford out of prison, to Lancashyre, and also howe hee was charged both of the Bishop of Winchester, and of M. Allen wyth the same letters, to the intent the Reader more perfectly may vnderstand what letters they were, being written in deede to his mother, brethren, and sisters, out of the Tow∣er, before his condemnation, we wil beginne first with the same letters: the copy with the contentes wherof is thys, as followeth.

¶A comfortable letter of M. Bradford to hys Mother, a godly matrone, dwelling in Manche∣ster, and to hys brethren and sisters, and other of his frendes there.

OUr deare and sweete Sauioure Iesus Christ, whose prisoner at this present (praysed be his name therfore) I am, preserue and keepe you my good mother,* 1.282 wyth my brothers and sisters, my Father Iohn Traues, Thomas Sorrocold, Laurence and Iames Bradshawe, with theyr wiues and familyes. &c. now and for euer. Amen.

I am at this present in prison sure enough for star∣ring, to confirme that I haue preached vnto you: as I am ready (I thanke God) with my lyfe and bloud to seale the same, if god vouch me worthy of that honor. For good mo∣ther and brethren, it is a most speciall benefite of God, to

suffer for his names sake and gospel, as now I doe: I har∣tily thanke him for it, and am sure that with him I shal be partaker of his glory, as Paule sayth? If we suffer with hym we shall raygne with him. Therfore be not faynt harted, but rather reioyce,* 1.283 at the least for my sake which now am in y^e right and high way to heauen: for by many afflictions we must enter into the kingdome of heauen.* 1.284 Now will God make knowne his children. When the winde doth not blow, then can not a man know the wheate from y^e chaffe: but when the blast commeth, then fleeth away the chaffe, but the wheate remayneth, and is so farre from being hurt that by the winde it is more clensed from the chaffe and knowne to be whea••e. Gold when it is cast into the fire, is the more precious: so are Gods children by the crosse of af∣fliction.* 1.285 Alwayes God beginneth his iudgement at hys house. Christ and the Apostles were in most miserie in the land of Iewry, but yet the whole land smarted for it after: so now Gods Children are first chastised in this worlde, that they should not be damned with the world: for surely great plagues of God hang ouer this Realme.

Ye all know there was neuer more knowledge of god and lesse godly liuing and true seruing of God. It was counted a foolishe thing to serue God truely,* 1.286 and earnest prayer was not past vpon. Preaching was but a pastime. The Communion was counted too common. Fasting to subdue the fleshe, was farre out of vse. Almes was almost nothing. Malice, Couetousnes, and vncleannes, was cō∣mon euery where, with swearing, dronkenes, and idle∣nes. God therfore nowe is come, as you haue hearde mee preach, and because he will not damne vs with the world he beginneth to punishe vs: as me for my carnall liuinge. For as for my preaching, I am most certaine it is & was Gods trueth, and I trust to geue my life for it by Gods grace: But because I loued not the Gospell truely, but outwardly, therefore doth he thus punish me: nay rather in punishing blesseth me. And in deede I thanke him more of this prison,* 1.287 then of any Parlour, yea then of anye plea∣sure that euer I had: for in it I finde God my most sweet good God alwayes. The flesh is punished, first to admo∣nish vs nowe hartily to liue as we professe, secondlye, to certifie the wicked of their iust damnation, if they repent not.

Perchaunce you are weakened in that whiche I haue preached, because God doth not defend it (as you thinke) but suffereth the popish doctrine to come agayne and pre∣uayle: but you must know, good mother, that God by this doth proue and try his children & people whether they wil vnfaynedly and simply hang on him & his worde.* 1.288 So dyd he w^t the Israelites, bringing thē into a Desert after theyr comming out of Egypt, where (I meane the wildernes) was want of all thinges in comparison of that which they had in egipt. Christ, whē he came into this world, brought no worldly wealth nor quietnes with him, but rather war The world (sayth he) shall reioyce, but ye shall mourne & weepe but your weeping shalbe turned into ioy:* 1.289 and therefore happye are they that mourne and weep, for they shalbe comforted. They are marked then with Gods marke in their foreheades, and not with the beastes marke, I meane the popes sha∣uen ••rowne,* 1.290 who now with his shauelinges reioyce: but woe vnto them, for they shalbe cast down, they shal weep and mourne. The rich glutton had here his ioye and La∣zarus sorowe, but afterwardes the time was chaunged. The end of carnall ioy is sorrow. Now let the whoremō∣ger ioy with the dronkarde, swearer, couetous, malicious and blinde bussarde syr Iohn: for the Masse will not byte them, neither make them to blushe, as preaching woulde. Nowe may they doe what they will, come deuils to the Churche and goe deuils home, for no man must find fault. And they are glad of this: now haue they their hartes de∣sire, as the Sodomites had when Lothe was gone, but what followed? Forsooth when they cried peace, al shalbe wel, then came Gods vengeance, fire & brymstone frō hea∣uen, and burnt vp euery mothers child: euen so deare mo∣ther will it do to our papistes.

Wherefore feare God: sticke to his word though all the world would swarue from it. Dye you must once, & when or how,* 1.291 can you not tell. Dye therfore with Christ, suffer for seruing him truely and after his word: for sure may we be that of all deathes it is most to be desired to die for gods sake. This is the most safe kynde of dying: wee can not doubt but that wee shall goe to heauen, if wee dye for hys names sake. And that you shall dye for his names sake Gods word will warrant you, if you sticke to that which God by me hath taught you. You shal see that I speake as I thinke: for by Gods grace I will drincke before you of this cup, if I be put to it.

I doubt not but God wil geue me his grace, & streng∣then me thereunto: pray that he woulde, and that I refuse it not. I am at a poynt euen when my Lord God will, to come to him. Death nor life, Prison nor pleasure (I trust in God) shalbe able to seperate me from my Lorde God & his Gospell. In peace when no persecution was, then were you content and glad to heare mee, then did you be∣leue me and will you not do so nowe, seeing I speake that which I trust by Gods grace, if neede bee to verifie wyth my life? Good mother, I write before God to you, as I haue preached before him.

It is Gods truth I haue taught: It is that same infal∣lible word whereof he sayd: Heauen and earth shall passe: but my word shall not passe The masse and such baggage as the false worshippers of God and enemies of Christes Crosse (the Papistes I say) haue brought in agayne,* 1.292 to poyson the Church of God withall, displeaseth God highly, and is abhominable in his sight. Happy may he be whiche of conscience suffereth losse of life or goodes in dissalowing it. Come not at it. If God be God follow him: If y^e Masse be God: let them that will, see it, heare, or be present at it,* 1.293 & go to the deuill with it. What is there as God ordayned? His supper was ordayned to be receiued of vs in the me∣moriall of his death, for the confirmation of our fayth, that his body was broken for vs, & his bloud shed for pardon of our sinnes: but in the masse there is no receiuing, but the p••iest keepeth all to himselfe alone. Christ sayth, Take eate: No, sayth the Priest: gape, peepe. There is a sacrificing, yea killing of Christ agayne as much as they may. There is Idolatry in worshipping the outward signe of bread & wyne, there is all in Latine, you cannot tell what he saith. To conclude, there is nothing as God ordeyned. Where∣fore my good mother come not at it.

Oh, will some say, it will hinder you,* 1.294 if you refuse to come to masse and to do as other do. But God wil further you, (be you assured) as you shall one day find: who hath promised to them that suffer hinderaunce or losse of anye thing in this world, his great blessing here, and in y^e world to come life euerlasting.

You shall bee counted an hereticke: but not of others then of heretickes, whose prayse is a disprayse.

You are not able to reason agaynst the Priestes: but God wil, that all they shall not be able to withstand you. No body wil do so but you onely: In deede no matter, for ••ewe enter into the narrow gate which bringeth to salua∣tion. Howbeit, you shall haue with you (I doubt not) Fa∣ther Traues and other my brothers and sisters to go with you therein: but if they will not, I your sonne in God (I trust) shall not leaue you an inche, but go before you: pray that I may, & geue thankes for me. Reioyce in my suffe∣ring, for it is for your sakes to confirme the truth I haue taught. How soeuer you do, beware this letter come not abroad, but into father Traues his handes:* 1.295 for if it should be knowne that I haue pen and inke in the prison, then would it be worse with me. Therfore to your selues keep this letter, commending me to God & his mercy in Christ Iesus, who make me worthy for his names sake, to geue my life for his Gospel and Church sake. Out of the Tow∣er of London, the sixt day of October. 1553.

My name I write not for causes, you know it well e∣nough: Like the letter neuer the worse. Commend me to all our good brethren and sisters in the Lord. Howsoeuer you do, be obedient to the higher powers, that is no point either in hand or tongue rebell, but rather if they cōmaund that which with good conscience you cānot obey, lay your head on the blocke, and suffer what soeuer they shall do or say. By pacience possesse your soules.

After the time that M. Bradford, was condemned, and sent to the Counter, it was purposed of his aduersaryes, as ye heard before, that hee shoulde be had to Manchester where he was borne, and there be burned. Whereupon he writeth to the Cittye of London, thinking to take his last Vale of them in this letter.

¶To the Citie of London.

TO all that professe the Gospell and true doctrine of our Lord and Sauiour Iesus Christ in the Cittie of Lon∣don,* 1.296 Iohn Bradford a most vnworthy seruaunt of y^e Lord now not onely in prison, but also excommunicated & con∣demned to be burned for the same true doctrine, wisheth mercy, grace, & peace with increase of al godly knowledge and pietie, from God the father of mercy, through the me∣rites of oure alone and omnisufficient Redeemer Iesus Christ, by the operation of the holy spirite for euer. Amen.

My dearely beloued brethren in our Sauiour Christ, although the tyme, I haue to liue is very little (for hourly I looke when I shoulde be had hence to be conueyed into Lankeshyre, there to be burned, and to render my lyfe by

the prouidence of God, where I first receaued it by y^e same prouidence, and although the charge is great to keepe me from all things wherby I might signifie any thing to the world of my state: yet hauing, as now I haue, pen & inke, through Gods working, maugre the head of Satan and his souldiours, I thought good to write a shorte confessi∣on of my fayth, and thereto ioyne a little exhortation vnto you all, to liue according to your profession.

First, for my fayth, I do confesse and pray all the whole Congregation of Christ to beare witnesse with me of the same, that I do beleue constantly through the gift & good∣nes of God, (for fayth is Gods onely gifte) all the 12. arti∣cles of the Symbole or Creede, commonly attributed to the collection of the Apostles. This my faythe I woulde gladly particularly declare and expound to the confirma∣tion and comfort of the simple: but alas, by starts & stealth I write in maner that I write, and therfore I shall desire you all to take this breuitie in good part. And this fayth I holde, not because of the Creede it selfe, but because of the word of God, the which teacheth and confirmeth eue∣ry Article accordingly. This worde of God written by the Prophetes and Apostles, left and contayned in the Cano∣nicall bookes of the whole Bible, I do beleue to containe plentifully all thinges necessary to saluation, so that no∣thing (as necessary to saluation) ought to be added thereto and therfore the Church of Christ,* 1.297 nor none of his congre∣gation ought to be burdened with any other doctrine, thē which hereout hath his foundation and ground. In testi∣mony of this fayth, I render and geue my life, being con∣demned as well for not acknowledging the Antichrist of Rome to be Christes vicar generall and supreme head of his Catholicke and vniuersall Church here or els where∣vppon earth: as for denying the horrible and idolatrous doctrine of Transubstantiation, and Christes reall, corpo∣rall, and carnall presence in his supper, vnder the formes and accidences of bread and wine.

To beleeue Christ our Sauiour to be the head of hys Churche, and kinges in their Realmes to be the supreme powers, to whom euery soule oweth obedience, and to be∣leue that in the supper of Christ (which the Sacramente of the aultar, as the Papists call it, and vse it, doth vtterly o∣uerthrow) is a true and very presēce of whole Christ God and man to the fayth of the receiuer, but not to the stander by & looker vpon as it is a true & very presence of bread & wine to the sences of men: to beleue this (I saye) will not serue, and therfore as an herericke I am condemned, and shalbe burned: whereof I aske God hartily mercy that I do no more reioyce then I do, hauing so great cause as to be an instrument wherein it may please my deare Lorde God and Sauiour to suffer.

For albeit mo manifold sinnes, euen sithen I came in∣to prison, haue deserued at the handes of God, not onely this tēporal, but also eternall fire in hell, much more then my former sinful life, which y^e Lord pardō, for his Christes sake, as I knowe he of his mercy hath done, & neuer will lay mine iniquities to my charge, to condēnation, so great is his goodnes (praised therfore be his holy name) althogh (I say) my manifold and greeuous late sinnes haue deser∣ued most iustly all the tyranny that mā or deuill can do vn∣to me,* 1.298 and therfore I confesse that the Lorde is iust: & that his iudgements be true and deserued on my behalfe: yet y^e Bishoppes and Prelates do not persecute them in me, but Christ himselfe, his worde, his trueth, and Religion. And therfore I haue great cause, yea most great cause to reioice that euer I was borne, and hetherto kept of the Lord: that by my death, which is deserued for my sinnes, it pleaseth y^e heauenly father to glorifie his name, to testifie hys truth, to confirme his veritie,* 1.299 to repugne his aduersaries. Oh good God and mercifull father, forgeue my great vnthāk∣fulnes, especially herein.

And you my dearely beloued, for the Lord Iesu Chri∣stes sake, I humbly and hartily in his bowels & bloude do now for my last Vale and farewell in this present lyfe, be∣seeche you and euerye of you, that you will consider this worke of the Lord accordingly: First, by me to be admoni∣shed to beware of hipocrisie and carnall securitie: professe not the Gospell with tongue and lippes onely, but in hart & veritie:* 1.300 frame and fashion your liues accordingly: be∣ware Gods name be not euill spoken of, and the Gospell lesse regarded by your conuersation. God forgeue me that I haue not so hartily professed it as I shoulde haue done, but haue sought much my selfe therein. The Gospell is a new doctrine to the old man: it is new wyne, and therfore cannot be put in old bottels,* 1.301 without more great hurt thē good wine to the bottels. If we will talke with y^e Lorde, we must put of our shoes and carnall affections: if wee will heare the voyce of the Lorde, we must wash our gar∣mentes and be holy: if we will be Christes disciples, wee must deny our selues, take vp our crosse and follow Christ we cannot serue two maysters. If we seeke Christs king∣dome, we must also seeke for the righteousnes thereof.* 1.302 To this petition (Let thy kingdome come) we must ioyne, Thy will be done, done, on earth as it is in heauen. If wee will not be doers of the worde, but hearers of it onely, we sore de∣ceiue our selues. If wee heare the gospell, and loue it not, we declare our selues to be but fooles, and builders vpon the sand. The Lordes spirite hateth fayning: deceitfulnes the Lord abhorreth: if we come to him, wee must beware that we come not with a double hart: for then may chance that God will aunswere vs according to the blocke which is in our heart, and so we shall deceiue our selues and o∣thers.

To fayth see y^t we couple a good conscience, least wee make a shipwracke.* 1.303 To the Lord we must come with fear and reuerence. If we will be gospellers, we must be Chri∣stes: if we be Christes, we must crucifie our flesh with the lustes and concupiscences therof: if we wil be vnder grace sinne must not beare rule in vs. We may not come to the Lord, and draw nigh to him with our lips, and leaue our hartes els where, least the Lordes wrath waxe hot,* 1.304 and he take from vs the good remayning. In no case can y^e king∣dome of Christ approch to them that repent not. Therfore my dearely beloued, let vs repent and be hartily sory y^t we haue so carnally, so hipocritically, so couetously, so vayne∣gloriously professed the gospell. For all these I confesse my selfe to the glory of God, that he may couer mine offences in the day of iudgement. Let the anger & plagues of God, most iustly fallen vpon vs, be applyed to euery one of our desertes, that from the bottome of our hartes euery of vs may say: It is I Lord that haue sinned agaynst thee: it is my hipocrisie, my vaynglory, my couetousnes, vncleanes, carnalitie, securitie, idlenes, vnthankfulnes, selfeloue,* 1.305 and such like, which haue deserued the taking away of our good king, of thy word and true religion, of thy good ministers by exile, prisonmēt, and death: it is my wickednes that cau¦seth successe and increase of authoritie and peace to thine e∣nemies. Oh be mercifull, be mercifull vnto vs.* 1.306 Turne to vs agayne, O Lorde of hostes, & turne vs vnto thee: cor∣rect vs, but not in thy furie, least we be consumed in thyne anger: chastice vs not in thy wrathful displeasure: reproue vs not, but in the middest of thine anger remember thy mercy. For if thou marke what is done amisse, who shall be able to abide it? But with thee is mercifulnes, that thou mightest be worshipped. Oh then be mercifull vnto vs, y^t we might truely worship thee. Helpe vs, for the glorye of thy name: be mercifull vnto our sinnes, for they are great: O heale vs, and help vs for thine honor. Let not the wic∣ked people say, where is their God. &c.

On this sort my right dearely beloued, let vs hartilye bewayle our sinnes, repent vs of our former euil life, har∣tily and earnestly purpose to amēd our lyues in all things continually watch in prayer, diligently and reuerently at∣tend, heare, and reade the holy scriptures, labour after our vocation to amend our brethren.* 1.307 Let vs reproue the wor∣kes of darckenes. Let vs flee frō al Idolatrye. Let vs ab∣horre the Antichristiā and romish rotten seruice, detest the popishe Masse, abrenounce their Romishe God, prepare our selues to the crosse, be obedient to all that be in autho∣ritie in all thinges that be not agaynst God and his word for then aunswere with the Apostles: It is more meete to o∣bey God then man. Howbeit neuer for any thinge resiste,* 1.308 or rise agaynst the magistrates, Auenge not your selues, but commit your cause to the Lord, to whome vengeance per∣tayneth, and he in his tyme will reward it. If you feele in your selues an hope and trust in God, that he will neuer tempt you aboue that he will make you able to beare,* 1.309 be assured the Lord will be true to you: and you shall be able to beare all bruntes. But if you want this hope, flee and get you hence rather then by your tarying Gods name should be dishonored.

In summe, cast your care on the Lorde, knowing for most certayne, that he is carefull for you: with him are all the heares of your head numbred, so that not one of them shall perish without his good pleasure and wille: muche more thē, nothing shall happē to your bodies, which shall not be profitable, how soeuer for a time it seeme otherwise to your sences. Hang on the prouidence of God,* 1.310 not onely when you haue meanes to helpe you, but also when you haue no meanes, yea when all meanes be agaynst you. Geue him this honour, which of all other thinges he most chiefly requireth at your handes: namely beleeue that you are his children through Christ, that he is your father and God through him, y^t he loueth you, pardoneth you al your offences, he is with you in trouble, and will be with you for euer. When you fall, he will put vnder his hande, you shall not lye still: before you cal vpon him, he heareth you:

out of euill hee will finally bryng you, and deliuer you to his eternall ioy. Doubt not my dearly beloued hereof, doubt not (I say) this will God your father do for you in respect, not of your selues, but in respect of christ your Cap¦tayne your Pastor, your keeper, out of whose hands none shalbe able to catch you,* 1.311 in him be quiet, & oftē cōsider your dignitie, namely how that ye be Gods children, the saints of God, citizens of heauen, temples of the holy Ghost, the thrones of God, members of Christ, and Lordes ouer all.

Therfore be ashamed to think, speake, or do any thing that should be vnseemely for Gods children, Gods saynts Christes members.* 1.312 &c. Marueile not though the deuil and the worlde hate you, though ye be persecuted here: for the seruaunt is not aboue his mayster. Couet not earthly ry∣ches,* 1.313 feare not the power of man, loue not this world, nor thinges that be in this world: but long for the Lord Iesus his comming, at whiche time youre bodies shall be made like vnto his glorious body, when he appeareth you shall be like vnto him: when your lyfe shall thus be reuealed, then shall ye appeare with him in glory.

In the meane season liue in hope hereof. Let the lyfe you lead be in the faith of the sonne of God: For the iust doth liue by fayth, which fayth fleeth from al euill, & followeth y^e word of God as a Lanterne to her feete and a light to her steppes: her eyes be aboue where Christ is, shee behoul∣deth not the thinges present, but rather thinges to come: she glorieth in affliction, she knoweth that the afflictions of this life are not like to be compared to the glory whiche God will reueale to vs,* 1.314 and in vs. Of this glory GOD graunt vs here a liuely taste: then shall wee runne after the sent it sendeth forth. It wil make vs valiaunt men to take to vs the kingdome of God: whyther the Lorde of mercy bryng vs in hys good tyme, through Chryste oure Lorde, to whome with the father and the holy ghost, three persōs and one God, be al honour and glory, world with∣out end. Amen.

My dearly beloued, I woulde gladly haue geuen here my body to haue bene burned for the confirmation of the true doctrine I haue taught here vnto you. But that my Countrey must haue. Therefore I pray you take in good part this signification of my good will towardes euery of you. Impute the want herein to tyme and trouble. Par∣don me mine offensiue and negligent behauiour when I was amongest you. With me repent, & labour to amend. Continue in the trueth whiche I haue truely taught vnto you by preaching in al places where I haue come, Gods name therefore be praysed. Confesse Christ when you be called, whatsoeuer commeth therof, and the God of peace be with vs all. Amen.

This xi. of Februar. an. 1555.

Your brother in bondes for the Lordes sake, Iohn Bradford.

To the vniuersitie and towne of Cambridge.

TO all that loue the Lorde Iesus and his true doctrine, being in the vniuersitie and towne of Cambridge,* 1.315 Iohn Bradford a most vnworthy seruaunt of the Lord, nowe not onely prisoned, but also condemned for the same true doctrine, wisheth, grace peace, and mercye, with increase of all godlines from God the father of all mercy, through the bloudy passion of our Sauiour Iesus Christ, by the liuely working of the holy spirite for euer. Amen.

Although I looke hourely when I should be had to the stake (my right dearely beloued in the Lord, and although the charge ouer me is great and strayt: yet hauing by the prouidēce of God secretly pen and an ynke, I could not but something signifie vn∣to you my solicitude which I haue for you and euerye of you in the Lord, though not as I woulde, yet as I may. You haue often and openly heard the truth, (speciallye in this matter wherein I am condemned) disputed and preached, that it is needeles to do any more but onely to put you in remembraunce of the same: but hitherto haue you not heard it confirmed, and, as it were, sealed vp, as now you doe and shall heare by me, that is, by my death and burning. For albeit I haue deserued (through my vn∣cleannes, hypocrisie, auarice, vainglory, idlenes, vnthankfulnes, and carnalitie, wherof I accuse my selfe, to my confusion before the world, that before God through Christ I might, as my assu∣red hope is I shall, find mercy) eternall death, and hell fire, much more then this affliction and fire prepared for me: yet my dearly beloued, it is not these, or any of these thinges, wherfore the pre¦lates do persecute me, but Gods verity and truth: yea euen christ him selfe is the onely cause and thing wherefore I nowe am con∣demned,* 1.316 and shalbe burned as an hereticke, for because I will not graunt the Antichrist of Rome to be Christes vicar generall and supreme head of his churche here, and euery where vppon earth, by Gods ordinaunce, and because I will not graunt suche corporall, reall, and carnall presence of Christes body & bloud in the sacrament, as doth transubstanciate the substaunce of bread and wine, and is receiued of the wicked,* 1.317 yea of dogges & mise. Also I am excommunicated, and counted as a dead men∣ber of Christes Church, as a rotten braunche, and therefore shall be cast into the fire.

Therefore ye ought hartily to reioyce with me, and to geue thankes for me, that God the eternall father hath vouched safe our mother to bring vp any childe in whom it would please him to magnifie his holy name as hee doth,* 1.318 and I hope for his mercye and truthes sake, will do in me, and by me. Oh, what such bene∣fite vppon earth can it be, as that that which deserued deathe by reason of my sinnes, should be deliuered to a demonstration, a te∣stification, and confirmation of Gods veritie and trueth? Thou my mother the Vniuersitie hast not onely had the truth of gods word playnely manifested vnto thee by reading, disputinge and preaching publickely and priuately: but now to make thee alto∣gether excuselesse, and as it were, almost to sinne agaynst the ho∣ly Ghost, if thou put to thy helpyng hand with the romysh route to suppresse the veritie, and set out the contrary, thou hast my lyfe and bloud as a zeale to confirme thee: if thou wilt be con∣firmed▪ or els to confound thee and beare witnes agaynst thee, if thou wilt take part with the prelates and Clergye,* 1.319 which nowe fill vp the measure of their fathers which slew the Prophetes and Apostles, that all righteous bloud from Abell to Bradforde, sued vpon the earth, may be required at theyr handes.

Of this therefore I thought good before my death, as tyme and libertie woulde suffer me (for loue and duetye I beare vnto thee) to admonishe thee good mother, and my sister the Towne, that you would call to minde from whence you are fallen, and study to do the first workes. You know (if you wil these matters of the * 1.320 Romish supremacy, and the Antichristian transubstanti∣ation, wh••••••by Christes supper is ouerthrowne, his priesthoode euacuat••, his sacrifice frustrate, the ministery of his word vnpla∣ced, repentaunce repelled, fayth faynted, godlines extinguished, the Masse mayntayned, idolatry supported, and all impietie che∣rished: you know I say (if you will) that these opinions are not onely besides Gods word, but euen directly agaynst it, and ther∣fore to take part with them, is to take part agaynst God, agaynst whome you cannot preuayle.

Therefore for the tender mercy of Christ, in his bowels and bloud I beseeche you, to take Christes collyrium and eye salue to annoynt your eyes, that you may see what you doe and haue done in admitting (as I heare you haue admitted, yea alas autho∣rised, and by consent confirmed) the Romish rotten rags, whiche once you vtterly expelled. Oh be not canis reuersus ad vo∣mitum, be not * 1.321 Sus lota reuersa ad volutabrum coeni, Beware least Satan enter in with seuen other spirites, and then postre∣ma shalbe worse then the first. It had bene better yee had neuer knowne the truth, then after knowledge to runne from it. Ah, woe to this world and the thinges therein,* 1.322 which hath nowe so wrought with you. Oh that euer this dirt of the deuill shoulde daube vpp the eye of the Realme. For thou oh mother art as it were the eye of the Realme. If thou be light and geue shyne all the body shall fare the better: But if thou the light be darck∣nes, alas how great will the darckenes be? What is man whose breath is in his nostrels, that thou shouldest thus be afrayde of him?

Oh what is honour and life here? Bubbles. What is glorye in this worlde, but shame? Why art thou afrayde to carrye Christes Crosse? Wilt thou come into hys kingdome, and not drynke of his cup? Doest thou not know Rome to be Babilō?* 1.323 doest thou not know that as the olde Babilon had the children of Iuda in capti∣uitie, so hath this Rome the true Iuda, that is the confessours of Christ? Doest thou not know, that as destruction happened vn∣to it, so shall it do vnto this (And trowest thou that God will not deliuer his people now when the time is come, as hee did the••. Hath not God commaunded hys people to come out from her▪ and wilt thou geue ensample to the whole Realme to runne vn∣to her▪ Hast thou forgotten the woe that Christ threatneh to offence geuers? Wilt thou not remember that it were better that a Mylstone were hanged about thy necke, and thou throwe into the sea, then that thou shouldest offend the little ones?

And alas, how hast thou offended? yea and howe doest thou still offend?* 1.324 Wilt thou consider thinges according to the outward shew? Was not the Synagogue more seemely and like to be the true Church, then the simple flocke of Christes Disciples? Hath not the whore of Babilon more costly aray, and rich apparell ex∣ternally to set forth her selfe, then the homely housewyfe of Christ? Where is the beautie of the kinges daughter the Churche of Christ? without or within? Doth not Dauid saye wythin? Oh remēber that as they are happy which are not offended at christ so are they happy whiche are not offended at hys poore church. Can the Pope and his prelates meane honestly whiche make so much of the wife, and so little of the husband? The Churche they magnifie, but Christ they contemne. If this Church were an ho∣nest woman (that is, Christes wife) except they woulde make much of her husband Christ and his worde, shee woulde not be made much of them.

When Christ and hys Apostles were vppon earth, who was

more like to be the true Church, they, or the Prelates, Byshops, & Synagogue? If a man should haue followed custome vnitie, an¦tiquitie, or the more part, shoulde not Christ and his companye haue bene cast out of the dores? Therfore bade Christ: Search the scriptures.* 1.325 And, good mother, shall the seruaunt be aboue his ma∣ster▪ shall we looke for other entertaynment at the handes of the world, then Christ and his deare Disciples found? who was ta∣ken in Noes tyme for the Church? Poore Noe and his familie, or others? Who was taken for Gods Churche in Sodom? Lot, or others? And doth not Christ say: As it was than, so shall it goe now towardes the comming of the sonne of man? What mea∣neth Christ when he sayth: Iniquitie shall haue the vpper hand? doth not he tell, that charitie shall waxe colde? And who seeth not a wonderfull great lacke of charitie in those, whiche woulde nowe be taken for Christes Church: All that feare GOD in thys Realme truely, can tell more of this then I can write.

Therfore deare mother, receiue some admonition of one of thy poore children, nowe goyng to be burned for the testimonye of Iesus. Come agayne to Gods truth: come out of Babilon: confesse Christ and his true doctrine: repent that whiche is past: make a∣mendes by declaryng thy repentaunce by the fruites.* 1.326 Remember the readings and preachinges of Gods Prophet and true Prea∣cher M Bucer. Call to minde the threatninges of God, nowe something seene by the children Leauer and others. Let the ex∣ile of Leauer, Pilkinton, Grindall, Haddon, Horne, Scorye Po∣net. &c. something awake thee. Let the imprisonmēt of thy deare sonnes, Cranmer, Ridley, and Latimer moue thee. Consider the Martyrdome of thy chickens, Rogers, Saunders, Taylor. And nowe cast not awaye the poore admonition of me goyng to be burned also, and to receiue the like crowne of glorye with my fellowes. Take to harte Gods calling by vs. Be not as Pharao was: for then will it happen vnto thee as it did vnto hym. What is that hardnes of hart. And what then? destructiō eternally both of body and soule. Ah therefore good mother awake, awake, re∣pent, repent, buskle thy selfe, and make hast to turne to the Lord. For els it shalbe more easie for Sodome and Gomorra in the daye of iudgement then for thee. Oh harden not your hartes: Oh stop not your eares to day in hearyng Gods voyce, though it be by me a most vnworthy messenger. Oh feare the Lord, for his anger is begon to kindle. Euen now the axe is layd to the roote of the tree.

You know I prophecied truely to you before the Sweate came,* 1.327 what would come, if you repēted not your carnall Gos∣pelling. And now I tel you before I depart hence, that the eares of men will tingle to heare of the vengeaunce of God that will fall vpon you all, both Towne and Vniuersitie, if you repent, not, if you leaue not your Idolatrie, if you turne not speedely to the Lord, if you still be ashamed of Christes truth which you know.

Oh Perne repent, Oh Thomson repent, Oh you Doctors, Bachelers, & Maisters repent, Oh Maior, Aldermen, & Towne dwellers repent, repent, repent, that you may escape the nere vengeaunce of the Lord. Rent your hartes, & come apace, cal∣ling on the Lord. Let vs all say, Peccauimus, we haue all sinned, we haue done wickedly, we haue not hearkned to thy voyce O Lord. Deale not with vs after our desertes, but be mercifull to our iniquities, for they are great. Oh pardon our offenses. In thine anger remember thy mercy. Turne vs vnto thee, O Lord God of hostes, for the glory of thy names sake. Spare vs, and be mercifull vnto vs. Let not the wicked people say: where is now their God: Oh for thine owne sake, for thy names sake, deale mercifully with vs. Turne thy selfe vnto vs, and vs vnto thee, and we shall prayse thy name for euer.

If in this sort (my dearely beloued) in hart and mouth we come vnto our father, & prostrate our selues before the throne of his grace, then surely surely we shall finde mercie. Then shall the Lord loke merely vpon vs, for his mercy sake in Christ: then shall we heare him speake peace vnto his people.* 1.328 For he is graci∣ous & mercifull, of great pitie, & compassion: he can not be chi∣ding for euer: his anger can not last long to the penitent. Though we weepe in the morning, yet at night we shall haue our sorow to cease. For he is exorable, and hath no pleasure in the death of a sinner: he rather would our conuersion and turning.

Oh turne you now, and conuert yet once agayne I humbly besech you, and then the kingdome of heauen shall draw nigh. The eye hath not seane, the eare hath not heard, nor the hart of man is able to conceiue the ioyes prepared for vs if we repent, amende our liues, and hartely turne to the Lord. But if we re∣pent not,* 1.329 but be as you were, and goe on forwardes with the wicked, following the fashion of the world, the Lord will leade you on with wicked doers, you shall perish in your wickednes, your bloud will be vpon your owne heades, your part shalbe with hypocrites, where shalbe weepyng & gnashyng of teeth, ye shalbe cast from the face of the Lord for euer and euer, eter∣nall shame, sorrow, wo, and miserie shalbe both in body and soule to you world without end. Oh therefore right deare to me in the Lord, turne you turne you, repent you, repent you, amende, amende your liues, depart from euill, do good, follow peace and pursue it. Come out from Babilon, cast of the workes of darkenesse, put on Christ, confesse his truth, be not ashamed of his Gospell, prepare your selues to the Crosse, drinke of Gods cup before it come to the dregges: and then shall I with you and for you, reioyce in the day of Iudgement, which is at hand, and therefore prepare your selues thereto, I hartely be∣seche you. And thus I take my vale in aeternum with you in this present life, myne owne deare hartes in the Lord. The Lord of mercie be with vs all, and geue vs a ioyfull and sure mee∣tyng in his kyngdome. Amen. Amen.

Out of prison the 11. of Februarie. Anno. 1555.

Your owne in the Lorde for euer, Iohn Bradford.

¶To Lankeshire and Cheshire.

TO all those that professe his name and true Religion of our sauiour Iesus Christ in Lankeshyre and Ches∣shyre,* 1.330 and specially abiding in Manchester and therabout Iohn Bradford a most vnworthy seruaunt of the Lorde, now not onely in boundes, but also condemned for y^e same true religion, wisheth mercy and grace, peace and increase of all godlines from God the father of all pitty, through y^e desertes of our Lord Iesus Christ, by the working of the most mighty and liuely spirite the comforter for euer. A∣men.

I heard it reported credibly, my dearely beloued in the Lord, that my heauenly father hath thought it good to prouide, that as I haue preached his true doctrine and Gospell amongest you by worde: so I shall testifie & con∣firme the same by deede: That is, I shall with you leaue my life, whiche by hys prouidence. I first receaued there (for in Manchester was I borne) for a seale to the doctrine I haue taught with you, and amongest you so: so that if from henceforth you wauer in the same, you haue none ex∣cuse at all. I know the enemies of Christ, whiche exercise this crueltie vpon me (I speake in respect of myne offence which is none to themwardes) thinke by killing of me a∣mongest you, to affray you and others, least they shoulde attempt to teach Christ truely, or beleue his doctrine here∣after. But I doubt not but my heauenly father will be my death, more confirme you in his truth for euer. And there∣fore I greatly reioyce to see sathan and his souldiours, sup¦planted in their owne sapience, which is playne foolishnes amongest the wise indeede, that is, amongest such as haue heard Gods worde, and doe followe it: for they onely are counted wise of the wisedome of God our Sauiour.

In deede if I should simply consider my life with that whiche it ought to haue bene,* 1.331 and as God in his lawe re∣quireth, then could I not but cry as I do. Iustus es domine & omnia iudicia tua vera. i. Righteous art thou O Lord, and all thy iudgemēts are true. For I haue much greeued thee, and transgressed thy holy preceptes not onely before my professing the Gospell, but sithen also: yea euen sithen my comming into prison. I do not excuse, but accuse my selfe before God and al his Church, that I haue greeuously of∣fended my Lord God, I haue not loued his Gospell as I should haue done, I haue sought my selfe and not simply, and onely his glory and my brethrens commoditie, I haue bene to vnthankefull, secure, carnall, hipocriticall, vayneglorious. &c. All which my euils the Lord of mercy pardon me for his Christes sake, as I hope and certayn∣ly beleeue he hath done for his great mercy in Christ oure redeemer.

But when I consider the cause of my condemnation, I cannot but lament, that I doe no more reioyce then I doe. For it is Gods veritie and trueth:* 1.332 So that the con∣demnation is not a condemnation of Bradford simply: but rather a condemnation of Christ and his trueth. Bradford is nothing els but an instrument, in whome Christe and his doctrine is condemned. And therefore my dearely be∣loued, reioyce, reioyce and geue thankes with me and for me, that euer God did vouchsafe so great a benefite to our countrey, as to choose the most vnworthye (I meane my selfe) to be one, in whome it would please him to suffer a∣ny kinde of affliction: muche more this violent kinde of death, whiche I perceiue is prepared for me with you for his sake. All glory and prayse be geuen vnto God our fa∣ther, for his great exceeding mercy towardes me, through Iesus Christ our Lord. Amen.

But perchaunce you will saye vnto me: what is the cause for the whiche you are condemned, we heare say that ye denye all presence of Christ in his holy Supper, and so make it a bare signe and common bread, and nothyng els. My dearly beloued, what is sayde of me, and what will

be, I cannot tell. It is tolde me that Pendleton is gone doune to Preach with you, not as he once recanted (for you all knowe hee hath preached contrary to that hee was wont to preach afore I came amongest you) but to recant that which he hath recanted.* 1.333 Howe hee will speake of me, and report before I come, when I am come, and when I am burned, I muche passe not, for he that is so vncer∣tayne, and wil speake so often agaynst him selfe, I can not thinke hee will speake well of me, except it make for hys purpose and profite: but of this inough.

* 1.334In deede the chiefe thing, which I am condemned for as an hereticke, is because I deny in the sacrament of the aultar (whiche is not Christes supper, but a playne per∣uerting of it, being vsed as the papistes now vse it) to be a reall, naturall, and corporall presence of Christes bodye and bloud, vnder the formes and accidences of bread and wine,* 1.335 that is, because I deny transubstantiation, whiche is the dearling of the Deuill, and daughter and heyre to Antichristes religion, whereby the Masse is mayntayned Christes supper peruerted, his sacrifice and Crosse imper∣fited, hys Priesthood destroyed, the ministery taken away repentaunce repelled, and all true godlynes abandoned. In the supper of our Lord or sacrament of Christes body and bloud, I confesse and beleeue, that there is a true, and very presence of whole Christ God and man, to the fayth of the receiuer (but not of the stander by and looker on) as there is a verye true presence of bread and wine to the sences of him that is partaker thereof. This fayth, this doctrine, whiche consenteth with the worde of God, and with the true testimony of Christes Church (whiche the Popishe Churche doth persecute will I not forsake, and therefore am I condemned as an hereticke, and shall be burned. But my dearely beloued, this trueth (whiche I haue taught, and you haue receiued, I beleued, and do be∣leue, and therein geue my life) I hope in God, shall ne∣uer be burned, bound, nor ouercome: but shall triumphe haue victorye, and be at libertye, maugre the head of all Gods aduersaries. For there is no counsayle agaynst the Lord, nor no deuise of man can be able to defeate the ve∣ritie in anye other, then suche as be children of vnbeliefe, whiche haue no loue to the truth, and therefore are geuen vp to beleue lyes. Frō which plague the Lord of mercies deliuer you and all the realme, my deare harts in the Lord I humblie beseeche his mercy. Amen.

* 1.336And to the ende you might be deliuered from thys plague (right deare to me in the Lorde I shall for my fare well with you for euer in this present lyfe, hartely de∣sire you all in the bowels and bloud of our most mercifull Sauiour Iesus Christ, to attend vnto these things which I now shall shortly write vnto you, out of the holy scrip∣tures of the Lord.

You knowe an heauy plague (or rather plagues) of God is fallen vpon vs,* 1.337 in takyng away our good Kyng, Gods true Religion, Gods true Prophetes and Mini∣sters. &c. And setting ouer vs, such as seeke not the Lorde after knowledge: whose endeuours GOD prospereth wonderfully, to the tryall of many, that his people may bothe better knowe themselues,* 1.338 and be knowen. Nowe the cause hereof is our iniquities and greeuous sinnes. We did not know the tyme of our visitation: we were vn∣thankefull vnto God: we contemned the Gospell, & car∣nally abused it, to serue our hipocrisie, our vaynglory our viciousnes, auarice, idlenes, securitie. &c. Long did y^e Lord linger, and tary to haue shewed mercy vppon vs, but we were euer longer the worse. Therefore most iustly hath God dealt with vs, and dealeth with vs: yea yet we may see, that his iustice is tempered with much mercy, where∣to let vs attribute that we are not vtterly consumed. For if the Lord should deale with vs after our desertes, alas, howe coulde we abide it? In his anger therfore, seeyng hee doeth remember his mercye vndeserued (yea vnde∣sired on our behalfe) let vs take occasion the more speedily to goe out to meete him, not with force of armes (for we are not so able to withstand hym, muche lesse to preuayle agaynst him) but to beseeche hym to mercifull vnto vs, and according to his wonted mercye to deale wyth vs.

* 1.339Let vs arise with Dauid and saye: Ne intres in iudicium cum seruo tuo, &c. i. Enter not into iudgement O Lorde with thy seruaunt, for in thy sight no fleshe liuyng shalbe iustified. Let vs send Embassadours with the Senturi∣on,* 1.340 and saye: Lorde we are not worthye to come our sel∣ues vnto thee, speake the word and we shall haue peace. Let vs penitently with the Publicane loke downe on the earth,* 1.341 knocke our hard hartes to burst them, and crye out: Oh GOD be mercifull vnto vs wretched sinners. Let vs with the lost Sonne returne and saye: O Father, we haue sinned agaynst heauen and earth,* 1.342 and before thee we are vnworthy to be called thy children. Let vs I say do on this sorte, y^t is hartily repent vs of our former euill lyfe, & vnthankfull gospelling past, conuert and turne to God w^t our whole hartes, hoping in his great mercy tho∣rough Christ, and hartily calling vppon his holy name, and then vndoubtedly we shall finde and feele otherwyse then yet we feele, both inwardly and outwardly. Inward¦ly we shall feele peace of conscience betweene God and vs whiche peace passeth all vnderstanding, and outwardlye we shall feele muche mittigation of these miseries, if not an vtter taking them away.

Therefore my dearely beloued in the Lorde, I youre poorest brother now departing to the Lord,* 1.343 for my vale in aeternum for this present lyfe, praye you beseeche you, and euen from the verye bottome of my harte, for all the mercies of God in Christ shewed vnto you, most earnest∣ly begge and craue of you out of prison (as often out of your Pulpies I haue done) that you wil repent you, leaue your wicked and euill life, be sorye for your offences, and turne to the Lorde, whose armes are wide open to re∣ceaue and embrace you, whose stretched out hande to strike to death, stayeth that he may shew mercy vpon you. For he is the Lord of mercy, and God of all comforte, hee will not the death of a sinner, but rather that yee shoulde returne, conuert and amend. He hath no pleasure in the destruction of men:* 1.344 his long sufferyng draweth to repen∣taunce before the tyme of vengeance, and the day of wrath which is at hand, doth come.

Now is the axe layd to the roote of the tree, vtterly to destroy the impenitente.* 1.345 Nowe is the fire gone out be∣fore the face of the Lorde, and who is able to quenche it? Oh therefore repent you, repent you. It is enough to haue liued as we haue done. It is inough to haue pleased the wanton Gospellers, the proude Protestantes, Hypo∣criticall and false Chrystians, as alas, wee haue done. Now the Lorde speaketh to vs in mercy and grace: Oh turne before hee speaketh in wrathe. Yet is there mer∣cye with the Lorde, and plenteous redemption: yet hee hath not forgotten to shewe mercye to them that call vp∣pon him. Oh then call vpon him, while he may be found. For hee is riche in mercy, and plentifull to all them that call vpon hym. So that hee that calleth on the name of the Lorde shalbe saued. If your sinnes be as redde as scarlet, the Lord sayeth, he will make them as white as snow. He hath sworne, and neuer will repent hym there∣of, that he will neuer remember our iniquities, but as hee is good, faithfull and true, so will he be our God, and wee shall be his people: his law will he write in our hartes, & engraffe in our myndes, and neuer will he haue in mynde our vnrighteousnesse.

Therefore my deare heartes in the Lorde, turne you, turne you to y^e Lord your Father, to the Lord your Saui∣our, to the Lord your comforter. Oh why doe you stoppe your eares, and harden your harts ••o day,* 1.346 whē you heare hys voyce by me your poorest brot••••••? Oh forget not how that the Lord hath shewed hymsel•••• true and me hys true preacher, by bringyng to passe th•• ••lagues which at my mouth you ofte heard before they came to passe, specially when I entreated of Noes floud, and when I preached of the 22. chapter of Saint Mathews Gospell, on S. Ste∣uens day the last tyme that I was with you. And nowe by me the Lord sendeth you worde (deare countrey men) that if you will go on forwards in your impenitency, car∣nalitie, hypocrisie, idolatry, couetousnesse, swearing, glut∣tony, dronkennesse, whoredome, &c. (Wherewith alas, a∣las our countrey floweth): if (I say) you will not turne and leaue of seyng me now burned amongst you, to assure you on all sides how God seeketh you,* 1.347 and is sory to doe you hurt, to plague you, to destroy you, to take vengeance vpon you, oh your bloud wil be vpon your owne heades: you haue bene warned, and warned againe by me in prea∣ching, by me in burning.

As I sayd therefore, I say agayne, my deare harts and dearlings in the Lord, turne you, turne you, repent you, repent you, cease from doyng euill, study to do well,* 1.348 away with idolatry, flye the Romish God and seruice, leaue of from swearing, cut of carnalitie, abandon auarice▪ driue a∣way dronkennesse, flie from fornication and flattery, mur∣ther and malice, destroy deceiptfulnesse, and cast away all the works of darkenes. Put on pitie and godlines, serue God after his word, and not after custome, vse your tongs to glorifie God by prayer, thankesgeuing and confession of his truth, &c. be spirituall, and by the spirit mortifie car∣nall affections, be sober, holy, true, louyng, gentle, mercy∣full, and then shall the Lordes wrath cease, not for this our doyngs sake, but for his mercies sake. Goe to therefore

good country men) take this counsell of the Lorde, by mee nowe sente vnto you, as the Lordes counsell, and not as mine, that in the daye of iudgement I maye reioyce wyth you, and for you: the which thing I hartely desire, and not to be a witnes agaynst you.* 1.349 My bloud will crye for venge∣aunce, as agaynst the Papistes Gods enemies (whome I beseech God if it be his will, hartely to forgeue, yea euen them which put me to death, and are the causers therof, for they know not what they do (so will my bloud cry for ven∣geaunce agaynst you (my dearely beloued in the Lord) if ye repent not,* 1.350 amend not, and turne vnto the Lord.

Turne vnto the Lord yet once more, I hartely besech thee thou Manchester, thou Ashton vnderline, thou Bol∣ton, Bury, Wigme, Lierpoole, Mottrine, Stepport, Winsley, Eccles, Priestwich, Middleton, Radcliefe, and thou City of Westchester, where I haue truely taught and preached the worde of GOD. Turne, I saye vnto you all, and to all the inhabitours there aboutes vnto the Lord our God and hee will turne vnto you, he will saye vnto his Aungell: It is enough, put vppe the sworde. The whiche thyng that he will doe, I humblye beseeche his goodnesse, for the precious bloudes sake of hys deare Sonne our Sauiour Iesus Christ. Ah good brethren take in good parte these my last wordes vnto euery one of you. Pardon me myne offences and negligences in behauiour amongest you. The Lorde of mercye pardon vs all our offences, for our Sauiour Iesus Christes sake, Amen. Out of Prison readye to come to you the eleuenth of Fe∣bruary. Ann. 1555.

¶To the Towne of Walden.

* 1.351TO the faythfull and such as professe the true doctrine of our Sauiour Iesus Christ, dwelling at Walden and thereaboutes, Iohn Bradford a most vnworthy seruaunt of the Lorde, nowe in bandes, and condemned for the same true doctrine, wysheth grace, mercy, and peace, with the encrease of all godlynesse in knowledge and liuing, from GOD the Father of all comforte, through the desertes of our alone and full redeemer Iesus Christ, by the mighty working of the most holy spirit, the comforter for euer. Amen.

When I remember how that by the prouidence and grace of God, I haue bene a man, by whome it hath pleased him through my ministery to call you to repentaunce, and amendment of life, something effectually, as it seemed, and to sowe amongest you his true doctrine and religion, least that by my affliction, & stor∣mes now arisen to trye the faythfull, and to conforme them lyke to the Image of the sonne of GOD, into whose companye wee are called, you might be faint harted: I could not but out of pri∣son secretly (for my keepers may not know that I haue penne & ynke) write vnto you a signification of the desire I haue, that you should not only be more cōfirmed in the doctrine I haue taught amongest you, which I take on my death, as I shall answere at the day of dome, I am perswaded to be Gods assured, infallible, and playne trueth:* 1.352 but also should after your vocation auow the same by confession, profession and liuing. I haue not taught you (my dearely beloued in the Lord) fables, tales, or vntruthe, but I haue taught you the verity, as now by my bloud gladlye (praysed bee God therfore) I do seale the same.

In deed to confesse the truth vnto you, and to all the Chur∣che of Christ, I doe not thinke of my selfe, but that I haue moste iustly deserued, not onely this kinde but also all kindes of death, and that eternally,* 1.353 for myne hypocrisy, vayneglory, vnclean∣nesse, selfe loue, couetousnesse, idlenesse, vnthankefulnesse, and carnall professing of Gods holy Gospell, liuing therein not so purely, louyngly, and paynefully as I should haue done. The Lord of mercy for the bloud sake of Christ pardon me, as I hope, yea I certainely beleue he hath done for his holy names sake tho∣rowe Christe. But my d••arely beloued, you and all the whole world may see, and easely perceiue, that the Prelates persecute in me an other thing then mine iniquities,* 1.354 euen Christ himselfe, Christes verity and trueth, because I canne not, dare not, nor wyll not confesse Transubstantiation, and howe that wicked menne, ye Mise and Dogges eating the Sacrament, which they terme of the aultar, thereby ouerthrowing Christes holy Supper vtterly, do eate Christes naturall and reall body borne of the vir∣gine Mary.

To beleue, and confesse as Gods worde teacheth, the prima∣tiue Church beleued, and all the Catholicke and good holy Fa∣thers taught fiue hundreth yeares at the least after Christ, that in the Supper of the Lord (which the Masse ouerthroweth, as it doth Christes Priesthoode, sacrifice, death and passion, the ministerye of his word, true ••ayth repentance, and all godlines whole Christ God and man is present by grace, to the fayth of the receiuers, but not of the standers by, and lookers on, as bread and wyne is to theyr sences, will not serue: and therefore I am condemned & shall be burned out of hand as an hereticke. Wherefore I hartelye thanke my Lord God, that will and doth vouch me worthy to be an instrument, in whome he himselfe doeth suffer. For you see my affliction and death is not simply,* 1.355 because I haue deserued no lesse, but muche more at his handes and iustice: but rather be∣cause I confesse his verity and trueth, and am not affrayd through his gift that to do, that you also might be confirmed in his truth. Therefore my dearely beloued. I hartely do pray you, and so ma∣ny as vnfaynedly loue mee in God, to geue with mee and for mee most harty thankes to our heauenly Father, through our sweete Sauiour Iesus Christ, for this his exceeding great mercy towardes me and you also, that your fayth wauer not from the doctrine I haue taught, and ye haue receiued. For what can you desire more to assure your cōsciences, of the verity taught by your preachers, then theyr owne liues?

Goe to therefore my deare hartes in the Lord, wauer not in Christes religion truely taught you, and set forth in king Edwar∣des dayes. Neuer shall the enemies be able to burne it, to prison it, and keepe it in bondes. Vs they may prison,* 1.356 they may bynde and burne, as they doe, and will doe, so long as shall please the Lord: but our cause, religion, and doctrine which we confesse, they shall neuer be able to vanquish and put away. Theyr Idolatry and Popish religion, shall neuer bee builte in the consciences of menne that loue Gods trueth. As for those that loue not Gods truth, that haue no pleasure to walke in the wayes of the Lord, in those I say the Deuill shall preuayle: For God will geue them strong illusion to beleue lyes. Therefore deare brethren and sisters in the Lord, I humbly beseech you, and pray you in the bowelles and bloud of our Lord and Sauiour Iesu•• Christ,* 1.357 now goyng to the death for the testimony of Iesus, as oftētimes I haue done be∣fore this present out of your Pulpitte, that you woulde loue the Lordes trueth: loue (I saye) to loue it, and frame your liues thereafter. Alas, you know the cause of all these plagues fallen vp vs, and of the successe which Gods aduersaryes haue dayly, is for our not louing Gods word.

You knowe how that we were but Gospellers in lippes, and not in life. We were carnall, concupiscentious, idle,* 1.358 vnthank∣full, vncleane, couetous, arrogant, dissemblers, crafty, sub∣tle, malicious, false, backebiters. &c. and euen glutted with Gods word, yea, we lothed it,* 1.359 as did the Israelites the Manna in the wildernes: and therefore as to them the Lordes wrath wa∣xed hoat, so doth it vnto vs. So that there is no remedye, but that (for it is better late to turne, then neuer to turne) wee confesse our faultes, euen from the bottome of our hartes, & with harty repentaunce (which God worke in vs all for his mercyes sake) we runne vnto the Lord our God, which is exorable, mercifull, & sory for the euil poured out vpon vs, and crie out vnto him with Daniel saying: we haue sinned, we haue sinned grieuously oh lord God, agaynst thy maiesty,* 1.360 we haue heaped iniquitye vpon iniqui∣ty: the measure of our transgressions floweth ouer, so that iust is thy vengeaunce and wrath fallen vpon vs. For wee are very mi∣serable, we haue contemned thy longe suffering, wee haue not harkened to thy voyce. When thou hast called vs by Preachers, we hardened our hartes, and therefore now deserue that they send thy curse hereupon to harden our hartes also, that we should henceforth haue eyes and see not, eares and heare▪ not, hartes and vnderstand not, leaste wee shoulde conuert and be saued. Oh be mercifull vnto vs: spare vs good Lord and all thy people, whom thou hast dearely bought. Let not thine enemies triumph altogether, and alwayes agaynst thee, for then will they be puft vppe. Looke downe and beholde the pittyfull complayntes of the poore: let the sorowefull sighing of the simple come in thy fighte, and bee not angry with vs for euer. Turne vs oh Lorde GOD of hostes vnto thee, and turne thee vnto vs, that thou mayest be iustified in thy sweete sentences, and ouercome whē thou are iudged, as now thou art of our aduersaryes, For they say, where is theyr God? Can God deliuer them now? Canne theyr Gospell serue them? Oh Lord howe long? for the glorye of thy name, and for thy honors sake, in the bowels and bloud of Ie∣sus Christ, we humbly beseech thee, come and help vs, for we are very miserable.

On this sort I say dearely beloued, let vs publickely and pri∣uately bewayle our sinnes: but so that hereto we ioyne, ceasing from wilfulnesse & sinne of purpose, for els the Lord heareth not our prayers, as Deuid sayth. And in S. Iohn it is written:* 1.361 The im∣penitent sinners God heareth not. Nowe, impenitent are they which purpose not to amend theyr liues. As for example: not on∣ly such which folow still theyr pleasures▪ vncleannes, carnality: but those also which for feare or fauor of men, doe agaynst theyr conscience to consent to the Romish ragges, and resort to the rot¦ten Religion,* 1.362 communicating in Seruice & ceremonies wyth the Papistes, thereby declaring themselues to loue more the worlde then God, to feare man more then Christ, to dread more the losse of temporall things, then of spirituall: in whom it is euident, the loue of God abideth not. For he that loueth the world, hath not Gods loue abiding in him sayth Saynt Iohn: therefore my deare hartes, and deare agayne in the Lord remember what you haue professed, Christes Religion and name, and the renouncyng of

the Deuill, Sinne and the world.

Remember that before yee learned A. B. C. your lesson was Christes crosse. Forgette not that Christ will haue no Disciples, but such as will promise to deny thēselues▪ & take vp their crosse (marke,* 1.363 take it vppe) and folowe him: and not the multitude, custome. &c. Consider for Gods sake, that if wee gather not with Christe, wee scatter abroade. What should it profite a man to winne the whole worlde, and loose his owne soule? We must not forget that this life is a wildernesse, and not a Paradise: here is not our home, we are now in warrefare: we must needes fight, or els be taken prisoners. Of all thinges we haue in this life, we shall cary nothing with vs. If Christ be our Captayne, we must follow him as souldiours. If we keepe company with him in affliction, we shalbe sure of his society in glory. If we forsake not him, he will neuer forsake vs. If we confesse him, he will confesse vs: but if we deny him, he will deny vs. If we be ashamed of him he will bee a∣shamed of vs. Wherefore as he forsooke his father, and heauen, & all thinges to come to vs,* 1.364 so let vs forsake all thinges and come to him, being sure and most certayne, that we shall not lose thereby. Your children shall finde and feele it double, yea treble, whatsoe∣uer you loose for the Lordes sake: and you shall finde and feele peace of conscience, and frēdship with God which is more worth then all the goodes of the world.

My dearely be loued, therefore for the Lordes sake, consider these thinges which now I write vnto you of loue, for my Vale, & last farewell for euer in this present life. Turne to the Lord: repent you your euill and vnthankefull life, declare repentaunce by the fruites: take time while you haue it: come to the Lord whiles he calleth you: run into his lappe whiles his armes be open to em∣brace you: seeke him whiles he may be found: call vpon him whi∣les time is conuenient: forsake and flie from all euill, both in re∣ligion,* 1.365 and in the rest of your life and conuersation. Let your light so shine before men, that they maye see your woorkes, and prayse God in the day of his visitation. Oh come agayne, come agayne you straunge children, and I will receiue you sayeth the Lorde. Conuert and turne to me, and I will turne vnto you. Why? wyll ye needes perish? As sure as I liue (sweareth the Lorde) I will not your death: turne therefore vnto me. Can a woman forgette the childe of her wombe? If she should, yet will I not forget you, saith the Lod your God. I am he, I am he which put away your sinnes for mine owne sake.

* 1.366O then deare frendes, turne I saye vnto your dearest father. Cast not these his sweete and louing wordes to the grounde, and at your tayle, for the Lord watcheth on his word to performe it: which is in two sortes: to them that lay it vp in theyr hartes, and beleue it, will he pay all, and eternall ioy and comfort. But to thē that cast it at theyr backes, and will forget it, to them (I say) will he poure out indignation and eternall shame. Wherefore I har∣tely yet once more beseech and pray you, and euery of you, not to contemne this poore and simple exhortation, which nowe out of prison I make vnto you, or rather the Lord by me. Loth would I be a witnesse agaynst you in the last day:* 1.367 as of truth I must be, if ye repent not, if ye loue not Gods Gospell, yea, if ye loue it not.

Therefore to conclude, repent, loue Gods Gospell, liue in it all your conuersation so shall Gods name be praysed, his plagues be mitigated, his people comforted, and his enemies ashamed. Graūt all this thou gracious lord god to euery one of vs for thy deare sonnes sake, our Sauiour Iesus Christ: To whome with thee and the holy Ghost, be eternal glory for euer and euer. Amen.

The 12. of February. 1555.

By the bondman of the Lord, and your afflicted poore brother, Iohn Bradford.

*To my louing brethren B. C. &c. their Wiues and whole families, I. Bradford.

I Beseech the euerliuing God, to graunt you all, my good brethren and sisters,* 1.368 the comfort of the holy spirit, and the continuall sense of his mercy in Christ our Lord, now and for euer amen.

The world my brethren semeth to haue the vpper hand, iniquity ouerfloweth, the trueth and verity seemeth to bee suppressed, and they which take parte therewith, are vn∣iustly entreated: as they which loue the trueth lament to see and heare, as they doe. The cause of all this is Gods anger, and mercy: his anger, because we haue greuously sinned agaynst him: his mercy, because he here punisheth vs, and as a Father nourtereth vs. Wee haue beene vn∣thankefull for his word: We haue contemned his kynde∣nesse:* 1.369 Wee haue bene negligent in prayer: We haue bene so carnall, couetous, licencious. &c. We haue not hastened to heauen warde, but rather to hellwarde. We were fal∣len almost into an open contempt of God, and all his good ordinaunces: so that of his iustice he coulde no longer for∣beare, but make vs feele his anger: as now he hath done, in taking his worde and true seruice from vs, and permit∣ted Sathan to serue vs with Antichristian religion, and that in such sort, that if we will not yelde to it, and seeme to allow in deede an outwarde facte, our bodyes are like to be layed in prison, and our goodes geuen we can not tell to whom.

This should we looke vpon as a signe of Gods anger, procured by our sinnes: which my good brethren, euery of vs should now call to our memories oftentymes, so par∣ticularly as we can, that wee might hartely lament them,* 1.370 repent them, hate them, aske earnestly mercy for them, and submit our selues to beare in this li••e any kinde of punish∣ment, which God will lay vpon vs for them. This should we do, in consideration of Gods anger in this time. Now his mercy in this time of wrath is seene, and should be sene in vs my dearely beloued, in this, that God doth vouch∣safe to punish vs in this present life. If he should not haue punished vs,* 1.371 do not you thinke that we would haue con∣tinued in the euilles we were in? Yes verely, we woulde haue bene worse, and haue gone forwardes in hardenyng our hartes by impenitency, and negligence of God & true godlines. And then if death had come, should not we haue perished both soule and body into eternall fire and perditi∣on? Alas, what misery shoulde we haue fallen into, if God shoulde haue suffered vs to haue gone on forwarde in our euils? No greater signe of damnatiō there is, then to lie in euill and sinne vnpunished of God, as now the Papistes (my dearely beloued) are cast into Iezabels bed of security which of all plagues is the grieuousest plague that can be. They are bastards and not sonnes, for they are not vnder Gods rod of correction.

A great mercy it is therefore that GOD doth punish vs: For if he loued vs not, he would not punish vs.* 1.372 Now doth he chastice vs, that we shoulde not be damned with the worlde. Nowe doeth he nourtour vs, because he fa∣uoureth vs. Now may we thinke our selues Gods house and children, because he beginneth his chastising at vs: Now calleth he vs to remember our sinnes past. Where∣fore? that we might repent and aske mercy. And why? That he might forgeue vs, pardon vs, iustifye vs, and make vs his children, and so begin to make vs here lyke vnto Christ, that we might be lyke vnto hym elswhere, euen in heauen where already wee are sette by fayth with Christ, and at his comming in very deede, we shall then most ioyfully enioy, when our sinnefull and vile bodyes shall be made like to Christes glorious body, accordynge to the power whereby he is able to make all thinges sub∣iect to himselfe.

Therefore my brethren, let vs in respect hereof not la∣ment, but land God, not to be sory, but be mery, not weep, but reioyce and be gladde, that God doth vochsafe to offer vs his Crosse,* 1.373 thereby to come to him to endlesse ioyes and comfortes. For if we suffer, we shall raigne,* 1.374 if we con∣fesse him before men, he will confesse vs before his father in heauen: if we be not ashamed of his Gospell now,* 1.375 he wyll not be ashamed of vs in the last day, but will be glorifyed in vs, crowning vs with crownes of glorye and endlesse felicitye:* 1.376 For blessed are they that suffer persecution for righteousnesse sake, for theyrs is the kingdome of heauen: Be glad (say••h Peter) for the spirite of God resteth vpon you. After that you are a litle afflicted, God will comforte,* 1.377 strengthen, and confirme you.* 1.378 And therefore my good bre∣thren, be not discouraged for Crosse, for prison, or losse of goodes, for confession of Christes Gospell and truth,* 1.379 whi∣che ye haue beleued, and liuely was taught amongest you in the dayes of our late good Kyng, and most holy Prince Kyng Edward. This is most certayne, if you loose any thing for Christes fake, and for contemning the Antichri∣stian seruice, set vppe agayne amongst vs: as you for your partes, euen in prison shall finde Gods great and riche mercy, farre passing all worldly wealth: so shall your wi∣ues and children in this present life, finde and feele Gods prouidence, more plentifully then tongue can tell. For he will shew mercifull kindenesse on thowsands of them that loue hym.* 1.380 The good mannes seed shall not goe a begging his bread. You are good men, so many as suffer for Chri∣stes sake.

I truste you all, my dearelye beloued,* 1.381 wyll consyder this geare with your selues, & in the crosse see Gods mer∣cy, which is more sweete, and to be set by, then life it selfe, muche more then anye Mucke or Pelfe of this worlde. This mercy of God shoulde make you merye and cheare∣full: for the afflictions of this life,* 1.382 are not to bee compared to the ioyes of the lyfe prepared for you. You knowe the way to heauen is not the wide way of the worlde,* 1.383 whiche windeth to the deuill, but it is a strayte waye which fewe walke in. For fewe liue Godlye in Christ Iesu,* 1.384 fewe re∣garde the lyfe to come, fewe remember the daye of iudge∣ment,

few remember howe Christ will denye them before his father, that do deny him here, few consider that Christ will be ashamed of them in the last day, whiche are asha∣med of his truth and true seruice, few cast their accountes, what wil be layed to theyr charge in the day of vengeance,* 1.385 few regard the condemnation of theyr owne consciences, in doing that which inwardly they disalow, few loue god better then theyr goodes.

But I trust yet you are of this fewe, my dearely belo∣ued, I trust you be of that little flocke, which shall enherite the kingdome of heauē, I trust you are the mourners and lamenters,* 1.386 which shalbe comforted with comfort, whyche neuer shall be taken from you, if you nowe repent your former euilles, if nowe you striue agaynst the euilles that are in you, if now you continue to call vpon God, if nowe you defile not your bodyes with any Idolatrous seruice,* 1.387 vsed in the Antichristian Churches, if you molest not the good spirite of God, which is geuen you as a gage of eter∣nall redemption, a counseller and Mayster to lead you in∣to all trueth, whiche good spirite I beseeche the Father of mercye to geue to vs all, for his deare sonnes sake Iesus Christ our Lorde: to whome I commend you all, and to the worde of his grace,* 1.388 which is able to helpe you all, and saue you all that beleue it folow it, and serue GOD ther∣after.

And of this I would ye were all certayne, that all the heares of your heads are numbred,* 1.389 so that not one of them shall perishe, neither shall any man or deuill be able to at∣tempt any thing, much lesse to do any thing to you, or any of you, before your heauenly father, which loueth you most tenderly, shall geue them leaue: and when he hath geuen them leaue, they shall go no further then he will, nor keepe you in trouble any longer then he will. Therefore cast on him all your care, for he is carefull for you. Onely study to please hym, and to keepe your consciences cleane, & your bodyes pure from the Idolatrous seruice, whiche nowe e∣uery where is vsed, and GOD will maruellouslye and mercifully defend and comfort you: which thing he doe for his holy names sake in Christ our Lord. Amen.

*To his dearely beloued in Christ, Erkinalde Rawlins, and his wife.

GOd our deare and moste mercyfull Father thorough Christ,* 1.390 be with you my good Brother and Sister, as with his children for euer, and in all thinges so guide you with his holy spirite, the leader of his people, as may bee to his glory, and your owne euerlasting ioy and comfort in him. Amen. Because I haue oftentimes receiued from ei∣ther of you, comfort corporall (for the which I beseeche the Lorde, as to make me thankefull, so to recompence you both now & eternally) I can not but goe about (Lord help hereto for thy mercyes sake) to write some thing for your comfort spiritually.

My dearely beloued, looke not vppon these dayes and the afflictions of the same here with vs,* 1.391 simplye as they seeme vnto you, that is, as dismall dayes, and dayes of Gods vengeaunce, but rather as lucky dayes, and dayes of Gods fatherlye kindenesse towardes you, and suche as you be, that is, toward such as repent theyr sinnes, and e∣uill life paste, and earnestly purpose to amende, walking not after the will of the world, and most part of men, for the preseruation of theyr pelfe, whiche will they nill they, they shall leaue sooner or later, and to whome or howe it shall be vsed, they know not. In deede to suche as walke in theyr wickednesse, and winde on with the worlde, this tyme is a tyme of wrath and vengeaunce, and theyr begin∣ning of sorrowe is but nowe, because they contemne the Phisicke of theyr father, whiche by this purging time and cleansing dayes, would worke theyr weale, whiche they will nor:* 1.392 and because they will not haue Gods blessing, which both wayes he hath offered vnto them by prosperi∣ty and aduersity:* 1.393 therefore it shall be kepte farre enough from them. As when the sicke man will no kinde of Phi∣sicke at the handes of the Phisition, he is lefte alone, and so the malady encreaseth, and destroyeth him at the length. To such men in deed, these dayes are and should be dole∣full dayes, dayes of woe and weeping, because theyr dam∣nation draweth nigh.

But vnto such as be penitent, and are desirous to liue after the Lordes wil (among whom I do not onely count you, but as far as a man may iudge, I know ye are) vnto such I say,* 1.394 this time is and should be comfortable. For first now your father chastiseth you and me for our sinnes: for the which if he would haue destroyed vs, then woulde hee haue letten vs alone, and left vs to our selues, in nothyng to take to hart his fatherly visitation, which here it plea∣seth him to worke presently, because else where he wyll not remember our transgressions, as Paule writeth: He chastiseth vs in this world, least with the world we should perishe. Therefore my deare hartes, call to minde your sinnes to lament them,* 1.395 and to aske mercye for them in hys sight, and withall vndoubtedly beleue to obteyne pardon and assured forgeuenesse of the same, for twise the Lord pu∣nisheth not for one thing.

So that I saye, first wee haue cause to reioyce for these dayes, because our father suffereth vs not to lye in Iesa∣bels bed, sleeping in our owne sinnes and security, but as mindefull on vs, doth correct vs as his children. Where∣by we may be certayne, that we be no bastardes, but chil∣dren: for he chastiseth euery childe whom he receiueth.* 1.396 So that they which are not partakers of his chastising, or that contemne it, declare themselues to be bastardes, and not children: as I know ye are, which as ye are chastised, so do ye take it to hart accordingly. And therefore be glad my deare hartes and folkes, knowing certaynelye euen by these visitatiōs of the Lord, that ye are his deare elect chil∣dren, whose faultes your father doth visite with the rodde of correction, but his mercy will he neuer take away from vs. Amen.

Secondly, ye haue cause to reioyce for these dayes, be∣cause they are dayes of triall, wherein not onely ye your selues, but also the worlde shall knowe that ye be none of his, but the Lords dearelinges. Before these dayes came, Lord God, how many thought of them selues, they hadde bene in Gods bosome, and so were takē, and would be ta∣ken of the world? But now we see whose they are.* 1.397 For to whome we obey, his seruauntes we are. If wee obey the world (which god forbid, and hitherto ye haue not done it) then are we the worldes: but if we obey God, then are we Gods. Which thing (I mean that ye are Gods) these dayes haue declared both to you, to me, & to all other that know you, better then euer we knew it. Therefore ye haue no cause to sorrow, but rather to sing, in seing your selues to be Gods babes, and in seyng that all Gods children do so count you.

What though the world repine thereat? What though he kicke? What though he seek to trouble and molest you?* 1.398 My deare hartes, he doth but his kinde, he cannot loue the Lord, which liueth not in the Lorde, he can not brooke the childe, that hateth the Father, he canne not mind the seruaunt, that careth not for the Mayster. If ye were of the world, the world woulde loue you, ye should dwell quietly, there woulde be no griefe, no molestation. If the Deuill dwelt in you (which the Lord forbid) he would not stirre vp his knightes to besiege your house, to snatch your goodes, or suffer his freendes to enter into your Hogges.* 1.399 But because Christ dwelleth in you (as he doth by fayth) therefore styreth he vp his first begotten sonne the worlde, to seeke how to disquiet you, to robbe you, to spoyle you, to destroy you: and perchaunce your deare Father, to trye, and to make knowne vnto you, and to the world, that ye are destinate to an other dwelling the•• here on earth, to an other Citty then mannes eyes haue seene at any tyme: hath geuen, or will geue power to Sathan, and to the world, to take from you the thinges,* 1.400 whiche he hath lent you, and by taking them awaye, to trye your fidelitye, obedience, and loue towardes hym (for ye may not loue them aboue hym) as by geuyng that ye haue, and keeping it, he hath declared his loue towar∣des you.

Sathan perchaunce telleth GOD (as he did of Iob) that ye loue GOD for your goodes sake. What now then, if the Lord do try you with Iob, shall geue him power on your goodes and body accordingly, should ye be dismaied? should ye dispayre? shoulde ye be faynt harted? shoulde ye not rather reioyce, as did the Apostles, that they were coū∣ted worthy, to suffer any thing for the Lordes sake? Oh forget not the end that happened to Iob: for as it happe∣ned to him, so shall it happen vnto you. For GOD is the same God, and can not long forget to shew mercy, to them that look and long for it, as I know ye do, and I pray you so to do still. For the Lord loueth you, and neuer canne nor will forget to shewe, and poure out his mercy vpon you. After a little while that he hath afflicted & tryed you (sayth Peter) hee will visite, comfort and confirme you.* 1.401 As to Iacob wrastling with the Aungell, at the length mor∣ning came, and the sonne arose: so deare hartes, doubtlesse it will happen vnto you. Howbeit do ye as Iob and Ia∣cob did, that is (order and dispose your thinges that God hath lent you, as ye may and whiles ye haue time. Who knoweth whether God hath geuen you power this long euen to that end.

Go to therefore, dispose your goodes, prepare your sel∣ues to tryall, that eyther ye maye stande to it like Goddes Champions, or els if ye feele such infirmitye in your sel∣ues, that ye bee not able, geue place to violence, and goe where ye may with free and safe conscience serue the Lord. Thinke not this counsell to come by chaunce,* 1.402 or fortune, but to come from the Lorde. Other Oracles wee may not looke for now. As God told Ioseph in a dreame by an An∣gell, that he should flye: so if you fele such infirmity in your selues, as should turne to Gods dishonor and your owne destruction withall: knowe that at this present I am as Gods Aungell, to admonish you to take tyme whyles yee haue it, and to see that in no case Gods name by you might be dishonored. Ioseph might haue obiected the omission of his vocation, as perchaunce ye will do. But deare hartes, lette vocations and all thinges else geue place to Goddes name, and the sanctifying thereof.

This I speake, not as though I would not haue you rather to tary, und to stand to it: but I speake it in respecte of your infirmity, whiche if you feele to be so greate in you that ye are not certayne of this hope, that God will neuer tempt you aboue your ability: flye and get you hence, and know that thereby GOD will haue you tryed to your selues, and to others. For by it you shall know howe to take this world, and your home here is no home, but that ye looke for an other, and so geue occasion to others lesse to loue this worlde, and perchaunce to some to doubte of theyr Religion. Wherin though they be earnest, yet would they not loose so much, as ye do for your Religion, which ye do confirme to me and others, by your geuing place to violence.

Last of al, ye haue cause to reioyce ouer these our daies, because they bee the dayes of conformation, in the whiche and by whiche, GOD our heauenly Father maketh vs like vnto Christes Image here,* 1.403 that we may be like vnto him elswhere. For if that we suffer with him, then we shal reigne also with him: if we be buryed with him, then wee shall rise with him agayne, if that we company with hym in all troubles and afflictions, then we shall reioyce wyth him in glory: if we now sow with him in teares, we shall reape with him in gladnes: if we confesse him before men, he will confesse vs before his father in heauen: if wee take his parte, he will take ours: if wee loose ought for his na∣mes sake, he will geue vs all thynges for his truthes sake. So that we ought to reioyce and be glad: for it is not ge∣uen to euery one, to suffer losse of countrey, life, goodes, house. &c. for the Lordes sake. What can God the father do more vnto vs, thē to call vs into the camp with his sonne? What may Christ our Sauior do more for vs, thē to make vs his Warriours? What can the holy Ghost do to vs a∣boue this, to marke vs with the cognisaunce of the Lorde of hostes?

This cognisaunce of the Lorde, standeth not in forked cappes,* 1.404 typettes, shauen crownes, or such other baggage and Antichristian pelfe, but in suffering for the Lordes sake. The world shall hate you, sayth Christ. Loe, ••here is the Cognisaunce and Badge of Goddes children: The world shall hate you. Reioyce therefore my dearely belo∣ued, reioyce, that God doth thus vouchsafe to beginne to conforme you, and make you like to Christ. By the tryall of these dayes yee are occasioned more to repent, more to pray, more to contemn this world, more to desire life euer∣lasting, more to be holy (for holy is the end wherefore God doth afflict vs) and so to come to Gods companye. Whych thing because we can not doe, as long as this body is as it is, therfore by the dore of death we must enter with Christ into eternall life, and immortality of soule and body: whi∣che God of his mercy send shortly for our Sauiour Iesus Christes sake. Amen.

¶To Maystres A. Worcup.

THe euerlasting peace of Christ be more and more liuely felte in our hartes,* 1.405 by the operation of the holy ghost, now and for euer. Amen.

Although I knowe it bee more then needeth to write anye thing vnto you (good Sister) being, as I doubt not you be, di∣ligently exercised in readinge of the Scriptures in meditating of the same, and in harty prayer to GOD, for the helpe of his holy Spirite, to haue the sense and feeling, especially of the comfor∣tes you reade in Gods sweete booke: yet hauinge such oportu∣nity, and knowing not whether hereafter, I shall euer haue the like (as this bringer can declare) I thought good in few wordes to take my farewell in writinge, because otherwise I canne not. And nowe me thinkes I haue doone it. For what else canne I, or shoulde I saye vnto you (my dearely beloued in the Lorde) but farewell? Farewell deare Sister, farewell: howbeit in the Lorde, our Lord (I say) farewell. In him shall you farewell,* 1.406 & so much the better, by howe muche in your selfe you fare euill, and shall fare euill.

When I speake of your selfe, I meane also this worlde, thys life, and all thinges properly perteining to this life. In them, as you looke not for your welfare, so be not dismayed, when ac∣cordingly you shall not feele it. To the Lord our GOD, to the Lambe our Christ, which hath borne our sinnes on his backe, & is our Mediatour for euer, do I send you. In him looke for wel∣fare, and that without all wauering, because of his owne good∣nesse and truth, which our euilles and vntrueth can not take a∣way: Not that therefore I would haue you to flatter your selfe in any euill or vnbeliefe, but that I woulde comfort you, that they should not dismay you. Yours is our Christ wholy,* 1.407 yours I say he is, with all that euer he hath. Is not this welfare trow you▪ Moū∣taynes shall moue, and the earth shall fall before you finde it o∣therwise, say that liar Sathan what he list.

Therefore good Sister farewell, and be mery in the Lorde bee mery I say, for you haue good cause. If your welfare, ioy, and sal∣uation hanged vpon any other thing then onely Gods mercy & truth, then might you well be sad, heauy, and stand in a doubt: but in that it hangeth onely vpon these two, tel Sathan he lyeth,* 1.408 whē he would you to stand in a mammering, by causing you to caste your eyes (which onely in this case should be set on Christ your sweet Sauior) on your selfe. In some part in deede looke on your selfe, on your fayth, on your loue, obedience. &c. to wake you vp from security, to stirre you vp to diligence, in doing the thinges apperteyning to your vocation: but when you would be at peace with God, and haue true consolation in your conscience, altoge∣ther looke vpon the goodnes of God in Christ. Thinke on this commaundement which precedeth all other: that you must haue no other Gods but the Lord Iehouah, which is your Lord & God: the which he could not be, if that he did not pardon your sinnes in very deede. Remember that Christ commaundeth you to call him father for the same intent. And hereto call to minde all the benefites of God, hitherto shewed vpon you: and so shall you fele in very deede, that which I wish vnto you now, and pray you to wish vnto me. Farewell, or welfare in the Lord Iesus, with whom he graunt vs shortlye to meete as his children, for his name and mercies sake, to our eternall welfare. Amen.

¶To mine owne deare brother M. Laurence Saunders, prisoner in the Marshalsee.

MY good brother, I beseech our good and gracious Father, al¦wayes to cōtinue his gracious fauor & loue towards vs, & by vs, as by instruments of his grace, to work his glory &, the cō∣fusion of his aduersaryes.* 1.409 Ex ore infantium & lactentium fundet laudem ad destruendum inimicum. &c. Amen. 1. Out of the mouth of infantes and babes, he will shew forth his prayse to destroy the enemy. &c.

I haue perused your letters to my selfe, and haue read them to others. For aunswere whereof, if I should write what Doctor Taylor, and Mayster Philpot doe thinke, then must I say that they thinke, the Salt sent vnto vs by your * 1.410 frende is vnseasonable. And in deede I thinke they both will declare it hartely, if they shoulde come before them. As forme, if you woulde knowe what I thinke (my good and most deare brother Laurence) be∣cause I am so sinnefull and so conspurcate (the Lord knoweth I lye not) with many greuous sinnes (which I hope are washed a∣way Sanguine Christi nostri) I neither canne nor woulde bee consulted withall, but as a sypher in Agrime. How be it, to tell you how and what I minde, take this for a summe: I pray GOD in no case I may seeke my selfe, and in deede (I thank•• GOD therefore) I purpose it not. Quod reliquum est Domino Deo meo committo, & spero in illum, quod ipse faciet iuxta hoc: Iacta in Dominum curam▪ &c. Omnis cura vestra coniecta sit in illum. &c. Reuela Domino viam tuam & spera. &c. Sperantem in Domino misericordia circundabit. i. That which remayneth, I commit to my Lord God: and I trust in him, that he will doe ac∣cording to this: Cast thy care on the Lord. &c Cast all your care vpon him. &c. Reueale vnto the Lord thy way, and trust. &c. Who that trusteth in the Lord, mercy shall compasse him about. I didde not, nor do not knowe, but by your Letters, quod cras wee shall come, coram nobis. Mine owne heart, stick still to dabitur vobis. Fidelis enim est Dominus, dabit in tentatione euentum quo pos∣sumus sufferre. Nouit Dominus pios é tentatione ••ripere. &c. O vtinam pius ego essem. Nouit Dominus in die tribulationis sperantes in se. &c. i. It shall be geuen you &c. For the Lorde is faythfull. He will in tentation make away that ye may be able to beare it. The Lord knoweth how to rid out of tentation the god∣ly. &c. O woulde God I were godly. The Lord knoweth howe to deliuer out of tentation suche as trust in him. &c. I canne no•• thinke that they will offer any kinde of indifferent, or meane con∣ditiōs: for if we wil not adorare bestiā, we neuer shalbe deliuered, but agaynst theyr will, thinke I, God our father & gracious Lord, make perfecte the good he hath begunne in vs. Faciet mi••••••ter,

charissime frater, quem in intimis visceribus habeo ad conuiuē∣dum & commoriendum. O si tecum essem. Hee will doe it my brother, my deare brother, whom I haue in my inward bowels to liue and dye with. O if I were with you. Pray for me mine owne hart roote in the Lord.

For euer your owne, Iohn Bradford.

¶An other Letter to Mayster Laurence Saunders.

GOds sweete peace in Christ be with you, my good bro∣ther in the Lord Iesus,* 1.411 and with al your concaptiues. Amen.

I was letted this morning from musing on that, whi∣che I was purposed to haue thought on by reason of you, agaynst whome I saw my selfe guilty of negligence, euen in this poynt that I would not write, I should say, that I had not written vnto you as yet: therefore out of hande in maner I prepared my selfe, to purge my selfe hereof, not that I will go about to excuse my faulte (for that were more to loade me) but by asking both GOD and you pardon, to get it no more layed to my charge. Now then as I was thus purposing, and partly doyng, commeth there one with a letter from you, for the which as I haue cause to thanke GOD and you (howbeit not so that you should thinke, I geue not the whole to God) so I see my selfe more blame worthy, for this long holding my peace. Howbeit good brother, in this I haue geuen a demonstra∣tion to you, to behold my negligence in all other thinges, and especially in praying for you,* 1.412 and for the Churche of GOD, which for my sinnes and hypocrisy (hypocrisye in deede euen in this writing, GOD deliuer me ••rom it) haue deserued to be punished. Iust is God, for we haue deserued all kindes of plagues at his handes: but yet mercifull is he that will on thys wyse chastise vs wyth this world, ne cum mundo condemnemur. i. That we should not be condemned with the worlde. He might otherwyse haue punished vs, I meane, he might haue for other cau∣ses cast vs in prison, me especially, then for his Gospell and wordes sake. Praysed therefore be his name, whiche voucheth vs worthye this honour. Ah good GOD for∣geue vs our sinnes, and worke by this thy fatherly corre∣ction on vs, on me especially, affectually to loue thee and thy Christ: and with ioyfulnesse vnto the end, to carry thy Crosse through thicke and thinne. Alwayes set before our eyes, not this gallowes on earth, if we will sticke to thee, but the gallowes in Hell if wee denye thee, and swarue from that we haue professed.

Ah good Brother, if I could alwaies haue GOD, his Maiestye, mercy, heauen, hell. &c. before mine eyes then should I obdurare, as Paul writeth of Moses. Heb. 11. Ob∣durauit inquit, perinde quasi vidisset eum qui est inuisibilis. i. He endured (sayth he) as he that saw him which is inuisible. Pray for me, as I know you doe, and geue thankes also, for In Domino spero:* 1.413 non nutabo Si ambulauero per vallem vm∣brae mortis, non tim••bo quia tu Domine mecum es. &c. Amen. i. In the Lord I trust: I shall not wauer. If I walk by the valley of the shadowe of death, I will not feare, for thou art with me O Lorde. I thinke we shall be shortly called forth, for now legem habent, & secundum legem. &c. otherwise will they not reason with vs: and I thinke theyr shootan∣ker will be, to haue vs to subscribe. The which thing if we doe though with this condition: (so farre as the thing sub∣scribed to, repugneth not agaynst Gods worde) yet thys will be offensiue. Therefore let vs vadere planè and so sanè, I meane, let vs all confesse that we are no chaungelings, but reipsa are the same we were in religion, and therefore can not subscribe, except we wil dissemble both with God, our selues and the world. Haec tibi scribo frater mi charissime in Domino. Iam legam tuam Epistolā. i. These things I write to you deare brother in the Lord. Now I will read your Epistle.* 1.414 Ah brother that I had practicam tecum scientiam in vite illa quam pingis: roga Dominum vt ita verè sentiam. Amen. i. The practical vnderstanding with you in that vine whi∣che you describe. Pray the Lorde that I may so thinke in deed. God make me thankefull for you. Salutant te omnes concaptiui & gratias Domino pro te agun••: idem tu facies pro nobis & ores. vt. &c. i. All our felow prisoners salute you, & geue thankes to God for you. The same do you for vs, & pray that. &c.

Your brother in the Lord Iesus, to liue and dye with you, Iohn Bradford.

¶To my deare Fathers, D. Cranmer, D. Ridley, and D. Latimer.

IEsus Emanuell. My deare fathers in the Lord, I beseech GOD our sweete Father through Christ,* 1.415 to make perfect the good hee hath begunne in vs all. Amen.

I had thought that euery of your staues had stande nexte the dore, but now it is otherwise perceiued. Our deare Brother Ro∣gers hath broken the ise valiauntly, and as this day (I thinke) or to morow at the vttermost, harty Hooper, sincere Saunders, and trusty Taylour end theyr course, and receiue theyr crowne. The nexte am I, whiche hourely looke for the porter to open me the gates after them, to enter into the desired rest. GOD forgeue me mine vnthankefulnesse for this exceeding great mercy, that amongest so many thowsandes, it pleaseth his mercy to choose me to be one, in whome he will suffer. For although it be moste true, that iuste patior. i. I iustly suffer (for I haue bene a great hy∣pocrite, and a greeuous synner, the Lorde pardon me, yea hee hath done it, he hath done it in deede) yet, hic autem quid ma∣li fecit? i. What euill hath he done? Christ, whome the Prelates persecute, his verity which they hate in me, hath done no euill, nor deserueth death. Therefore ought I most hartely to reioyce of this dignation and tender kyndnesse of the Lord towardes me,* 1.416 which vseth the remedy for my sinne as a testimoniall of hys Te∣stament, to his glory, to my euerlasting comfort, to the ede∣fying of his Church, and to the ouerthrowing of Antichrist and hys kingdome. O what am I Lorde, that thou shouldest thus magnifye me so vile a man and miser, as alwayes I haue bene? Is this thy wont to sende for suche a wretche and an hypocrite as I haue bene, in a fiery Charyot, as thou diddest for Helias? Oh deare Fathers, be thankefull for me, and pray for me, that I styll may be found worthy in whom the Lord would sanctify his holy name. And for your part, make you readye, for we are but your gentlemen hushers. Nuptiae agni paratae sunt, venite ad nuptias. 1. The mariage of the Lambe is prepared, come vnto the mariage. I now go to leaue my flesh there, where I receiued it.* 1.417 I shall be cō∣ueied thither, as Ignatius was at Rome, to Leopardis: by whose e∣uill I hope to bee made better. God graunt, if it be his will that I aske, it may make them better by me. Amen.

For my farewell therfore, I write and send this vnto you, tru∣sting shortly to see you where we shall neuer be separated. In the meane season I will not cease, as I haue done, to commende you to our father of heauen. And that you would so do by me, I most hartely praye euerye one of you. You knowe nowe I haue moste neede. But fidelis Deus, qui nunquam sinet nos tenta••i supra id quòd possumus. i. Faythfull is God, which will not suffer vs to be tempted aboue our strength. He neuer didde it hytherto, nor now, I am assured, he will neuer do. Amen. A dextris est mihi, non mouebor. Propter hoc laetabitur cor meum, quia non derelinquet animam meam in inferno, nec dabit me sanctum su∣um per gratiam in C••risto, videre corruptionem. E carcere rap∣tim, expectens omni momento carnificem. i. He is on my righte hand, therefore I shall not fall. Wherefore my hart shall reioyce,* 1.418 for he shall not leaue my soule in hell, neither shall suffer me his holy one by his grace in Christ, to see corruption. Out of prison in haste, looking for the Tormentour.

The 8. of February. Ann. 1555.

Iohn Bradford▪

*To the honourable Lord Russell, now Earle of Bedford, being then in trouble for the ve∣rity of Gods Gospell.

THe euerlasting and most gracious God and Father of our Sauiour Iesu Christ,* 1.419 ••lesse your good Lordshippe with all maner of heauenlye blessinges in the same Chryst our onely comfort and hope. Amen.

Praysed be God our Father which hath vouched you worthye, as of fayth in his Christ, so of his Crosse for the same. Magnifyed be his holy name, who as he hath deli∣uered you from one crosse, so he hath made you willing (I trust) and ready to beare another whē he shall see his time to lay it vpon you: for these are the most singular giftes of God geuen as to few,* 1.420 so to none els but to these few whi∣che are moste deare in his sight. Fayth is reckoned, and worthely, among the greatest gyftes of GOD, yea it is the greatest it selfe that we enioy, for by it, as we be iu∣stified and made Gods childrē, so are we temples and pos∣sessours of the holy spirite, yea of Christ also. Eph. 4. And of the Father hymselfe. Iohn. 14. By fayth we driue the Deuill away▪ 1. Peter. 5. We ouercome the world. 1. Ioh. And are already Citttizens of heauen and fellowes wyth Goddes deare Sayntes. But who is able to reckon the riches that this fayth bringeth with her vnto the soule she sitteth vpon? No man or Aungell. And therefore (as I sayd) of all Gods giftes, she may be set in the top and haue the vpmost seate. The which thing if men considered (in that she commeth alonely from Goddes owne mercy seat,* 1.421 by the hearing, not of Masse or Mattyns, Dyriges or such drasse, but of the worde of God in such a toung as we canne and doe vnderstand) as they would be diligent and

take greate heede for doyng or seeyng any thyng whiche might cast her downe (for then they fal also) so would they with no lesse care read and heare Goddes holy word, ioy∣ning thereto most earnest and often prayer, aswell for the more and better vnderstanding, as for the louing, liuyng and confessing of the same, mauger the head of the deuill, the worlde, our fleshe, reason, goodes, possessions, carnall frends, wife, children, and very life here: if they should pull vs backe to harken to the voyce and counsell, for more qui∣et, sure, and longer vse of them.

* 1.422Now, notwithstanding this excellency of fayth in that we read the Apostle to matche therewith, yea (as it were) to preferre suffering persecution for Christes sake, I trowe no man will be so fond as to thinke otherwise, but that I and all Goddes children haue cause to glorify and prayse God, whiche hath vouched you worthye so greate a bles∣sing.* 1.423 For though the reason or wisedome of the worlde thinke of the Crosse according to theyr reach and according to theyr present sence, and therefore flyeth from it as from a most great ignominye and shame: Yet Gods Scholers haue learned otherwise to thinke of the Crosse, that is the frame house in the which God frameth his children lyke to his sonne Christ: the Fornace that fineth Gods golde: the high way to Heauen: the Sute and Liuery that Gods ser∣uauntes are serued withall: the earnest and beginning of all consolation and glory. For they (I meane Gods scho∣lers, as your Lordshyp is, I trust) doe enter into Goddes sanctuary,* 1.424 least theyr fecte slippe. They looke not as bea∣stes do, on thinges present onely, but on thinges to come, and so haue they as present to fayth, the iudgemente and glorious comming of Christ, like as the wicked haue now theyr worldly wealth wherein they wallow and will wal∣lowe till they tumble headlong into Hell, where are tor∣mentes too terrible and endlesse.* 1.425 Nowe they followe the Feende as the Beare doth the trayne of Honye and the Sowe the swillinges, till they be brought into the slaugh∣ter house, and then they know that theyr prosperitye hath brought them to perdition. Then crye they woe, woe. We went the wrong way:* 1.426 wee counted these men (I meane such as you bee that suffer for Goddes sake losse of goodes, frendes and life, whome they shall see endued with riche robes of righteousnesse, crownes of most pure precious golde, and Palmes of conquest in the goodly glorious pa∣lace of the Lambe, where is eternall ioy, felicity, &c.) Wee counted (will they then say) these men but fooles and mad men, we tooke theyr conditions to be but curiosity. &c. But then will it be to late, then the time will be turned, laugh∣ing shal be turned into weeping, and weeping into reioy∣sing, Read Sapien. 2.3.4.5.

Therefore (as before I haue sayd) great cause haue I to thanke God whiche hath vouched you worthy of thys most bountifull blessing:* 1.427 muche more then you haue cause (my good Lord) so to be, I meane thankefull. For looke vp∣on your vocation I pray you, and tell me how many no∣ble menne, Earles sonnes, Lordes, Knightes, and menne of estimation hath God in this Realme of England dealt thus withall? I dare say you thinke not that you haue de∣serued this. Only Gods mercy in his christ hath wrought this on you, as he did in Ieremyes tyme on Abimelech, in Achabs time on Abdias, in Christes tyme on Ioseph of A∣rimathia, in the Apostles tyme on Sergius Paulus, and the Queene of Candaces Chamberlayne. Onely now be thankefull and continue, continue, continue (my good Lorde) continue to confesse Christ. Bee not ashamed of hym before men, for then will not he bee ashamed of you. Nowe will he trye you: sticke fast vnto him and he wyll sticke fast by you: he will be with you in trouble and deli∣uer you. But then must you cry vnto him, for so it procee∣deth:* 1.428 He cried vnto me and I heard him: I was with him in trouble. &c.

Remember Lottes wyfe whiche looked backe. Remē∣ber Fraunces Spira. Remember that none is crowned but he that striueth lawfully. Remēber that all you haue, is at Christes commaundement. Remember he lost more for you then you canne lose for him. Remember you lose not that which is lost for his sake,* 1.429 for you shall finde much more here and elsewhere. Remember you shall dye, and when, where, and howe, ye can not tell. Remember the death of sinners is most terrible. Remember the death of Gods Sayntes is precious in his sight. Remember the multitude goeth the wide waye whiche windeth to woe. Remember that the straight gate which leadeth to glorye hath but few trauellers. Remember, Christ biddeth you striue to enter in thereat. Remember, he that trusteth in the Lord shall receiue strength to stand agaynst all the as∣saultes of his enemies. Be certayn all the hearers of your head are numbred. Be certayne your good Father hath poynted boundes ouer the which the deuill dare not look. Commit your selfe to him: he is, hath bene, and will bee your Keeper. Cast your care on hym and he will care for you. Let Christ be your scope and marke to pricke at: let hym be your patron to worke by: let him be your ensam∣ple to folow: geue him as your hart so your hand,* 1.430 as your minde so your toung, as your fayth so your feete, and let his word be your candle to go before you in all matters of Religion. Blessed is he that walketh not to these Popish prayers, nor standeth at them nor sitteth at them: glorifye God in both soule and body.* 1.431 He that gathereth not wyth Christ: scattereth abroad. Use prayer, looke for Gods help, which is at hand to them that aske and hope thereafter as∣suredly. In which prayer I hartely desire your Lordshyp to remember vs, who as we are goyng with you ryght gladly (God therefore be praysed) so we looke to go before you, hoping that you will folow, if God so will, according to your dayly prayer: Thy will be done on earth. &c. The good spirite of God alwayes guide your Lordshippe vnto the end. Amen.

Your Lordships owne for euer, Iohn Bradford.

*To M. Warcup and his Wyfe, Maistres Wilken∣son and others of his godly frendes with theyr familyes.

THe same peace our Sauiour Christ left with his people,* 1.432 which is not without warre with the world, almighty God woorke plentifully in your hartes now and for euer, Amen.

The tyme I perceiue is come, wherein the Lordes grounde will be knowne, I meane it will now shortly appeare who haue receiued Goddes Gospell into theyr hartes in deede, to the ta∣king of good roote therein, for such will not for a litle heate or sunburning, wither, but stiffely will stand and grow on maugre the malice of all burning showers and tempestes. And for as much as (my beloued in the Lorde) I am perswaded of you, that ye be in deede the children of GOD, Gods good ground, whi∣che groweth and will grow on (by Goddes grace) bringyng foorth fruite to Goddes glory after your vocations, as occasion shall bee offered (burne the Sunne neuer so hoate) therefore I can not but so signify vnto you, and hartely pray you and euery one of you, accordinglye to goe on forwardes after your May∣ster Christ, not sticking at the foule waye and stormye weather, whiche you are come into and are like so to doe, of this beyng most certayne, that the ende of your iourney shall be pleasaunt and ioy full in suche a perpetuall rest and blissefulnesse as can not but swallow vppe the showers that ye nowe feele and are soussed in, if ye often sette it before your eyes after Paules counsell in the latter ende of the 4. and beginning of the 5. chapter of the se∣cond Epistle to the Corinthians. Read it I pray you, and remem∣ber it often, as a Restoratiue to refreshe you, leaste ye faynt in the way.

And besides this, set before you also, that though the wea∣ther be foule and stormes grow apace, yet go not ye alone, but o∣ther your brothers and sisters pad the same path, as Saynt Peter telleth vs, and therefore company shoulde cause you to be the more couragious and chearefull. But if ye had no company at all to go presently with you, I pray you tell me, if euen from the be∣ginning the best of Goddes frendes haue founde any fayrer wea∣ther and way to the place whether ye are goyng (I meane hea∣uen) then ye nowe finde and are like to doe,* 1.433 excepte ye wyll with the worldlinges, which haue theyr portion in this life, 〈◊〉〈◊〉 still by the way til the stormes be ouerpast, and then eyther night will so approch that ye can not trauell, eyther the doores will be sparred before ye come, and so ye shall lodge without in won∣derfull euill lodginges. Read Apocal. 22. Begin at Abel, & come from him to Noe, Abraham, Isaac, Iacob, Ioseph, the Patriarches, Moses, Dauid, Daniell, and all the Sayntes in the olde testament, and tell me whether euer any of them found any fayrer way then ye now finde.

If the olde Testament will not serue,* 1.434 I praye you come to the new, and beginne with Mary and Ioseph, and come from them to Zachary, Elizabeth, Iohn Baptist, and euery one of the Apostles and Euangelistes, and search whether they all founde anye other way into the Citty we trauayle towardes, then by many tribu∣lations. Besides these, if ye shoulde call to remembraunce the primatiue Churche, Lord GOD, ye shoulde see many to haue geuen chearefully theyr bodyes to most greuous tormentes, ra∣ther then they woulde be stopped in theyr iourney, that there is no day in the yeare, but (I dare say) a thowsand was the fewest that with great ioy lost theyr homes here,* 1.435 but in the Cittye they went vnto, haue found other maner of homes then mans minde is able to conceiue. But if none of all these were, if ye had no com∣pany now to go with you, as ye haue me your poore brother and bondman of the Lord, with many other, I trust in GOD: if ye had none other of the Fathers, Patriarches, Kynges, Prophettes,

Apostles Euangelistes, Martyrs, and other holy saincts and chil∣dren of God, that in their iourney to heauenward, found as ye now finde and are lyke to finde if ye go on forwarde as I trust ye will: yet ye haue your Mayster and your Captayne Iesus Chryst, the deare dearlyng and onely begotten and beloued sonne of God,* 1.436 in whome was all the fathers pleasure, ioy, & delectation ye haue him to goe before you, no fayrer waye but muche fou∣ler, into this our Cittye of Ierusalem. I neede not (I trust) to rehearse what manner of waye he found. Beginne at his birth, and till ye come at his buriall, yee shall finde that euery foote and stryde of his iourney, was no better, but much worse then yours is now.

Wherfore (my dearely beloued in the Lorde) be not so dein∣tie as to looke for that at Gods handes your deare father, which the Fathers,* 1.437 Patriarckes, Prophetes, Apostles, Euangelistes, Martyrs, Sainctes▪ and his owne sonne Iesus Christ dyd not finde Hetherto we haue had fayre way (I trow) and fayre wea∣ther also▪ now because we haue loytered by the waye, and not made the speede we shoulde haue done, our louing Lorde and sweete father hath ouercast the weather, and styrred vp stormes and tempestes, that we might with more hast runne out our race before night come, and the doores be sparred. The Deuill stan∣deth now at euery Inne doore in his Citie and Countrey of this world crying vnto vs to tary and lodge in this or that place tyll the stormes be ouerpast: not that he woulde not haue vs wet to the skinne, but that the tyme might ouer passe vs to oure vtter destruction. Therfore beware of his entisementes. Cast not your eyes on thinges that be present, how this man doth, and howe that man doth: But cast your eyes on the gleue ye runne at, or els ye will lose the game. Ye know that he which runneth at the gleue, doth not looke on other that stande by, and go this waye or that way, but altogether hee looketh on the gleue, and on them that runne with him,* 1.438 that those which be behynde ouer∣take hym not, and that he may ouertake them which be before: euen so shoulde we doe, leaue of lookyng on those which will not runne the race to heauen blisse by the pathe of persecution with vs, and cast our eyes on the ende of our race, and on them that goe before vs, that wee may ouertake them, and on them which come after vs, that we may prouoke them to come the fa∣ster after.

Hee that shooteth, will not cast his eyes in his shootyng on them that stand by,* 1.439 or ryde by the wayes (I trowe) but rather at the marke he shooteth at, for els he were lyke to wynne the wrong way: Euen so my dearely beloued let your eyes be set on the marke ye shoote at, euen Christ Iesus, who for the ioye set before hym, did ioyfully cary his Crosse, contemning the shame and therefore he now sitteth on the right hande of the throne of God.* 1.440 Let vs follow him, for this did he that wee shoulde not be fayntharted. For we may be most assured, that if we suffer wyth him, we shall vndoubtedly raygne with hym, but if wee denye him, surely he will deny vs: for he that is ashamed of me (saythe Christ) and of my Gospell, in this faythles generation, I wyll be ashamed of him before the Angels of God in heaven. Oh howe heauy a sentence is this to all suche as knowe the Masse to bee an abhominable idoll,* 1.441 full of idolatrye, blasphemye, and sacri∣ledge agaynst God and his Christ (as vndoubtedly it is) and yet for feare of men, for losse of lyfe or goodes, yea, some for aduaū∣tage and gayne, will honest it with theyr presence, dissemblyng both with God and manne, as their owne harte and conscience doth accuse them? Better it were that such had neuer known the truth, then thus wittingly, and for the feare or fauoure of man, whose breath is in his nosethrels, to dissemble it, or rather (as in deeede it is) to deny it. The end of such is like to be worse then their beginning. Such had neede to take heed of the two terrible places to the Hebrewes in the sixt and tenth Chapiters,* 1.442 least by so doyng they fall therein. Let them beware they playe not wily begile themselues, as some doe, I feare me, whiche go to Masse, and because they worship not, nor kneele not, nor knocke not as others doe, but sit still in theyr pues, therefore they think they rather do good to others then hurte.

* 1.443But (alas) if these men woulde loooke into their owne con∣sciences, there shoulde they see they are very dissemblers and in seeking to deceiue others (for by this meanes the Magistrates thinke them of theyr sorte) they deceiue themselues. They think at the eleuation tyme, all mennes eyes are set vppon them, to marke howe they doe. They thinke others hearyng of suche men goyng to Masse, do see, o•• enquire of theyr behauiour there. Oh if there were in those men that are so present at the Masse, eyther loue to God, or to theyr brethren, then woulde they for the one or bothe, openly take Gods part, and admonish theyr people of their idolatry.* 1.444 They feare man more then hym, which hath pow∣er to cast both soule and bodye to hell fire: they halte on bothe knees: they serue two maysters. God haue mercy vppon suche and open theyr eyes with his eye salue, that they may see, that they which take no part with God, are agaynst God, and that they whiche gather not wyth Christ, doe scatter abroade. Oh that they woulde read what S. Iohn sayth, will be done to the fearefull.* 1.445 The counsayle geuen to the Churche of Laodicea, is good counsaile for suche.

But to returne to you agayne (dearely beloued) be not yee ashamed of Gods Gospell, It is the power of God to saluation, to all those that doe beleue it.* 1.446 Be therefore partakers of the af∣flictions, as God shal make you able, knowyng for certayne, that he will neuer tempt you farther then hee will make you able to beare:* 1.447 and thinke it no small grace of God to suffer persecution for Gods truth, for the spirite of God resteth vpon you, and ye are happie, as one day yee shall see. Read 2. Thess. 1. Heb. 12. As the fire hurteth not gold but maketh it finer, so shall yee be more pure by suffering with Christ. 1. Pet 1. The flayle and wind hurteth not the wheat, but clenseth it frō the chaffe And ye dearly belo∣ued are Gods wheate▪ feare not therefore the flayle, feare not the fanning winde, feare not the milstone, feare not the ouen,* 1.448 for all these make you more meete for the Lordes owne toothe. Sope, though it be blacke, soyleth not the clothe, but rather at the len∣gth maketh it more cleane: so doth the blacke Crosse helpe vs to more whitenes, if God strike with his battledore. Because ye are Gods sheepe, prepare your selues to the slaughter, alwayes kno∣ing that in the sight of the Lord, our death shall be precious. The soules vnder the aulter looke for vs to fill vp their number:* 1.449 hap∣py are we if God haue so appoynted vs. How soeuer it be (deare∣ly beloued) cast your selues wholly vpon the Lord with whome all the heares of your heades are numbred, so that not one of them shall perish. Will we nill we, we must drinke Gods cuppe, if he haue appoynted it for vs. Drinke it willingly then,* 1.450 and at the first when it is full, least peraduenture if we linger, we shall drinke at the length of the dregges with the wicked, if at the be∣ginning we drinke not with his children: for with thē his iudge∣ment beginneth, and when he hath wrought his will on mount Syon, then will he visite the nations round about.

Submit your selues therefore vnder the mighty hande of the Lorde.* 1.451 No man shall touche you without his knowledge When they touch you therfore, know it is your weale. God therby will worke to make you like vnto Christ here, that yee may be also like vnto him els where. Acknowledge your vnthankfulnes and sinne, and blesse God that correcteth you in the world,* 1.452 because ye shall not be damned with the world. Otherwise might he cor∣rect vs, then in making vs to suffer for righteousnes sake: but this he doth because we are not of the world Call vppon his name through Christ for his helpe, as hee commaundeth vs. Beleeue that he is mercifull to you, heareth you, and helpeth you:* 1.453 I am with him in trouble, and will deliuer him, sayth hee. Knowe that God hath appoynted boundes ouer the whiche the Deuill, and all the worlde shall not passe. If all thinges seeme to be agaynst you, yet say with Iob: If he will kill me, I will hope in hym. Read the 91. Psalme, and pray for me your poore brother, and fellow sufferer for Gods Gospelles sake: his name therefore be praysed, and of his mercy he make me & you worthy to suffer with good conscience, for his names sake Die once we must, and when we knowe not:* 1.454 happy are they whome God geueth to pay Natures debte: I meane to dye for his sake.

Here is not our home, therefore let vs accordingly consider thinges, alwayes hauing before our eyes the heauenly Ierusalem Heb. 12. Apoc. 21 22 the way thether to be by persecutions: the deare frendes of God, howe they haue gone it after the example of our Sauioure Iesus Christ, whose footesteppes let vs followe euen to the gallowes, if God so will, not doubting but that as he within three dayes rose agayne immortall: euen so wee shall doe in our tyme: that is, when the trumpe shall blow, and the Angell shall shoote, and the sonne of man shall appeare in the cloudes, with innumerable sainctes and Aungels in maiestie and greate glory: then shall the dead arise, and we shall be caught vp into the cloudes to meete the Lorde, and so be alwayes with hym. Com∣fort your selues with these wordes, and praye for me for Gods sake.

E carcere. 19. Nouemb. 1553.

Iohn Bradford.

*To sir Iames Hales Knight, then prisoner in the Counter in Bredstreate.

THe God of mercy and father of all comfort, plentifully poure out vpon you and in you his mercye,* 1.455 and wyth his consolations comforte and strengthen you to the end, for his and our Christes sake, Amen.

Although, right worshipfull sir, many causes myght moue me to be content, with crying for you to your God and my God, that he woulde geue you grace to perseu••re well, as he hath right notably begunne to the great glory of his name, and comfort of all suche as feare him, as lacke of learning, of familiaritie, yea, acquayntance (for I think I am vnknown to you, both by face and name) and other such like thinges: yet I cannot content my selfe, but pre∣suming something to scrible vnto you, not that I thynke my scribling can do you good, but that I might declare my 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and compassion, loue, and effection I beare towardes your maistership, which is contented, yea desi∣rous

with vs poore misers, and to confesse Christes Go∣spell, in these perilous times and dayes of tryall. Oh Lord God how good art thou, which doest thus gleane out gra∣pes, I meane children for thy self, and brethren for Christ? Looke good M. Hales on your vocation: not many Iud∣ges,* 1.456 not many knightes, not myny landed men, not ma∣ny riche men: and wealthye to ••iue as you are, hath God chosen to suffer for his sake, as hee hath nowe done you. Certainely I dare say you thinke not so of your selfe, as though God were bound to preferre you, or had neede of you: but rather attribute this, as all good thinges, vnto his free mercy in Christ. Agayne, I dare say, that you be∣ing a wise man, doe iudge of thinges wisely, that is, con∣cerning this your Crosse,* 1.457 you iudge of it not after y^e world and people, which is magnus erro••is magister, nor after the iudgement of reason and worldly wisedome, which is foo∣lishnesse to faythe, nor after the present sense, to the which non videtur gaudij sed molesti••e, i. it seemeth not to bee ioy∣ous but greeuous, as Paule writeth: but after the worde of God, which reacheth youre Crosse to be, in respecte of your selfe betweene God and you,* 1.458 Gods chastising and your fathers correction, nurture, schoole, tryall, pathe∣way to heauen,* 1.459 glory and felicitie, and the furnace to cō∣sume the drosse, and mortify the relikes of old Adam whi∣che yet remayne, yea euen the framehouse to fashyon you like to the dearest sayntes of God here, yea Christ to the Sonne of GOD, that elswhere you might be like vnto him.

Now, concerning your crosse in respecte of the worlde betweene the world and you,* 1.460 Gods word teacheth it to be a testimonial of Gods truth, of hys prouidence, of his po∣wer, of his iustice, of his wisedome, of his anger agaynst sinne, of his goodnes, of his iudgement, of your faith and religion: so that by it you are to the world, a witnes of god one of his testes that hee is true, he ruleth all thinges, hee is iuste, wise, and at the length will iudge the worlde, and cast the wicked into perdition, but the godly he wil take & receiue into his eternall habitation. I know you iudge of thinges after faythes fetche, and the effectes or endes of thinges, and so you see aeternum pondus gloriae. i. An eter∣weight of glorye, whiche this Crosse shall bryng vnto you dum non spectas ea quae videntur,* 1.461 sed ea quae non videntur. i. While you looke not on thinges which are seene, but on the thinges which are not seene. Let the worldlinges way thinges,* 1.462 and looke vpon the affayres of men with theyr worldly and corporall eyes, as did many in subscription of the kinges last will, and therefore they did that, for the whiche, they beshrewed themselues: but let vs looke on thinges with other maner of eyes, as God be praysed you did, in not doyng that which you were desired, and driuē at to haue done. You then behelde thinges not as a man, but as a man of God, and so you do now in Religion, at y^e least hetherto you haue done, and that you might do so stil, I humbly beseeche and pray you, say with Dauid: Defece∣runt oculi mei in eloquium tuum,* 1.463 quando consolaberis me? i. Myne eyes fayle for thy word, saying: when wilt thou cō∣fort me? Though you be as vter in fumo. i. like a bottell in the smoke: (for I heare you want health) yet ne obliuisca∣ris iustificationes Dei. i. Do not forget the statutes of y^e Lord: but cry out, quot sunt dies serui tui•• quando facies de persequē∣tibus me iudicium? i. Howe many are the dayes o•• thy ser∣uaunt? when wilt thou execute iudgement on them that persecute me? And bee certayne quòd Dominus veniens veniet & non tardabit.* 1.464 Si moram fecerit, expecta illum. i. The Lord will surely come, and not stay: though he tary, wayt for him: for he is but ad momentum in ira sua, & vita in volun∣tate eius, Ad vesperam demorabitur fletus, & ad matutinum laetitia. i. He is but a while in his anger, but in his fauour is life, weepyng may abide at euening, but ioye commeth in y^e morning, Follow therfore Esayes counsayl: Abscon∣dere ad modicum,* 1.465 ad momentum, donec pertranseat indignatio eius, i. Hide thy selfe for a very little while, vntil the indig∣nation passe ouer, which is not indignatio in deede, but to our sense, and therfore in the 26. chapiter of Esay God saith of his Churche and people,* 1.466 that as hee keepeth night and day, so non est indignatio mihi. i. There is no anger in me, (sayth he.)

The mother sometime beateth the childe, but yet her hart melteth vppon it euen in the very beating,* 1.467 and there∣fore she casteth the rodde into the fire, and culleth the child geueth it an apple, and dandleth it most motherly. And to say the trueth, the loue of mothers to their children is but a trace to trayne vs to beholde the loue of God towardes vs,* 1.468 and therefore sayth he: can a mother forget the chylde of her wombe? As who say, no: but if she should so do, yet will not I forget thee, sayth the Lorde of hostes. Ah com∣fortable saying: I will not forget thee, sayth the Lord. In deede the children of God think oftentimes that God hath forgotten them, and therefore they cry: Ne abscondas faciem tuam â me. &c. i. Hide not thy face from me. &c. Ne de••elin∣quas me Domine. &c i. Leaue me not O Lorde. &c. Whereas in very trueth it is not so but to their present sense,* 1.469 and therefore Dauid sayd: Ego dixi in excessu meo, proiectus sum â facie tua. i. I sayd in my agony, I was cleane cast away from thy face. But was it so? Naye verely. Reade his Psalme and you shall see.* 1.470 So writeth he also in other pla∣ces very often, especially in the person of Christ, as when he sayth: Deus meus, Deus meus, vt quid derequisti me. i. My God, my God, why hast thou forsaken me? he sayth not, vt quid derelinquis? i. Why doest thou forsake me? or, dere∣linques? i. Why wilt thou forsake me? but, vt quid dereliqui∣sti? Why hast thou forsaken me? Where in deede God had not lefte hym but that it was so to hys sense, & that thys Psalme telleth full well: which Psalme I pray you now and then reade, it is the 22. and thereto ioyne the 30. and the 116. with diuers other. The same we read in the Pro∣phet Esay in his 40. chapiter, where hee reprooueth Isra∣ell for saying, God had forgotten them. Nunquid nescis (sayth hee?) i. Knowest thou not? An non audiuisti? &c. i. Hast thou not heard? &c.* 1.471 Qui sperant in Domino mutabunt fortitudinē. i. They that trust in the Lord shall renue theyr strength. And in his 54. chapiter: Noli timere. &c. Ad pun∣ctum enim, in modico dereliqui te & in miserationibus magnis congregabo te. In momento indignationis obscondi faciem me∣am parumper â te, & in miserecordia sempiterna misertus sum tui, di xit redemptor tuus dominus. Nam istud erit mihi sicut a∣quae Noe. Vt enim iuraui ne porro aquae Noe pertransirent ter∣ram, sic iuraui vt non irascar tibi & non increpem te. Montes e∣nim comouebuntur & colles contremiscent, miserecordia au∣tem mea non recedet à te, & foedus pacis meae non mouebitur, dixit miserator tuus Dominus. i. Feare not. &c. For a little while I haue forsaken thee, but with great compassion will I gather thee. For a moment in mine anger I hyd my face from thee, for a little season: but in euerlastyng mercy haue I had compassion on thee, sayth the Lorde thy redeemer. For this is vnto me, as the waters of Noe. For as I haue sworne that the waters of Noe should no more goe ouer the earth, so haue I sworne that I would not be angry w^t thee, nor rebuke thee. For the mountaynes shal remoue, and hilles shall fall downe, but my mercye shall not departe from thee, neyther shall the couenaunte of my peace fall awaye, sayth the Lorde, that hath compas∣sion on thee.

But the scriptures are full of suche sweete places to them that will portare iram domini & expectare salutem & auxilium eius. i. Beare the wrathe of the Lorde,* 1.472 and waye for his health and helpe. As of all temptations this is the greatest, that God hathe forgotten, or will not helpe vs through the pykes, as they say: so of all seruices of God, this liketh hym y^e best, to hope assuredly on him & for hys helpe alwayes, whiche is adiutor in tribulationibus. i. An helper in tribulations,* 1.473 and doth more gloriously shew his power by suche as be weake, and feele themselues so. For quo infirmiores sumus, eo sumus in illo robustiores. Sic oculi domini. i. The weaker we are, the more stronge we are in hym. Thus the eyes of the Lord be on them that tremble and feare. Voluntatem eorum faciet: i. hee will accomplishe their desire: he is with them in their trouble, hee will de∣liuer them. Antequam clamauerint exaudit eos. i. before they cry, he heareth them, as all the scriptures teach vs. To the reading whereof and hartye prayer, I hartily com∣mend you, beseechyng almighty God, that of his eter∣nall mercies hee woulde make perfecte the good hee hathe begunne in you, and strengthen you to the ende, that you might haue no lesse hope, but much more, of hys helpe to your comforte nowe agaynst your enemies, then already he hathe geuen you agaynst. N. for not subscry∣bing to the kinges will.

Be certayne, be certayne good M. Hales, that all the heares of your head your deare father hath numbred, so that one of them shall not pearishe: your name is written in the booke of lyfe. Therefore vpon God cast all your care whiche will comforte you with his eternall consolations, and make you able to goe through the fire (if neede bee) whiche is nothing to be compared to the fire where into our enemies shall fall and lye for euer: from the whiche the Lorde deliuer vs, though it be through temporall fire, which must be construed according to the ende and profite that commeth after it: so shall it then not muche deare vs to suffer it for our mayster Christes cause, the whiche the Lord graunt for his mercies sake. Amen.

From the kings Bench.

Your humble Iohn Bradford.

❧To my very friend in the Lord Do∣ctor Hyll Phisition.

THe God of mercy and father of all comforte, at this present and for euer engraffe in your harte the sense of his mercy in Christ,* 1.474 and for the continuaunce of hys consolation, whiche cannnot but enable you to carrye wyth ioye, whatsoeuer crosse he shall lay vpon you, Amen.

Hetherto I coulde haue no suche libertye as to wryte vnto you, as I thynke you knowe: but nowe in that throughe Gods prouidence I haue no suche restraynte, I cannot but somthing write, as well to purge me of this suspicion of vnthankfulnes to∣wardes you as also to signifie my carefulnes for you in these pe∣rilous dayes, least you should waxe colde in Gods cause (whiche God forbid) or suffer the light of the Lord once kindled in your harte to be quenched, and so become as you were before, after the example of the worlde and of many othere, whiche woulde haue bene accompted otherwise in our dayes, and yet still be∣guile themselues, still would be so accompted, although by their outward lyfe they declare the contrary, in that they thinke it in∣ough to keepe the harte pure, notwythstandynge that the out∣ward man doth curry fauour.

In whiche doyng, as they deny God to be ielous, and there∣fore requireth the whole man as well body as soule, being bothe create, as to immortalitie and societye wyth hym, so redeemed by the bloud of Iesus Christ, and now sanctified by the holy spi∣rite to be the temple of GOD, and member of hys sonne, as (I say) by their parting stake to geue God the harte,* 1.475 and the world the body, they deny God to be ielous (for els they woulde geue hym both, as the wyfe would doe to her husband whether he be ielous or noe, if shee bee honest,) so they playe the dissem∣blers with the Churche of GOD by theyr facte, offendyng the godlye, whome eyther they prouoke to fall wyth them, or make more carelesse and consciencelesse if they be fallen, and occasionyng the wicked and obstinate to tryumphe against God, and the more vehemently to prosecute theyr malyce a∣gaynst suche as will not defile themselues in bodye or soule with the Romyshe ragges now reuiued amongest vs. Because of thys, I meane least you my deare Mayster and brother in the Lorde, shoulde doe as many of our Gospellers doe for feare of man, whose breathe is in hys nostrels, and hathe power but of the body,* 1.476 not fearyng the Lord which hath power both of soule and body, and that not onely temporallye, but also eternally: I could not but write something vnto you, aswell because due∣ty deserueth it (for many benefites I haue receiued of God by your handes, for the whiche hee rewarde you, for I cannot, as also because charitie and loue compelleth me: not that I thinke you haue anye neede (for as I may rather learne of you, so I doubt not but you haue hetherto kept your selfe vpright from haltyng) but that I might both quyet my conscience callyng vppon me hereabout,* 1.477 and signifie vnto you by some thynge my carefulnes for your soule, as payneful and often you haue done for my body.

Therefore I praye you call to minde that there bee but two maysters, two kindes of people, two wayes, and two mansion places. The maysters by Christe and Satan: the people be ser∣uitures to eyther of these, the wayes be strayte and wyde: the mansions be Heauen and Hell, Agayne, consider that thys worlde is the place of tryall of Gods people and the deuils ser∣uauntes for as the one will follow hys mayster what soeuer com∣meth of it, so will the other. For a tyme it is hard to discerne who pertayneth to God and who to the Deuill: as in the calme and peace,* 1.478 who is a good shipman and warriour, and who is not. But as when the storme aryseth, the expert mariner is knowne, and as in warre the good souldiour is seene, so in af∣fliction and the Crosse, easily Gods children are knowne from Sathans seruauntes: for then as the good seruaunt will followe his mayster, so will the godly followe theyr captayne, come what come will, where as the wicked and hipocrites will bid adewe, and desire lesse of Chrystes acquayntaunce. For whiche cause the Crosse is called a probation and tryall, be∣cause it tryeth who will goe wyth God and who will forsake hym.* 1.479 And nowe in Englande wee see howe small a companye Christe hath in comparison of Sathans Souldioures. Let no manne deceiue hymselfe, for hee that gathereth not wy••h Chryste, scattereth abroade. No man canne serue two may∣sters: the Lorde abhorreth double heartes: the luke warme, that is, such as are both hote and colde, hee spitteth out of hys mouthe. None that halte on bothe knees doth GOD take for hys seruauntes. The way of Chryste is the strayte waye, and so straite, that as a few finde it and few walke in it, so no man can halte in it but must needs goe vpright: for as the straytnes will suffer no reeling to this side or that side: so if anye man halte, he is lyke to fall of the bridge into the pit of eternall perdition.

Striue therefore good mayster Doctour, nowe you haue founde it, to enter into it: and if you shoulde be called or pulled backe, looke not on this side or that side, or be∣hynde you as Lots wyfe did: but strait forwardes on the end which is set before you (though it bee to come) as euen nowe present: lyke as you doe and will your paci∣entes to doe in purgations and other your ministrations,* 1.480 to consider the effecte that will ensue, where through the bit∣ternesse and lothsomnesse of the purgation is so ouercome, and the paynefulnes in abiding the woorkyng of that is miny∣stred, is so eased, that it maketh the pacient willyngly and ioy∣fullye to receaue that is to be receiued, althoughe it be ne∣uer so vnpleasaunt: so (I saye) sette before you the ende of thys strayte waye, and then doubtlesse, as Paule sayth, aeter∣num pondus gloriae pariet. i. It shall bryng with it an eternall weight of glory, whilest we looke not on the thinge whiche is seene, for that is temporall, but on the thynge whiche is not seene, whiche is eternall. So dothe the husbandman in plowing and tillyng, set before hym the haruest tyme: so doth the fisher consider the draught of hys nette, rather then the castyng in: so dothe the Marchaunt the returne of hys marchaundise: and so shoulde we in these stormye dayes set before vs not the losse of our goodes, libertye and verye lyfe, but the reapyng tyme, the commyng of oure Sauioure Christ to iudgement, the fire that shall burne the wicked and disobedient to GODS Gospell, the blaste of the Trumpe, the exceeding glory prepared for vs in heauen eternally, such as the eye hath not seene, the eare hath not heard, not the hart of man can conceaue. The more we lose here,* 1.481 the greater ioye shall we haue there. The more we suffer, the greater tri∣umphe. For corruptible drosse, wee shall finde incorruptible treasures: for golde, glorye: for siluer, solace without ende: for ri∣ches, robes royall: for earthly houses, eternall pallaces: myrthe without measure, pleasure without payne, felicitie endles: Sum∣ma we shall haue God the father, the sonne and the holye Ghost.

Oh happye place, oh that thys daye woulde come. Then shall the ende of the wicked be lamentable, then shall they receaue the iust rewarde of Gods vengeaunce, then shall they crye woe, woe, that euer they dyd as they haue done. Reade Sapien. 2.3.4.5. Read Mathew. 25. Read 1 Corinthians 15. 2. Corrinthians 5. and by faythe (which GOD increase in vs) consider the thing there sette foorthe. And for youre comforte, reade Hebrewes 11. to see what fayth hath done, alwayes consideryng the way to heauen to be by many try∣bulations, and that all they which wyll lyue godlye in Christ Iesu, must suffer persecution. You knowe thys is oure Al∣phabet: He that will be my Disciple,* 1.482 sayth Chryst must denye himselfe, and take vp hys Crosse and followe me not thys By∣shop, nor that Doctour, not this Emperoure, nor that Kynge, but me, sayth Christ: For he that loueth father, mother, wyfe, children, or very life bettter then me, is not worthye of me. Remember that the same Lorde saythe: Hee that will saue hys lyfe shall lose it. Comforte your selfe with thys,* 1.483 that as the Deuils had no power ouer the Porkets or ouer Iobs goodes without Gods leaue, so shall they haue man ouer you. Remem∣ber also that all the heares of your head are numbred with God. The Deuill may make one beleeue he will drowne hym, as the Sea in hys surges threatneth to the land: but as the Lorde hath appoynted boundes for the one, ouer the whiche hee can not passe: so hath he done for the other.

On God therefore cast your care, loue hym, serue hym af∣ter hys worde, feare hym, trust in hym, hope at hys hand for all helpe, and alwayes praye, lookyng for the Crosse, and when∣soeuer it commeth, be assured the Lorde, as he is faythfull, so he will neuer tempte you further then hee will make you able to beare, but in the middest of the temptation will make suche an euasion, as shall be most to his glorye, and your eternall com∣forte. GOD for hys mercye in Christe with hys holye spi∣rite endue you, comfort you, vnder the winges of hys mercye shadowe you, and as hys deare childe guyde you for euermore. To whose mercfull tuition, as I doe with my harty prayer com∣mit you: so I doubt not but you pray for me also, & so I beseech you to doe still. My brother P. telleth me you woulde haue the last part of S. Hieromes woorkes, to haue the vse thereof for a fortenight. I cannot for these three dayes well forbeare it, but yet on Thursday next I will send it you if God let me not, and vse me and that I haue, as your owne. The LORD for hys mercye in Chryste directe our wayes to hys glorye,

Out of prison

by yours to com∣maund Iohn Bradford.

¶To Mistres M. H a godly gentlewoman, comfor∣tyng her in that common heauinesse and godly sorrowe: which the feelyng and sense of sinne worketh in Gods children.

I Humbly and hartily praye the euerlasting good God

and Father of mercy,* 1.484 to blesse and keepe your harte and minde in the knowledge and loue of his truthe, and of his Christ, through the inspiration and working of the holye spirite, Amen.

* 1.485Although I haue no doubt, but that you prosper and goe forwardes dayly in the way of godlinesse, more and more drawing towardes perfection, and haue no neede of anye thinge that I can write, yet because my desire is that you might be more feruent and perseuer to the ende, I coulde not but write something vnto you, beseechinge you both often and diligently to call vnto your minde, as a meane to stirre you hereunto, yea as a thing which God most straitly requireth you to beleeue, that you are belo∣ued of God, and that he is your deare father, in, through, and for Christ and his deathes sake. This loue and ten∣der kindnes of God towardes vs in Christe, is aboun∣dantly herein declared, and that he hath to y^e Godly work of creation of this world, made vs after his image, redee∣med vs being lost, called vs into his Churche, sealed vs with his marke and signe manuell of Baptisme, kept and conserued vs all the dayes of our lyfe,* 1.486 fed, nourished, de∣fēded and most fatherly chastised vs, and now hath kind∣led in our hartes the sparcles of his ••eare, fayth, loue, and knowledge of his Christ and truthe, and therefore wee la∣ment because we lament no more our vnthankfulnes, our fraylnes, our diffidence and wauering in thinges, where∣in we should be most certayne.

All these thinges wee shoulde vse as meanes to con∣firme our fayth of this, that God is our God and father & to assure vs that he loueth vs as our father in Christ: to this end (I say) we should vse the thinges before touched especially in that of all thinges GOD requireth thys faythe and fatherly perswasion of his fatherly goodnesse,* 1.487 as his chiefest seruice. For before he aske anye thing of vs, he sayth: I am the Lorde thy God, geuing himselfe, and then all he hath to vs to be our owne. And this he doth in respect of himselfe, of his owne mercy and and truthe, and not in respect of vs, for then were grace no grace. In con∣sideration whereof, when he sayth: Thou shalt haue none other Gods but me, thou shalt loue me with all thy harte. &c. though of duetie we are bound to accomplishe all that he requireth, and are culpable and giltie, if we doe not the same, yet he requireth not these thinges further of vs, then to make vs more in loue and more certayne of this his co∣uenaunt, that he is our Lord and GOD. In certayntye wherof, as he hath geuē this whole world to serue to our neede and commoditie: so hath he geuen his sonne Chryst Iesus, and in Christe, hymselfe to be a pledge and gage: whereof the holy Ghost doth now and then geue vs some taste and sweete smell to our our eternall ioy.

* 1.488Therefore (as I sayde) because God is your father in Christ, and requireth of you straitly to beleue it, geue your selfe to obedience, although you doe it not with suche fee∣lyng as you desire. First must faithe goe before, and then feeling will follow. If our imperfection, frayltie, and ma∣ny euils shoulde be occasions whereby Sathan woulde haue vs to doubte, as muche as we canne, let vs abhorre that suggestion,* 1.489 as of all others most pernicious: for so in deede it is. For when we stande in a doubte, whether God be oure Father, we cannot be thankefull to God, we can not hartily pray or thinke anye thyng wee doe acceptable to God, we can not loue our neighboures and geue ouer our selues to care for them, and doe for them as we should do, and therefore Sathan is most subtile hereaboutes, knowing full well that if we doubt of Gods eternal mer∣cies towardes vs through Christ, we cannot please God, or do any thing as we should do to man. Continually ca∣steth he into our memories our imperfectiō, frayltie, falles and offences, that we should doubte of Gods mercie, and fauour towardes vs.

Therefore my good sister, wee must not be sluggishe herein,* 1.490 but as Sathan laboureth to loosen our faythe: so must we labour to fasten it by thinking on the promyses and couenaunte of God in Christes bloude, namely that God is our God with all that euer hee hath: whiche coue∣naunte dependeth and hangeth vppon Gods own good∣nes, mercy and trueth onely, and not on our obedience or worthines in any poynt, for then should we neuer be cer∣tayne. In deede God requireth of vs obedience and wor∣thines, but not that thereby we might be his children and he our father,* 1.491 but because he is our father and we his chil∣dren through his owne goodnes in Christe, therefore re∣quireth he fayth and obedience. Now if we want this o∣bedience & worthines which he requireth, shuld we doubt whether he be our father? Nay, that were to make our o∣bedience and worthines the cause, and so to put Christ out of place, for whose sake God is our father: But rather be∣cause he is our father, and we feel our selues to want such things as he requireth, we shuld be styrred vp to a shame∣fastnes and blushing, because we are not as we should be: and thereupon should we take occasion to go to our father in prayer on this maner:

Deare father, thou of thyne owne mercye in Iesus Chryst hast chosen me to be thy childe, and therefore thou wouldest I should be brought into thy Churche and faythfull companye of thy children: wherein thou hast kept me hetherto,* 1.492 thy name ther∣fore be praysed. Now I see my self to want fayth, hope, loue. &c. whiche thy children haue and thou requirest of me, wherthrough the deuill would haue me to doubt, yea vtterly to dispayre of thy fatherly goodnes, fauour and mercy. Therefore I come to thee as to my mercifull father through thy deare sonne Iesus Christ, and pray thee to helpe me good Lorde: helpe me, and geue me fayth hope, loue, &c. and graunt that thy holy spirite may be with me for euer, and more and more to assure me that thou art my fa∣ther: that this mercifull couenaunt that thou madest with them respect of thy grace in Christ, and for Christ and not in respecte of any my worthines, is alwayes to me. &c.

On this sort (I say) you must pray and vse your cogi∣tations, when Satan would haue you to doubte of salua∣tion. He doth all he can to preuayle herein.* 1.493 Do you al you can to preuayle herein agaynst hym. Though you feel not as you wold, yet doubt not, but hope beyond all hope, as Abraham did. For alwayes (as I sayd) goeth fayth before feelyng. As certayne as God is almighty, as certayne as God is mercifull, as certayne as God is true, as certayn as Iesus Christe was crucified, is risen, and sitteth on the right hand of the Father, as certayne as this is GODS commaundement: I am the Lord thy God. &c. so certayne ought you to be that God is your father. As you are boūd to haue no other Gods but hym, so are ye no lesse bound to beleue that God is your God. What profite shoulde 〈◊〉〈◊〉 be to you to beleue this to be true: I am the Lord thy God to others, if you shoulde not beleue that this is true to youre selfe? The deuill beleeueth on this sorte. And whatsoeuer it be that woulde moue you to doubte of this,* 1.494 whether God be your God through Christ, that same cōmeth vn∣doubtedly of the deuill. Wherefore did God make you, but because he loued you? Might not he haue made you blind dumbe, deafe, lame, frantike. &c. Might not hee haue made you a Iew, a Turke, a Papist. &c? And why hath hee not done so? verily because hee loued youe? And why dyd hee loue you? What was ther in you to moue him to loue you? Surely nothing moued him to loue you, and therefore to make you, and so hitherto to keep you, but his own good∣nes in Christ.* 1.495 Nowe then in that his goodnes in Chryste still remayneth as much as it was, that is, euen as great as hymself, for it cannot be lessoned: how shuld it be but y^t he is your God and father? Beleue this, beleeue this, my good sister, for God is no chaungeling: them whome hee loueth, he loueth to the end.

Cast therefore your selfe wholly vpon him, and think without all wauering, that you are Gods child, that you are a citizen of heauen, that you are the daughter of God, the temple of the holy Ghost. &c. If hereof you be assured as you ought to be, then shall your conscience be quieted, then shall you lament more & more that you want manye thinges which God loueth:* 1.496 then shal you labour to be ho∣ly in soule and bodye: then shall you go about that Gods glory may shyne in all your wordes and works: then shal you not be afrayd what man can doe vnto you: then shall you haue such wisedome to answere your aduersaries, as shall serue to their shame, and your comfort: then shal you be certayn y^t no man can touch one heare of your head fur∣ther then shall please your good father, to your euerlasting ioye: then shall you be moste certayne, that God as youre good father, will be more carefull for your Children, and make better prouision for them, if all you haue were gone then you can: then shall you (being assured I say of gods fauour towardes you) geue ouer your selfe wholy to help and care for others that be in neede: then shall you con∣temne this life, and desire to be at home with youre good and sweete father, then shall you laboure to mortifie all thinges that would spot eyther soule or bodye. All these thinges spryng out of thys certaine perswasion and faith, that God is our father, and we are his children by Christ Iesus. All thinges should help our fayth herein: but Sa∣than goeth about in all thinges to hinder vs.

Therefore let vs vse earnest and hartye prayer: let vs often remember thys couenaunt: I am the Lord thy God: let vs looke vpon Christ and hys precious bloud shed for the obsignation and confirmation of his couenaunt:* 1.497 let vs re∣member all the free promises of the Gospell: let vs set be∣fore vs Gods benefites generally in making this worlde, in ruling it, in gouerning it, in callyng and keepyng hys Churche. &c. let vs set before vs Gods benefites particu∣larly, howe hee hath made his creatures after his image,

howe hee made vs of perfecte lymmes, forme, beautye, memory, &c. how he hath made vs as Christians, and ge∣uen vs a right iudgement in his religion: how he hath e∣uer sithen we were b••rne, blessed, kept, nourished, and de∣fended vs: how he hath often beaten, chastised, and father∣ly corrected vs: how he hath spared vs & doth now spare vs, geuing vs tyme, space, place, grace. This if you doe & vse earnest prayer, and so flee from al things which might wound your conscience, geuing your selfe to diligence in your vocation, you shall finde at the length that (whiche God graunt to me with you) a sure certayntie of saluati∣on, without all suche doubte as may trouble the peace of conscience, to your eternall ioye, and comforte. Amen. A∣men.

Yours to vse in Christ, Iohn Bradford.

¶An other letter full of Godly comfort, written to the same person.

THe good spirite of God whiche guideth hys children, be with you my good sister in the Lorde, for euer. Amen.

Although, as I to you, so you vnto me in person are vnkno∣wen,* 1.498 yet to hym whome we desire to please, wee are not onelye in persons, but also in hartes knowne and thorowly seene: and therefore as for hys sake you woulde by that you sent, of me bee perceiued how that in God you beare to me a good will: so, that I to you might be seene in God to beare you the lyke, I sēd to you these fewe wordes in writing, wishing that in all your do∣inges and speache, yea euen in your very thoughtes, you woulde labour to feele that they are all present and open before the sight of God, be they good or bad. This cogitation often had in mind and prayer made to God for the working of his spirite, therby, as a meane, you shall at the length feele more comforte and com∣moditie, then any man can knowe, but such as be exercised ther in. Howbeit, this is to be added, that in thinking youre selfe, & all that you haue and doe, to be in the sight of God: this (I say) is to be added,* 1.499 that you thinke hys sight is the fight, not onely of a Lorde, but rather of a father, which tendereth more your in∣firmities, then you can tender the infirmities of any your Chil∣dren. Yea when in your self you see a motherly affection to your little one that is weake, let the same be vnto you a trace to trayn you to see the vnspeakable kinde affection of God your father towardes you.

And therfore vpon the consideration of your infirmities and naturall euils, which continually cleaue vnto vs, take occasion to goe to God,* 1.500 as your father through Christe, and before hys mercifull harte, laye open your infirmities and euilles, with de∣sire of pardon and helpe, after hys good will and pleasure, but in hys time, and not when you will, and by what meanes he will, not by that waye you woulde: in the meane season hange on hope of his fatherly goodnes, and surely you shall neuer be asha∣med. For if a woman that is naturall, cannot finally forget the Childe of her wombe, be ••ure God whiche is a father supernatu∣rall,* 1.501 cannot, nor will not forget you. Yea if a woman coulde be so forgetfull, yet God hymselfe sayth, he will not be so.

This opinion, yea rather certayne perswasion of God our fa∣ther through Christe, see that you cherishe and by all meanes, as well by dilligent consideration of his benefites,* 1.502 as of his louing corrections, whether they be inward or outwarde, see that you nourishe: knowyng for certayne, that as the deuill goeth about nothing so muche as to bring you in a doubte whether yee be Gods childe, or no: so what soeuer shall moue you to admitte that dubitation, be assured the same to come from the Deuill. If you feele in your selfe not onely the want of good thinges, but also plentye of euill, do not therefore doubte whether you be Gods childe in Christ, or no.

For if for your goodnes or ilnesse sake, which you feel or feele not,* 1.503 ye should beleue or doubte, then shoulde you make Christe Iesus for whose sake onely God is your father, either nothyng, or els but halfe Christ.

But rather take occasion of your wants in good, and of your plenty in euill, to goe to God as to your father, and to praye to him, that in asmuch as he commaundeth you to beleue that he is your God and father: so he would geue you his good spirite, that you might feele the same, and liue as hys childe, to hys glorye: and cease not vpon such prayers to look for comfort Gods good tyme, still hoping the best, and reiecting all dubitation, and so all euill workes, words and cogitations, as the Lord shal enable you by hys good spirite and grace, which I beseeche hym to geue vn∣to you, my good sister, for euer. And further I pray you, that as hee hath made you to be an helper vnto your husband, so you would endeuour your selfe therein to shewe the same as well in soule as body: and begge grace of God, that your indeuour may be effectual to both your comfortes in Christ. Amen.

Iohn Bradford.

* 1.504To my welbeloued in the Lord, VV. P.

GRace and peace from God the father, through our Lorde Iesus Chryste. Amen.

Deare brother, God most iustly hath cast me downe into a dungeon, but much better then I deserue: wherein I see no man but my keeper, nor can see any except they borne to me So••e∣thing in the earth my lodgyng is: which as an example and me∣moriall of my earthly affections (which God I trust will mortifie) and of my sepulchre, whereunto I trust my Lord God will bryng me in peace in hys good time. In the meane season hee geue me pacience, liuely hope, and his good spirite. I pray you praye for me, for the prayer of the godly, if it be effectuall,* 1.505 worketh muche with God. I thanke God my common disease doth lesse trouble me, then when I was abroad, which doth teache me the merciful prouidence of God towardes me. Vse true and harty prayer, and you shall perceiue GOD at length will declare himselfe to see, where now many thinke he sleepeth.

Out of the Tower,

by the Lordes prisoner, Iohn Bradford.

A letter whiche he wrote to a faythfull woman in her heauines and trouble: most comfortable for all those to read that are afflicted and broken harted for their sinnes.

GOd oure good father for hys mercies sake in Christe with his eternall consolation so comforte you,* 2.1 as I de¦sire to be comforted of him in my moste neede: Yea, he will comfort you, my deare sister, onely caste your care vppon hym, and he neuer can nor will forsake you. For his cal∣ling and giftes be suche, that he can neuer repente hym of them. Whome he loueth, he loueth to the end: none of his chosen can perishe.* 2.2 Of whiche number I knowe you are my dearely beloued sister: God increase the fayth thereof dayly more and more in you, hee geue vnto you to hange wholy on hym and on his prouidence and protection. For who so dwelleth vnder * 2.3 that secret thing, and help of the Lord, he shall be cocke sure for euermore. He that dwelleth I say: for if we be flitters and not dwellers: as was Loth a flitter from Segor, where God promised hym protecti∣on, if hee had dwelled there still, wee shall remoue to oure losse, as he did into the mountaynes.

Dwell therefore, that is, truste, and that finally vnto the ende, in the Lorde (my deare sister) and you shalbe as Mount Syon. As Mountaynes compasse Ierusalem: so dooth the Lorde all hys people. How then can hee forget you, whiche are as y^e apple of hys eye, for his dear sonnes sake. Ah deare heart, that I were now but one half houre with you, to be a Symon to helpe to cary your crosse with you. God sende you some good Symon to bee with you, and helpe you.

You complayne in your letters of the blyndenesse of your minde, and the troubles you feele. My dearely belo∣ued, God make you thankefull for that whiche God hathe geuen vnto you: he open your eyes to see what and howe great benefites you haue receiued, that you may be lesse couetous, or rather impacient, for so (I feare me) it should be called, and more thankefull. Haue not you receiued at his handes, sight to see your blindnesse, and thereto a de∣sirous and seeking heart to see where he lyeth in the myd∣day, as his deare Spouse speaketh of her selfe in the Can∣ticles? Oh Ioyce, my good Ioyce, what a gifte is thys? Many haue some sight, but none this sobbing and sighing none this seeking whiche you haue, I knowe, but such as he hath marryed vnto hym in his mercies. You are not content to kisse hys feete w^t the Magdalen, but you would be kissed euen with the kisse of his mouthe. Cant. 1. You would see his face with Moses, forgetting how he biddeth vs seeke hys face, Psalme. 27. yea, and that for euer. psalm 105. which signifieth no such sight as you desire, to bee in this present life, which would see God nowe face to face, where as he cannot be seene, but couered vnder something yea sometyme in that whiche is (as you would say) cleane contrary to God: as to see his mercye in hys anger. In bringing vs to hell, fayth seethe hym bryng vs to heauen: in darkenesse it beholdeth brightnesse:* 2.4 in hidyng hys face from vs, it beholdeth hys mery countenaunce. How dyd Iob see God, but as (you woulde saye) vnder Sathans clok? For who cast the fire frō heauen vpon hys goodes? Who ouerthrow hys house,* 2.5 and styrred vp men to take a∣way his cattell, but Sathan? And yet Iob pearce•• tho∣rough all these, and saw Gods worke saying: The Lorde hath geuen the Lord hath taken away. &c.

In reading of the Psalmes, how often doe you see that Dauid in the shadowe of death, sawe Gods sweete loue? And so (my dearely beloued) I see that you in your dark∣nes and dimnesse, by fayth do see claritie and brightnesse: by fayth (I say) because fayth is of things absent, of things hoped for, of thinges which I appeale to your conscience, whether you desire not. And can you desire anye thinge

which you know not? And is there of heauenly things a∣ny other true knowledge then by fayth?

Therefore, my deare hearte, be thankfull, for (before God I write it) you haue great cause. Ah my Ioyce, how happy is the state wherein you are?* 2.6 Uerily you are euen in the blessed state of Gods children: for they mourne, and doe not you so? And that not for worldly weale, but for spirituall riches, fayth, hope, charitie. &c. Do you not hun∣ger and thirst for righteousnes?* 2.7 And I pray you sayth not Christ, who cannot lye, that happy are suche? How shuld God wipe away the teares from your eyes in heauen, if now on earth ye shed no teares? How coulde heauen be a place of rest, if on earth you did finde it? Howe coulde you desire to be at home, if in your iourney ye found no griefe? How could you so often call vppon God, and talke wyth him, as I knowe you doe, if your enemy should sleepe all day long? How shoulde you elswhere bee made like vnto Christ, I meane in ioye, if in sorrow you sobbed not with him?* 2.8 If you will haue ioy & felicitie, you must first needes feele sorrow and miserye. If you will goe to heauen, you must sayle by hell. If you will embrace Christ in his robes you must not thinke scorne of him in his ragges. If you will sit at Christes table in hys kingdome, you must first abide with him in his temptations. If you will drinke of his cup of glory, forsake not his cup of ignominye.

Can the head corner stone bee reiected, and the other more base stones in gods building be in this world set by? You are one of his liuely stones: be content therefore to be hewen and snagged at, that you might bee made more meete to be ioyned to your fellowes which suffer with you Satans snatches, the worldes woundes, contempte of conscience,* 2.9 and freattes of the fleshe, where through they are enforced to cry, Oh wretches that we are, who shal de∣liuer vs? You are of Gods corne, feare not therefore the Flayle, the Fanne, Milstone, nor Ouen. You are one of Christes Lambes,* 2.10 looke therefore to be fleeced, hayled at, and euen slayne.

If you were a market sheepe, you should go in more fatte and grassy pasture. If you were for the Fayre, you should be stalfed and want no weale:* 2.11 but because you are for Gods owne occupying, therefore you must pasture on the bare Common. abiding the stormes and tempests that will fall. Happy and twise happy are you (my deare sister) that God now hayleth you whither you woulde not, that you might come whither you woulde. Suffer a little and be still. Let Satan rage agaynst you, let the worlde crye out, let your conscience accuse you, let the lawe loade you presse you downe, yet shall they not preuayle, for Christ is Emanuell,* 2.12 that is, God with vs. If God be with vs, who can be agaynst vs? The Lorde is wyth you, youre Father can∣not forgette you: your Spouse loueth you. If the waues and surges arise,* 2.13 crye with Peter: Lorde I pearishe, and he will put out his hande and helpe you. Cast out youre anker of hope, and it will not cease for all the stormye surges, till it take holde on the rocke of Gods trueth and mercy.

* 2.14Thinke not that he whiche hath geuen you so manye thinges corporallye, as inductions of spirituall and hea∣uenly mercies, and that without your desertes or desire, can deny you any spirituall comforte desiring it. For if hee geue to desire, he will geue you to haue and enioy y^e thing desired. The desire to haue, and the goyng about to aske, ought to certifie youre conscience, that they be hys earnest of the thing whiche you asking he will geue you, yea be∣fore you aske, and whilest you are about to aske hee will graunt the same (as Esay sayth) to hys glorye and your e∣ternall consolation. Hee that spared not his owne sonne for you will not nor cannot thinke anye thinge to good for you, my hartily beloued.

If he had not chosen you, (as most certainely he hath) he would not haue so called you:* 2.15 he would neuer haue iu∣stified you: he would neuer haue so glorified you with hys gracious giftes, which I know, praysed be his name ther¦fore: he would neuer haue so exercised your fayth with tēp∣tations, as he hath done and doth: if (I saye) hee had not chosen you.* 2.16 If he haue chosen you (as doubtlesse deare heart, he hath done in Christe, for in you I haue seene hys earnest, and before me and to me you coulde not deny it, I knowe both where and when) if I say, he haue chosen you then neither can you, nor euer shall you pearishe. For if you fall, he putteth vnder his hand: you shall not lye still: so carefull is Christ your keeper ouer you. Neuer was mother so mindefull ouer her chylde, as hee is ouer you. And hath not he alwayes bene so?

Speake woman, when did he finally forget you? And will he now trow you in your most neede doe otherwise,* 2.17 you calling vpon him, and desiring to please hym? Ah my Ioyce, thinke you God to be mutable? Is he a chaunge∣ling? Doth not he loue to the ende them whom he loueth?* 2.18 Are not his giftes and calling suche, that he cannot repent him of them, for els were he no God. If you should pe∣rish, then wanted he power: for I am certayne his will towardes you, is not to be doubted of. Hath not the spirit which is the spirite of trueth, tolde you so?* 2.19 And will you now harken with Eue to the lying spirite which woulde haue you now to despayre, (no he goeth more craftilye to worke, howbeit to that ende, if you should geue eare vn∣to it, which God forbid) but to doubt and stand in a mam∣mering, and so shoulde you neuer truely loue God, but serue him of a seruile feare, least he shoulde cast you off for your vnworthines and vnthankefulnes: as though your thankfulnes or worthines were anye causes with God, why he hath chosen you, or will finally keepe you.

Ah myne owne deare harte, Christ onely, Christ on∣ly, and his mercy & truth. In him is the cause of your ele∣ction. This Christ, this mercy,* 2.20 this truth of God remay¦neth for euer, is certayne for euer, I saye for euer. If an Aungel from heauen should tell you contrary, accursed be he. Your thankfulnes and worthines are fruites and ef∣fectes of your election, they are no causes. These fruites and effectes shalbe so much more fruitfull and effectual, by how much you wauer not.

Therefore (my dearely beloued) arise, and remember from whence you are fallen.* 2.21 You haue a shepheard which neither slumbreth nor sleepeth: No man nor deuill can pul you out of his handes. Night and day he commaundeth his Aungels to keepe you. Haue you forgotten what I read to you out of the Psalme:* 2.22 The Lorde is my shepheard I can want nothing? Do you not know that god sparred Noe in the Arke on the out side, so that hee coulde not get out?* 2.23 So hath he done to you my good sister, so hath he done to you. Ten thousande shall fall on youre right hande, and twenty thousand on your left hand, yet no euill shal touch you. Say boldly therefore:* 2.24 Many a tyme from my youth vpp they haue fought agaynst me, but they haue not preuayled, no, nor neuer shall preuayle, for the Lord is round about hys people. And who are the people of God, but such as hope in him? Happy are they that hope in the Lorde: and you are one of those, my deare heart,* 2.25 for I am assured you haue hoped in the Lord: I haue your woordes to shewe moste manifestly, and I knowe they were written vnfaynedly. I neede not to say, that euen before God you haue simply confessed to me, and y^t oftentimes, no lesse. And once if you had this hope, as you doubtlesse had it, though now you seele it not, yet shall you feele it agayne: for the anger of the Lorde lasteth but a moment, but his mercy lasteth for euer. Tel me my deare heart, who hath so weakned you?* 2.26 Surely not a perswasion which came from him that called you. For why should ye wauer? Why shoulde ye wauer, and be so heauy harted? Whome looke you on? On youre selfe? on your worthines? on your thankfulnes? on that whiche God requireth of you, as fayth, hope, loue, feare, ioy. &c. Thē can you not but wauer in deed: for what haue you as God requireth? Beleue you, hope you, loue you &c. as muche as ye shoulde doe? No, no, nor neuer can in this life. Ah my dearly beloued, haue you so soone forgot∣ten y^t which euer should be had in memory? namely, that when you would & shoulde be certayne and quiet in con∣science, then should your fayth burst throughout al things not onely that you haue in you, or els are in heauē, earth▪ or hell, vntill it come to Christ crucified, and the eternall sweete mercies and goodnes of God in Christ? Here here is the resting place, here is your Spouses bed: creepe into it, and in your armes of fayth embrace him, bewayle your weakenes, your vnworthines, your diffidēce. &c. and you shall see he will turne to you. What sayde I, you shall ••ee•• Nay I should haue sayd, You shall feele hee will turne to you. You know that Moses, when he went to the mount to talke with God, he entred into a darck cloude, and He∣lias had his face couered when God passed by. Both these deare frendes of God, heard God, but they sawe him not, but you woulde be preferred before them. See nowe my deare hart, how couetous you are. Ah bee thankefull, bee thankefull. But God be praysed youre couetousnesse is Moyses couetousnes. Well, with him you shalbe satisfied. But when? Forsooth, when he shall appeare. Here is not the time of seeing, but as it were in a glasse. Isaac was de∣ceiued because he was not content with hearing onely.* 2.27

Therfore to make an end of these many words, wher∣with I feare me I doe but trouble you from better exerci∣ses: in asmuch as you are in deede the childe of God electe in Christ before the beginning of all times: in as much as you are geuē to the custody of Christ, as one of Gods most precious iewels? in as much as Christ is faythfull, & hy∣therto hath all power, so y^t you shall neuer perish, no, on••

heare of your head shall not be lost: I beseeche you, I pray you, I desire you, I craue at your hands with all my very heart, I aske of you with hand, penne, tongue, and minde, in Christ, through Christ, for Christ, for his name, bloude, mercies,* 2.28 power, and truthes sake (my most entirely belo∣ued sister) that you admit no doubting of Gods final mer∣cies towardes you, howe so euer you feele your selfe: but complaine to God, and craue of him as of your tender and deare father, al things, and in that time which shalbe most oportune, you shall finde and feele farre aboue that your heart or the heart of any creature can conceiue, to your e∣ternall ioy. Amen, Amen, Amen.

The good spirit of God alwaies kepe vs as hys deare children: he comfort you, as I desire to be comforted (my dearely beloued) for euermore. Amen.

I breake vp thus abruptly, because our common pray∣er time calleth me. The peace of Christe dwell in both our hearts for euer. Amen.

As for the reporte of W. Po. if it be as you heare, you must prepare to beare it.* 2.29 It is wrytten on heauens doore: Do wel, and heare euil. Be content therfore to heare what so∣euer the enemie shall imagine to blot you withall. Gods holy spirite alwaies comfort and keepe you. Amen, Amen. This 8. of August, by him that in the Lord desireth to you as well and as much felicitie, as to his owne heart.

Iohn Bradford.

Heere followeth an other letter of hys, wrytten to the good Lady Uane, wherein he resolueth certaine questions which shee demaunded. This Lady Uane was a speciall Nourse,* 2.30 and a great supporter, to her power, of the godly Saints, which were imprisoned in Queene Maries time. Unto whom, diuers Letters I haue both of M. Philpot, Carelesse, Traherne, Thomas Rose, and of other moe, wherein they render vnto her moste gratefull thankes for her exceeding goodnes extended towarde them, with theyr singulare commendation and testimonie also of her Chri∣stian zeale towarde Gods afflicted prisonners, and to the veritie of his Gospell. Shee departed of late at Holburne. Anno 1568. whose ende was more like a sleepe, then anye death:* 2.31 so quietly and meekely shee deceased and departed hence in the Lord.

Amongest other which wrote vnto her, M. Bradforde also sent these letters to the said Lady: the tenour whereof heere followeth.

To my good Lady Vane.

THe true sense and sweete feeling of Gods eternal mer∣cies in Christe Iesus, be euer more and more liuely wrought in your heart by the holy Ghost.* 2.32 Amen.

I moste heartily thanke you (good Madame) for your comfortable Letters: and whereas you woulde be aduer∣tised what were best to be done on your behalfe, concer∣ning your three questions: the truth is, that the questions are neuer wel seene nor answeared, vntill the thing wher∣of they arise, be well considered, I meane, vntill it be seene howe great an euill the thing is. If it be once in deede in your heart perceiued vpon probable & pithy places gathe∣red out of Gods booke, that there was neuer thing vppon the earthe so greate, and so muche an aduersarie to Gods true Seruice, to Christes Death, Passion, Priesthood, Sa∣crifice, and kingdome, to the Ministerie of Gods woorde and sacraments, to the church of God, to repentance, faith, and all true godlines of life, as that is whereof the questi∣ons arise (as moste assuredly it is in deede) then can not a Christian heart, but so muche the more abhorre it, and all thyngs that in any poynt might seeme to allowe it, or any thing pertaining to y^e same, by how much it hath the name of Gods seruice.

Againe, your Ladiship doth knowe, that as all is to be discommended and auoided, which is folowed or fled from in respecte of oure selues, in respecte of auoiding Christes Crosse: so the ende of all oure doings shoulde be to God∣wards, to his glory, to our neighbours, to edification and good example, wherof none can be geuen in allowing any of the three questiōs by you propounded. But because this which I write nowe is briefe, and needeth the more consi∣deration or explication: as I doubte not of the one in you, so from me by Gods grace, you shall receiue y^e other short∣ly. For I haue already wrytten a little booke of it, whiche I will sende vnto you, in the whiche you shall haue youre questions fully answeared and satisfied,* 2.33 and therefore I o∣mit to write any more hereaboutes presently: beseeching God our good Father to guide you as his deare childe w^t his spirite of wisedome, power, and comfort vnto eternall ly••e, that you may be strong, and reioyce in hym and wyth his Church, to carie Christes crosse, if hee shall so thinke it nede. 1. Peter 1. Which is a thing to be desired, wished and imbraced, if wee looked on thinges after the iudgement of Gods word, and tried them by that touchstone.

If you be accustomed to thinke on the breuitie, vani∣tie, and miserye of this life, and on the eternitye, truth, and felicity of euerlasting life: if you looke on things after their endes, and not after their present appearance onely: if you vse your selfe to set Gods presence, power, and mercy al∣waies before your eies, to see them as God by euery crea∣ture woulde you shoulde: I doubt not but you shall finde suche strength and comforte in the Lorde, as you shall not be shaken with all the power of Satan. Gods mercye in Christ be with you, and his good spirit guide you for euer. Amen.

An other letter to the Lady Vane.

AS to mine owne soule, I wishe to your Ladishippe,* 2.34 grace and mercy from God our deare father in Christe oure Lorde and Sauiour.

I thanke God that something he hath eased you, and mitiga∣ted hys fatherly correction in vs both: I woulde to God hee had done so muche in the behalfe of the griefe of the body to you, as he hath done to mee. For as for the soule, I truste you feele that which I pray God increase in you, I meane his fatherly loue, and graunt that I may with you feele the same in suche degree as may please him: I will not say, as you feele, least I should seeme to aske too much at one time. God doeth often much more plentifully visite with the sense of his mercy, them that humble them selues vnder his mighty hande, and are sore exercised (as you long haue bene) then others, whiche to the face of the worlde haue a more shewe and appearance.

Therefore I wish as I doe, and that not onely for mine owne commoditie, but also that I might occasion you to the considera∣tion of the goodnesse of God, whiche I by your letters doe well esp••e, whych is in deede the hye waye, whereby as God encrea∣seth his giftes, so sheweth he more liuely his saluation. Psalme. 50.107. I haue receiued Gods blessing from you, the whiche I haue partly distributed vnto my three felowe prisonners, Maister Far∣rar, Maister Tailour, Maister Philpot, and the residue I will be∣stowe vppon foure poore soules whiche are imprisonned in the common Gayle, for Religion also. As for mine owne parte, if I hadde neede, I woulde haue serued my tourne also. But because I hadde not, nor (I thanke God) haue not, I haue bene and wil be your Almner in such sorte as I haue already aduertised you. God rewarde you, and geue you to finde it spiritually and corporally. Because otherwise I canne not talke with you, therefore on thys sort, as occasion and opportunitie will serue, I am ready to shewe my good will and desire of youre helpe and furtheraunce in the Lorde to euerlasting life, whereunto God bringe vs shortly, for his mercies sake. Amen.

Good Madame bee thankefull to God, as I hope you be: bee earnest in prayer, continue in reading and hearing Gods worde, and if Gods further Crosse come, as therein God doeth serue hys prouidence (for els it shall not come vnto you) so be certaine the same shall turne to your eternall ioy and comfort. Amen.

Iohn Bradford.

To my deare friendes and brethren, R. and E. with their wiues and families.

THe comforte of Christe fealt commonly of his children in their Crosse for his sake,* 2.35 the euerlasting God worke in both your heartes, my good brethren, and in the hearts of both your yokefelows, especially of good Mary my good sister in the Lord. Amen.

If I had not somthing heard of the hazard which you are in for the Gospels sake, if you continue the profession & confession therof, as I trust you do & wil do, and that vnto the ende, God enabling you, as hee will doubtlesse for hys mercies sake, if you hope in him (for this binedeth hym, as Dauid in Christes person witnesseth: Our Fathers hoped in thee, and thou deliueredst them. &c. Psal. 22.) yet by cōiectures I coulde not but suppose, (thoughe not so certainely) the time of your suffering and probation to be at hande. For now is the power of darknes fully come vpon this realme most iustly for o••r sinnes, and abusing the light lent vs of the Lorde, to the setting foorthe of oure selues more then of Gods glory, y^t as wel we might be brought into the better knowledge of our euils, and so heartily repēt (which God graunt vs to doe) as also we might haue more feeling and sense of our sweete sauiour Iesus Christ, by the humbling and deiecting of vs, thereby to make vs, as more desirous of him, so him more sweet and pleasant vnto vs: the which thing the good spirite of God woorke sensibly in all oure hearts, for Gods holy names sake.

For this cause I thoughte it my duetie, beynge nowe where I haue some libertye to write (the Lord be praised) and hearing of you as I heare: to doe that which I should haue done, if I had heard nothing at all: that is, to desire you to be of good cheare and comfort in the Lord (although in the worlde you see cause rather to the contrarye) and to goe on forewardes in the way of God whereinto you are entred, considering that the same cannot but so much more and more waxe strait to the outward man, by howe muche you drawe nearer to the ende of it: Euen as in the trauaile of a woman,* 2.36 the nearer shee draweth to her deliuerie, the more her paines encrease: so it goeth with vs in y^e Lordes way, the nearer we drawe to our deliueraunce by death to eternall felicitie.

Example whereof we haue, I will not say, in the holy Prophetes and Apostles of God, which when they were young, girded them selues, and went in manner whether they would,* 2.37 but when they waxed olde, they went girded of others, whither they would not, concerning y^e outward man: but rather and moste liuely in our Sauiour Iesus Christ, whose life & way was much more painfull to hym towardes the ende, then it was at the beginning. And no marueyle,* 2.38 for Satan cane something abide a man to begin wel & set forewards, but rather then he should go on to the ende, he wil vomite his gorge, and cast flouds to ouerflow him, before he wil suffer that to come to passe.

Therefore as we should not be dismaide nowe at thys world,* 2.39 as though some strange thyng were happened vn∣to vs, in that it is but as it was wont to be to the godly, in that the Deuill declareth him selfe after his olde woont, in that we haue professed no lesse but to forsake the world and the deuil as Gods very enemie, in that we learned no lesse at the first when we came to Gods schole, then to deny our selues, and take vp our crosse and folow our master, which leadeth vs none other way then he him selfe hath gone be∣fore vs: as (I say) we should not be dismaid: so we should with patience and ioy go forewards, if we set before vs as present, the time to come, like as the wife in her trauaile, doeth the deliuerance of her child, and as the saints of God did, but especially our sauiour and paterne Iesus Christe: for the Apostle sayeth:* 2.40 He set before him the ioye and glorye to come, and therfore contemned the shame & sorow of the crosse: so if we did, we shoulde finde at the length as they founde. For whome would it greeue which hath a long iourney to go, to go through a peece of foule way, if he knewe that af∣ter that the way should be moste pleasaunt, yea the iourney shoulde be ended,* 2.41 and he at his resting place most happie? Who wiil be afeard, or lothe to leaue a litle pelfe for a little time, if he knewe he should shortly after receiue most plen∣tifull riches? Who will be vnwilling for a little while to forsake his wife, children, or frends. &c. when he knoweth he shall shortly after be associated vnto them inseparably, euen after his owne hearts desire? Who wil be sory to for∣sake this life, which can not but be moste certaine of eter∣nall life? Who loueth the shadowe better then the bodye? Who can loue this life, but they that regarde not the life to come? Who can desire the drosse of this worlde but such as be ignoraunt of the treasures of the euerlasting ioy in hea∣uen?* 2.42 I meane, who is afeard to die, but suche as hope not to liue eternally? Christ hath promised pleasures, richesse, ioye,* 2.43 felicitie, and all good things to them that for hys sake lose any thing, or suffer any sorrowe. And is he not true? Howe can hee but be true, for guile was neuer founde in his mouth.

Alas then, why are we so slacke and slow, yea harde of heart to beleue him, promising vs thus plentifully eternal blisfulnes, and are so ready to beleue the worlde promising vs many things, and paying vs nothing? If we will cur∣rie fauour nowe and hal••e on bothe partes, then it promi∣seth vs peace,* 2.44 quietnesse, and many thinges els. But howe doeth it pay this geare? or if it pay it, with what quietnesse of conscience? Or if so: howe long I pray you? Doe not we see before our eyes men to die shamefully, I meane, as Rebelles and other malefactours, which refuse to dye for Gods cause? What way is so sure a way to heauen, as to suffer in Christes cause? If there be anye waye on horse∣backe to heauen, surely this is the way: By manye troubles (sayeth the Apostle) wee must enter into heauen.* 2.45 All that will liue godly in Christ Iesu, must suffer persecution. For the world can not loue them that are of God:* 2.46 the deuill can not loue hys ennemies: the worlde will loue none but hys owne: you are Christes, therefore looke for no loue heere. Should we looke for fire to quenche our thirste? And as soone shall Gods true seruants finde peace and fauour in Antichrists regiment.

Therfore my dearly beloued, be stout in the Lorde, and in the power of his might. Put on you his armour: stande in the libertie of Christe which you haue learned: reioyce that you may be counted woorthy to suffer any thyng for Gods cause: to all men thys is not geuen. Your rewarde is great in heauen, though in earth you find nothing. The iourney is almost past: you are almost in the hauen: halt on a pace I beseeche you, and merily ho••se vp your sailes.* 2.47 Cast you selues on Christ, who careth for you. Kepe com∣pany with him now stil to the ende: he is faithfull and wil neuer leaue you, nor tempt you further then hee will make you able to beare: yea in the middest of the temptation hee will make an outscape. Nowe pray vnto him heartely, be thankefull of his indignation, reioyce in hope of the health you shall receiue, and be mindefull of vs whych are in the vawarde, and by Gods grace trust in Christ to be made a∣ble to breake the Ise before you, that you followynge, may finde the way more easie. God graunte it may so be. Amen, Amen.

Out of prison by your brother in Christ, Iohn Bradford.

To Maistresse Wilkenson.

ALmighty God our most louing father increase in your heart (my good mother & deare maistresse in the Lord) his true knowledge and loue in Christe,* 2.48 to y^e encouraging and comforting of your faith in these stormy dayes: as ne∣cessary vnto vs, so profitable if we per••iste vnto the ende, which thing God graunt to vs. Amen.

My righte dearely beloued, I knowe not what other thing to wryte vnto you, then to desire you to be thankfull vnto the Lord, in that amongst thee not many of your cal∣ling and state, it pleaseth him to geue you his rare blessing, I meane to keepe you from all the filthe wherewyth on••e Countrey is horribly defiled. Thys blessing assuredly is rare, as you see. But nowe if he shall blesse you with an o∣ther blessing which is more rare, I meane to cal you foorth as a Martyr, and a witnesse against this filth, I hope you will become double thankefull. For a greater token com∣monly we haue not to iudge of our election and saluation, next to Christe and faith in him, then the crosse, especiallye when it is so glorious, as on this sorte to suffer any thing,* 2.49 but chiefly losse of this life, which in deede is neuer founde til it be so lost: except the graine of wheate fall and be dead, it remaineth fruitlesse.

You know how that he which was rapt into the third heauen, and did knowe what he wrote, doeth say: That as the corne liueth not except it be dead, and cast into the earth,* 2.50 so truely oure bodies. And therefore the crosse shoulde so little feare vs, that euen death it selfe shoulde altogether be desi∣red of vs, as the Tailour which putteth off oure ragges, and araieth vs with the Royall Roabes of immortalitie, incorruption, and glory. Great shame it shoulde be for vs,* 2.51 that all the whole creatures of God shoulde desire, yea, grone in their kinde for our libertie, and wee our selues to loath it: as doubtlesse we doe, if for the crosse, yea for death it selfe, we with ioy swallow not vp all sorrow that might let vs from following the Lordes calling, and obtaining the Lordes prouidence: whereby doubtles all crosses, and death it selfe doth come, and not by hap or chance. In con∣sideration whereof (right deare Mother) that this proui∣dence stretcheth it selfe so vnto vs, and for vs, that euē the hair of our heads are numbred with God, not one of them to fall to our hurte: surely we declare our selues very faint in faith, if we receiue not such comfort, that we can willing∣ly offer our selues to the Lord, and cast our whole care vp∣on his backe, honouring him with this honour, that he is and euer will be carefull for vs, and all we haue, as for hys deare children. Be therfore of good cheare euen in the mid∣dest of these miseries, be thankful to the Lord, and prepare your selfe for a further triall, which if God sende you, as I hope, so do you beleeue, that God therein wil help & com∣fort you, and make you able to bear whatsoeuer shall hap∣pen. And thus much, hauing this oportunitie, I thoughte good to wryte, praying God our father to recompence into your bosome, all the good that euer you haue done, to mee especially, and to many others, both in this time of trou∣ble, and alwaies heeretofore.

Your owne in the Lord, Iohn Bradford.

An other letter wrytten to certaine godly per∣sons,* 2.52 encouraging them to prepare them selues with pacience to the crosse.

GRatious God and moste mercifull Father, for Iesus Christes sake thy dearely beloued sonne, graunte vs thy mercy, grace, wisedome, and holy spirite, to counsaile, comforte, and guide vs in al our cogitations, woordes, and woorkes, to thy glorye, and our euerlasting ioy and peace for euer. Amen.

In my last letter you might perceiue my coniecturing to be no lesse towards you, then now I haue learned. But (my dearely beloued) I haue learned none other thyng, then before I haue told you would come to passe,* 2.53 if ye cast not away that which ye haue learned. I do appeale to both your consciences, whether herein I speake trueth, as well of my telling (though not so often as I might and should, God forgeue mee) as also of your learning. Nowe God will trie you, to make others to learne by you, that whych ye haue learned by others: and by them which suffred thys day ye might learne, (if already yee had not learned) that life and honour is not to be set by more then Gods com∣mandement.* 2.54 They in no poynt for all y^t euer their ghostly fathers could do, hauing doctour Death to take their part, would consent or seeme to consent to the popish masse and papisticall God, otherwise then in y^e daies of our late king they had receiued. And this their faith they haue confessed with their deathes, to their great glorye, and all our com∣fortes, if we follow them: but to our confusion, if we starre backe from the same. Wherfore I beseeche you to consider it, as well to praise God for them, as to goe the same way with them, if God so will.

Consider not the things of this life, whyche is a verye prison to all Gods children: but the things of euerlasting life, which is our very home. But to the beholding of thys geare,* 2.55 ye must open the eyes of your mind, of faith I shuld haue sayde, as Moses did, which set more by trouble wyth Gods people, then by the riches of Egypt, and Pharaos Court. Your house, home and goodes, yea life and all that euer yee haue, God hath geuen you as loue tokens, to ad∣monish you of his loue, & to win your loue to him againe. Nowe will he trie your loue, whether ye set more by hym then by his tokens,* 2.56 or no. If ye for his tokēs sake, that is, for your home, house, goods, yea life, will goe w^t the world, least ye should loose them, then be assured your loue, as hee can not but espie it to be a strumpets loue,* 2.57 so will he cast it away with the world. Remember that he which will saue his life, shall loose it, if Christ be true: but he which aduen∣tureth, yea looseth his life for the Gospels sake, the same shalbe sure to finde it eternally. Do not ye knowe that the way to saluation is not the broade way, which manye run in, but the straight way, which fewe now walke in.

Before persecution came, men might partly haue stand in a doubt by the outward estate of the world with vs (al∣though by Gods woorde it was plaine) whether was the high way,* 2.58 (for there was as many that pretended the gos∣pell, as poperie) but nowe the sunne is risen, & the winde bloweth, so that the corne which hathe not taken fast roote, can not nor will not abide: and therefore easily yee may see the straight way by the smal number that passeth thorowe it. Who will now aduenture their goods and life for Chri∣stes sake, whiche yet gaue his life for our sakes? Wee are now become Gergesites,* 2.59 that would rather loose Christe, then our Porkets. A faithfull wife is neuer tried so to be, but when shee reiecteth and withstandeth woers. A faith∣full Christian is then founde so to be, when hys faith is as∣saulted.

If wee be not able, I meane, if wee will not forsake this world for Gods glory and Gospels sake, trow ye that God will make vs able, or geue vs a will to forsake it for natures sake? Die ye must once, and leaue al ye haue (God knoweth how soone and when) will ye, or will ye not, and seeing perforce ye must do this, will ye not willingly now doe it for Gods sake?

If ye goe to Masse, and do as the most part doeth, then may ye liue at rest & quietly: but if ye deny to goe to it, then shall ye goe to prison, lose your goodes, leaue your children comfortles, yea lose your life also. But my dearly beloued, open the eyes of your faith, & see how short a thing this life is, euen a very shadow and smoke. Againe, see how intol∣lerable the punishment of hel fire is, and that endles. Last of all, looke on the ioyes incomprehēsible, which God hath prepared for all them worlde without ende, which loose ey∣ther landes or goodes for his names sake.* 2.60 And then doe ye reason thus: If we goe to Masse, the greatest enemie that Christe hath, though for a little time we shall liue in quiet, and leaue to our children that they may liue heereafter, yet shall we displease God, fall into his handes (which is hor∣rible to hypocrites) and be in wonderful hazarde of falling from eternal ioy into eternal misery, first of soul, and then of body, with the Deuil and all Idolaters.

Againe, we shall wante peace of conscience, which sur∣mounteth all the riches of the world: and for our children, who knoweth whether God will visite our Idolatrie on them in this life: yea our house and goods are in danger of loosing, as our liues be, through many casualties, & when God is angry with vs, he can send alwaies when he will, one meane or an other to take all from vs for our sinnes, and to cast vs into care for our owne sakes, which wil not come into some litle trouble for his sake.

On this sort reason with your selues, and then doubt∣lesse God will worke otherwise with you and in you, then ye are ware of. Where nowe ye thinke your selues vnable to abide persecutiō, be most assured, if so be ye purpose not to forsake God, that God will make you so able to beare his Crosse, that therein you shall reioyce. Faithful is God,* 2.61 (sayth Paul) which wil not tempt you further then he wil make you able to beare, yea hee will geue you an outscape in the Crosse, which shalbe to your comfort. Thinke howe great a benefite it is, if God will vouche you worthy thys honour, to suffer losse of any thing for his sake. He myghte iustly cast most greeuous plagues vpon you, and yet now he will correct you with that rod wherby you shalbe made like to his Christe, that for euer ye may raigne wyth him. Suffer your selues therfore now to be made like to Christ, for els yee shall neuer be made like vnto him. The Deuill woulde gladly haue you nowe to ouerthrowe that which godly ye haue of long time professed. Oh howe woulde he triumph, if he could winne his purpose? Oh howe would the Papistes triumph against Gods gospell in you? Oh howe would you confirme them in their wicked Poperie? Oh how would the poore children of God be discomforted, if now ye should go to masse and other idolatrous seruice, and doe as the world doth?

Hath God deliuered you from y^e Sweate to serue hym so? Hath God myraculously restored you to healthe from your greeuous Agewes for suche a purpose? Hath God geuen you such blessings in this world and good things al the daies of your life hitherto, and nowe of equitie will ye not receiue at his hands, and for his sake, some euill? God forbid: I hope better of you. Use prayer, and cast your care vpon God: commit your children into his hands: geue to God your goods, bodies, and liues as he hath geuen them or rather sent them vnto you. Say wyth Iob: God hathe geuen, and God hathe taken away, hys name be praised for euer. Caste your care vppon hym (I saye) for hee is carefull for you:* 2.62 and take it amongest the greatest blessings of God to suffer for his sake. I trust he hath kept you hitherto to that ende.

And I beseeche thee, O mercifull Father for Iesus Christes sake, that thou wouldest be mercifull vnto vs, comforte vs wyth thy grace, and strengthen vs in thy trueth, that in heart we may beleeue, and in tongue boldly confesse thy Gospell, to thy glorye, and our eternall salua∣tion. Amen. Pray for me, and I by Gods grace will doe the same for you.

Iohn Bradford.

An admonition to certaine professours of the Gospell, to beware they fall not from it in consen∣ting to the Romish religion, by the exam∣ple of other halting and double faced Gospellers.

THe peace of Christe whiche is the true effecte of Gods Gospell beleued (my dearly beloued) be more and more plentifully perceiued of you,* 2.63 through the grace of our dere father, by the mighty working of the holy spirite our com∣forter. Amen.

Thoughe I haue many lettes presently to hinder mee from wryting vnto you, yet being desired, I could not but something signifie my ready good will in this behalfe, so much as I may, when I can not so much as I would.

You heare and see howe Sathan bestirreth hym, ra∣ging as a roaring Lyon to deuoure vs. You see and feele partly what stormes he hath raised vp to drowne the poore Boate of Christe, I meane hys Churche. You see howe terribly he traineth his souldiers to geue a fierce onset on vowarde of Gods battaile. You see how he hath receyued power of God, to molest Gods children, and to beginne at hys house. By reason whereof consider two thinges: one, the cause on our behalfe: the other, what will be the sequele on straungers.

For the first, if we be not blind, we can not but wel see that our sinnes are the cause of all this miserie:* 2.64 our sinnes I say, which I would that euery one of vs would applye to our selues after the example of Ionas and Dauid, tur∣ning ouer the wallet, that other mens offences myght lie behinde, and our owne before. Not that I woulde excuse other men, whyche exteriourly haue walked muche more grossely then manye of you haue done: but that I woulde prouoke you all as my selfe to more hearty repentance and prayer. Let vs more and more encrease to knowe and la∣ment our doubting of God, of his presence, power, anger, mercy. &c.

Let vs better feele and hate our selfloue, securitie, neg∣ligence, vnthankfulnes, vnbelief, impacience. &c. and then doubtlesse the crosse shall be lesse careful, yea it shalbe com∣fortable, and Christ moste deare and pleasaunt: death then shalbe desired,* 2.65 as the dispatcher of vs ou•• of al miserie, and entrance into eternall felicitie and ioye vnspeakeable: the whych is so much the more longed for, by howe muche we feele in dede the serpents bits wherwith he woundeth our heeles, that is, our outward Adam and senses. If we had, I say, a liuely and true feeling of his poyson, we could not but as reioyce ouer oure captaine y^t hath bruised hys head,* 2.66 so be desirous to followe his example, that is, to geue our liues with him and for him, and so to fill vp his passions, that he might conquere and ouercome in vs and by vs, to his glory and comfort of his children.

* 2.67Nowe the seconde (I meane the sequele, or that whych will folowe on the straungers) my dearely beloued, let vs well looke vpon. For if so be that God iustly doe thus geue to sathan and his seede, to vexe and molest Christe and hys penitent people: Oh what and how iustly may he and wil he geue to Sathan to intreate the rechlesse and impenitent sinners? If iudgement beginne thus at Gods house, what will followe on them that be wythout, if they repent not? Certainely for them is reserued the dregs of Gods cuppe, that is, brimstone, fire, and tempest intollerable. Now are they vnwillinge to drinke of Gods cuppe of afflictions which he offereth commō with his sonne Christ our Lord,* 2.68 least they shoulde lose their pigges with the Gergelites. They are vnwilling to come into the waye that bryngeth to heauen,* 2.69 euen afflictions: they in their hearts crie, Let vs cast his yoke from vs: they walke two wayes, that is, they seeke to serue God & Mammon, which is vnpossible, they will not come nigh the straight way that bringeth to life: they open their eyes to beholde present things onely: they iudge of Religion after reason, and not after Gods word: they folowe the more part, and not the better: they professe God wyth their mouthes, but in their hearts they denye him, or els they would sanctifie him by seruing hym more then men: they parte stake with God, which woulde haue all, geuing part to the world, to the Romish rout, and An∣tichristian Idolatrie now set abroad amongst vs publike∣ly: they will haue Christ, but none of his crosse, which will not be: they will be counted to liue godly in Christ, but yet they wil suffer no persecution: they loue this world, wher∣through the loue of God is driuen foorth of them: they sa∣uour of those things that be of menne, and not that bee of God: Summa, they loue God in theyr lippes, but in theyr hearts, yea and in their deedes deny hym, as well by not repenting their euils past, as by continuing in euill stil, by doing as the world, the flesh and the deuil willeth, and yet still perchaunce they will pray or rather prate: Thy will be done in earth, which is generallye that euery one shoulde take vp his crosse and follow Christe. But thys is a harde saying: who is able to abide it? Therefore Christ must be praied to depart, least al their pigges be drowned. The de∣uill shall haue his dwelling againe in themselues, rather then in their pigges, and therefore to the Deuill shall they go, and dwel with him in eternall perdition and damnati∣on, euen in hell fire a torment endlesse, and aboue all cogi∣tations incomprehensible, if they repent not.

Wherefore by them (my dearely beloued) be admony∣shed to remember your profession, howe that in Baptisme you made a solempne vowe to forsake the Deuill, the world. &c. You promised to fight vnder Christes standard. You learned Christes Crosse afore you begunne wyth A. B. C. Goe to then, pay your vowe to the Lorde: fighte lyke mende, and valiant menne vnder Christes standarde: take vp your Crosse and follow your maister, as your brethren M. Hoper,* 2.70 Rogers, Tailor, and Sanders haue done, and as nowe your brethren M. Cranmer, Latimer, Ridley, Farrar, Bradford, Haukes. &c. be ready to doe. The Ise is broken before you, therefore be not afraide, but be content to die for the Lorde. You haue no cause to wauer or doubt of the doctrine thus declared by the bloud of the pastours. Remember that Christ sayeth: He that will saue his life, shall lose it. And what should it profite you to winne the whole worlde, muche lesse a little quietnesse, your goodes. &c. and to lose your owne soules? Render to the Lord that he hath lent you, by such meanes as he would haue you render it, and not as you would. Forget not, Christes disciples must deny themselues, as well concerning their will, as concer∣ning their wisdome. Haue in mind, that as it is no small mercy to beleeue in the Lorde,* 2.71 so it is no small kindnesse of God towardes you to suffer any thing, much more deathe for the Lorde. If they be blessed that die in the Lord, howe shall they be that die for the Lorde? Oh what a blessing is it to haue death due for our sinnes, diuerted into a demon∣stration and testification of the Lordes trueth?* 2.72 Oh that we had a little of Moises faith to looke vppon the ende of the Crosse, to looke vpon the rewarde, to see continually wyth Christe and hys people, greater richesse then the richesse of Egypt. Oh let vs pray that God would open our eyes to see his hi•• Manna, heauenly Ierusalem, the congregation of the first borne, the melodie of the Saintes the tabernacle of God dwelling with men: then shuld we runne and be∣come violent men, and so take the kingdome o•• heauen as it were by force. God our father geue vs for hys Christes sake, to see a litle, what and howe great ioy he hath prepa∣red for vs, he hath called vs vnto, & most assuredly geueth vs for his owne goodnes and truthes sake. Amen.

My dearely beloued, repent, be sober and watche in prayer, be obedient, and after your vocations shewe your obedience to the higher powers in all thinges that are not against Gods word, therein acknowledging y^e soueraigne power of the Lorde: howbeit, so that ye be no rebels or re∣bellers for no cause: but because wyth good conscience you can not obey, be pacient sufferers, and the glorye and good spirit of God shall dwel vppon vs. I pray you remember vs your afflicted brethren, being in the Lordes bondes for the testimonie of Christ, and abiding the gracious houre of our deare and most merciful father. The Lord for Christes sake, geue vs merry hearts to drinke lustely of his sweete cuppe, which daily we grone and sigh for, lamenting that the tyme is thus prolonged. The Lorde Iesus geue vs grace to be thankeful, and to abide paciently the prouident houre of his most gracious good will. Amen. Amen.

From the Counter in the Poultrie.

Yours in Christ Iohn Bradford.

To my good brother Iohn Careles, prisoner in the kings Benche.

THe father of mercie and God of all comfort, visite vs with his eternall consolation, according to his great mercies in Iesus Christ our Sauiour. Amen.* 2.73

My very deare brother, if I shall reporte the truthe vnto you, I can not but signifie that sithen I came into prisone, I neuer re∣ceaued so much consolation as I did by your last letter, the name of God be most heartely praised therefore. But if I shall reporte the trueth vnto you, and as I haue begonne, speake still the veri∣tie, I must confesse that for mine vnthankefulnes to you wardes, and to God especially, I haue more neede of Gods mercifull ti∣dinges, then I hadde euer heeretofore. Ah that Sathan enuieth vs so greatly. Ah that our Lorde woulde treade his head vnder our feete shortly. Ah that I mighte for euer, both my selfe beware, and be a godly example to you and others to beware of vnthankeful∣nesse. Good brother Careles,* 2.74 we hadde more neede to take heede after a lightening, of a foile then before. God therefore is to be praised euen when he hideth, and that not of long, a chearefull countenaunce from vs, least we being not expert howe to vse it as we shoulde doe, doe hurt more oure selues thereby, so great is our ignoraunce and corruption. This my good brother & ryght deare to my very heart, I wryte vnto you as to one whom in the Lorde I embrace, and I thanke God that you doe me in like man∣ner. God our father more and more geue vs both his good spirit, that as by faith we may fele our selues vnited vnto him in Christ, so by loue we may feele our selues linked in the same Christ one to an other, I to you, and you to me, we to al the children of God, and all the children of God to vs, Amen. Amen.

Commende me to our good brother Skelthrop, for whome I heartely praise my God,* 2.75 which hath geuen him to see hys trueth at the length, and to geue place to it. I doubt not, but that he will be so heedie in all his conuersation, that hys olde acquaintaunce may euer thereby thinke them selues astray. Woe and woe againe shoulde be vnto vs, if we by our example should make menne to stumble at the trueth. Forgette not salutations in Christe, as you shall thinke good to Trewe, and hys fellowes. The Lorde hath his time (I hope) for them also, although we perchance thinke other∣wise. A drop maketh the stone hollowe, not with once,* 2.76 but wyth often dropping: so if with hearty praier for them and good exam∣ple, you stil and drop vppon them as you can, you shall see Gods worke at the length. I beseeche God to make perfect all the good he hath begun in vs all, Amen. I desire you all to pray for me the most vnworthy prisoner of the Lorde.

Your brother Iohn Bradford.

To M. Iohn Hall and his wife, prisoners in Newgate for the testimonie of the Gospell.

ALmightye God oure heauenly Father through Iesus Christ, be w^t you both my dearely beloued, as with hys

deare children for euer, & so he blesse you with his holy spi∣rite, that you may in thys your crosse (for his cause doubt∣les) reioyce, and gladly take it vp to beare it so long as hee shall thinke good. I haue heard (my good brother & sister) how that god hath brought you both into his scholehouse, (whereas you were bothe purposed by his leaue to haue pla••ed the trewands) that thereby you might see his care∣fulnes & loue towarde you.* 2.77 For if it be a token of a louing and careful father for his children, to preuent the purpose, and disappoynt the intent of his children, purposing to de∣part a while from the schoole for feare of beating, (whych thing they woulde not doe if they did as much consider the commodity of learning which there they might get): how should you take this worke of the Lorde preuenting your purpose, but as an euident signe of loue and fatherly care∣fulnes that he beareth towardes you? If he shoulde haue winked at your willes, then would you haue escaped bea∣ting: I meane the crosse, but then should you haue lost the commoditie of learning, which your father will now haue you to learne and feele, and therfore hath he sent to you his crosse. Hee I say, hath brought you where you be: and though your reason and wit wil tell you, it is by chance or fortune, or otherwise, yet (my dearely beloued) knowe for certaine that what so euer was the meane,* 2.78 God your fa∣ther was the worker heereof, and that for your weale, al∣though otherwise your old Adam doth tel you, & you fele: yet I say of truth that your duty is to thinke of this crosse, that as it is of Gods sending, and commeth from him: so although your deserts be otherwise, it is of loue & fatherly affection for your weale and commodities sake.

What commodity is hereby, you wil perchance obiect. You are now kept in close prison you wil say: your family and children be without good ouerseers: your substance di∣minisheth by these meanes: pouertie will approche: and perchance more peari••s also, yea and losse of life too. These are no commodities but discommodities, and that no smal ones: so that iustly you would be glad to know what com∣moditie can come to you by this crosse, whereby commeth so great discommodities,

To these things I answer, that in deede it is true you ••ay of your bodies, families, children, substance, pouertie, life. &c. Which things, if you would consider a while wyth inwarde eyes, as you beholde them with outwarde, then perhaps you should finde more ease.* 2.79 Doe not you now by the inward sense perceiue that you must part frō all these and all other commodities in the worlde? Tell me then, haue not you this commoditie by your crosse, to learne to loath and leaue the worlde, and to long for and desire an other world, where is perpetuity? You ought of your own head and free will to haue (according to your profession in baptisme) forsaken the worlde and all earthly things, v∣sing the world, as though you vsed it not, Your hart only sette vpon your hourde in heauen,* 2.80 or els you coulde neuer be Christes true disciples, that is be saued, and be where he is. And trowe you (my good heartes in the Lorde) trowe you I say, that this is no commoditie, by this crosse to be compelled hereto, that you might assuredly enioy with the Lord endles glory? Howe now doth God (as it were) fa∣therly pull you by the eares to remēber your former offen∣ces concerning these things & al other things, that repen∣tance and remission might ensue? Howe doth God nowe compell you to call vpon him, and to be earnest in prayer? Are these no commodities?* 2.81 Doth not the scripture say, that God doth correct vs in the worlde because we shall not be dam∣ned with the worlde? That God chasteneth euery one whome he loueth? that the ende of this correction shall be ioy and ho∣linesse? Doeth not the Scripture saye, That they are hap∣pie that suffer for righteousnesse sake, as you nowe doe, that the glory and spirite of God is vpon them? that, as you are nowe made like vnto Christ in suffering, so shall you be made like him in raigning? Doeth not the Scripture say that you are nowe going the high and right way to heauen? that your suffering is Christes suffering? My dearly beloued, what greater commodities then these, can a godly heart desire?

Therefore ye are commaunded to reioyce and be glad when ye suffer, as now ye doe: for through the goodnesse of God, great shalbe your reward: Where? Forsooth on earth first for your children: for now they are in Gods mere and immediate protection. Neuer was father so careful for his children, as Gods is for yours presently. Gods blessing which is more woorth then all the world, you leaue in dede to your children. Though all your prouidence for thē shuld be pulled away: yet God is not poore, he hath promised to prouide for them moste fatherly.* 2.82 Cast thy burthen vppon me (sayth he) and I will beare it. Do you therfore cast them and commend them vnto God your father, and doubt not that he will die in your dette. He neuer yet was found vnfaith∣full,* 2.83 and he wil not nowe begin with you. The good mans seede shal not go a begging his bread: for he wil shew mer∣cy vpon thousands of the posterity of them that fea••e him.* 2.84 Therfore as I sayd, Gods reward first vpon earth shalbe felt by your children euen corporally, and so also vpon you if God see it more for your cōmoditie, at the least inwardly you shal feele it by quietnes and comfort of conscience: and secondly after this life, you shal find it so plentifully, as the eye hath not seene, the eare hath not hard, the heart cannot conceiue how great & glorious Gods reward wil be vpon your bodies, much more vpon your soules. God open our eies to see and feele this in deede. Then shall we thinke the crosse which is a meane hereto, to be commodious. Then shal we thanke God that he would chastice vs. Then shal we say with Dauid: Happie am I that thou hast punished me, for before I went astray, but nowe I keepe thy lawes.

This that we may doe in deede my dearely beloued, let vs first know y^t our crosse commeth from God: Secondly,* 2.85 that it cōmeth from God as a father, that is, to our weale and good. Therefore let vs thirdly cal to minde our sinnes and aske pardone. Whereto let vs fourthly looke for helpe certainly at Gods hand in his good time: helpe I ••ay, such as shall make most to Gods glory, and to the comfort and commodity of our soules & bodies eternally. This if we certainely conceiue, then will there issue out of vs heartie thankes geuing, which God requireth as a most precious sacrifice. That we may all through Christ offer this, let vs vse earnest prayer to our God and deare father, who blesse vs, keepe vs, and comforte vs vnder his sweete crosse for euer. Amen. Amen.

My deare hearts, if I could any way comfort you, you should be sure therof, though my life lay thereon, but now I must do as I may, because I cannot as I would. Oh y^t it would please our deare father shortly to bring vs where we shoulde neuer depart, but enioy continually the blessed fruition of his heauenly presence: pray, pray, that it maye speedely come to passe, pray. To morrow I will send vnto you to know your estate, send me word what are the chie∣fest things they charge you withall. From the Counter.

By your brother in the Lord, Iohn Bradford.

¶To Maistresse Hall prisoner in Newgate and readye to make aunswer before her aduersaries.

OVr most mercifull God and father through Christ Iesus our Lord and Sauiour be merciful vnto vs,* 3.1 and make perfect the good he hath begon in vs vnto the end. Amen.

My deare Sister reioyce in the Lord, reioyce: be glad (I say) be mery and thankefull, not onely because Christ so commaun∣deth vs, but also because our state wherein we are presently, re∣quireth no lesse, for we are the Lordes witnesses. God the father hath vouched safe to chose vs amongst many, to witnesse and te∣stifie, that Christ his sonne is kyng, & that his word is true. Christ our Sauiour for his loues sake towards vs, will haue vs to beare record that he is no vsurper nor deceiuer of the people, but gods Embassadour, Prophet, and Messias: so that of all dignities vpon earth▪ this is the highest. Greater honor had not his Prophets, A∣postles,* 3.2 nor dearest friends then to beare witnesse with Christ as we now do. The world followyng the counsaile of their Sire Sa∣than, would gladly condemne Christ and his veritie: but lo the Lord hath chosen vs to be his champions to let this. As stout sol∣diours therefore let vs stand to our maister, who is with vs and standeth on our right hand that we shall not be much mooued, if we hope and hang on his me••cy: he is so faythfull and true, that he wil neuer tempt vs further then he wil make vs able to beare.

Therfore be not carefull (for I heare say this day you shall be called forth) what you shall aunswer.* 3.3 The Lord which is true and cannot lye, hath promised and will neuer faile nor forget it, that you shall haue both what and how to aunswer, so as shal make hys shameles aduersaries ashamed. Hang therefore on this promise of God, who is an helper at a pinch and a most present remedy to them that hope in him Neuer was it heard of or shall be, that any hoping in the Lord was put to foile.

Therfore as I sayd, I say agayne, Deare Sister be not only not carefull for your answeryng, but also be ioyfull for your cause. Confesse Christ and be not ashamed, and he will confesse you & neuer bee ashamed of you. Though losse of goodes and lyfe bee like here to ensue.* 3.4 Yet if Christ be true (as hee is most true) it is otherwyse in deede: For he that looseth his lyfe (sayth he) win∣neth it, but he that saueth it, looseth it. Our sinnes haue deser∣ued many deathes. Nowe if God so deale with vs that hee wyll make our deserued death a demonstratio•• of his grace, a testi∣moniall of hys veritie, a confirmation of hys people, and ouer∣throwe of hys aduersaries: What great cause haue wee to bee thankefull? Be thankefull therefore good Sister, bee thankefull. Reioyce and be mery in the Lord, be stoute in his cause & qua∣••ell, be not faynt harted, but runne out your race, and set your captaine Christ before your eyes. Beholde howe great your 〈1 page missing〉〈1 page missing〉

a small congregation?

But be it so that Peter had as much geuen to him as they do affirme· Who yet will graunt that Peter had a patrimony geuen for his heires? He hath left (say the Papists) to his successors the selfe ••ame right which he receyued.* 3.5 Oh Lord God, then must hys successor be a Sathan: for hee receyued that title of Christ hym∣selfe. I would gladly haue the Papistes to shew me one place of succession mentioned in the Scriptures I am sure that whē Paule purposely painteth out the whole administration of the church, he neither maketh one head, nor any inheritable Primacie, & yet he is altogether in commendation of vnitie. After he hath made mention of one God the father▪ of one Christ, of one spirit, of one body of the Church, of one fayth, and of one Baptisme, then hee describeth the meane and maner how vnitie is to be kept: name∣ly, because vnto euery pastour is grace geuen after the measure wherwith Christ hath endued them Where I pray you is now a∣ny title of Plenitudinis potestatis, of fulnesse of power? When he calleth home euery one vnto a certayne measure, why did he not forthwith say one Pope? Which thing he could not haue for∣gotten, if the thyng had bene as the Papists make it.

But let vs graunt that perpetuitie of the Primacye in the church was established in Peter: I would gladly learne why the seat of the Primacy should be rather at Rome then elswhere. Ma∣ry say they, because Peters chaire was at Rome. This is euen lyke to this, that because Moses the greatest Prophet, and Aaron the first Priest exercised their offices vnto their death in the deserte, therfore the principallest place of the Iewish Church, should bee in the wildernesse. But graunt them their reason that it is good. What should Antioch claime? For Peters chaire was there also, wherin Paule gaue hym a checke, which was vnseemely and vn∣manerly done of Paule, that would not geue place to his Presi∣dent and better.

No say the Papistes, Rome must haue this authoritie because Peter died there But what if a man should by probable conie∣ctures shew, that it is but a fable, which is fained of Peters Bisho∣prike at Rome? Read how Paule doth salute very many priuate persons when he writeth to the Romaines. Three yeres after his Epistle made, he was broght to Rome prisoner. Luke telleth that he was receiued of the brethren,* 3.6 and yet in all these, is no menti∣on at all of Peter, which then by their stories was at Rome. Be∣like he was proud as the Pope and Prelates be, or els he woulde haue visited Paule. Paule beyng in prison in Rome, did write di∣uers Epistles, in which hee expresseth the names of many whiche were in comparison of Peter, but rascall personages, but of Peter he speaketh neuer a word Surely, if Peter had bene there, this si∣lence of hym had bene suspicious.* 3.7 In the 2. Epistle to Tim. Paule complaineth that no man was with hym in his defence, but al had left hym.* 3.8 If Peter had bene then at Rome, as they write, then ey∣ther Paule had belied hym, or Peter had played his Peters part. Luke. 23. In another place, how doth he blame all that were with h••m, only Timothy excepted? Therfore we may wel doubt whe∣ther Peter was at Rome B. as they prate: for all this tyme & long before, they say that Peter was bishop there.

But I will not stirre vp coles in this matter. If Rome bee the chiefe seate because Peter died there, why should not Antioch be the second? Why should not Iames & Iohn which were taken with Peter to be as pillers.* 3.9 Why (I say) shoulde not their seates haue honor next to Peters seate? Is not this geare preposterous, that Alexandria where Marke (which was but one of the disci∣ples) was bishop, should be preferred before Ephesus where Iohn the Euangelist taught and was bishop, and before Ierusalē, where not only Iames taught and died bishop, but also Christ Iesus our Lord & high priest for euer, by whom beyng Maister (I hope) ho∣nour should be geuen to his chaire,* 3.10 more thē to the chaire of his Chaplaines.

I need to speake nothyng how that Paule telleth Peters A∣postleship to concerne rather circumcision or the Iewes, & ther∣fore properly pertaineth not to vs. Neither do I need to bring in Gregorius the first bishop of Rome, which was about the yere of our Lord.* 3.11 600. who plainly in his works doth write, that this ti∣tle of Primacy, & to be head ouer all churches vnder Christ, is a title meete and agreyng only to Antichrist, and therfore he cal∣leth it a prophane, a mischieuous and an horrible title. Whome should we beleeue now, if we will neyther beleeue Apostle nor Pope.

* 3.12If I should go about to tel how this name was first gotten by Phocas, I should be too long. I purpose God willing to set it forth at large in a worke which I haue begun of Antichrist, if God for his mercies sake geue me life to finish it. For this present there∣fore I shall desire your Ladyship to take this in good part. If they wil needs haue the B. of Rome to be acknowledged for the head of the Church, then will I vrge them that they shall geue vs a bi∣shop. But they obtrude vnto vs a butcher rather, or a bitesheepe, then a Bishop. They brag of Peters succession, of Christes vicare, this is alwayes in theyr mouth. But alas, how can we call hym Christes Vicare that resisteth Christ, oppugneth his veritie, per∣secuteth hys people, and lyke a Prelate preferreth himselfe a∣boue God and man? How, or wherein doth the Pope and Christ agree? How supplieth hee Peters ministery, that boasteth of hys succession?

Therfore to beginne withall, which I will vse presently for a conclusion,* 3.13 if the Papists will haue the B. of Rome supreme head of the Churche of Christ in earth, they must afore they attayne this, g••ue vs a Bishop in deed, and not in name. For whosoeuer he be that will make this the bond of vnitie, whatsoeuer the Bi∣shop of Rome be, surely this must needes folow, that they do no∣thyng els but teach a most wicked defection, and departing from Christ.

But of this (if God lend me lyfe) I purpose to speake more at large hereafter. Now will I betake your Ladyship vnto the tui∣tion of God our father, and Christ our onely head pastour & kee∣per, to whom see that you cleaue by true fayth which dependeth onely vpon the word of God, which if you doe follow as a lan∣terne to your feete, and a light to your steps, you shall thē auoyd darkenes, and the daungerous deepes whereinto the Papists are fallen by the iust iudgement of God, and seeke to bryng vs into the same dungeon with them, that the blynd following the blind they both mayfall into the ditch: out of the which God deliuer them accordyng to hys good will, and preserue vs for his names sake, that we beyng in his lyght, may continue therein, and walke in it whilest it is day: so shall the night neuer ouerpresse vs, wee goyng from lyght to lyght, from vertue to vertue, from fayth to fayth, from glory to glory, by the gouernaunce of Gods good spirite, which God our father geue vnto vs all for euer and euer. Amen.

Your brother in bondes for the testimonye of Iesus Christ, Ioh. Bradford.

Here followeth another letter of M. Bradford, to one Richard Hopkins, shiriffe sometimes of Couentry,* 3.14 & yet beyng (as I heare say) alyue. This Hopkins whom M. Bradford commendeth so much in this letter, duryng the tyme of his shiri••ealtie, was detected and accused by cer∣taine malignant aduersaries, of matter pertaing to religi∣on. What matter it was, I am not yet certainly informed, vnles it were for sending and lendyng vnto a theefe being then in prison ready to be hanged, a certain English booke of scripture for his spirituall comfort.

Whereupon, or els vpon some such like matter, he be∣ing maliciously accused, was sent for and committed to the Fleete, and there endured a sufficient tyme, not wythout great perill of lyfe. Notwithstandyng, the sayd Hopkins beyng at length deliuered out of prison, followyng thys counsaile of M. Bradford, and mindyng to keepe his con∣science pure from Idolatry, was driuen with his wife and 8. yong children, to auoyde the realme, and so leauyng all other worldly respects, with his great losse and dammage went into high Germany, where he contiued in the Citie of Basill, till the death of Queene Mary, being like a good Tobias, to his power a frendly helper, and a comfortable relieuer of other Englishe exiles there about him: Gods holy blessing so working with hym therefore, that in those far countries, neither he fell in any great decay, neither a∣ny one of all his houshold, during all that tyme there mis∣caried, but so many as he brought out, so many he recari∣ed home againe, yea & that with aduantage, and gods plē∣ty withall vpon him. Now the letter written to this Ri∣chard Hopkins by M. Bradford, is this.

¶A Letter to Maister Richard Hopkins, then Shiriffe of Couentry, and prisoner in the Fleete, for the fayth∣full and constant confessing of Gods holy Gospell.

DEarely beloued in the Lord, I wish vnto you, as vnto myne owne brother, yea as to myne owne hart roote,* 3.15 Gods mercy & the feelyng of the same plentifully in Christ our sweete sauiour, who gaue himselfe a raunsome for our sinnes, and price for our redemption, praysed therefore bee his holy name for euer and euer. Amen.

I will not go about to excuse my selfe for not sendyng vnto you hetherto, suffring for the Lordes sake as you do, to the comfort of mee and of all that loue you in the truth: but rather accuse my selfe both before God and you, desi∣ring you of forgiuenesse, and with me to pray to God for pardon of this my vnkind forgetting you, and al other my sinnes, which I beseech the Lord in his mercy, to do away for his Christes sake. Amen.

Now to make amends to you ward, I would be glad if I could, but because I cannot, I shall hartily desire you to accept that will, and this which I shal now write vnto you, there after: I meane, after my will and not after the deed, to accept and take it. At this present my deare hart in the Lord, you are in a blessed state, although it seem other∣wise to you, or rather vnto your olde Adam, the which I

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dare now be so bold as to discerne from you, because you would haue him not onely discerned, but also vtterly de∣stroyed. For if God be true, then is his word true.

Nowe his worde pronounceth of your state that it is happy, therefore it must needes bee so. To prooue this I thinke it need not: for you know that the holy ghost saith, That they are happy which suffer for righteousnes sake, and that Gods glory and spirit resteth on them which suffer for consciēce to God. Now this you cannot but know, that this your suffering is for righteousnesse sake, and for conscience to Godwards, for els you might be out of trouble euē out of hand. I know in very deed that you haue felt and do feele your vnthankfulnesse to God and other sinnes, to witnes to you, that you haue deserued this prisonment and lacke of libertie,* 3.16 betwixt God and your selfe, and I would you so would confesse vnto God in your prayers, with petiti∣on for pardon and thanks geuing, for his correctyng you here. But you know that the Magistrates doe not perse∣cute in you your sinnes, your vnthankfulnesse. &c. But they persecute in you Christ hymselfe, his righteousnesse, his veritie, and therefore happy be you that haue founde such fauor with God your father, as to accompt you wor∣thy to suffer for his sake in the sight of man: surely you shall reioyce therfore one day with a ioy vnspeakeable, in the sight of man also.

You may thinke your selfe borne in a blessed time, that haue found this grace with God, to be a vessell of honour to suffer with his Saints, yea with his sonne. My belo∣ued, God hath not done so with many. The Apostle saith: Not many noble,* 3.17 not many riche, not many wise in the world, hath the Lord God chosen. Oh then what cause haue you to reioyce, that amongst the not many, he hath chosen you to be one? For that cause hath God placed you in your office, that therefore ye might the more see his speciall dignation and loue towards you. It had not bene so great a thyng for M. Hopkins to haue suffred as M. Hopkins, as it is for M. Hopkins also to suffer as M. Shiriffe. Oh happy day that you were made shiriffe, by the which as God in this world would promote you to a more honourable de∣gree, so by suffering in this roome he hath exalted you in heauen, and in the sight of his church & children, to a much more excellent glory. When was it read, that a shiriffe of a citie hath suffred for the Lordes sake? Where read we of a∣ny Shiriffe that hath bene cast in prison for conscience to Godward? How could God haue delt more louingly w^t you, then herein he hath done? To the end of the worlde it shall be written for a memoriall to your prayse, that Rich. Hopkins shiriffe of Couentry, for conscience to do his of∣fice before God, was cast in the Fleete, and there kept pri∣soner a long tyme. Happy, & twise happy are you, if here∣fore you may geue your life. Neuer could you haue attay∣ned to this promotion on this sort out of that office. How do you preach now, not onely to all men, but specially to magistrates in this realme? Who would euer haue thoght that you should haue bene the first magistrate that for chri∣stes sake should haue lost any thing?* 3.18 As I sayd before, ther¦fore I say againe, that your state is happy. Good brother, before God I write the truth vnto you, my conscience bea∣ring me witnes, that you are in a most happy state with the Lord, and before his sight.

Be thankfull therefore, reioyce in your trouble, pray for pacience, perseuere to the ende, let paciēce haue her per∣fect worke.* 3.19 If you want this wisedome and power, aske it of God, who will geue it to you in his good tyme. Hope still in him, yea if he should slay you, yet trust in hym wyth Iob, and you shall perceiue that the ende will be to finde him mercyfull & full of compassion: for he will not breake promise with you, which hitherto did neuer so with any. He is with you in trouble, he heareth you callyng vppon hym, yea before you cal, your desires are not only known, but accepted through Christ. If now and then he hide hys face from you, it is but to prouoke your appetite, to make you the more to long for him. This is most true: He is a comming, and will come, he will not be long. But if for a tyme he seeme to tary, yet stand you still, and you shall see the wonderfull workes of the Lord. Oh beloued, where∣fore should you be heauy? Is not Christ Emanuell, God with vs? Shall you not find that as he is true in saying: In the world you shall haue trouble:* 3.20 so is he in saying: In mee you shall haue comfort? He doth not sweare only that trou∣ble will come, but with all he sweareth that comfort shall ensue. And what comfort? such a comfort as the eye hath not seene, the eare hath not heard, nor the hart of man can conceiue. Oh great comfort: who shall haue this? For∣sooth they that suffer for the Lord. And are not you one of them? Yea verily are you. Then (as I said) happy, hap∣py, and happy againe are you my dearely beloued in the Lord. You now suffer with the Lord, surely you shall bee glorified with him. Call vpon God therfore in your trou∣ble, and he will heare you, yea deliuer you in such sort, as most shall make both to his & your glory also. And in this calling, I hartily pray you to pray for me your fellow in affliction. Now we be both going in the high way to hea∣uen, for by many afflictiōs must we enter in thether, whe∣ther God bring vs for his mercies sake, Amen. Amen.

Your fellow in affliction, Iohn Bradford.

¶To my good Sister Maistresse Elizabeth Browne.

GOod sister, God our Father make perfect the good hee hath begun in you vnto the end.* 3.21

I am afrayde to write vnto you because you so ouercharge your selfe at all tymes, euen when so euer I doe but send to you commendations. I would bee more bold on you then many o∣thers, and therfore you might suspend so great tokens til I should write vnto you of my need: which thyng doubtlesse I would do if it vrged me. Deare sister, I see your vnfained loue to me wardes in God, and haue done of long time, the which I do recompence with the like, and will do by gods grace so long as I liue, & there∣fore I hope not to forget you, but in my poore prayers to haue you in remembraunce, as I hope you haue me.* 3.22 Otherwyse I can do you no seruice, except it bee now and then by my writyng to let you from better exercise, where yet the end of my writyng is to excite and stir vp your hart more earnestly to go on forwards in your well begon enterprise. For you know none shalbe crow∣ned, but such as striue lawfully, & none receiueth the gleue, but those that runne to the appointed marke.* 3.23 None shall be saued but such as persist and continue to the very end.

Therfore (deare Sister) remember that we haue neede of pa∣tience, that when we haue done the good will of God, wee may receiue the promise. Patience and perseueraunce bee the proper notes whereby Gods children are knowne from counterfaites. They that perseuere not, were alwayes but hypocrites. Many make godly beginnings, yea their progresse seemeth meruailous but yet after in the end they fayle. These were neuer of vs say••h S. Iohn: for if they had bene of vs, they would haue continued vnto the very end.

Go to now therfore myne own beloued in the Lord:* 3.24 as you haue well begun, and well gone forward, so well persist and hap∣pily end, and then all is yours. Though this be sharpe and sower, yet it is not tedious or long. Do all that euer you doe, simply for God, and as to God, so shall neuer vnkyndnesse nor any other thyng make you to leaue of from well doyng, so long as you may do well. Accustome your selfe now to see God continually, that he may be all in all vnto you. In good thyngs behold his mercy, and apply it vnto your selfe. In euill thyngs and plagues beho••d hys iudgements, where through learne to feare hym. Beware of sinne, as the serpent of the soule which spoileth vs of all our o•• nature and seemely apparel in Gods sight. Let Christ crucified be your booke to study on, and that both night and day▪ Marke your vocation, and be diligent in the workes thereof. Vse harty & ear∣nest prayer, and that in spirit. In all thyngs geue thanks to God our father through Christ. Labour to haue here lyfe euerlastyng begun in you: for els it will not be elsewhere enioyed. Set Gods iudgement often before your eyes, that nowe examinyng your selfe, you may make diligent sute, and obtaine neuer to come in∣to iudgement. Vncouer your euils to God, that he may couer thē. Beware of this Antichristian trash: defile not your selfe in soule or body therewith, but accomplish holynes in the feare of God, & beare no yoke with vnbeleeuers. Looke for the commyng of the Lord which is at hand: by earnest prayer and godly 〈…〉〈…〉 it. God our father accomplish his good worke in you. Am••. Commend me to my good mother maistres Wilkinson, & to my very deare sister maistresse Warcuppe▪ I shall daily commend you all to God, and I pray you do the lyke for me.

Iohn Bradford.

¶To a friend of his, instructing hym how he should aunswer his aduersaries.

MY good brother, our mercifull God and deare Father through christ, opē your eyes effectually to see,* 3.25 & your heart ardently to desire the euerlasting ioy which he hath prepared for his slaughter sheep, that is, for such as shrink not from his truth for any such stormes sake. Amen.

When you shall come before the Magistrates to geue an aunswer of the hope which is in you, do it with all re∣uerence and simplicity. And because you may be somthing afrayd by the power of the Maiestrates & cruelty which they will threaten against you, I would you set before you the good father Moses to follow his example:* 3.26 for hee set the inuisible God before his eyes of fayth, and with them looked vpon God and his glorious Maiestie and power, as with his corporal eies he saw Pharao and all his feare∣full

terrors. So doe you my dearely beloued: let your in∣ward eies geue such light vnto you, that as you know you ar•• before the magistrates, so and much more, you & they also are present before the face of God, which will geue such wisedome to you, fearing him and seeking his prayse, as the enemies shall wonder at, and further, he will so or∣der their harts and doyngs, that they shall, will they, ••ill they, serue Gods prouidence towards you (which you can not auoyd though you would) as shall be most to his glo∣ry, and your euerlasting comfort.

Therefore my good brother, let your whole study bee onely to please God: put hym alwayes before your eies, for he is on your right hand lest you should be mooued, he is faithfull, and neuer will suffer you to be tempted aboue that hee will make you able to beare. Yea euery haire of your hed he hath numbred, so that one of them shal not pe∣rish without his good will, which cannot be, but bee good vnto you, in that he is become your father▪ through Christ, and therfore as he hath geuen you to beleue in hym (God increase this beliefe in vs all) so doth hee now graciously geue vnto you to suffer for his names sake: the which you ought with all thankefulnesse to receiue, in that you are made worthy to drinke of the self same cup, which not on∣ly the very sonnes of God haue dronke of before you, but euen the very natural sonne of God himself hath brought you good lucke. Oh he of his mercy make vs thankefull to pledge him agayne. Amen.

Because the chiefest matter they will trouble you and go about to deceiue you withall, is the Sacrament, not of Christes body and bloud,* 3.27 but of the aulter (as they call it) thereby destroieng the Sacrament which Christ institu∣ted: I would you noted these two things: First, that the Sacrament of the aulter which the Priest offereth in the Masse, and eateth priuately with himselfe, is not the Sa∣crament of Christes body add bloud instituted by him, as Christes institution plainely written and set foorth in the scriptures, beyng compared to their vsing of it, playnely doth declare.

Againe, if they talke with you of Christes Sacrament instituted by him, whether it be Christes body or no: aun∣swer them, that as to the eyes of your reason, to your tast and corporall senses it is bread and wyne, and therfore the Scripture calleth it after the consecration so: euē so to the eyes, taste, and senses of your faith, which ascendeth to the right hand of God in heauen, where Christ sitteth, it is in very deed Christs body and bloud, which spiritually your soule feedeth on to euerlasting life in faith and by faith, euē as your body presently feedeth on the sacramentall bread and sacramentall wyne.

By this meanes as you shall not allow transubstan∣tiation, nor none of their popish opinions: so shal you de∣clare the Sacrament to be a matter of faith, and not of rea∣son, as the Papistes make it. For they deny Gods omni∣potencie, in that they say Christ is not there, if bread bee there:* 3.28 but fayth looketh on the omnipotencie of God, ioi∣ned with this promise, and doubteth not but that Christ is able to geue that he promiseth vs spiritually by fayth, the bread still remaining in substāce, as wel as if the substance of bread were takē away: for Christ saith not in any place this is no bread. But of this geare God shal instruct you, if you hang on his promise, and pray for the power & wis∣dome of his spirit, which vn••oubtedly as you are bounde to looke for, praying for it, so he hath bound himselfe by his promise to geue it: the which thing graunt vnto vs both, and to all his people, for his names sake, thorough Christ our Lord, Amen.

Iohn Bradford.

¶To certaine godly men, whome he exhorteth to bee pacient vnder the crosse, and constant in the true doctrine which they had professed.

MY dearely beloued in the Lord, as in him I wish you well to fare,* 3.29 so I pray God I and you may continue in his true ser∣uice, that perpetually we may enioy the same welfare, as here in hope so in heauen in deed, and eternally.

You know this world is not your home, but a pilgrimage & place wherein God trieth hys children, and therfore as it know∣eth you not, nor can know you: so I trust you know not it, that is, you allow it not, nor in any poynt will seeme so to doe, al∣though by many you be occasioned thereto. For this hote sunne which now shineth, burneth so sore, that the corne which is sow∣en vppon sande and stony ground, beginneth to wither: that is, many which before tymes were taken for harty Gospellers, be∣gin now for the feare of afflictions to relent, yea to turn to their vomite agayne, thereby declaryng that though they goe from a∣mongst vs, yet were they neuer of vs▪ for els they would haue stil taried with vs, and neyther for gayne nor losse, haue left vs either in word or deed As for their hart (which vndoubtedly is double and therfore in danger to Gods curse) we haue as much with vs, as the Papists haue with them,* 3.30 and more too by their own iudge∣ment. For they playing wily beguile thēse••ues, thinke it enough inwardly to fauour the truth, though outwardly they curry fa∣uour▪ What though with my body (say they) I doe this or that▪ God knoweth my hart is whole with hym.

Ah brother, if thy hart be whole with God, why doest not thou confesse & declare thy selfe accordingly by word and fact? Either that which thou sayest thou beleeuest in thy heart is good or no. If it be good, why art thou ashamed of it? If it be euill, why doest thou keepe it in thy hart? Is not God able to defend thee,* 3.31 aduen∣turyng thy selfe for hys cause? Or will hee not defend hys wor∣shippers? Doth not the Scripture say that the eyes of the Lorde are on them that feare hym, and trust in his mercy? And where∣to? Forsooth to deliuer their soules from death, and to feed them in the tyme of hunger.

If this be true (as it is most true) why are we afraid of death, as though God could not comfort or deliuer vs, or would not, contrary to his promise? Why are we afrayd of the losse of our goods, as though God would leaue them that feare hym, desti∣tute of all good thyngs, and so do agaynst his most ample promi∣ses? Ah faith, faith, how few feele thee now a daye?* 3.32 Full tru••ly sayd Christ, that hee should scarsly finde fayth when he came, on earth. For if men beleued the••e promises, they would neuer do a∣ny thyng outwardly, which inwardly they disallow. No example of men, how many soeuer they bee, or how learned soeuer they be, can preuaile in this behalfe: for the paterne which wee must follow, is Christ himselfe, and not the more company or custome. His word is the lanterne to lighten our steppes,* 3.33 and not learned men. Company and custome are to be considered accordyng to the thyng they allow.* 3.34 Learned men are to be listened to and fol∣lowed according to Gods lore and law, for els the more part go∣eth to the deuill. As custome causeth error and blindnes, so lear∣nyng, if it be not accordyng to the light of Gods word, is poison, and learned men most pernicious. The Deuill is called Daemon for his cunnyng, and the children of this world are much wyser then the children of light in their generation: and I knowe the Deuill and his dearlyngs haue alwayes for the most part,* 3.35 more helpes in this lyfe then Christes Church and her children. They (the deuill and his Synagogue I meane) haue custome, multitude vnitie, antiquitie, learnyng, power, riches, honour,* 3.36 dignity & pro∣motions plenty, as alwayes they haue had, and shal haue cōmon∣ly and for the most part, vntill Christes commyng, muche more then the true church hath presently, heretofore hath had, or here∣after shall haue. For her glory, riches, and honour is not here, her triall, crosse, and warrefare is here.

And therefore (my deare hartes in the Lord) consider these thyngs accordingly. Consider what you be, not worldlyngs,* 3.37 but Gods children. Consider where you be, not at home, but in a strange countrey. Consider among whom ye are conuersant, e∣uen in the middest of your enemies, and of a wicked generation, and then I trust you will not much muse at affliction. Which you cannot be without, beyng as you be, Gods children,* 3.38 in a strange country, and in the middest of your enemies, except you would leaue your captaine Christ, and follow Sathan for the mucke of this mould, rest, and quietnes, which he may promise you, & you in deed thinke you shall receiue it by doyng as hee would haue you to do (my sweete hartes) hee is not able to pay that he pro∣miseth. Peace and warre come from God, riches and pouertie, welth & wo. The Deuil hath no power but by Gods permission. If then God permit hym a little on your goods, body or lyfe, I pray you tell me what can much hurt you (as Peter sayth) you beyng followers of godlines?* 3.39 Thinke you that God will not remember you in his tyme, as most shall be to your comfort? Can a woman forget the chyld of her wombe? And if she should,* 3.40 yet will not I forget thee (sayth the Lord.) Looke vpon Abraham in hys exile & misery, looke vpon Iacob, Ioseph, Moses, Dauid, the Prophets,* 3.41 Apostles, and all the godly from the beginning: and my good brethren, is not God the same God? Is he a chaungeling? You haue heard of the pacience of Iob, (sayth S Iames) and you haue seene the end how that God is mercifull, pacient and long suffe∣ring: euen so I say vnto you that you shall find accordingly, if so be you be pacient, that is, if so be you feare hym,* 3.42 set his word be∣fore you, serue him thereafter, and if he lay his crosse on you, you beare it with pacience: the which you shall do when you consi∣der it not according to the present sense, but accordyng to the end. Heb. 12. 2. Cor. 4.

Therfore I hartily besech you, & out of my bonds which I suf∣fer for your sake, pray you (myne owne sweete harts in the Lord) that you would cleaue in hart and humble obedience to the do∣ctrine taught you by me, and many other my brethren. For wee haue taught you no fables nor tales of men, or our owne fanta∣sies, but the very word of GOD, which we are ready with our lyues (God so inhabling vs, as we trust he will) to confirme, and by the sheading of our blouds in all patience and humble obedi∣ence to the superior powers, to testifie and seale vp, as well that you might be more certaine of the doctrine, as that you myght

be ready to confesse the same before this wicked world, know∣yng that if we confesse Christ and his truth before men, hee will confesse vs before his father in heauen: if so be we bee ashamed hereof for losse of lyfe friends or goods, he wil be ashamed of vs before his father, and his holy Angels in heauen.

* 3.43Therfore take heede, for the Lordes sake take heed, take heed, and defile not your bodies or soules with this Romish and Anti∣christian religion set vp amongest vs agayne: but come away, come away, as the Angell crieth from amongst them in their ido∣latrous seruice,* 3.44 lest you be partakers of their iniquitie. Harken to your preachers as the Thessalonians did to Paule: that is, con∣ferre their sayings with the scriptures, & if they sound not there∣after, the morning light shall not shyne vpon them.

* 3.45Vse much and hearty prayer for the spirite of wisedome, knowledge, humblenes, meekenes, sobrietie, and repentaunce: which we haue great need of, because our sinnes haue thus pro∣uoked the Lordes anger against vs: but let vs beare his anger, and acknowledge our faultes with bitter teares, and sorowfull sighes, and doubtles he will be mercifull to vs after his wonted mercy. The which thyng he vouchsafe to do for his holy names sake, in Christ Iesu our Lord, to whome with the father and the holy ghost, be all honour, glory, prayse, and euerlastyng thankes from this tyme forth for euermore. Amen.

Out of prison by yours in the Lord to commaund. Iohn Bradford.

¶A letter to M. George Eaton.

ALmighty God our heauenly Father, recompence a∣boundantly into your bosome (my dearely beloued) here and eternally,* 3.46 the good which frō him by you I haue continually receiued sithen my comming into prison. O∣therwyse can I neuer be able to requite your louing kind¦nesse here then by praying for you, and after this lyfe, by witnessing your fayth declared to me by your fruits, whē we shall come and appeare together before the throne of our Sauiour Iesus Christ, whether (I thanke God) I am euen now a goyng, euer looking when officers wyll come, & satisfie the precept of the Prelates, wherof though I can not complayne, because I haue iustly deserued an hundreth thousand deaths at gods hands by reason of my sinnes, yet I may and must reioyce, because the Pr••lates do not persecute in me myne iniquities, but Christ Iesus & his veritie: so that they persecute not me, they hate not me, but they persecute Christ, they hate Christ.

And because they can do hym no hurt (for he sitteth in heauen,* 3.47 and laugheth them and their deuises to scorne, as one day they shall feele, therfore they turne their rage vpō his poore sheepe, as Herode their father did vpon the in∣fants. Math. 2. Great cause therefore haue I to reioyce, that my dere Sauiour Christ wil vouchsafe amongst ma∣ny, to chuse me to be a vessel of grace to suffer in me (which haue deserued so often & iustly to suffer for my sinnes) that I might be most assured I shall be a vessell of honour, in whom he will be glorified.

Therfore (my right deare brother in the Lord) reioice with me, geue thankes for me, and cease not to pray, that God for his mercies sake would make perfect the good he hath begun in me. And as for the doctrine which I haue professed and preached, I do confesse vnto you in writing, as to the whole world I shortly shall by gods grace in suf∣fering,* 3.48 that it is the very true doctrine of Iesus Christ, of his Church, of his Prophets, Apostles and all good men: so that if an Angell should come from heauen and preach otherwise, the same were accursed.

Therefore wauer not (deare hart in the Lord) but be confirmed in it, and as your vocation requireth, whē God so will, confesse it, though it be perillous so to do. The end shall euidently shew an other maner of pleasure for so do∣yng, then tong can tell. Bee diligent in prayer, and watch therein. Use reuerent readyng of Gods worde. Set the shortnesse of this tyme before your eyes, and let not the e∣ternitie that is to come, depart out of your memory. Prac∣tise in doing that you learne, by reading and hearing. De∣cline from euill, and pursue good. Remember them that be in bondes, especially for the Lordes cause, as members of your body, and fellow heires of grace. Forget not the af∣flictions of Syon, and the oppression of Ierusalem: and God our Father shall geue you hys continuall blessyng thorough Christ our Lorde, who guide vs as hys deare children for euer, Amen. And thus I take my Vale and farewell with you (deare brother) for euer in this pre∣sent lyfe, till wee shall meete in eternall blisse: whether our good God and Father bryng vs shortly, Amen. God blesse all your babes for euer, Amen.

Out of pryson this viij. of February.

Your afflicted brother for the Lordes cause. Iohn Bradford.

¶An other Letter to Maistresse Anne Warcuppe.

ALmighty God our heauenly father for his Christes sake, en∣crease in vs fayth,* 4.1 by which we may more & more see what glory and honour is reposed and safely kept in heauen, for all thē that beleeue with the hart, and confesse Christ & his truth wyth the mouth. Amen.

My dearely beloued, I remember that once heretofore I wrote vnto you a Vale or a farewell vpon coniecture: but now I write my farewel to you in this lyfe in deed, vpon certaine knowledge. My staffe standeth at the dore, I continually looke for the shiriffe to come for me, and I thanke God I am ready for him. Now goe I to practise that which I haue preached. Now am I climing vp the hill, it wil cause me to puffe and blow before I come to the cliffe. The hill is steepe and high, my breath is short, and my strength is feeble: pray therfore to the Lord for me, that as I haue now tho∣rough his goodnes, euen almost come to the toppe, I may by his grace, be strengthened, not to rest till I come where I should bee. Oh louing Lord, put out thy hand, and drawe me vnto thee: for no man commeth, but he whō the father draweth. See (my dere∣ly beloued) Gods louing mercy: he knoweth my short breath & great weakenes. As he sent for Helias in a firy chariot, so sendeth he for me: for by fire, my drosse must be purified, that I may bee fine gold in his sight. Oh vnthankfull wretch that I am: Lord do thou forgeue me myne vnthankfulnes. In deed I confesse (right deare to me in the Lord) that my sinnes haue deserued hell fire, much more then this fire. But loe, so louyng is my Lord,* 4.2 that he conuerteth the remedy for my sins, the punishment for my trans∣gressions, into a testimoniall of his truth, and a testification of his veritie, which the Prelates do persecute in me, & not my sinnes: therfore they persecute not me but Christ in me, which, I doubt not, will take my part vnto the very end. Amen.

Oh that I had so open an hart, as could so receiue as I should do, this great benefite and vnspeakeable dignitie, which God my father offreth to me. Now pray for me, my dearely beloued: pray for me that I neuer shrinke. I shall neuer shrinke I hope, I trust in the Lord I shall neuer shrinke: for he that alwayes hath taken my part, I am assured will not leaue me when I haue most neede, for his truth and mercies sake. Oh Lord help me: Into thy handes I commend me wholy. In the Lord is my trust, I care not what mā can do vnto me. Amen. My dearely beloued, say you Amen al∣so, and come after if so God call you. Bee not ashamed of the Go∣spell of Christ, but keepe company with him still. He wyll neuer leaue you, but in the midst of temptation will geue you an out∣scape, to make you able to beare the brunt. Vse hearty prayer, re∣uerently read and heare Gods word, put it in practise, looke for the crosse, lift vp your heads, for your redemption draweth nye: know that the death of Gods saints is precious in his sight: Bee mery in the Lord, pray for the mitigation of Gods heauy displea∣sure vppon our countrey. God keepe vs for euer, God blesse vs with his spirituall blessings in Christ. And thus I bid you farewel for euer in this present lyfe. Pray for me, pray for me, for Gods sake, pray for me. God make perfect his good worke begun in me. Amen.

Out of prison this vij. of February.

Yours in the Lord. Iohn Bradford.

In the story of M. Bradford it was aboue rehearsed, how a certaine Gentlewoman beyng in trouble by her fa∣ther and mother for not comming to Masse, sent her ser∣uant to visite M. Bradford in prison. Who tenderyng the wofull case of the Gentlewoman, to the entent partly to confirme her with counsaile, partly to relieue her oppres∣sed mynd with some comfort, directed this letter vnto her: the contents whereof are these.

¶To a certaine godly Gentlewoman, troubled and afflicted by her friends, for not comming to the Masse.

I Wish vnto you right worshipfull, and my dearely belo∣ued sister in the Lord, as to my selfe,* 4.3 the continual grace and comfort of Christ and of his holy word through the o∣peration of the holy spirit, who strengthen your inward man with the strength of God, that you may continue to the end, in the faithful obedience of Gods gospel, whereto you are called, Amen.

I perceiued by your selfe the last day when you were with me, how that you are in the Scholehouse, and triall parlour of the Lord,* 4.4 which to me is (as the least it should be) a great comfort, to see the number of gods elect by you encreased, which is in that state wherof God hath not cal∣led many, as Paule saith. And as it is a comfort to mee,* 4.5 so should it be a confirmation vnto me, that the Lord for his faithfulnes sake, will make perfect and finish the good hee hath begun in you to the end.

If then your crosse be to me a comfort or token of your

election, and a confirmation of Gods continuall fauour (my ••earely beloued): how much more ought it to bee so vnto you? Unto whom he hath not onely geuen to beleue but also to come into the trace of suffering for his sake, and that not commonly of common enemies,* 4.6 but euen of your owne father, mother, and all your fr••ends, I meane kins∣folks as you told me. By which I see Christes wordes to be true: How that he came to geue his childrē such a peace with him, as the Deuill might not, nor may abide, & ther∣fore stirreth vp father and mother,* 4.7 sister and brother, ra∣ther then it should continue. But (my deare sister) if you cry with Dauid to the Lord, and complaine to him: how that for conscience to him, your father and mother haue forsaken you, you shal heare him speake in your heart, that he hath receiued you, and by this would haue you to see, how that he maketh you here lyke to Christ,* 4.8 that elswhere in heauen you might be like vnto him whereof you ought to be most assured, knowing that in time, euen whē Christ shall appeare, you shalbe lyke vnto hym. For he wil make your body which now you defile not with Idolatrical ser∣uice in goyng to Masse,* 4.9 lyke vnto his owne glorious and immortall body, accordyng to the power whereby he is a∣ble to do all thyngs. He wil confesse you before his father, which doe not deny his veritie in worde nor deede before your father: he wil make you to raign with him, that now suffer for him and with him: he wil not leaue you comfort∣les, that seeke no comfort but at his hand, though for a lit∣tle tyme you be afflicted, yet therein will hee comfort and strength you, and at the length make you to be mery with hym, in such ioy as is infinite and endlesse. He wil wipe al the teares from your eyes: he will embrace you as your deare husband: he will after he hath prooued you, crowne you with a crowne of glory and immortalitie, such as the hart of man shall neuer be able to conceiue in such sorte as the thyng is. He now beholdeth your stedfastnes, and st••i∣uyng to doe his good will: and shortly will hee shew you how stedfast he is, and will be ready to do your will, after that you haue fully resigned it to his will.

* 4.10Pledge him in his cup of the crosse, & you shall pledge him in the cuppe of his glory. Desire to drinke it before it come to the dregs, whereof the wicked shall drinke, and all those that for feare of the crosse and pledging the Lord, doe walke with the wicked in betraying in fact and deed, that which their hart embraceth for veritie. The which thyng if you should do (which God forbid) then my deare Mi∣stres and Sister in the Lord, you should not onely loose all that I haue before spoken, and much more infinitely of e∣ternall ioy and glory, but also be a cast away, and partaker of gods most heauy displeasure in hell fire eternally: and so for a little ease,* 4.11 which you cannot tell how long it wyll last, to l••ose for euer and euer, all ease and comfort. For hee that gathereth not with me (sayth Christ,* 4.12 as no Masse Go∣spel••er doth) scattere••h abroad. Accordyng to that we do in this body, we shall receyue, be it good or badde. If of our words we shall be iudged to condemnation or saluation:* 4.13 much more then of our factes and deedes. You cannot be partaker of Gods religion and Antichrists seruice, wher∣of the Masse is most principall. You cannot be a member of Christes Church, and a member of the Popes Church. You must glorifie God not onely in soule and hart, but al∣so in body and deede. You may not thinke that God re∣quireth lesse of you his wyfe now, then your husband dyd of you. I•• both hart and body your husband would haue, shall Christ haue lesse (trow you) which hath so bitterly & dearely bought it? If your husband could not admitte an excuse how your hart is his onely if he should haue taken your body in bed with another: do you thinke that Christ will allow your body at Masse, although your heart con∣sent not to it?* 4.14

God esteemeth his children, not onely of their hartes, but of their pure hands and workes,* 4.15 and therefore in He∣lias tyme, he counted none to be his seruants and people, but such as had not bowed their knees to Baall: as now he doth not in England accompt any other to be his der∣lings, which know the truth in hart, and deny it in theyr deeds, as do our Masse Gospellers.

We ought to desire aboue all thyngs the sanctifieng of Gods holy name, and the commyng of his kingdom, and shall we then see his name blasphemed so horribly as it is at Masse, by making it a sacrifice propitiatorie, and setting forth a false Christ of the Priests and bakers makyng, to be worshipped as GOD,* 4.16 and say nothing? The Iewes rent their clothes asunder in seeyng or hearing any thyng blasphemously done or spoken against God, and shall we yet come to Church where Masse is, and be mute? Paule and Barnabas rent their clothes to see the people of Ly∣caonia to offer sacrifice vnto them, and shall we see sacri∣fice and gods seruice done to an inanimate creature and be mumme? What thing helpeth more or so much Antichrists kingdom as doth the Masse?* 4.17 And what destroyeth prea∣chyng and the kyngdome of Christ vpon earth more then it doth? And how can we then say: Let thy kyngdome come, and go to Masse? How can we pray before God: Thy will be done on earth, when we will do our owne will, and the will of our father or friendes? How pray we: Deliuer vs from euill: which knowyng the Masse to be euill, do come to it?

But what goe I about to light a candle in the Noone day, that is, to tell you that we may not go to Masse, or to the congregation where it is, except it be to reprooue it, in that all men in so doyng, do but dissemble both with God and man? And is dissembling now to be allowed? How lōg will men yet halt on both knees (saith God)? Halting (sayeth Paule) bringeth out of the way, that is to say, out of Christ, which is the way: so that he which is not in him shal wi∣ther away, and be cast into hell fire. For Christ will be a∣shamed of them before his father, which be now ashamed of his truth before this wicked generation.* 4.18

Therfore my good maistresse take good heed: for it had bene better for you neuer to haue knowen the truth, and there through to haue escaped from papisticall vncleanes, then now to returne to it, making eftsoones your mēbers, beyng members of righteousnesse, members of vnrighte∣ousnesse, as you do, if you do but goe to the Church where Masse is. Be pure therefore, and keepe your selfe from all filth of the spirit, and of the flesh. Abstaine not onely from all euil, but from all appearance of euill.

And so the God of peace shall be with you, the glory of God shall gouerne you, the spirite of God shall sanctifie you, and be with you for euer, to keepe you from all euill, and to comfort you in all your distresse and trouble, which is but short if you consider the eternitie you shall enioy in glory and felicitie in the Lorde, which vndoubtedly you shall not fayle but inherite for euer, if so be you, as the elect chylde of God, put your trust in hys mercy, call vpon hys name vnfainedly, and yeld not ouer to the wicked world, but sticke still agaynst it vnto the ende. God for his holy names sake, which is properly the God of the Widowes, be your good and deare Father for euer, and helpe you al∣wayes as I my selfe would bee holpen at hys handes in all thynges, and especially in this hys owne cause, Amen, Amen.

Iohn Bradford.

¶To one by whome he had receyued much com∣fort and reliefe in his trouble and im∣prisonment.

THe mercy of God in Christ peculiar to hys children,* 4.19 be euermore felt of you, my derely beloued in the Lord, Amen.

When I consider with my selfe the benefites whiche God hath shewed vnto me by your meanes, if I had so good and thankfull a hart as I would I had, I could not with dry eies geue him thanks? for certainly they are very many and great. And now beyng yet still the Lords priso∣ner, I perceiue from him mo benefits by you. For y^e which I thinke my selfe so much bounde to you my good brother (although you were but the instrument by whome God wrought and blessed me) that I looke not to come out of your debt by any pleasure or seruice that I shall euer be a∣ble to do you in this lyfe. I shall hartily praye vnto God therefore to requite you the good you haue done to me for hys sake: for I know that which you haue done, you haue done it simply in respect of God & his word. He therefore geue you daily more and more to be cōfirmed in his truth and word, and so plentifully poure vpon you the riches of his holy spirit and heauenly treasures layd vp in store for you, that your corporall and earthly riches may be vsed of you as Sacraments and significations thereof: the more to desire the one, that is, the heauenly, & the lesse to esteeme the other, that is, the earthly. For Sathans sollicitation is, so to set before you the earthly, that therein and therby you should not haue accesse to the consideration of the heauen∣ly, but as one bewitched should vtterly forget them, & al∣together become a louer and worshipper of the earthlye Mammon, and so to fall to couetousnes,* 4.20 and a desire to be rich, by that meanes to bring you into many noisome and hurtfull lustes: as now a dayes I heare of many whiche haue vtterly forsaken God and all his heauenly riches, for Antichrists pleasure, and the preseruing of theyr worldly pelfe, which they imagine to leaue to their posterity, wher¦of they are vncertaine, as they may be most certaine they leaue to them Gods wrath and vengeance, in his tyme to be sent by visitation, if they in tyme hartily repent not, & preuent not the same by earnest prayer. Wherein my good

brother, if you be diligent, harty, and perseuere, I am sure God will preserue you from euill, and from yelding your selfe to do as the world now doth, by allowyng in bodily fact in the Romish seruice, that which the inward cogita∣tion and mynd doth disallow. But if you be cold in pray∣er, and come into consideration of earthly & present things simply, then shall you fall into faithlesse follies and woun∣ding of your conscience: from which God euermore pre∣serue you with your good wife, and your babe Leonard & all your familie, to the which I wish the blessing of God now and for euer, through Christ our Lord, Amen.

I pray you geue thanks for me to your old bedfellow for his great friendship for your sake shewed to me when I was in the Tower.

Iohn Bradford.

¶To a faithfull friend of his, and his wyfe, resol∣uing their doubt why they ought not to come to auricular confession.

* 4.21THe mercifull God, and father of our Sauiour Iesus Christ, which loueth vs as a most deare Father, and hath put vppon hym towards vs the affection of a most tender mother towardes her children, so that he can no lesse thinke vpon vs (although of our selues we be most vnworthy, and deserue nothyng lesse) then she can thinke on her onely begotten chyld in his distresse, yea if she should forget her childe, as some vnnaturall mother will do, yet will he neuer forget vs, although for a tyme he seme to sleepe that we might be occasioned to call loud and awake hym: thys good God keepe you, my deare brother * 4.22 Nathanaell, and your good yokefellow, my hartily beloued Sister in the Lorde, in all thyngs now and for euer, to his glory and your eternal comfort: and also of his goodnes he graunt you both the feelyng of that hope, which vndoubtedly he hath layd vp in store for you both, farre passing the store and prouision, not onely which you haue made but all the world is able to make, as I trust already he hath wrought it in you, but I besech him to encrease it more & more and kindle in you a harty longyng for the enioying of the same, the which once felt & had in deed, then the meanes by the which we come thereto, cannot be so greatly dread, as most men doe dread them, because either they want this feeling (I meane it of altogether) or els because the sense of this present tyme & things therein, are as a mist to the hidyng of those thyngs frō our sight, least we should run and embrace them by harty prayer: the spi∣rit wherof God graunt vs, and in deed we should attaine enough in this behalfe, if we continued therein.

For auricular confession, wherein you desire my aduise for your good yokefellow and family (my most deare brother) I am as ready to geue it, as you to desire it, yea more glad, for as much as halfe a suspicion was in me (at the least touching my deare si∣ster your wyfe) of a lothyng of my aduise, that to much had bene geuen, where in deed I should lament my too little feedyng you spiritually, as both you out of prison and in prison haue fed me corporally. But as I alwayes thought of her, so I yet thinke that she is the chyld of God, whom God dearely loueth, and wil in his good tyme to her eternall comfort, geue her her hartes desire in sure feelyng and sensible beleuyng of this, which I would she had often in her mynd: namely, that hee is her God & father through Christ Iesus our deare Lord and Sauiour. A greater seruice to God she cannot geue,* 4.23 then to beleue this. If Sathan say she belee∣ueth not, to answer, not hym but the Lord, and to say, yea Lorde helpe my vnbeliefe, and encrease my poore fayth, which Sathan fayth is no fayth: make him a lyer Lord, as alwayes he hath bene, is, and shall be. Vndoubtedly, sooner or later God will graciously heare her grones, and keepe all her teares in his bottell, yea write them in his countyng booke, for he is a righteous God, and hath no pleasure in the death of his creature: he loueth mercy, he wil returne and shew her his mercy. he will cast all her sinnes and iniquities into the botome of the sea: and the longer that he ta∣rieth (as he doth it but to prooue her) so the more liberally will he recompence her long lookyng, which no lesse pleaseth hym, then it grieueth now her outward Adam. For the mortification whereof, God vseth this crosse, and therfore if she desire to beare the same,* 4.24 doubtles God will make her able to beare it: & in pre∣sumption of his goodnes and strength, let her cast her selfe who∣ly vpon him: for he is faithfull, and will assuredly confirme, and bring to a happy end that good which graciously he hath begun in her. The which thyng I desire hym to do for his owne glory & names sake. Amen. Amen.

* 4.25And now to the matter. Confession auricular, as it was first vsed and instituted (which was by the way of counsaile askyng) I take to be amongst those traditions which are indifferent, that is, neyther vnlawfull, nor necessarily bynding vs, except the of∣fence of the weake could not be auoyded. But to consider it, as it is now vsed (I write to you but as I thinke, and what my mynd is, the which follow no further, then good men by Gods worde do allow it) to consider it I say, as it is now vsed, me thinkes it is plainly vnlawfull and wicked, and that for these causes.

First, because they make it a seruice of God & a thing which pleaseth God of it selfe, I will not say meritorious, this brynger my brother can tell you at large how great euill this is.

Secondly, because they make it of necessitie,* 4.26 so that he or she that vseth it not, is not taken for a good Christian.

Thirdly, because it requireth of it selfe an impossibilitie, that is, the numbring and tellyng of all our sinnes, which no man per∣ceiueth, much lesse can vtter.

Fourthly, because it establisheth and confirmeth, at the least alloweth praying to Saints, Precor Sanctam Mariam: you must say or the Priest for you.

Fifthly,* 4.27 because it is very iniurious to the liberty of the Go∣spell, the which to affirme in example and fact, I take to be a good worke, and deare in Gods sight,

Sixtly, because (as it is vsed) it is a note, yea a very sinow of the Popish church: and therefore we should be so farre from al∣lowyng the same, that we should thinke our selues happy to lose any thing in bearyng witnes there agaynst.

Seuenthly, because in stead of counsaile, thereat you should receiue poison, or if you refuse it vnder sir Iohns Benedicite, you should no lesse there be wound in the briers.

Eightly, because the end and purpose why we go thether, is for the auoidyng of the crosse, that is, for our owne cause, and not for Christes cause, or for our brethrens commoditie. For in that they make it so necessary a thyng, and a worshippyng of God, it cannot but be agaynst Christ, and the freedome of hys Gospell: and the same thyng teacheth vs, that it is agaynst the commodi∣tie of our brethren, which eyther be weake, eyther be strong, ey∣ther be ignorant, either be obstinate. If they be weake by your re∣sortyng to it, they be made more weake. If they be strong, you do what you can to infirme their strength If they be ignorant, there∣in you helpe to keepe them by your facte. If they bee obstinate, your resortyng to it cannot but rocke them a sleepe in their ob∣stinate errour of the necessitie of this rite and ceremony. These causes recited doe shew you what I thinke in this: but my thin∣kyng must no further bynd you then a mans thought should do, except the same be grounded vpon Gods worde which byndeth in deede, as I thinke they doe. I doubt not but you waying these causes, and especially two of the first and the last, if you pray to God for his spirite to direct you, and thereto aske the aduise of this my good brother and other godly learned men, I doubt not (I say) but you should be guided to do that which is best in gods sight, although in the sight of the world perhaps you should bee counted foolish and precise. But bee at a poynt with your selues as the disciples of Christ, which had forsaken themselues, to fol∣low not your will, but Gods will, as you daily pray in the Lordes prayer.

The crosse of Christ bee willyng to cary, least you cary the crosse of the world, the flesh or the deuill.* 4.28 One of these 4. crosses you must cary. Three of them bringeth to hell, and therefore the more part goeth that way, which is a broad way. Only the fourth bringeth to heauen, but few go that way, as wel because the way is straite, as also because few walke in it. Howbeit,* 4.29 though it bee straite, it is but short, and the few are many, if you consider the godly, as the Patriarkes, Prophets, Apostles, Martyrs, Confessors and Christ Iesus, with all his gard and trayne. Thinke not scorne to come after them which are gone before you, and after them which now go before you, in whose number I trust I am apoin∣ted to be one, and I beseech you pray for me, that God would vouch me worthy that honour. Our sinnes deserue plagues, pri∣son, and the losse of all that euer wee haue: therefore if God re∣mooue our sinnes out of sight, and sende vs prison, or losse of goods and liuyng for his names sake, Oh how happy are we? My deare hearts in the Lord, consider this geare and bee assured that he which looseth any thyng for Christes sake, the same in his po∣steritie shall finde it here, and in heauen elsewhere. As for vnable∣nes to aunswer for your fayth: it shall be enough to will them to dispute with your teachers. Faith standeth not in disputyng. I thinke few if it came to disputing, could defend the godhead of Christ and many other articles: I speake it for the simple sorte. Pray for me. Lacke of paper maketh this end. Commend me to my good brother R. B. and my good sister his wyfe. I pray them to pray for me. I trust by this bearer to heare how you do.

Iohn Bradford.

¶Another letter to N. and his wyfe.

GOds mercy in Christ I wish you to feele,* 4.30 my dere bro∣ther, with my faithfull sister your wyfe, now and for e∣uer, Amen.

Hauing this occasion, I could not but write something as wel to put my selfe in remembrance of my duty to god∣wards for you both, in thankefulnes and praier, as to put you in remembrance of me and your duety towards God for me, in praying for me: for I dare not say in thankful∣nes for me: nor that I would haue you to geue no thāks to God for his wonderfull great and sweete mercies to∣wards me, and vpon me in Christ his sonne: but because

I haue not deserued it at either of your hands. For ye both know right wel, at least my cōscience doth accuse me, how that I haue not onely not exhorted & taught you, (as both my vocation and your deserts required) to walke worthy of that vocation which god hath made you worthy of, and with trēbling and feare to woorke out your saluation, that is, in the feare of God to geue your selues to great vigilā∣cie in praier for the encrease of faith, and to a wary circum∣spection in all your conuersation, not onely in works and woords, but also in thoughts, because God is a searcher of the heart, and out of the heart it commeth, that defileth vs in Gods sight: I haue (I say) not onely not done thys, but also haue geuen you example of negligence in praier, wat∣ching, fasting, talking and doing, so that woe to me for ge∣uing suche offence. Partly for this cause deare brother and sister, God hath cast me heere that I might repent me and turne to him, and that ye might also by this correction vp∣on me, be more diligent to redresse these things and others if they in your conscience doe accuse you.

My dearly beloued, heauy is Gods anger fallen vpon vs all: doulefull is this day. Nowe hath Antichrist all his power again.* 4.31 Now is Christes gospel troden vnder fote. Now is Gods people a derision and pray for the wicked. Now is the greatest plague of al plagues fallen, the want of Gods word: and al these we haue, yea I alone haue iust¦ly deserued. Oh that as I wryte (I alone) I could w^t Da∣uid▪ 1. Par. 21. and with Ionas in heart say so. But I doe not,* 4.32 I do not I see not howe greeuously I haue sinned, & howe great a misery is fallen for mine vnthankefulnes for Gods worde, for mine hypocrisie in professing, preaching, hearing, and speaking of Gods word, for my not praying to God for the cōtinuance of it, for my not louing of it tho∣roughly as it requireth. &c. I will speake nothing of my manifest euils, for they are knowen to you wel enough.

* 4.33Deare brother and sister, wyth me say yee the lyke for your owne partes, and with me ioyne your hearts, and let vs go to our heauenly father, and for his Christes sake be∣seeche him to be mercifull vnto vs, and to pardon vs: Oh good father it is we that haue deserued the taking away of thy woorde,* 4.34 it is we that haue deserued these thy iust pla∣gues fallen vpon vs, we haue done amisse, we haue dealt vniustly wyth thy Gospell, we haue procured thy wrathe, and therfore iust art thou in punishing vs, iust art thou in plaging vs, for we are very miserable. But good Lord and deare father of mercy, whose iustice is such, that thou wilt not punish the poore soules of thys realme, which yet haue not thus sinned against thee, as wee haue done (for manye yet neuer heard thy woorde) for oure trespasses, and whose mercy is so great, that thou wilt put our iniquities out of thy remembraunce for thy Christes sake, if we repent and beleue: graunt vs we beseech thee, true repentance & faith, that we hauing obtained pardon for our sinnes, may tho∣rough thy Christ get deliuerance from the tirannie of An∣tichrist now oppressing vs.

Oh good Father, whych haste sayde that the Scepter of the wicked should not long lie vpon and ouer the iust,* 4.35 least they put foorth their handes to iniquitie also: make vs iust, we pray thee in Christes name, and cut a sunder the cordes of them that hate Sion: let not the wicked people say, wher is their God? Thou our God art in heauen, and doest whatsoeuer it pleaseth thee vpon earth.

Oh that thou wouldest in the meane whiles, before thou doe deliuer vs, that (I say) thou wouldest open our eyes to see all these plagues to come from thee, & all other that shall come, what so euer they be, publicke or priuate, that they come not by chance nor by fortune, but that they come euen from thy hande, and that iustly and mercifully: iustly because we haue & doe deserue them, not only by our birth poysone still sticking and working in vs, but also by our former euill life past, whiche by thys punishment and all other p••nishmentes, thou wouldest haue vs to call to our remembraunce and to set before vs, that thou mightest put them from before thee, where as they stand so long as they are not in oure remembraunce, to put them awaye by repentaunce. Mercifully oh Lord God doest thou punish, in that thou doest not correct to kill, but to amend, that we mighte repent our sinnes, aske mercye, obtaine it freely in Christe, and beginne to suffer for righteousnesse sake: to be part of thy house, whereat thy iudgement beginneth: to be partakers of the afflictions of thy Church, and thy Christ, that wee might be partakers of the glorye of the same: to weepe here, that we might reioyce else where: to be iudged in this world, that we might with thy Saintes iudge here after y^e worlde: to suffer with Christ, that we might raigne with him: to be like to Christe in shame, that we might be like to hym in glory: to receiue our euils here, y^t we might with poore Lazarus finde rest else where: rest (I saye) and such a rest as the eye hath not sene, the eare hath not heard, nor the heart of man is able to conceiue.

Oh that our eyes were open to see thys,* 4.36 that the crosse commeth from thee to declare thy iustice & thy mercye, and hereto, that we might see howe short a time the time of suf∣fering is: how long a time the time of reioysing is to them that suffer heere: but to them that will not, how longe and miserable a time is appoynted and prepared: a time with∣oute time in eternall woe and perdition, too horrible to be thought vpon. From the which keepe vs deare father, and geue more sight in soule to see thys geare, and how that all thy dearest children haue caried the crosse of greeuous af∣fliction in this life: in whose cōpany do thou place vs, and such a crosse lay vpō vs as thou wilt make vs able to bear to thy glory and our saluation in Christ, for whose sake we pray thee to shorten the dayes of this our great misery fal∣len vppon vs most iustly, and in the meane season geue vs patience, repentaunce, faith, and thy eternall consolation. Amen. Amen. Amen.

And thus deare heartes I haue talked (me thinkes) a litle while w^t you, or rather we haue all talked wyth God. Oh that God would geue vs his spirit of grace and pray∣er. My dea••ly beloued, pray for it, as for your selues, so for me, and that God would vouchsafe to make me worthy to suffer with a good conscience for his names sake. Pray for me, and I shall do the like for you. This 20. of December, by him whome by this bringer ye shal learne. I praye you geue me commendations to all that loue me in the Lorde. Be mery in Christe, for one daye in heauen we shall meete and reioyce together for euermore. Amen.

To my good brother Augustine Barneher.

MIne owne good Augustine, the Lorde of mercye blesse thee my deare brother for euer.* 5.1 I haue good hope that if you come late at night, I shall speake with you, but come as secretely as you can: Howbeit, in the meane season if you can, and as you can, learne what maister G. hath spoken to Doctor Storie and o∣thers. The cause of all this trouble both to my keeper and me, is thought to come by him. It is said that I shalbe burned in Smith∣field, and that shortly. Domini voluntas fiat. Ecce ego Domine, mitte me. i The Lordes will be done. Behold here I am Lord, send me. Ah mine owne sweete frend, I am now alone, leaste I shoulde make you and others worse. If I should liue, I would more ware∣ly vse the companye of Gods children, then euer I haue done. I∣ram Domini portabo, quoniam peccaui ei. i. I wil bear the Lords anger, because I haue sinned against him. Commēd me to my most deare Sister, for whome my heart bledeth, the Lorde comfort her, and strengthen her vnto the ende. I thinke I haue taken my leaue of her for euer in thys life, but in eternall life we shall most sure∣ly mete and praise the Lord continually. I haue now takē a more certaine aunswere of death, then euer I did: and yet not so cer∣taine as I thinke I shoulde doe. I am nowe as a sheepe appoynted to the slaughter. Ah my God, the houre is come, glorifie thy most vnworthy childe, I haue glorified thee, sayeth this my sweete fa∣ther, and I will glorifie thee, Amen. Ah mine owne bowels, praise God for me, and pray for mee: for I am his I hope: I hope hee will neuer forsake me, though I haue aboue all other moste deserued it. I am the most singular example of his mercye: praised be hys name therefore for euer. Cause Mistres Perpoint to learne of the Sheriffe Master Chester, what they purpose to doe with mee, and knowe if you can, whether there be any wryt foorth for me. Fa∣ctus sum sicut nicticorax in domicilio, & passer solitarius in te∣cto. i. I am like to an Owle in the house,* 5.2 and as a sparrowe alone in the house toppe Ah my Augustine, howe long shall Gods ene∣mies thus triumphe? I haue sent you this of the Baptisme of chil∣dren to wryte out: when this is done, you shall haue other things. Pray, pray mine owne deare heart, on whome I am bolde. The keeper telleth me that it is death for any to speake with me, but yet I trust that I shall speake wyth you.

Iohn Bradford.

To these letters of M. Bradforde aboue specified, here is also adioyned an other Letter of the sayde Bradforde, wrytten to certaine of his faithfull friendes, woorthy of all Christians to be read: wherein is described a liuely com∣parison betweene the Olde man and the Newe: Also be∣tweene the Law and the Gospell, containing much frute∣full matter of diuinitie, necessary for Christian consciences to read and vnderstand.

A letter of M. Bradford, describing a compa∣rison betweene the olde man and the newe. &c.

A Man that is regenerate and borne of God (the whiche thing that euery one of vs be,* 5.3 our baptisme the Sacra∣ment of regeneration doth require vnder paine of damna∣tion, and therefore lette euery one of vs wyth the virgine Mary say: be it vnto me O Lord, according to thy word, accor∣ding

to thy Sacrament of baptisme, wherein thou hast de∣clared our adoption: and let vs lament the doubting here∣of in vs, striuing againste it, as we shalbe made able of the Lorde): a man, I say, that is regenerate, consisteth of two men (as a man may say) namely of the olde man, and o•• the newe man.* 5.4 The olde man is like to a mighty Giant, suche a one as was Goliath, ••or his birth is now perfecte. But the newe man is like vnto a little childe, such a one as was Dauid, for his birth is not perfect vntill the day of hys ge∣nerall resurrection.

The old man therfore is more stronger, lusty, and stir∣ring then is the newe man,* 5.5 because the birth of the newe man is but begun now, and the old man is perfectly born. And as the olde man is more stirring, lustye and stronger then the newe man: so is the nature of him cleane contra∣ry to the nature of the newe man,* 5.6 as being earthly and cor∣rupt with Sathans seede, the nature of the newe man be∣ing heauenly and blessed with the celestiall seede of God. So that one man, in as muche as he is corrupte wyth the seede of the Serpent, is an olde man: and in as muche as he is blessed with the seede of God from aboue, he is a new man. And as, in as much as he is an old mā, he is a sinner and an enemy to God: so in as much as he is regenerat, he is righteous & holy, and a frend to God, the seede of God preseruing him from sinne, so that hee cannot sinne, as the seede of the Serpent, wherewith hee is corrupt euen from his conception, inclineth hym, yea enforceth him to sinne, and nothing els but to sinne: So that the best part in man before regeneration in Gods sight, is not onely an enemy but enmitie it selfe.

* 5.7One man therefore, which is regenerate, well may be called alwayes iust, and alwaies sinneful: iust in respect of Gods seede, and hys regeneration: sinnefull in respecte of Sathans seede and his first birth. Betwixt these two men therfore, there is cōtinual conflict, and warre most deadly. The flesh and olde man by reason of his birth that is per∣fect,* 5.8 doth often for a time, preuaile againste the newe man (being but a child in comparison) and that in such sorte, as not onely other, but euen the children of God them selues thinke that they be nothing els but old, and that the spirite & seede of God is lost and gone away, where yet notwith∣standing, the truth is otherwise, the spirite and the seede of God at the length appearing againe,* 5.9 and dispelling away the clouds which couer the sonne of Gods seede from shy∣ning as the cloudes in the aire do the corporall Sunne: so that sometimes a man cannot tel by any sense, that ther is any Sunne, the cloudes and windes so hiding it from our sight: Euen so our cecitie or blindnes, and corrupte affecti∣ons do often shadow the sight of Gods sede in Gods chil∣dren, as though they were plaine reprobates. Whereof it cōmeth, that they praying according to their sense, but not according to the truthe, desire of God to giue them agayne his spirite, as thoughe they had lost it, and he had taken it away. Which thing God nor dothe in deede, although hee make vs to thinke so for a time: for alwayes hee holdeth hys hand vnder his children in their falles, that they lye not still as other doe whych are not regenerate. And thys is the differēce betwixte Gods children which are generate and elect before all times in Christe, and the wicked cast a∣wayes, that the elect lie not stil continually in theyr sinne, as doe the wicked, but at the length doe returne agayne by reason of Gods seede, which is in them hid as a sparkle of fire in the ashes: as we maye see in Peter, Dauid, Paule, Mary Magdalene, and others. For these (I meane Gods children) God hathe made all thinges in Christe Iesu, to whom he hath geuen this dignitie, that they should be hys inheritaunce and spouses.

Thys our inheritour Christe Iesus, God wyth God, light of lyght, coeternall and consubstantiall wyth the Fa∣ther and wyth the holy Ghoste, to the ende that he myghte become our husbande (because the husbande and the wyfe must be one body and flesh) hath taken our nature vppon him, communicating with it and by it in his owne person, to vs all his children,* 5.10 his diuine maiestie (as Peter sayth) and so is become flesh of our flesh, and bone of oure bones substantially:* 5.11 as we are become flesh of his flesh, and bone of his bones spiritually, al that euer we haue perteining to him, yea euē our sinnes: as al that euer he hath, pertaineth vnto vs, euen his whole glory. So that if Sathan should sommon vs to aunswere for oure dettes or sinnes, in that the wife is no sutable person but the husbād, we may well bid him enter his action against our husband Christe, and he will make him a sufficient aunswere.

For this ende (I meane that we might be coupled and maried thus to Christe, and so be certaine of saluation, and at godly peace with God in our cōsciences) God hath ge∣uen his holy worde, which hath two partes (as nowe the children of God do consist of two men): one part of Gods word being proper to the old man,* 5.12 & the other part of gods word being proper to y^e new man. The part p••operly per∣taining to the old man, is the lawe: the part properly per∣taining to the new man, is the Gospell.

The lawe is a doctrine whych commaundeth and for∣biddeth, requiring doing and auoiding. Under it therefore are contained all preceptes, threatnings, promises vppon conditions of our doing and auoiding. &c. The Gospell is a doctrine which alwayes offere••h and geueth, requiryng on our behalfe, not as of worthinesse or as a cause,* 5.13 but as a certificate vnto vs, and therefore vnder it are contained al the free and sweete promises of God: as, I am the Lorde thy God. &c.

In those that bee of yeares of discretion, it requyreth faith, not as a cause, but as an instrument wherby we our selues may be certaine of our good husbande Christ and of hys glory: and therefore when the conscience feeleth it sel••e disquieted for feare of Gods iudgement against sinne,* 5.14 she may in no wise looke vpon the doctrine pertaining to the olde man, but on the doctrine onely that pertaineth to the new man, in it not looking for that which it requireth, that is faith, because we neuer beleeue as we shoulde: but one∣ly on it which it offereth, and whych it geueth, that is, on Gods grace and eternall mercye and peace in Christe. So shall she be in quiet, when she looketh for it altogether oute of her selfe, in Gods mercy in Christ Iesu: in whose lappe if shee lay her head wyth S. Iohn, then is she happy, and shall finde quietnesse in deede. When shee feeleth her selfe quiet, then (in Gods name) let her looke on the lawe, and vppon suche things as it requireth, thereby to bridle and keepe downe the olde Adam, to slaye that Goliath: from whom she must needes keepe the sweete promises, beyng the bed wherein her spouse and she meete and lie together. For as the wife will keepe her bed onely for her husbande, although in other things she is contented to haue fellow∣shippe wyth others, as to speake, sitte, eate, drinke, goe. &c. so our consciences, which are Christes wiues, must needes keepe the bed, that is, Gods sweete promises, alonely for our selues and oure husbande, there to meete together, to embrace and laugh together, and to be ioyfull together. If sinne, the lawe, the Deuill, or any thing would creepe into the bedde and lye there, then complaine to thy husbande Christe, and foorthwyth thou shalt see him play Phinees part. Thus my dearely beloued, I haue geuen you in few woordes, a summe of all the Diuinitie whyche a Christian conscience can not want.

A letter wrytten to his Mother, as a farewell, when he thought he should haue suffered shortly after.

THe Lord of life and sauiour of the world Iesus Christe,* 5.15 blesse you and comfort you, my good and deare mother, with his heauenly comforte, consolation, grace and spirite, nowe and for euer. Amen.

If I thought that daily, yea almost hourly you did not cry vp∣on God the father thorough Iesus Christ, that he would geue me his blessing, euen the blessing of his children: then wold I wryte more hereabouts. But for as much as herein I am certain you are diligent, and so I beseech you good Mother to continue: I thinke it good to wryte something, whereby this your crying mighte be furthered. Furthered it will be,* 5.16 if those things which hinder it, be taken away. Among the which, in that I thinke my imprisonment is the greatest and chiefest, I will there about spende thys Letter, and that briefly lest it might encrease the let, as my good brother this bringer can tel you. You shall know therefore good mother, that for my body, though it be in an house, out of the whych I cā not come when I will, yet in that I haue cōformed my wil to gods will, I finde herein liberty enough, I thanke God. And for my lod∣ging, bedding, meate, drinke, godly and learned company, bookes and all other necessaries for mine ease, comfort, and commoditie, I am in much better case then I could wish, & Gods merciful pro∣uidence heere is farre aboue my worthines. Worthines, quoth▪ Alas I am worthy of nothing but damnation.

But besides all this, for my soule I finde muche more com∣moditie. For God is my Father, I now perceaue: thorough Christ: therefore in prisonning me for his Gospell, he maketh mee like to the Image of his sonne Iesus Christ here, that when he commeth to iudgement, I might then be like vnto him, as my truste & hope is I shalbe. Nowe maketh he me like to his frendes the Prophetes, Apostles, the holy Martyrs and Confessours. Which of them did not suffer, at the least, imprisonment or banishment for hys Gos∣pell and worde?

Nowe Mother, howe farre am I vnmeete to bee compared to them? I (I saye) whiche alwayes haue bene, and am so vile an hy∣pocrite and greeuous a sinner? God myghte haue caused mee

long before this time to haue bene cast into prisone as a theefe, a blasphemer, an vncleane liuer, and an hainous offender of the la∣wes of the Realme, but deare Mother, his mercy is so great vpon both you and all that loue me, that I should be cast into prison as none of these, or for anye suche vices: but onely for his Christes sake, for hys Gospelles sake, for his Churches sake, that heereby, as I might learne to lament and bewail my ingratitude & sinnes: so I might reioyce in his mercye, be thankefull, looke for eternall ioy with Christ, for whose sake (praised be his name for it) I now suffer, and therefore should be mery and glad. And in deede good mother, so I am, as euer I was, yea neuer so mery and glad was I, as now I shoulde be, if I coulde gette you to be mery wyth me, to thanke God for me, & to pray on this sort: Ah good father which dost vouchsafe that my sonne being a greuous sinner in thy sight, shoulde finde this fauour with thee,* 5.17 to be one of thy sonnes cap∣taines and men of warre to fight and suffer for his Gospels sake, I thanke thee and pray thee in Christes name that thou wouldest forgeue him his sinnes and vnthankefulnesse, and make perfecte in him that good which thou hast begon: yea Lorde I praye thee make him worthy to suffer, not onely imprisonement, but euen very death for thy truth, religion, and Gospels sake. As Anna did applye and geue her first childe Samuel vnto thee▪ so doe I deare father, beseeching thee for Christes sake, to accept this my gifte, and geue my sonne Iohn Bradforde grace alwaies truely to serue thee and thy people, as Samuel did. Amen. Amen.

If on this sort good Mother, from your heart you wold pray, as I shoulde be the moste meriest man that euer was: so am I cer∣taine the lettes of your praier for my imprisonmēt, would be ta∣ken away. Good Mother, therefore marke what I haue wrytten, and learne this Prayer by heart, to say it daily, and then I shall be merye, and you shall reioyce if that you continue, as I truste you doe, in Gods true Religion, euen the same I haue taught you, and my father Traues (I trust) wil putte you in remembraunce of:* 5.18 my brother Roger also I trust doeth so daily. Goe to therefore and learne apace, Although the deuill cast diuers lettes in the waye. God, in whome you truste, will cast them awaye for hys Christes sake, if you will call vppon him: and neuer will he suffer you to be tempted aboue that he will make you able to beare. But howe you shoulde doe heerein, the other Letter which I haue wrytten herewith, shall teache you, which I woulde none should reade till my father Traues haue read it, & he wil geue you by Gods grace, some instructions.

Nowe therefore will I make an ende, praying you good Mo∣ther, to looke for no mo Letters: for if it were knowen that I haue penne and inke, and did wryte, then should I want all the foresayd commodities I haue spoken of concerning my body, and be cast into some dungeon in fetters of yron: which thing I know would greeue you, and therefore for Gods sake, see that these be burned when this little prayer in it, is copied out by my brother Roger: for perchaunce your house may be searched for such geare, when you thinke little of it, and looke for no moe, sweete Mother, till eyther God shall deliuer mee and sende mee oute, eyther you and I shall meete together in heauen, where we shall neuer part asun∣der. Amen.

I require you Elizabeth and Margarete my sisters, that you will feare God, vse Prayer, loue your husbandes, be obedient vn∣to them,* 5.19 as God willeth you: bring vppe youre children in Gods feare: and be good housewiues, God blesse you both, wyth both your husbandes, my good brethren, whome to doe good, because I nowe can not, I will pray for them and you. Commende me to my sister Anne, mother Pike, T. Sorrocolde and his wife, R. Shal∣crosse & his wife, R Bolton, I. Wild, M. Vicare, the Parson of Mot∣trom, Syr Laurence Hall, with all that loue, & (I trust) liue in the Gospel: and God turne Syr Thomas his heart, Amen. I will daily pray for him. I nede not to set my name, you know it wel inough.

Because you shoulde geue my Letters to my father Traues to bee burned, I haue wrytten heere a Prayer for you to learne to pray for me good mother, and an other for all your house in your euening Prayer to pray with my brother. These Praiers are writ∣ten wyth mine owne hande: keepe them still, but the letters geue to father Traues to burne, and geue father Traues a copie of the latter Prayer.

An other Letter to his Mother, as hys last farewell vnto her in this world, a li∣tle before he was burned.

GOds mercy and peace in Christ, be more and more per∣ceiued of vs,* 5.20 Amen.

My moste deare Mother, in the bowelles of Christe I heartely pray and beseeche you to be thankefull for me vn∣to God, which thus nowe taketh me vnto hymselfe, I dye not, my good mother, as a theefe, a murderer, an adulterer. &c. but I die as a witnesse of Christe, hys Gospell and ve∣ritie, which hetherto I haue confessed (I thanke God) as well by preaching, as by prisonement, and now euen pre∣sently I shall moste willingly confirme the same by fire. I knowledge that God moste iustly mighte take mee hence simply for my sinnes (which are many, great, & grieuous: but the Lorde for his mercy in Christ, hath pardoned them all I hope): but nowe deare Mother, he taketh mee hence by this death, as a Confessour and witnesse, that the Re∣ligion taughte by Christe Iesu, the Prophetes,* 5.21 and the A∣postles, is Gods truth. The Prelates doe persecute in me Christ whome they hate, and hys trueth which they maye not abide, because theyr woorkes are euill, and maye not a∣bide the truth and light, least men shoulde see theyr darke∣nesse. Therefore my good and moste deare Mother, geue thankes for me to God, that hee hathe made the fruite of your wombe to be a witnesse of hys glory, & attend to the truthe (which I thanke God for it) I haue truely taughte out of the Pulpit of Manchester. Use often and continuall Prayer to God the Father through Christe. Hearken, as you may, to the scriptures: serue God after his word, and not after custome: beware of the Romish religion in Eng∣land, defile not your selfe with it: carye Christes Crosse as he shall lay it vppon your backe: forgeue them that kil me: pray for them, for they knowe not what they doe: commit my cause to God our father: be mindefull of bothe youre daughters to helpe them as you can.

I send all my wrytings to you by my brother Roger, do with them as you will, because I cannot as I woulde, he can tell you more of my minde. I haue nothing to geue you, or to leaue behinde me for you: onely I pray God my father for his Christes sake, to blesse you and keepe you frō euil. He geue you pacience, he make you thankefull, as for me, so for your selfe, that wil take the fruit of your wombe to witnesse hys veritie: wherein I confesse to the whole world I die and depart thys life in hope of a much better: which I looke for at the hands of God my father thorough the merites of hys deare sonne Iesus Christ.

Thus my deare Mother, I take my last farewell of you in this life, beseeching the almighty and eternal father by Christ, to graunt vs to meete in the life to come, where we shall geue him continuall thankes and praise for euer and euer, Amen.

Out of prison the 24. of Iune. 1555.

Your sonne in the Lord, Iohn Bradford.

A letter sent wyth a supplication to Queene Mary, her Counsell, and the whole Parlament.

IN moste humble wise complaineth vnto your Maiestie and ho∣nours, a poore subiecte persecuted for the confession of Chri∣stes veritie:* 5.22 the which veritie deserueth at your hands to be main∣tained and defended, as the thing, by the whiche you raigne and haue your honour and authorities. Althoughe we that be profes∣sours, and thorough the grace of God, the constante confessours of the same, are (as it were) the outsweepings of the worlde: yet (I say) the veritie it selfe is a thing not vnwoorthy for your eares to heare, for your eyes to see, and for youre handes to handle, help, & succor, according to that the Lorde hath made you able, and placed you where you are, for the same purpose. Your high∣nesse and honours ought to knowe, that there is no innocencie in woordes or deedes, where it is enoughe and suffiseth onely to accuse. It behoueth Kinges, Queenes, and all that be in authori∣tie, to knowe that in the administration of their kingdomes, they are Gods Ministers. It behoueth them to knowe,* 5.23 that they are no Kinges but plaine Tyrannes, which raigne not to thys ende, that they may serue and set foorth Gods glory after true knowledge: and therefore it is required of them, that they woulde be wise, and suffer them selues to be taughte, to submit them selues to the Lords discipline, and to kisse their Soueraigne, least they pearish: as all those Potentates with their principalities and dominions can not long prosper but pearish in deede, if they and their king∣domes be not ruled with the Scepter of God, that is, wyth hys worde: which, who so honoureth not, honoureth not God, and they that honour not the Lorde, the Lord will not honour them,* 5.24 but bring them into contempt, and at the lengthe take hys owne cause, whiche hee hath moste chieflye committed vnto them to care for, into hys owne handes, and so ouerthrowe them, and set vp his trueth gloriously: the people also pearishinge wyth the Princes, where the worde of Prophecie is wanting, muche more is suppressed, as it is now in this Realme of Englande: ouer which the eyes of the Lorde are sette to destroy it,* 5.25 your highnesse and al your honours, if in time you looke not better to youre office and dueties herein, and not suffer your selues to be slaues & hangmen to Antichriste and his Prelates, which haue broughte your high∣nesse and honours already to let Barrabas lose, and to hange vp Christ: as by the grace and helpe of God I shall make apparante, if first it would please your excellent maiestie and al your honors, to take to heart Gods doctrine, which rather through the malice of the Pharisies, I meane the Bishoppes and Prelates, then youre

consciences, is oppressed: and not for our contemptible and ex∣ecrable state in the sight of the world, to passe the lesse of it. For it (the doctrine I meane) is higher and of more honour and Ma∣iestie, then all the whole worlde. It standeth inuincible aboue all power,* 5.26 being not our doctrine, but the doctrine of the euerli∣uing God and of his Christ, whom the father hath ordained king, to haue dominion from sea to sea, and from the riuer vnto the endes of the worlde. And truely so doth he and will he raigne, that hee will shake all the whole earth with his yron and brasen power, with his golden and siluerie brightnesse, onely by the rod of hys mouth, to shi••ers, in such sorte, as though they were pottes of claie, according to that which the Prophetes doe wryte of the magnificence of hys kingdome. And thus much for the thynge, I meane the doctrine, and your dueties to hearken, to propagate, and defend the same.

* 5.27But nowe will our aduersaries mainely crie out againste vs, because no man maye be admitted once to whist againste them, that wee pretende falsely the doctrine and worde of God, calling vs the most wicked contemners of it, and heretikes, Schismatikes traytours &c. All which their sayings, howe malicious and false they are, though I might make report to that which is written by those men whose workes they haue condemned, and all that re∣taine any of them, publikely by proclamation: yet here will I oc∣casion your maiestie and honours by this my wryting, to see that it is farre otherwise then they report of vs. God our father, for his holy names sake, direct my penne to be his instrument to put in∣to your eyes, eares, and hearts, that which most may make to hys glory, to the sauegarde of your soules and bodies, and preserua∣tion of the whole Realme. Amen.

Iohn Bradford.

To certaine his frendes, N.S. and R.C.

* 5.28I Wish to you my good brethren, the same grace of God in Christe, which I wishe and pray the father of mercies to geue me for his holy names sake. Amen.

Your letter thoughe I haue not read my selfe, because I would not alienate my minde from conceiued things to wryte to others, yet I haue hearde the summe of it, that it is of Gods election: wherein I will briefely wryte to you my faith, and howe I thinke it good and meete for a Chri∣stian man to wade in it. I beleeue, that man made after the Image of God, dyd fall from that blessed state, to the condemnation of him selfe and all hys posteritie. I be∣leue that Christ for man being thus fallen, did oppose him selfe to the iustice of God a Mediatour, paying the raun∣some and price of redemption for Adame and his whole posteritie that refuse it not finally.* 5.29 I beleeue that all that beleue in Christ, I speake of such as be of yeares of discre∣tion, are partakers of Christe and all hys merites. I be∣leue that faith, and to beleue in Christ (I speake not nowe of Faith that men haue by reason of myracles. Iohn 2.11. Actes 8. or by reason of earthly commoditie. Mathew 13. custome and authoritie of men, which is commonly seene, the hearts of them that so beleue, being not right and sim∣ple before God: but I speake of that faith which in deede is the true faith,* 5.30 the iustifying and regenerating faith:) I beleeue, I say, that this faith and beliefe in Christe, is the woorke and gift of God, geuen to none other then to those whych be the children of God, that is, to those whom God the Father before the beginning of the worlde hath prede∣stinate in Christ vnto eternall life.

Thus doe I wade in Predestination, in suche sorte as God hath pa••ified and opened it. Thoughe in God it be the firste, yet to vs it is last opened. And therefore I begin wyth creation, from whence I come to redemption, so to iustification, and so to election. On thys sorte I am sure, that warely and wisely a man maye walke in it easely by the light of Gods spirite, in and by his woorde, seeing this Faith not to be geuen to all men. 2. Thes. 3. but to suche as are borne of God, Predestinate before y^e world was made, after the purpose and good wil of God: which wil we may not call into disputation, but in trembling and feare sub∣mit our selues to it as to that whych can will none other∣wise then that whych is holy, righte and good, howe farre soeuer otherwise it seeme to the iudgemēt of reason, which must needes be beaten downe to be more careful for Gods glory, then for mannes saluation, whyche dependeth one∣ly thereon, as all Gods children full well see: for they seeke not the glory whych commeth of men, but the glory which commeth of God. Ieremie 9. Ihon 5. They knowe God to be a God whych doeth on earthe, not onely mercye, but also iudgement, which is hys Iustice and moste Iustice, althoughe oure foolishe reason cannot see it. And in thys knowledge they glory and reioice, though others through vaine curiositie, grudge & murmure there againste. Thus brieflye I haue sente you my minde and meaning concer∣ning this matter. Hereafter you shal haue (I thinke) your letter particularly answeared by M. Philpot: as also if I haue time, and so you require it, I will doe.

Iohn Bradford.

Notes vpon the same Epistle, and to the matter of election appertaining.

AS touching the doctrine of Election (wherof thys let∣ter of M. Bradforde,* 5.31 and manye other his letters moe doe much intreate) three thinges must be considered.

1 Firste, what Gods election is, and what is the cause thereof.

2 Secondly, howe Gods election proceedeth in woorking our saluation.

3 Thirdly, to whome Gods election pertaineth, and howe a man may be certaine thereof.

Betweene Predestination and Election,* 5.32 thys diffe∣rence there is. Predestination is as well to the reprobate, as to the Elect. Election onely pertaineth to them that be saued.

Predestination, in that it respecteth the Reprobate, is called Reprobation: in that it respecteth the saued, is called Election, and is thus defined.

Predestination is the eternal decreement of God,* 5.33 pur∣posed before in him selfe, what shall befall on all men, ey∣ther to saluation, or damnation.

Election is the free mercy & grace of God in his owne wil, through faith in Christ his sonne,* 5.34 chusing and prefer∣ring to life, such as pleaseth him.

In thys definition of Election, firste goeth before (the mercy and grace of God) as the causes therof, whereby are excluded al woorkes of the lawe and merites of deseruing, whether they goe before faith, or come after. So was Ia∣cob chosen, and Esau refused,* 5.35 before either of them began to woorke. &c.

Secondly, in that thys mercy and grace of God in this definition is said to be (free) thereby is to be noted the pro∣ceeding and woorking of God not to be bounde to any or∣dinarie place, or to any succession of chaire, nor to state and dignitie of persone, nor to worthinesse of bloude.* 5.36 &c. but all goeth by the meere wil of his owne purpose, as it is writ∣ten: Spiritus vbi vult, spirat. &c. And thus was the outward race and stocke of Abraham after flesh refused (whych see∣med to haue the preeminence) and an other seede after the spirite raised vp to Abraham of the stones, that is, of the Gentiles. So was the outwarde Temple of Hierusalem and chaire of Moses, whyche seemed to be of price, forsa∣ken, and Gods chaire aduanced in other nations. So was tall Saule refused, and little Dauid accepted: the riche, the proude, the wyse of this worlde reiected, and the woorde of saluation daily opened to the poore and miserable abiects: the hie mountaines caste vnder, and the lowe valleys ex∣alted. &c.

Thirdly, where it is added (in his owne will) by thys falleth downe the free will & purpose of man,* 5.37 with all hys actions, counsels, & strength of nature: according as it is written: Non est volentis, ne{que} currentis, sed miserentis Dei. &c. i. It is not in hym that willeth, nor in him that runneth, but in God that sheweth mercy. So we see how Israel rā long, & yet got nothing. The Gentiles vnneth begā to set out, and yet got the game. So they which came at the first houre did labor more, & yet they which came last, were re∣warded with the first. Math. 20. The working will of the Pharisie seemed better:* 5.38 but yet the Lords will was rather to iustifie the Publicane. Luke 18.* 5.39 The elder sonne had a better wil to tary by his father, and so did in dede: and yet y^e fat Calfe was geuen to the yonger sonne that ran away. Luk. 15. Wherby we haue to vnderstand,* 5.40 howe the matter goeth not by the will of man, but by the will of God, as it pleaseth hym to accept, according as it is wrytten:* 5.41 Non ex voluntate carnis, ne{que} ex voluntate viri, sed ex Deo nati sunt &c. i. Which are borne, not of the wil of the flesh, nor yet of the wil of man, but of God. Furthermore, as al then goeth by the will of God onely, and not by the wil of man: so againe here is to be noted, that this wil of God neuer goeth with out faith in Christ Iesus his sonne.

And therefore fourthly is this clause added in the defi∣nition (through faith in Christe his sonne.) Whych faith in Christ to vs ward maketh altogether. For first it certifieth vs of Gods election. As this Epistle of M. Bradforde doth wel expresse. For whosoeuer wil be certaine of hys e∣lection in God, let him first begin with his faith in Christ: which if he finde in him to stande firme, he may be sure and nothing doubt, but that he is one of the number of Gods

elect. Secondly, the said faith and nothing els, is the onely cōdition and meanes wherupon Gods mercy, grace, elec∣tion, vocation, and al Gods promises to saluation do stay, according to the woordes of S. Paule:* 5.42 Si permanseritis in fi∣de. &c. i. If ye abide in the faith. Colos. 1. Thirdly, this faith also is the immediate and nexte cause of oure Iustification simply, wythout any other condition annexed. For as the mercy of God, his grace, election, vocation, and other pre∣cedent causes doe saue and iustifie vs vppon condition, if we beleue in Christ: so this faith onely in Christe wythout condition, is the next and immediate cause which by Gods promise worketh our iustification: according as it is wryt∣ten: Crede in Dominum Iesum, & saluus eris tu & domus tua. i. Beleeue in the Lorde Iesus,* 5.43 and thou shalt be saued, thou and thy whole house. Actes. 16. And thus muche touching the definition of Election, wyth the causes thereof decla∣red. Which you see nowe to be no merites nor woorkes of man▪ whether they go before, or come after faith, but onely the meere mercy of God through faith. For like as all they that be borne of Adam, doe taste of his malediction, though they tasted not his apple: so al they that be borne of Christ, (which is by faith) take part of the obedience of Christ, al∣though they neuer did that obedience them selues, whyche was in hym. Rom. 5.

Nowe to the second consideration: let vs see likewise, how,* 5.44 and in what order this election of God proceedeth in chusing and electing them which hee ordaineth to saluati∣on: which order is this. In them that be chosen to life, first Gods mercy and free grace bringeth foorth election: Elec∣tion worketh vocation or Gods holy calling, which voca∣tion, thorowe hearing bringeth knowledge and faith of Christ,* 5.45 Faith through promise obtaineth iustification, Iu∣stification thorow hope waiteth for glorification.

Election is before time. Uocation and faith commeth in time. Iustification and glorification is wythout ende.

Election depending vppon Gods free grace and will, excludeth all mannes will, blinde fortune, chaunce, and all peraduentures.

Uocation standing vpon Gods election, excludeth all mans wisedome, cunning, learning, intention, power and presumption.

Faith in Christ proceding by y^e gift of the holy Ghoste, and freely iustifying man by Gods promise, excludeth all other merites of men, all condition of deseruing, and all works of the law, both Gods law and mans law, with all other outward meanes what soeuer.

Iustification comming freely by Faith, standeth sure by promise, without doubt, feare, or wauering in this lyfe.

Glorification pertaining onely to the life to come, by hope is looked for.

Grace and mercy preuenteth.

Election ordaineth.

Uocation prepareth and receiueth the word, whereby commeth faith.

Faith iustifieth.

Iustification bringeth glory.

Election is the immediate and next cause of vocation.

Uocation (which is the working of Gods spirit by the woord) is the immediate and next cause of faith.

Faith is the immediate and next cause of iustification.

And this order and connexion of causes is diligētly to be obserued,* 5.46 because of the Papistes, which haue miserably confounded and inuerted this doctrine, thus teaching, that almighty God so farre foorth as he foreseeth mans merites before to come, so doeth he dispense his election. Dominus pro vt cuiusque merita fore praeuidet, ita dispensat electionis gra∣tiam. And againe, Nullis praecedentibus meritis Dominum re∣pendere electionis gratiam, futuris tamen concedere: That is, That the Lorde recompenseth the grace of election, not to any merites preceeding: but yet graunteth the same to the merites which follow after: As though we had our electi∣on by our holinesse that followeth after, & not rather haue our holinesse by Gods election going before.

But we folowing the scripture, say otherwise, that the cause onely of Gods election,* 5.47 is hys owne free mercy: and the cause only of our iustification is our faith in Christ, and nothing els. As for example: first, concerning Election, if the question be asked why was Abraham chosen, and not Nachor? Why was Iacob chosen, & not Esau? Why was Moses elected, and Pharao hardened? Why Dauid accep∣ted, and Saule refused? Why fewe be chosen, and the moste forsaken? It can not be answeared otherwise, but thus: be∣cause it was so the good will of God.

* 5.48In like maner touching vocation and also faith, if the question be asked, why this vocation & gifte of faith was geuen to Cornelius the Gentil, and not to Tertullius the Iewe? Whye to the poore, to the babes, and little ones of this world, (of whom Christ speaketh: I thanke thee Fa∣ther, which haste hidde this from the wise. &c. Mathew 11. Whye to the vnwise,* 5.49 the simple abiectes and outcastes in thys worlde? Of whome speaketh S. Paule. 1. Cor. 1. Yee see your calling, my brethren, howe not many of you. &c. Why to the sinners, and not to the iust? Why the beggers by the hye wayes were called, and the bidden gestes excluded? We can goe to no other cause, but to Gods purpose & elec∣tion, and saye wyth Christe our Sauiour: Quia pater sic complacitum est ante te. i. Yea father, for so it seemed good in thy sight. Luke 18.

And so for Iustification likewise, if the question be as∣ked why the Publicane was iustified,* 5.50 and not the Phari∣sey? Luke 18. Why Marie the sinner, and not Symon the inuiter? Luke 11. Why harlottes and Publicanes goe be∣fore the Scribes and Pharisees in the kingdom? Mat. 21. Why the sonne of the free woman was receiued, and the bond womans sonne being hys elder, reiected? Genes. 21. Why Israel whych so long sought for righteousnes, found it not: and the Gentiles whych sought not for it, found it? Rom. 9. Wee haue no other cause heereof to render, but to say wyth S. Paule, because they soughte for it by woorkes of the Lawe, and not by Faith: which faith as it commeth not by mans will (as the Papist falsly pretendeth) but on∣ly by the election and free gift of God: so it is only the im∣mediate cause whereunto the promise of oure saluation is annexed, according as we read: And therefore of faith is the inheritaunce geuen, as after grace, that the promise might stande sure to euery seede. Rom. 4. Item in the same chap. Faith belee∣uing in him which iustifieth the wicked, is imputed to righteous∣nesse.

And thus concerning the cause of our saluation, yee see howe faith in Christ, onely and immediately without any cōdition doth iustifie vs,* 5.51 being so linked with Gods mer∣cye and election, that where so euer election goeth before, there faith in Christ must needes folow after. And againe, whosoeuer beleeueth in Christ Iesu, through the vocation of God, he must needes be partaker of Gods election.

Whereuppon resulteth nowe the thirde note or consi∣deration: whych is to consider, whether a man in this life may be certaine of his election. To answere to which que∣stion, thys first is to be vnderstande:* 5.52 that although oure e∣lection and vocation simplye in deede be knowen to God onely in hym selfe, à priore: yet notwythstanding it may be knowen to euery particular faithfull man, à posteriore,* 5.53 that is, by meanes, which meanes is faith in Christ Iesus cru∣cified. For so much as by hys faith in Christe, a man is iu∣stified, and thereby made the childe of saluation, reason must needes lead the same to be then the childe of election, chosen of God vnto euerlasting life. For howe can a man be iustified, but he must needes be saued? and howe can a man be saued, but by consequence it foloweth, that he must also be elected?

And therefore of Election it is truely sayd: De electione iudicandum est à posteriore: that is to say,* 5.54 wee must iudge of election by that which commeth after, that is, by oure faith and beliefe in Christ: which faith although in time it follo∣weth after election, yet is it the proper and immediat cause assigned by the scripture, which not onely iustifieth vs, but also certifieth vs of thys election of God.

Whereunto likewise well agreeth thys present letter of M. Bradford, wherein he sayeth: Election, allbeit in God it be the first, yet to vs it is the last opened. And therefore beginning first (sayth he) wyth creation,* 5.55 I come frō thence to the redemption and iustification by faith, and so to elec∣tion. Not that faith is the cause efficient of election, being rather the effect thereof, but is to vs the cause certificatory, or the cause of our certification, wherby we are brought to the feeling and knowledge of our election in Christe. For all be it that election first be certaine in the knowledge of God: yet in our knowledge, Faith onely that wee haue in Christe, is the thynge that geueth to vs our certificate and comfort of thys election.

Wherefore, who soeuer desireth to be assured that he is one of the electe number of God, lette hym not clyme vp to heauen to knowe, but let hym descende into hym selfe, and there searche hys Faith in Christe the sonne of God: whyche if hee finde in hym not fained by the working of Gods holy spirite accordingly: thereuppon let hym staye,* 5.56 and so wrappe hym selfe wholely both body and soule vn∣der Gods generall promise, and cumber hys heade wyth no further speculations: knowing thys, that who so euer beleueth in him, shall not perish. Ihon. 3. shall not be con∣founded. Ro. 9. shal not see death. Ih. 8. shal not enter into iudgemēt. Ih. 5. shall haue euerlasting life. I••. 3.7. shall be saued. Mat. 28. Act. 16. shal haue remission of al his sinnes. Act. 10. shalbe iustified. Rom. 3. Ga. 2. shal haue flouds flo∣wing oute of him of water of life. Iohn. 7. shall neuer die. Iohn 11. shalbe raised in the last day. Iohn 6▪ shal finde rest

to hys soule, and shalbe refreshed. Math. 11.

Now then for so much as we see faith to be the ground wherupon depēdeth the whole cōdition of our iustifying, let vs discusse in like maner what is this faith whereof the scripture so much speaketh,* 5.57 for the more plaine vnderstan∣ding of the simple. For many kindes there be of faith: as a man maye beleeue euery thing that is true, yet not euery truth doeth saue, neither doth the beleeuing of euery truth iustifie a man.* 5.58 He y^t beeleueth that God created all things of nought, beleueth truely. He that beleueth that God is a iust God, that he is omnipotēt, that he is mercifull, that he is true of promise, beleeueth well and holdeth the truthe. So hee that beleeueth that God hath his election from the beginning, and that he also is one of the same electe & pre∣destinate, hath a good beliefe, and thinketh wel: but yet this beliefe alone, except it be seasoned with an other thing, wil not serue to saluation: as it auailed not the olde Iewes, which so thought of them selues, and yet thinke to this day to be only Gods elect people.

* 5.59Onely the faithe whiche auaileth to saluation is that, whose obiect is the body and passion of Iesus Christe cru∣cified. So that in the act of iustifying these two, fayth and Christ haue a mutual relation, and must alwaies concurre together, faith as the action which apprehendeth: Christe as the obiect which is apprehended.

For neither doeth the passion of Christe saue wythout faith,* 5.60 neither doeth faith helpe, except it be in Christ: As we see the body of man sustained by bread & drinke, not except the same be receiued and conueied into the stomacke: and yet neither doeth y^e receiuing of euery thing sustaine mans body, except it be meate and drinke, whych haue power to geue nourishment. In like sort it is with faith: for neither doth the beleuing of euery thing saue, but onely faith in the bloud of Christ: neither again doth y^e same bloud of Christ profite vs, except by faith it be receiued. And as the sunne being the cause of all lighte, shineth not but to them onely which haue eyes to see: nor yet to them neither, vnlesse they will open their eyes to receiue the light: so the Passion of Christ is the efficient cause of saluation, but faith is the cō∣dition wherby the sayd passion is to vs effectuall.

* 5.61And that is the cause, why we say with the Scripture, that faith only iustifieth vs, not excluding thereby al other externe causes that goe before faith, as grace, mercy, electi∣on, vocation, the death of Christe. &c. all whiche be externe causes working our saluation through faith. But when we say that faith only iustifieth vs, the meaning thereof is thys: that of all internall actions, motions, or operations in man, geuen to him of God, there is none other that con∣tenteth & pleaseth God, or standeth before hys iudgement, or can helpe any thing to the iustifying of man before him, but only this one action of faith in Iesus Christ the sonne of God.

For although the action of praying, fasting, almes, pa∣cience, charity, repentance, the feare and loue of God be hie giftes in man, and not of man, geuen of God to man, yet be none of al these actions in man, imputed of God to sal∣uation, but only this one action of faith in mā vpon Christ Iesus the sonne of God. Not that the action it selfe of be∣leeuing, as it is a qualitie in man, doeth so deserue, but be∣cause it taketh that dignitie of the obiect. For as I sayde, in the acte of iustifying, faith, as it is an action in man, is not to be considered alone, but must euer go with his obiecte, and taketh his vertue therof. Like as the looking vp of the olde Israelites did not of it selfe procure any healthe vnto them, but the promise made in the obiecte, which was the brasen serpent, whereupon they looked, gaue them healthe by their looking vp. Euen so after like sort are we saued by our faith and spirituall looking vp to the bodye of Christe crucified. Which faith to define is this:

To beleeue Iesus Christe to be the sonne of the liuing God sent into thys worlde, by hys death to satisfie for oure sinnes, and so to receiue the same.

And thus much touching election and Faith, with the order and explication of the causes necessary to be conside∣red in our saluation. Wherby may appeare howe farre the pretensed catholikes do swarne from the right mind of the scriptures. For where the scriptures in declaring the cau∣ses of saluation, do send vs only to faith, as the onely con∣dition whereby these causes haue their working, these ca∣tholikes do quite leaue out faith, and in stead thereof place in other conditions of doings, merites, wil workes, par∣dons, masses, and especially auricular confession, with pe∣nance and satisfaction for our sinnes. &c.

And besides these letters aboue specified of M. Iohn Bradforde, there hath come to our handes certaine other letters of his not long a goe, sent by a certaine olde frende of the sayd Iohn Bradforde vnto vs. Which letters beyng written of him in former times, before his trouble, as they haue not bene yet printed nor seene abroade, so I thought it not amisse, to communicate the same to the ch••istian rea∣der, for the worthinesse of the matter, and the goodnesse of the man, which may redound I trust, to no small fruite to him, that with godly eyes shall aduise the same.

A letter of M. Bradford, to father Trauers Minister of Blackeley.

THe aboundant grace and rich mercy of God in Christe our only sauiour and high bishop, be increased in your heart, thorow the liuely woorker of all goodnesse, the holye spirite, vntill the day of the Lorde. &c.

I haue receiued youre two letters (good father Tra∣uers) sithen y^t I did wryte any vnto you, whereof though honesty willeth to make an excuse, yet truth biddeth me o∣therwise, and sayeth it is better wyth shame to confesse the fault (for therein is, as a man mighte say, halfe a deseruing of pardon) then without shame to lie. I might haue writ∣ten vnto you twise (notwythstanding in deede some busi∣nesse, wherein I haue some thing bene occupied) but yet I haue not. Nowe the cause is, because I woulde not. And why woulde I not? But because I coulde not, I meane because my canning is taken away by sinne, for my sinnes doe forbid goodnesse vnto me. In dede if my sinning were of infirmitie, there were good hope of recouerie of that, which I haue lost: But seeing, both willing and knowing I haue too much yeelded, and yet doe yeelde to my infirmi∣ties, iustly I doe deserue that, because I haue cast awaye, and reiected the woord of the Lord behinde my backe, that the Lord should reiecte me. And because I would not haue blessing, I am woorthye (as Dauid sayeth) that it be taken away from me. I haue nowe at length experience, that to bring a man foorth of Gods fauour, is sooner seene when a man hath receiued all things aboūdantly, then when nede or the crosse pincheth. Afore it pleased God to woorke the restitution (you know what I meane) and afore it pleased God to prouide for me, as he hath done, so that I can saye in nothing where any want is, as pertaining to my body: I was an other maner of man, then nowe I am, and yet Gods deserts haue otherwise bounden me: But the scrip∣ture is true, I haue aduanced my children,* 5.62 and nourished them, but they haue contemned me, I haue fedde them that they were fatte and grosse, and they spurned agaynste me. Perchaunce you will aske me wherein. Oh father Tra∣uers, I warrante you, this my stile in carnall, and not in spirituall wryting, doeth some thing shewe vnto you, but as for it, in comparison of other things is nothynge. For where the life of man is such, that either it paireth or amē∣deth, as Paule sayeth: the outwarde man is corrupted day by day, and therefore except the inwarde man be renewed, the shoe goeth awrie: euery building in Christ, doth grow to a holy temple, as the wicked, on the contrary parte shall proceede to worser. 2. Tim. 3.* 5.63 I haue made a change farre otherwise in going backe, than I thinke by letters I can perswade you: wherein, will you say? For the first, seconde and thirde, and to be brief in all things: As for an example. Gods true feare is flowen away from me, loue to my bre∣thren is exiled from me, faith is vtterly taken awaye. In stead wherof is distrust, & doubtfulnes bearing rule. Con∣tempt of Gods honor, & of my brethrē raigning, & in stead of true feare, an imagined feare, accordinge to my brayne holding the principalitie. For I extenuate sinne, and I do not consider that in sinne, which a Christian ought to con∣sider: that sinne being not forgeuen, is such a thyng, for the which God casteth his creature away, as exāples not on∣ly of Saule, of Iudas, of the Israelites (which were belo∣ued in deede, & yet for sinne are reiected) but also of others, on whome lately for my warning, God hathe shewed the same, do admonish me. But it is but my pen which writes this, for the wicked, sayth Salomon, when they come into the depth of their sinnes, then they grow in securitye,* 5.64 I am I cānot tel what, I feare, but it is but blindly, or els wold I awake otherwise then I do,* 5.65 I feare me I say that I am intangled of the deuil, after his desire. Pray for me that the Lord would geue me repentance, that I may escape out of his snares. Alas the spirite of praier, which before I haue felt plentifully, is taken cleane away from me. The Lorde be mercifull vnto me. I am solde vnder sinne, I am the bondslaue of sinne, for whome I obey, his seruaunt I am. I am ashamed to speake ofte, no I shame not at all, for I haue forgot to blush, I haue geuen ouer to wepe. And tru∣ly I obey, I obey I say mine owne cōcupiscences: name∣ly in eating, in drinking, in iangling and idlenesse, I will not speake of vaine glorie, enuie, disdaine, hypocrisie, de∣sire of estimation, selfeloue, and who can tell all? Is thys the rewarde thou renderest to GOD, O Bradforde?

It is true, yea to true, thou knowst it O Lord, for thy mer∣cies sake pardon me. In your letters you touch me home, how that there is no mans hart, but that consideryng the ingratitude of this world, this belly cheere (wherein you euen take me by the nose) &c. his eyes would tumble out great gushes of teares. The Lord be praysed which wor∣keth so in you, for it is with me, as with them of whō you complain. In deed it may be so again, but oh it is very vn∣likely, for my enmies are becom old, & are made by custom more then familiar, for they are as it were conuerted into nature in mee. Yet I am not grieued therefore, although I cannot perswade my selfe that God will helpe mee. O Lord be merciful vnto me for thy Christes sake. This day I receiued the Lordes supper, but how I haue welcomed him, this night (which I haue spent in lasciuiousnesse, in wantonnes and in prodigalitie, obeying my flesh and bel∣ly) doth so declare, that what to say or write any more, I know not, sleepe doth aggrauate myne eyes, and to pray I am altogether vnapt. All this is come through the oc∣casion of makyng this bringer a Supper in my chamber, the Lord pardon me, I trust no more to be so far ouerseen. But this I write not that the anger of god which I haue deserued, so feareth me, thou knowest it O Lord. But of this perchance too much.

For Gods sake praye for mee good Father Traues, and write vnto mee as you maye by your weakenesse, your letters do me good. By this which I haue now wri∣ten, you may consider more, touche me therefore home in your letters, and the Lord (I trust) shall, and wil reward you. If God lend me lyfe, of which I am most vnworthy, I will more trouble you with my letters thē I haue done, but beare with me, I do it not of any euill will, the Lorde I take to iudge, there is none whose company and talke I more desire then yours, I speake it before God. Prooue my Mothers mynd how she can beare it, if when I shall come downe I shal shew my selfe an other man outward∣ly, but alas fainedly, then before I haue done. Marrie when my commyng will be, I know not. In deede two thyngs mooue me sore, the one for my mothers cause, con∣cernyng her better instruction, if the Lord would thereto vse me his instrument, the other is to talke with you, and eftsoones to trouble you, as I haue hetherto euer done, but alwayes to my profite. For Gods sake pray for me, for I had neuer so much neede.

This Sonday at night, follow∣yng S. Andrewes day, at Pembroke hall.

The most miserable hard har∣ted vnthankfull sinner. Iohn Bradford.

¶An other letter of M. Bradford to Sir Thomas Hall and Father Traues of Blakeley.

THe grace of God our most mercifull father, kepe your mynd and soule in Christ Iesu, who alone is our full sufficient Sauior, for in hym we be complete, being made through his death and one onely oblation made and offe∣red by himselfe vppon the crosse the children of God & fel∣low heyres with hym of the celestiall kingdome which is the free gift of God, and commeth not of merites, but of the meere grace of God geuen to none that putteth any maner of hope or trust in any other thyng visible or inui∣sible, then in that oblation of sweete sauour which Christ himselfe did offer vpon good Friday (as we call it) which oblation is alway recent and new in the sight of God the father, and maketh intercession for vs: vs I mean, which thinke that onely sacrifice then offered, to be sufficient as it is, hath bene, and euer shall be for all the faythfull, by the which sacrifice (if we beleeue) we haue free pardon of all our sinnes. To him therfore which was both the offerer & offering, be all honour and prayse, with the father and the holy ghost, blessed for euer, Amen.

Sir Thomas, the occasion of this my long silence, myne old friend Iohn Traues shal declare vnto you: vpō the knowledge whereof, I doubt not of your pardon. I haue sent vnto you an English and a Latine Testament both in one print and volume, the which though it be not so beautifull without as I could haue sent you, yet no lesse beautifull within, and more I thinke for your profite, and better for your eyes, your eyes I meane of the body. For vndoubtedly, it giueth light vnto the soule, if she bee not dead. Whereof, take this for an argument & a true proofe, If your soule be not delited in it, if your soule do not hun∣ger for it (I meane not the booke, but the doctrine in the booke) surely your soule is sore sicke: for as the body ab∣horring meate, is not well, euen so must the soule bee, for other meat hath she none. Christ whom you must beleeue afore all men, affirmeth this to bee true in the 4. of Math. Not onely in bread, but in euery worde of God the soule doth lyue. Marke well he sayth not, one or two words, as an Epistle, or a Gospell, but he sayth, euery worde. Take heed, beleue Christ better then any man be he neuer so ho∣ly. For he that is of God (Ioh. 8.) heareth the worde of God. Will you haue a more plaine badge, whether you are the elect child of God or no, then this text. Christ saith, He that is of God, heareth the worde of God, but other word of God haue we none, then in the Canon of the Bi∣ble, and all things written therin, are written for our lear∣nyng, (sayth Paule) whereby he prooueth, seyng that it is a learnyng, yea our lerning, that we must learne it. Ther∣fore woe bee to all them which either perswade men, that there is other doctrine of like authoritie, or that disswade men from embrasing this word, this word of God, or that thinke this word, especially the new Testament, is not a∣boue all other to be loued, to be red, to be chewed. This is the precious stone which in the Gospel Christ saith: When a man hath found, he selleth all that euer he hath, and buy∣eth it. Marke now how necessary and precious Christ ma∣keth that which great learned men (nay deuils but no mē) thinke not necessary God helpe them. Christ bade his Di∣sciples sell their coates and buy a sword, which is none o∣ther thyng then the word of God: for so S. Paule calleth it, the sword of the spirit. Nay, say our great learned men, (I lye, they haue said so, now they are ashamed) fetch fire and burne it.

This I say Sir Thomas to the intent no vngodly hy∣pocrite should perswade you or disswade you from reding the holy word of God the gospell of Iesus Christ. Follow you S. Paules lesson: Attend readyng, and the worde of God dwell in you. How much plentifully sayth he, and to what end, To feede the flocke of Christ euen as much as in you is, sayth Peter, not once a yeare or once a quarter as a Strawbery, but so much as in you is. This worde of God trieth all doctrine, for we ought to haue our consci∣ence charged with nothyng as touching religion, except the worde of God in the Canon of the Bible set it out, I meane not onely in allegories, but euen in playne words. For no other foundation can any man lay, besides y^t which is layd. S. Paule sayth, the groundworke is layd alredy. Euen so sayth he to the Ephesians: We be his workman∣ship to do good workes, which God hath create that wee should walke in them. He sayth they were not to be made, but they are made already. What shall we thinke than in such works as mans wit hath founded, which yet seeme most holy, let Gods worde be iudge. Read the same dili∣gently and reuerently with prayer (I meane not Latine seruice not vnderstoode, but with true hearty prayer) and marke what the law requireth, euen that which we cannot geue, the whole heart and more, if it were possible. But to this end, that we seyng our abhominable vncleannes and inabilitie, might despaire in our selues, tremblyng at the iustice of God, and his anger which we continually pro∣cure, and so amplect Christ, in whome God the father is well pleased. Which Christ is the end of the law to iustifie all that beleeueth, and continue not in their popish igno∣rance, iustifieng themselues and treadyng Christes bloud vnder their feete, denieng the Lord that bought them. All such be they neuer so well learned, neuer so holy, bee no∣thing but hypocrites, and playne Antichrists, which may not abide the sword of Gods mouth. For the trompets of the army (I meane still Gods word) when they blow, the hye wals of Iericho, the figure of hypocrisie falleth down. Embrace therefore Gods holy worde, and be not onely a Reader, but a doer: for your callyng requireth you to be apt to teach such proud hypocriticall arrogant bablers, as I am now (which if I may vse this terme beshite Gods word) God forgeue me, and pray you for me, & geue God thanks for me, that spareth me thus Luciferlike, not of a true zeale, but of a foolish bragging which prate of Gods holy word. I wot not what I do to confesse it. So it is. I haue sent to you other bookes which I pray you read, I haue written your name in them. The holy Ghost keepe you with your brother George, his wife and children, and with your brother Iames, &c. Sir Laurence, &c.

This 20. of March.

A very painted hypocrite Iohn Bradford. Yours in Christ for euer.

Pray for me, pray for me, geue God thanke for me, and take Iohn Traues help to read this letter written in hast.

If any thing but good bee chaunced to Iohn Traues (which God forbid) I pray you burne my letters out of hande.

¶An other letter of Maister Bradford, to father Traues.

Gratia misericordia & pax a Deo patre nostro, & Domino Iesu Christo Domino nostro.

IF myne heart were not altogether Adamantine, your kynd letters to me vnkynd miser, would cause me from the bottome of the same, to confesse myne ingratitude to∣wards you vpon your behalfe anempst me so much deser∣ued, but as I am to do, so shew I my selfe to write, and as I am vnable in the one, so am I foolish in the other, in all those vnkyndnesses, rudenes, &c. whereof you accuse your selfe. I am enforced to acknowledge my selfe most iustly condemned, not so fainedly by me confessed, as most truly by you experienced. In your letters as in a glasse, I may learne by you in deiecting your selfe, to espy my nakednes which tofore I thought clothed duplici vestitu, now onelye but with fig leaues hypocritishly gilded, of which deiecti∣on wrought in you by the holy ghost, be not proude: For what haue you that ye haue not receiued? but be thankful to the Lord, not onely therefore, but also for those surges which you feele now thorough the cares accompanieng marriages, now thorough education and bringing vp of your children and family, now thorough that crosse of the common accustomed trade of liuyng: for Multas tribulatio∣nes oportet ingredi regnum Dei. Through many tribulatiōs we must enter into the kingdome of heauen, ye they be the cognisances of Gods election. The letter Thau the instru∣ments which worke suspiria aeternae vitae, & therefore to be embraced. Beleeue me it is y^e moste excellent gift of God a man to deiect and humble himselfe, and to feele the cros∣ses of Christ as crosses. But I most hypocriticall wretch, not worthy that this earth should beare me, am euen a go∣yng to bed with Iesabel, and such as commit fornication with her, which is afflictio maxima, Oh Lord helpe me and deliuer me for Iesus sake, annoynt myne eyes with oint∣mēt that I may see, oh geue me not ouer into a lewd mind and reprobate sense, but awake my sleeping soule y^t Christ may shine in me. You know the crosse, the fatherly crosse the louyng Lord hath layd vpon me, but I, but I am little or nothyng mooued therewith. I worke therein (yet not I but Gods spirit) not of a repentant faythfull mynde, but (I cannot tell how) of a slouthfull blynd retchlesse entent. Oh Lord forgeue me for saying so (it is thy gift) forgeue me myne vnthankfulnes for Iesus sake, and graunt mee as herein I blasphemed and dishonested thy holy name, so do thou by thy holy spirit glorifie by me the same. So be it, So be it.

Sithens my commyng to London, I was with M. Latymer, whose counsaile is as you shall heare, which I purpose by Gods grace to obey (if it be thy will oh Lord, fiat.) He willed me (as I haue done) to write to my mai∣ster who is in the countrey, and to shew hym that if with∣in a certaine tyme which I appoynted xiiij. dayes, hee doe not go about to make restitution, that I will submitte my selfe to my L. Protector and the kings maiesties counsaile to confesse the fault and aske pardon. This lyfe is vncer∣tayne and fraile, and when time is it must not be deferred. And what should it profite me to win the whole world, & to loose myne owne soule. If as I iustly haue deserued, I be put to death for it, Gods will be done. At the lest, slan∣der, reproch, rebuke, losse of worldly frends, losse of liuing &c. shall ensue. What than? Lord thy will be done, thine I am, if death come, welcome be it, if slaunder, &c. Euen as thou wilt Lord▪ So be it. Onely graunt me a penitent lo∣uyng obedient hart, & of meere loue to go forwards here∣in, and not to shrinke, to stand and not to fall, y^t thy name onely be praysed herein, Amen. Pray, pray for me, cry for me, and when you shall heare any thyng, comfort my mo∣ther, to whom for that this bringer hath not geuen me an houres warnyng of his departure, I haue not only writ∣ten nothyng, but also haue thus pratled to you, who (as no man else would) I thinke you will beare with me. For as God knoweth, to whose grace I commit you & your bedfellow with all your children and familye. The short∣nes of tyme, and this sayd bringers importaunce is onely the let I neither send you spectacles, the price of the Para∣phrases, nor thanks for your cheese, as by the next that cō∣meth▪ I will God willyng send the premisses to you, and a goodly Testament for Sir Thomas Hall which is at the bindyng. But be not acknowen that I haue now written to you, for so I haue prayed this bringer. God be with vs and pray for me, and abhorre not my rude scribling, which if it were as well written, as it is ment, woulde deserue pardon. Thus make I an ende, imputing to the hastines of this bringer all blame which you may lay vnto me. From the Temple this Sonday, immediately after M. Latimers famous Sermon, whiche this bringer as hee sayth did heare.

By your poorest friend, Iohn Bradford.

It shall not be long God willyng, but you shall both haue and heare from me. Keepe with you Melancthons Common places, for I haue an other.

¶Another letter of Maister Bradford, to father Traues.

GRace, mercy, and peace from God the father, through our Lord Iesus Christ, with encrease of all manner godly knowledge and liuing, bee with you and all your houshold, now and euer, Amen.

To excuse this my long silence, within v. or vj. dayes after my (like foolish) letters writtē to you by Ioh. M••sse it pleased God to send my M. hither to London, whome (as I lately tofore had aduertised by letters) I mooued, (you know wherein) and prayed him to discharge y^e same, or els I would submit my selfe, &c. Whereunto he answe∣red, that if the bookes would declare it, he would satisfy, &c The bookes I shewed, whereupon he promised as much as I could aske. But beyng herein something more moo∣ued then he had cause (God be praysed therefore, which of his meere good pleasure wrought it) at tymes as I could, I desired to know how and in what tyme he would dis∣charge vs both. He thinking me to be ouer curious here∣in, was not therewith contented, and hearyng me to al∣ledge the vncertaintie of tyme, and the feare of Gods iu∣stice (which oh gracious Lord graunt me to feele in deede as much as thou knowest good for me) he aunswered me to be scrupulous and of a superstitious conscience (for ani∣malis homo non percipit ea quae sunt Dei) and plainely sayde further that I shold not know, nor (by these words) haue his head so vnder my girdle. And whē I shewed him that (God witnessed with me) I went about no suche thyng. He sayd that there was no godly conscience, seyng he pro∣mised afore the face of God to discharge me, and to pay the thing, but it ought so to be quieted. And thus at dyuers & sundry tymes, moouing eftsoones to know of hym the way and tyme of discharging the debt, and hauyng none other aunsweres then tofore, I doubting worldly wisedome, (which vseth delayes) to raigne in hym with this Mam∣mon (the which oh merciful God eradicate out of his hart mynd, and all others) I was somethyng more sharp, and told hym (non ego tamen sed gratia tua Domine) I would o∣bey God more then man, the which hee lightly regardyng (as seemed) I departed and went to M. Latimer to haue had hym to haue brought me to my L. Protector (whose grace than was purposed shortly to take his iourney to visite the Ports) M. Latimer I say willed me to stay vn∣till his returne, which will be not long tofore Easter. In this meane tyme I bade my bedfellow my maisters sonne whom my M. had vsed as his instrument, to mooue mee carnally (for my M. discharged him of hys exhibitiō, tel∣lyng hym that he could not be able to keep eyther house or chyld, for I purposed to vndoe both hym and all hys (vn∣truly thou knowest good Lord) and bade hym to take that as a warnyng, that both he and his brethren should pro∣uide for themselues as they could) I bade I say my sayde bedfellow to shew my M. (as of himself) my further pur∣pose, which thyng when he knew, so mooued & feared him, that he began somethyng to relent, & then made faire pro∣mises, that looke what I would deuise, that would he do. I deuised, but my deuises pleased hym not. And thus, but not vainly I trust (as I now do with you, but I knowe your gentlenes which euer hath borne with me) I spen∣ded the tyme in which I haue bene silent to write, nay ba∣ble to you. And he departing out of Londō tofore I knew did send me word by an other of his said sonnes, not so gi∣uen to the Gospell, and a lyfe accordyng as my bedfellow, and therefore more to be suspected (for though pietas non est suspiciosa, as I should thinke my selfe rather impius, yet Christ bade vs to be prudētes sicut serpentes) this other bro∣ther I say told me that my M. would do all thyngs onely his fame and abilitie preserued (& quid prodest totum mun∣dum lucrari animae vero iacturam facere.) And with the sayd brother my M. sent me a little billet also, wherein he con∣fessed that he was contented within 12. months to deliuer to my hands the whole money, which bill I thinking not so good as it might haue bene, haue deuised an other, and haue sent it downe to hym in the countrey, with request that he will seale and signe it. For thus M. Latymer thin∣keth sufficiēt, but as yet I heare not of it, doubting world∣ly wisedome, which was the whore that ouercame Sam∣pson, y^t mooued Dauid to slay Urias, that brought wyse

Salomon to idolatry, that crucified Christ, the which mo∣ued mee to perpetrate hoc facinus, the whiche worketh in my maisters hart, hauyng higher place there than Timor D••mini. What say I there, ye, ye, with me, it sitteth in the holy place (the Lord deliuer vs) doubtyng I say worldly wisedome, I remaine in that same state now for this mat∣ter (though in worse for my soule, which is more lamen∣ted, pray therfore I beseech you, pray with me and for me, that I may do so earnestly) than I was in at my last wri∣tyng vnto you. And as I than was purposed, so I doubt not (graunt it Lord) but that I shall perseuere, if in the meane season I shall not heare from my M. accordingly. Thus I haue (like my selfe) folishly, but truely declared vnto you in many babling wordes, which wit (if I had it) would haue shortly and briefly comprehended. Arrogant, nay Gods working vnthankfull wretch, my workyng in this matter, which is, and was, the onely cause (as I now do) I troubled you not afore, to the intent I might aduer∣tise you some certaintie in this thyng. And though silence had bene much better then this foolish pratyng, yet your fatherly kyndnesse euer towardes me in expectyng from you a correction, as I haue herein geuen cause, may thogh not to you, yet to me, be profitable. In hope whereof, I proceed in requiring you to continue your remembraunce of mee a most vnkynde wretche to God and you, in your prayers with the almighty mercyfull Lorde, that I maye more regard his will and pleasure herein, then all honour or shame in this lyfe. But I must confesse vnto you that my working in this matter is not of loue as I should do, nor of feare of Gods iustice (mine vnthankefulnes, myne vnthankfulnes, if nothyng else were, hath not only deser∣ued it, but doth deserue more then euerlasting damnation, oh Lord bee mercifull to me) I doe not so repent it as I should do. Why say I So, as though this So were any thing, oh hypocritical wretch that I am. Alas father Tra∣ues (let me so call you) I am hard hearted, there was ne∣uer any so obstinate, so vnkind, against so louing, so merci∣full, so gracious, so good, so beneficiall a Lord, yea a father, as I wretch and most miserable sinner am. This I speak but not of humilitie, but of hypocrisie, yet I speake truely. I pray thee good father for Christes sake, I may thinke it truly as I write it, euen of arrogancy, so it is. Therefore pray and cry for me. Here be such goodly, godly, and lear∣ned Sermons, which these vncircumcised eares of myne heareth at the lest thrise a weeke, which were able (y^e great louyng mercy of God offered to me in them I meane) to burst any mans hart, to relent, to repent, to beleue, to loue and to feare that omnipotent gracious Lord: but my ada∣mantine, obstinate, most vnkynde, ingrate, vnthankefull hart, hearing my Lord, which is Lord ouer all Lordes, so graciously, so louingly, vouchsafe by so many hys instru∣ments, to speake, to call, to cry vnto me, now by hys law, now by his threats, now by his gospell, now by hys pro∣mises, now by all his creatures to come, to come euen to himselfe, but I hide me with Adam in the garden, I playe not onely Samuell running to Hely, but I play Ionas runnyng to the sea, and there I sleepe vppon the hatches tumbling in Iesabels bed, quod est afflict••o maxima, vntill it please God to annoynt myne eyes collyrio, vntill it please hym to raise vp a tempest to turne and looke vpon me, as Luke sayth he did on Peter. For oh Lord it is thy gift, and commeth of thee and of thy mere grace it commeth not of man, it commeth not of works to repent, to beleue, to feare and to loue. Worke thou therfore in me for Iesus Christs sake which am thy creature and most vnthankfull hypo∣criticall seruaunt, not when I will, nor as I wyll, but when thou wilt, euen that which may bee most to the glo∣ry of thy name, Amen. What should I write, nay why do I not plucke these same wordes and paper in pieces, for I write altogether of hypocrisie and arrogant presumpti∣on I will confesse it, (thou wicked spirite the Lord iudge thee) I will confesse it, it is most true Iohn Traues, I write it but onely, for it is not I, it is hypocrisie. Scientia (if I had it) inflaret, oh Lord graunt me thy grace, & leaue me not to myne owne judgement and reason. Hypocrisie, arrogancy, and obstinate securitie enuiron me, yet I feele them not, the Lord deliuer me. Pray, pray for me. Geue God thankes for me, Oh Lord, euen tua fiat voluntas, Un∣locke this, myne hart thou which hast the key of Dauid, which openest onely, that I may desire to haue the desire of the glory of thy name, of repentaunce, fayth, &c. Pray for me and be thankfull for me, oh father Traues, and wryte to me. Your letters I desire more to see, then any mans liuyng. Let me haue them therfore as you may, but your prayer at all tymes, that God would open myne heart to feede and taste of these comfortable places of Scripture (which to me are locked) memento Iesum Christum resurre∣xisse ex mortuis. This text is a text of most comfort (as it is in deed, and when God will, I shal feede on it) Did Paul send to Tymothie to be his comfort in all places? For our saluation (this day of resurrection) is neerer nowe than when we beleeued. Therefore qui perseuerauerit saluus erit. For consummabitur praeuaricatio (sayth Daniel) finem acci∣piet peccatum delebitur iniquitas & adducetur iustitia sempi∣terna. Deus enim ipse veniet & saluabit nos. Veniens veniet, & non tardabit & quandocunque manifestatus fuerit vita nostra Christus tunc & nos manifestabimur cum illo in gloria. Semel e∣nim oblatus est vt multorum peccata tolleret rursus absque pec∣cato conspicietur ijs qui illum expectāt in salutē. Sic semper cum Domino erimus proinde consolemini vos inuicem mutuo ser∣monibus hijs. Oh Lord open myne eyes which see nothing of the great comforts in these thy most riche wordes, open myne eyes good Lord ne nunquā obdormiam in morte, Pray for me, and commend me to your good bedfellow, & omni∣bus in Christo fratribus osculo sancto. Thus I make an ende (for it is tyme you may say) and I pray you still watter sir Thomas Hal, vnto whom I haue sent a faire Testament both in English and Latine, if this bringer will cary it. And I haue herewith sent you a letter which first peruse and read, and when you haue so done, abhorre not me but my wickednes, & pray for me. And as you can see a meete tyme, seale it, and deliuer it to Sir Nicholas Wolston••ros by such pollicy as you can thinke by Gods grace through prayer. I confesse vnto you, God is my witnesse, to my knowlege, I neuer in my beyng in the country this Win∣ter at any tyme called it to remembrance, the Lord forgeue me. I would by some occasion if any could be had, afore the deliuery of the letter by some story or communication that he did know, that abhomination to be sinne, for I feare me he thinketh it to be no sinne. The Lord open our eyes and forgeue vs, Amen. The peace of God be with you, A∣men.

From the Temple this 22. of March. 1547.

Yours in Christ, most bounden. Iohn Bradford.

I haue sent you three payre of good spectacles I trow and other such bookes as haue your name writtē in them, which take in good woorth and pray for me, & geue thanks for mee.

¶Another letter of Maister Bradford, to father Traues.

Gratia misericordia, & pax, &c.

MY chance is not by this bringer to haue any warning in manner of his farewell, so that I am constrayned tyme coarcting me, to write not so much of thyngs (which I will omitte) as my desire was. Concernyng the great matter you know of, it hath pleased god to bring it to this end, that I haue a bill of my M. hand, wherin he is bound to pay the summe afore Candlemas next commyng. This thinks M. Latimer to be sufficient. Therefore I pray you to geue that gracious Lord thanks, and thanks, & thanks vpon it for me a most wretched ingrate sinner, which haue also in other thyngs no lesse cause to prayse Gods name, As for that I haue and sustain my M. sore displeasure, the which hath brough me (God I should say through it) vn∣to a more contempt of worldly thyngs, through the seque∣stration of such his busines, as tofore I had ado withall. I call it a contempt, well, take the word euen as it is, hy∣pocritically and vayne gloriously spoken: for the whiche fault amongst my others innumerable, I trust you remē∣ber in your prayers, whereof I haue (I would I knew) how much neede. There is yet another thyng whereof I will aduertise you euen to this ende, that you might pray if it be Gods will, that as I trust shortly to beginne, so he may vouchsafe to confirme that he hath begun, as (if I be not deceyued) I beleeue it is his workyng. If the thyng seeme by Gods sprite in you that I presume, then for the Lords sake aduertise me: for I am much geuen to that di∣sease, the Lord deliuer me. I haue mooued my M. therein already by letters, to see if I shall haue any liuyng of hym as hitherto I haue had, but I haue thereof no answer, nor as our naturall speech is any likelyhood of any grant. Yet that I haue alredy I trust, be able for me for 3. yeres, you looke what my purpose meaneth, I am so long afore I come to it. Therefore I doe it, because my long bablyng should be lesse tedious. Now shall you haue it. If Gods will be (whereunto pray I may be obedient) I am myn∣ded afore Midsomer to leaue London to goe to my booke at Cambridge, and if God shall geue me grace, to be a mi∣nister of his worde. Thus you haue of a ••lie an Elephant. Well, take it in good part though you see my etiam non, and not etiam, etiam. A tumblyng stone gathereth no mosse, so therfore pray for me. Perchaunce I do foolishly to forsake

so good a liuyng as I haue. I will say no more hereof, but pray for me. I trust as I said, for three yeres study, I haue sufficient, if my Maister take all from me: and when this is spent, God wil send more. I do not write this that you should thinke me to be in need of worldly helpe. And ther∣fore as Friers were woont secretly to beg. No in y^e Lords name I require you not to take it so: for I had rather ne∣uer send letter, afore I should be herein a crosse to you, for sufficit sua diei afflictio, we are more set by then many spa∣rowes. But if my Mother, or Sir Thomas Hall mur∣mure at it, or be offended with me, as you can, remedy it with your counsaile. Howbeit, as yet I will not write to them of it, vntill such tyme as I bee goyng. I am some∣thyng fickle mynded and vnconstant, therefore praye for me, that my hande beyng put to the plough (presumptu∣ously spoken) I looke not backe. You may gather by my wordes in this letter the Herodicall heart whiche lyeth in mee.

I haue sent you a booke of Bucer agaynst Winchester in English, lately translated, which I neuer red, therefore I cannot prayse it. And as I call to remembraunce, I did send you with the other bookes moe then you receyued, at the least one of them I remember, which is called, The Common places or the Declaration of the fayth by Ur∣banus Rhegius. Aske for it, or send me worde in whome the default is, you haue it not. Hereafter, and that shortly by God grace, I will send you primitiae laborum meorum, a worke or two which I haue translated into English, so soone as they bee printed, which will bee afore Whitson∣tide. Pray for me good father Traues, and God send you health of soule and body, as I would myne owne or any mans liuyng. But yet to warne you of that you knowe not in writyng your letters to me, you hit me home, and geue mee that I looke for. You are deceyued and so is all that knoweth me, I neuer came to any poynt of mortifi∣cation, therefore a little ticklyng sets me a flote, God help me, and geue God thankes for me, as all men bee most bounden. Thus when Iones beginne to write to you, I run as the Priest sayth Mattins, for I thinke I may bee bold on you. The holy Ghost preserue you, your wife and family, and perseuere his grace in you vnto the ende. I pray you pray for me a most (what should I call me) mi∣serable and blasphemous sinner. The peace of God bee with vs. From the Temple this xij. of May, 1548.

Sir Thomas Hall hath deceyued mee, but hymselfe most. I desire to speake with hym, as this Winter it may chaunce if I discharge not my self of myne office to see him. Pray for hym and for me.

A very hypocrite, Iohn Bradford.

¶An other letter of Maister Bradford, to father Traues.

THe perseuerance of Gods grace, with the knowledge of his good will, encrease with you vnto the ende. To declare my selfe as I am a carnall man which vnderstan∣deth not the thyngs that be of the spirit. These my letters though I counterfeit and meddle amongest them the spi∣rituall wordes as the Deuill did in hys temptations to Christ, will declare no lesse. For I beginne with carnall thyngs in effect, and no meruaile if I so ende, for how can a man gather figs of bryers. These wordes as they seeme so they are spoken for a cloke to make you thynke other∣wyse, but father Traues you can not thinke so euil of me, as I am to the matter. This present day by Gods grace, I take my iourney towards Cambridge, where I praye God, and so earnestly pray you to pray for me, that I may circumspectly redeme this tyme which God hath appoin∣ted (to me vnknowen) to lend me: for alas, I haue spent most wickedly the tyme past, for the which I must account euen for euery haire bredth as they say: for God hath not geuen here tyme to sine. But if I considered this as I do nothyng lesse, custome of sinne and pleasing my selfe hath so hardened my hart) I should then come to the feelyng of my selfe, then should I hate sinne which I now loue, then should I feare Gods wrath, which I now contemne, thē should I cry out and wepe, and continually pray, as now I am as dry as a stone, as dumbe as a nayle, as far from p••aying, as he that neuer knew any tast of it. Which thing once I felte (thankes to the Lord) but now for myne vn∣thankfulnesse I am almost (but most worthily) depriued. I feare me God will take hys grace from me I am so vn∣thankefull. Alas, why do I lye in saying I feare me, nay God grant I may do so, for then should I pray and pray, but seyng I can not, speake you for me, pray for me, that the Lord would remember his old compassions towards me, for his mercies sake drawe me, ye compel me to serue, to feare, and to loue hym. Thus may you see how I pre∣sume, for myne entent was to haue bene a Minister of Gods worde, to haue bene hys instrument to cal from, as I haue called to sinne, but you see how that God puni∣sheth myne arrogancy. Alas, what shall I doe. I am an vnprofitable and an idle member, I thought I shoulde haue bene therein profitable, but medice cura teipsum. How should I, or what should I doe? I cannot labour wyth my handes. Well, I trust God will geue mee grace and knowledge to translate nothyng I feare me, yea, I di∣strust me that I shall neuer be minister of Gods worde, yea, if arrogancy were not in me, how shuld I of all wret∣ches the greatest, thinke me to looke to the highest roume and vocation, that is vppon earth. Therefore eftsoones I desire you to pray for me, that Gods will may bee done in me whether I lyue or dye, so that hys name be honoured. My maister which was, hath denied me all his benefisēce, but I haue for this lyfe more then enough thankes bee to God. As this Winter I entend by Gods fauor to declare more vnto you. This booke which I haue sent, take it in good part, it is the first, I trust it shall not be the last God hath appoynted me to translate. The print is very false▪ I am sory for it. I pray you be not offended at my babling in the Prologues, &c.

Iohn Bradford.

I will lye God willyng this Sommer at Katherines hall in Cambridge, write to me.

¶Another letter of Maister Bradford, to father Traues.

THe louyng kyndnes and aboundant mercy of God the father, poured plentifully vpon all the faythfull, in the bloud of that meeke Lambe Iesus Christ our onely satis∣faction and mediator, thorough the working of the most holy spirite, be encreased and perceiued in you daily more and more, to the glory of God, &c.

Because I stand both in doubt of the readyng and de∣liuerie of such letters as I write and send vnto you (dere∣ly beloued father Traues) I am constrained to leaue of such griefes and spirituall wantes, as thankes vnto the Lord I vnwillingly feele, for the flesh as you knowe, lo∣ueth nothyng so much as securitie of all enemies most pe∣rillous, and not a little familiar with me, from the which, with vaine glory, hypocrisie, &c. and worldlines, the Lord deliuer me. I had not thought to haue writen thus much, but these I cannot keepe, but commit them to your pray∣ers. And to the intent I would you should not thinke a∣ny ingratitude in me, as also that I might geue you occa∣sion to write to me agayne, as heretofore I haue done, e∣uen so doe I enterturbe & trouble you w^t my babling, but yet hauyng this cōmoditie, that I babble not so much as I was woont to do. The cause I haue declared, which had almost bene the cause I had not written at all. I did write vnto you from London when I came hither, sende mee word what letters you haue receiued, for from you I haue receiued but two, and both by Iohn Mosse, and in the lat∣ter I perceiued that the Lord had visited you with sicke∣nes, his fatherly rod, whereby he declareth his loue vpon you, and that he careth for you vt in tempore supremo exul∣tes nunc ad breue tempus afflictus quo exploratio fidei multo praeciosior auro quod perit & tamen probatur, &c Siquidem in hoc vocatus es vt cum Christo patiaris nam & illo glorificabe••is. Certus enim sermo est si sufferimus & conregnabimus. You know that Christ etsi filius Dei erat tamen ex his quae pastus est didicit obedientiam. Patientia opus perfectum habeat vt si∣tis perfecti, & integri nulla{que} in parte diminuti, and dothe not patientia come of probatio, the one then you had, so that you were goyng a schoole to learne the other, with lerned what want you: the ende of all Gods proouing, is as Paule sayth, vt impartiat nobis sanctimoniam: igitur gratias age Deo patri qui idoneum te fecit ad participationem sortis sanctorum in lumine, &c. Nam qui te parumper afflixit idem instauret te fulciet roboret stabiliat. And the Lord knoweth how eripere pios è testatione, and that in tempore oportuno euen shortly, for haud tardat qui promisit nam modicum tempus & videbitis me veniens enim veniet non tardabit. Itaque qui consortes estis crucis Christi gaudete sayth Peter, vt in reuelatione quoque gloriae eius gaudeatis exultantes. O how doth my will ouer runne my wit. Why Bradford whom writest thou vnto? Thou shewest thy selfe. Thus father Traues you may see my rashnes to rable out the scriptures without purpose, ryme, or reason. I will not blot it out as I had thought to haue done, for that hereby you shall see my neede of your prayer. Well, I looke for a watchword from you. Write for

Gods sake, and pray for me that I may be in somethyng profitable to the Lordes congregation, that I may bee no stumbling blocke, vt non confundantur in me qui illum expe∣ctant. Send me such counsaile as the Lordes spirite shall mooue you, how to study. My desire is in somethyng to be profitable if it were the Lordes will, for to be Minister ver∣bi. Alas I am vnmeete, and my tyme, my tyme, yea the Lordes tyme, I haue hitherto euill, ye most wickedly mi∣spent it, &c. Thus will I end. The Lord be with you, and your bedfellow, to whom haue me hartily commended, & to all your children and family, the which I beseeche the Lord to lighten his countenaunce ouer, and graunt you his peace, pray for me. I long for Winter to speake wyth you. Rescribe ora. Pray for mee.

This assumption daye in Katherines hall in Cambridge.

Yours with all I haue and can. Iohn Bradford.

¶Another letter of Maister Bradford, to father Traues.

THe plentifull grace of God the father, through our on∣ly maister and Lord Iesus Christ, encrease in vs daily to the glory of his name, Amen.

Forasmuch as I haue often written to you good father Traues, and yet haue not once heard from you sithens Pentecost. I can not now bee so bolde either in writing much or often as I would haue bene: Howbeit, this I say, that I much meruaile, that I heare not from you: but not so, for I am so wretched a sinner, that the Lordes spi∣rite I am certaine doth not mooue you to write to me, yet for Gods sake pray for me, and in the Lordes name I de∣sire you geue thankes to God for me. And when it maye please God to mooue you write to me, thogh it be but two wordes, and counsaile me how to study the worde of lyfe, the ministerie whereof, I desire if it bee the Lordes plea∣sure to professe, and that I may doe it both in liuyng and learnyng, pray for me. Herus meus omnibus rebus suis me abdicauit & quae prius concesserat, iam soluere renuit, & mihi prorsus factus & inimicus. I know not when I shal see you in body, therefore let me heare from you. I write not this that you should thinke me in aegestate aut angustijs esse. No father, the Lord geueth me omnia affatim and will doe. I trust I shall shortly here haue a fellowship, I am so pro∣mised, and therefore I haue taken the degree of maister of Arte, which els I could not haue attained. If I get a fel∣lowship, I shall not need de crastino sollicitum esse, as here after I shal more write to you by Gods grace. I pray you write againe, and often yray for me. In hast as appeareth, the 22. of October. Ne sciat mater mea quod herus meus adeo duriter mecum egit, &c.

Miserrimus peccator. Iohn Bradford.

Another letter of Maister Bradford to father Traues.

THe peace and plenteous mercy of God our heauenly father, in his Christ our onely Lord and Sauiour, bee euer encreased in you by the holy spirit, qui efficit omnia in omnibus, Amen.

Father Traues though I might thinke my selfe more happy, if you would often write vnto me, yet because I ought to haue respect to your paynes, whiche nowe that olde man cannot so well sustaine as it might, I had rather loose my happines in y^t behalfe, then will your grief, foras∣much as it can be no happines vnto mee which turneth to your payne, yet because payne is not payneful when it is ioyned with gayne, I therfore desire you for Gods sake o pray often for me, for if I shall not be worthy of your prai∣er, as the Lord who knoweth all thyngs doth right well see it, and so my conscience witnesseth, yet your good pray∣er shall returne into your owne bosome. And know this, that who so conuerteth a sinner by prayer, whether it bee by prayer, preachyng, or writyng letters, &c. the same hath saued a soule. Use therefore, for Gods sake I aske it, that paynes whereunto is ioyned profite, I meane prayer to God for me a miserable and most wretched sinner, and as for the gaynelesse payne in writyng to me, vse it yet as you may, and surely God for whose sake you doe it, in that he will reward a cup of cold water, wil in some thing requite you. And I know certainly, that if you did see what spiri∣tuall profite I receyue by your letters, I am certayne you would not thinke all your labour lost. For Christes sake therefore begin agayne to write vnto me, and reprooue me sharpely for my horrible vnthankfulnesse to GOD. You know how that God hath exonerated the loden consciēce of the great waighty burthen, for so I did write to you, yea the Lord hath in maner vnburthened me of the lesser burthen also: for I haue an as••uraunce of the payment of the same by Candlemas. Loe thus you see what a good God the Lord is vnto me. Oh father Traues geue thāks for me, and pray God to forgeue me my vnthankfulnesse. But what should I reherse the benefite of God towardes me. Alas I cannot, I am to little for all his mercies, yea I am not onely vnthankfull, but I am to farre contumeli∣ous agaynst God. For where you know the Sonne, the Moone, and the seuen starres did forsake me, & would not shine vpon me, you know what I meane per herum & he∣riles amicos, yet the Lord hath geuen me here in the Uni∣uersitie as good a liuyng as I would haue wished. For I am now a fellow of Pembroke hall, of the whiche I nor any other for me did euer make any sute: yea there was a contention betwixt the M. of Katherines hall, and the bi∣shop of Rochester, who is M. of Pembroke hall, whether should haue me, sit hoc tibi dictum. Thus you may see the Lordes carefulnes for me. My fellowship here is woorth 7. pound a yere, for I haue allowed me 18. pence a weeke, and as good as xxxiij. shillings foure pence a yeare in mo∣ney, besides my Chamber, Launder, Barbour, &c. and I am bound to nothing but once or twise a yeare to keepe a Probleme. Thus you see what a good Lord, God is vnto me. But I pray you what do I now to God for all this, I will not speake of the great mercies he sheweth vpon my soule. Surely father Traues I haue cleaue forgottē God, I am all secure, idle, proud, hard harted, vtterly voyde of brotherly loue, I am enuious and disdaine others, I am a very starke hypocrite, not onely in my words and works, but euen in these my letters to you. I am all sensual with∣out the true feare of God, an other manner of man then I haue bene sithens my call. Alas father Traues I wryte this to put my selfe in remembraunce, but I am wythout all sence, I do but only write it. For Gods sake praye for me which am onely in name a christian, in very deed a ve∣ry worldlyng, & to say to you the very truth, a most world¦ling of all other. I pray you exhort my mother now & then with my sister Margaret to feare the Lord, and if my mo∣ther had not sold the Foxe furre which was in my fathers gown, I would she would send it me, she must haue your counsaile in a piece of cloth.

Yours for euer, I. Bradford.

Another letter of M. Bradford to father Traues.

THe selfe same mercy, grace and peace, which heretofore I haue felt plenteously, thogh now through myne vn∣thankfulnes & wilfull obedience, to the pleasure of thys outward man, I neither feele, neither can bee perswaded that I possesse, yea if I shall truly write, I in maner passe not vpon the same, so far am I fallen the Lord helpe me: the same mercy, &c. I say, I wish vnto you as I can with all encrease of godlines. Hipocritically with my pen and mouth, beseeching you in your earnest prayers to God to be an earnest suter vnto God for me whith am fallen into such a securitie, & euen an hardnes of hart, that neyther I sorow my state, neither with any griefe or feare of Gods abiection do write this: before the Lorde which knoweth the harts of all men I lye not. Consider for Christes sake, therefore good father Traues, my necessitie though I my selfe do it not, & pray for me, that God cast me not of as I deserue most iustly. For where I ought to haue well pro∣ceeded in Gods schoole, by reason of the tyme, I confesse 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, & to thinke it not, such is the reward of vnthank∣fulnes. For where God wrought the restitution of y^e great thing you know of, the which benefit should bynde me to all obedience. Alas father Traues I am to vnthankful, I find no will in hart (though by my writing it wil be hard to perswade you either to be thankfull, either to beginne a new life in all things to mortifie this outward man, and hartily to be well content to serue the lord in spirit & veri∣tie, & withstand myne affections, & especially my beastly sensualitie in meat & drinke, wherewith I was troubled at my being with you, but now through my licentious o∣beying that affect, I am fallen so, that a whole legion of spirituum malorum possesseth me. The Lord whom I only with mouth (my hart stil abiding both in hardnes & wil∣fulnes) call vpon, deliuer me and helpe me. And for Gods sake geue you hartie thanks for the great benefite of resti∣tution Pray to the Lord that at the length I may once re∣turne to the obedience of his good will, Amen. I thanke you for your cheese, & so doth father Latymer as vnknow¦en, for I did geue it him, & he saith he did neuer eate better cheese, and so I dare lay he did not. I thanke him I am as familier with him, as with you, yea God so mooueth hym

against me, that his desire is to haue me come & dwel with him when so euer I will, and welcome. This doe I write yet ones more to occasion you to be thankfull for mee to y^t Lord, which by all meanes sheweth nothyng but most high loue to me. And I againe a very obstinate rebellion. Pray therfore for me in hast.

The sinnefull. I. Bradford.

Notes

• * 1.1

  Iuly 1. The history▪ of M Iohn Bradford, Martyr.
• * 1.2

  Syr Iohn Harrington▪ Knight.
• * 1.3

  The trusty seruic•• of Iohn Brad••ford vnder M. Harring••ton.
• * 1.4

  Bradford call••d to the Gospell.
• * 1.5

  Bradford geueth him selfe to the study of Scripture.
• * 1.6

  Bradford M. of art 〈◊〉〈◊〉 fellow in Pembroo•••• Hall.
• * 1.7

  M. Buce•••• saying.
• * 1.8

  Iohn Bra••••ford mad•• Deacon by Bishop 〈◊〉〈◊〉 with•••••• any super••stitious a∣buse there Iohn Bra••••ford mad•• Prebenda•••• in Paules 〈◊〉〈◊〉 licensed 〈◊〉〈◊〉 preach.
• * 1.9

  〈1 paragraph〉〈1 paragraph〉
• * 1.10

  Bradford 〈…〉〈…〉 of 〈◊〉〈◊〉 people, ••••gardeth Papist∣•••• 〈◊〉〈◊〉
• * 1.11

  〈◊〉〈◊〉 reuerēt and 〈◊〉〈◊〉 of people 〈…〉〈…〉
• * 1.12

  Bradford ••ureth Bournes 〈◊〉〈◊〉.
• * 1.13

  〈1 paragraph〉〈1 paragraph〉
• * 1.14

  Bradford came into London without his keeper, and re∣turned that night to prison agayne.

  The description of Bradford. Bradford con∣tent with a little sleepe.

  Bradfordes re∣creation.

  The holy lyfe of Bradford.
• * 1.15

  Bradford visited the theeues, pickpurses. &c.
• * 1.16

  The meeting & conference be∣twene Laurence Saunders and Iohn Bradford.
• * 1.17

  Bradford refu∣sing to escape out of prison, though be mighte.
• * 1.18

  Bradford would not flye out of England though he mighte.
• * 1.19

  Bradford bele∣ued.
• * 1.20

  Bradfordes teares.
• * 1.21

  Byshop Farrat confirmed in the truth, by Iohn Bradford.
• * 1.22

  Bradford drea∣meth of his bur∣ning according as it came to passe.
• * 1.23

  Bradford hath word of his bur∣ning.
• * 1.24

  Bradford ma∣keth his prayer taking his fare∣well at the Counter.
• * 1.25

  Bradfordes go∣ing from the Counter.
• * 1.26

  The prisoners take their leaue of Bradford with teares.
• * 1.27

  Bradford was caryed to New∣gate at mid∣night.

  The people in Cheapside bad Bradford fare∣well.
• * 1.28

  A noyse of Bradfords early burning.
• * 1.29

  A multitude in Smithfield by ••. a clocke.
• * 1.30

  Bradford going to Smithfield.
• * 1.31

  〈◊〉〈◊〉 gaue 〈◊〉〈◊〉 night 〈◊〉〈◊〉 away.
• * 1.32

  〈◊〉〈◊〉 break 〈◊〉〈◊〉 the 〈◊〉〈◊〉 Bradf•••••• broth•••• lawe.
• * 1.33

  M. 〈◊〉〈◊〉 2. year•• lacking monet•• a halfe prison
• * 1.34

  Talke b••••tweene Bradfor•• Steuen 〈◊〉〈◊〉
• * 1.35

  Winche•••••••• ouerfa••••••
• * 1.36

  The 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 to Ioh•• Bradfo••••
• * 1.37

  Bradfo•••• aunsw•••• ••••gayne 〈◊〉〈◊〉
• * 1.38

  Bradfo•••• fact in 〈◊〉〈◊〉 of Bourn•• counte•• seditio••••
• * 1.39

  〈◊〉〈◊〉 wit∣••••sseth with ••••••chester 〈…〉〈…〉.
• * 1.40

  Anno 1555. ••••ly.
• * 1.41

  〈1 paragraph〉〈1 paragraph〉
• * 1.42

  〈◊〉〈◊〉 shalt 〈◊〉〈◊〉 beare 〈◊〉〈◊〉 beare witness ••••••ynst thy neighbour. 〈…〉〈…〉.
• * 1.43

  〈…〉〈…〉 of M. Bourne ••o helpe 〈◊〉〈◊〉, and yet 〈…〉〈…〉 his la∣bour.

  〈◊〉〈◊〉 mercy with Gods 〈…〉〈…〉.
• * 1.44

  〈…〉〈…〉 Lordes 〈◊〉〈◊〉 better 〈◊〉〈◊〉 lyfe to 〈◊〉〈◊〉.
• * 1.45

  〈1 paragraph〉〈1 paragraph〉
• * 1.46

  〈1 paragraph〉〈1 paragraph〉
• * 1.47

  Secretary Bourne spea∣keth.
• * 1.48

  Bradford sixe tymes sworne a∣gainst the Pope.
• * 1.49

  Herodes oth quoth Winche∣ster.
• * 1.50

  Winchest. De vera obedientia.
• * 1.51

  M. Rochester speaketh.
• * 1.52

  The Earle of Darbye•• com∣playnt agaynst Bradford.
• * 1.53

  This letter was written to his mother, brethrē and sisters, and followeth here∣after.

  M, Bradford falsely charged with sedition.
• * 1.54

  Syr Richard Southwell spea∣keth.
• * 1.55

  All is lyes that pleaseth not Winchester.
• * 1.56

  Winchester hol∣den at a bay.
• * 1.57

  M. Bradford desireth to liue, that he may haue lyfe with∣out clogge of conscience.
• * 1.58

  Winchester speaketh agaynst the doctrine taught in K. Ed∣wa••des tyme.
• * 1.59

  M. Bradford standeth in de∣fence of the doc∣trine taught in K. Edwardes tyme.
• * 1.60

  The reason of Winchester wher•• with he disproueth the doctrine of K. Edwardes dayes.
• * 1.61

  The Queenes mercy agayne offered to M. Bradford.
• * 1.62

  M. Bradford returned agayne into prison.
• * 1.63

  The second ex∣amination of M. Bradford before the B. of win∣chester and o∣thers.
• * 1.64

  Example of M. Barlow and Cardmaker layd agaynst M. Bradford.
• * 1.65

  Si illum obiur∣ges, vitae qui auxilium tulit: qu••d facies illi qui dederit ••amnum aut Ma••um.
• * 1.66

  The 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 Darby 〈◊〉〈◊〉 agaynst 〈◊〉〈◊〉 Bradford
• * 1.67

  〈1 paragraph〉〈1 paragraph〉
• * 1.68

  〈1 paragraph〉〈1 paragraph〉
• * 1.69

  〈1 paragraph〉〈1 paragraph〉
• * 1.70

  〈1 paragraph〉〈1 paragraph〉
• * 1.71

  Bra••ford standeth still to 〈◊〉〈◊〉 othe.
• * 1.72

  〈1 paragraph〉〈1 paragraph〉
• * 1.73

  〈…〉〈…〉 to an∣swere vnder 〈◊〉〈◊〉.
• * 1.74

  Difference of othe••: some with fayth and 〈◊〉〈◊〉 some against it.
• * 1.75

  The oth a∣gaynst the B. of Rome. 〈◊〉〈◊〉 a∣gaynst cha∣ritye.
• * 1.76

  A king how 〈…〉〈…〉, Prophets, & Apostles subiect to temporall Magistrates.
• * 1.77

  Refusing of the Popes obediēce being sworne a∣gaynst him, is no denying of obe∣••ience to the Queene.

  The preposte∣rous iudgement of Winchester, to care so little for an othe to God, and so much for his vowe to the Pope.
• * 1.78

  Argument. A specie ad ge∣nus negatiue non vale••.
• * 1.79

  Winchester pre∣tendeth as though Brad∣ford for feare durst not aun∣swere.
• * 1.80

  Bradford ready to render a rea∣son of his fayth.
• * 1.81

  Christ present corporally in the Sacrament to fayth.
• * 1.82

  Note well the Popes way to bring men to fayth.
• * 1.83

  The Popes iudging & con∣demning men for their fayth reproued by Bernard.
• * 1.84

  Winchester bla∣med without a cause as he saith.
• * 1.85

  Bradford three quarters of a yeare in the To∣wer kept from pen and inke. M. Bradford imprisoned not for matter they had, but for matt••r they would haue agaynst him.
• * 1.86

  Bradford kept in the Vestrey till darke night.
• * 1.87

  Thomas Hussey commeth to Bradford.
• * 1.88

  Counsell of M. Hussey geuen to Bradford.
• * 1.89

  Bradford refu∣seth to require respite.
• * 1.90

  D. Seton com∣meth to Mayster Bradford.
• * 1.91

  Hussey taken with a lye.
• * 1.92

  Counsell of D. Seton geuen to M. Bradford.
• * 1.93

  The flatte••ring com∣mendatio•• of D. Seto•• to Mayste•• Bradford.
• * 1.94

  M. Brad∣ford refu∣seth to ask•• respite to conferre vpon his doctrine.
• * 1.95

  Litle iusti•••••• lesse loue appeareth in the Bi∣shop of winchester.
• * 1.96

  M. Brad∣ford refu∣seth to ad∣mit confe∣rence but vpon con∣ditions.
• * 1.97

  D. Seton ••ayleth a∣gaynst M. Bradford.
• * 1.98

  The last ex∣amination of M. Brad∣ford.
• * 1.99

  The effect of Winches∣ters talke with M. Bradford.
• * 1.100

  M. Brad∣fordes aun••sw••re to Winchester.
• * 1.101

  〈1 paragraph〉〈1 paragraph〉
• * 1.102

  〈1 paragraph〉〈1 paragraph〉
• * 1.103

  Winchesters 〈…〉〈…〉 no poynt 〈◊〉〈◊〉.
• * 1.104

  〈1 paragraph〉〈1 paragraph〉
• * 1.105

  〈1 paragraph〉〈1 paragraph〉
• * 1.106

  〈1 paragraph〉〈1 paragraph〉
• * 1.107

  〈1 paragraph〉〈1 paragraph〉
• * 1.108

  M. Bradford imprisoned without a cause.
• * 1.109

  M. Bradford nea••e slayne in the pulpit, with the dagger throwen against M. Bourne.
• * 1.110

  M. Bradford ieoparded his lyfe for M. Bourne.
• * 1.111

  Winchester pro∣ued double in his own words.
• * 1.112

  Winchester dri∣uen to eate his owne wordes.
• * 1.113

  M. Chamber∣layne of Wood∣stocke agaynst M. Bradford.
• * 1.114

  Winchester a∣gayne driuen from his hold
• * 1.115

  Boner agayne commeth in with an other vntr••th.
• * 1.116

  A Clerke of the Counsell▪ thought to be M. Al••••n.
• * 1.117

  Winchester brought to a playne foyle.
• * 1.118

  Winchesters captio••s quarell aunswered.
• * 1.119

  An other vn∣truth in Win∣chester.
• * 1.120

  Blessed ar you when they shall reuile you, and speake all that is naught against you for my names sake. Math. 5.
• * 1.121

  Christes body present to fayth. Transubstantia∣tion denyed.
• * 1.122

  The wicked re∣ceiue not the body of Christ.
• * 1.123

  Receiuing ma∣keth not the presence of the body, but Grace.
• * 1.124

  The Popes Church diuor∣ceth that the Lord in the Sa∣crament hath coupled.
• * 1.125

  The Sacrament hath both a commandement and a promise and how?
• * 1.126

  Bradford tea∣cheth Winche∣ster his gram∣mer.
• * 1.127

  Winches•••••• denyeth these 〈◊〉〈◊〉 Take eate to be a commaun∣dement.
• * 1.128

  Diabo•••••• is as much to say in Greke, 〈◊〉〈◊〉 slaunder•• or cauile••
• * 1.129

  Distincti•••• between commaun∣dement••••▪
• * 1.130

  Wynche•••••••• in a chas•• B. Tonst•••• question.
• * 1.131

  As the 〈◊〉〈◊〉 is the tes••••••ment: so bread is 〈◊〉〈◊〉 body. Chrisost. Mat. Ho•• 83.
• * 1.132

  To God no∣thing is by fortune: 〈◊〉〈◊〉 man it ma•• sometyme so to bee. Actes. 4. Wynchester readeth the Sentence 〈◊〉〈◊〉 curse again•••• M. Bradfo••••▪
• * 1.133

  M. Bradfo•••• deliuered 〈◊〉〈◊〉 the Shrie•••••• M. Bradfo•••• sent to the Counter 〈◊〉〈◊〉 the poult••••
• * 1.134

  Rogers 〈◊〉〈◊〉 with 〈◊〉〈◊〉 Brad∣••••rd.
• * 1.135

  Bradford ••••sireth to ••••nferre with none, 〈◊〉〈◊〉 yet is 〈◊〉〈◊〉 to 〈◊〉〈◊〉 with 〈◊〉〈◊〉.
• * 1.136

  More 〈…〉〈…〉 the Turkes▪ then 〈…〉〈…〉 the persecu∣••ing Papists.
• * 1.137

  Talke be∣tweene M. Bradford, & Willerton Chaplaine 〈◊〉〈◊〉 Bishop Boner.
• * 1.138

  Willerton 〈◊〉〈◊〉 his 〈◊〉〈◊〉 to Bradford to 〈…〉〈…〉.
• * 1.139

  Willerton ••••mmeth a∣gayne to Bradford.
• * 1.140

  Argument E∣runt docti a Deo Ergo the people must not haue the Scriptures.
• * 1.141

  M. Bradford•••• reason agaynst transubstantia∣tion not answe∣red.
• * 1.142

  The Earle of Darbyes seruant.
• * 1.143

  M. Bradford preferreth Christ before all his kynne and kynred.
• * 1.144

  Bradford con∣tented to be burned in Eng∣land, rather the•• to be sent ouer the sea to popish places.
• * 1.145

  Perciuall Cres∣well talketh with Bradford.
• * 1.146

  Creswell offe∣reth to make sute for Brad∣ford.
• * 1.147

  Mores booke brought to Bradford.
• * 1.148

  D. Harding commeth to M. Bradford.
• * 1.149

  D. Harding in∣ueyeth agaynst Peter Martyr Bucer, & Luther.
• * 1.150

  D. Harpsfield talketh with M. Bradford.
• * 1.151

  Felicitie coueted of all men, but the way to feli∣citie not knowen to all men.
• * 1.152

  The true way to felicitie.
• * 1.153

  Note the diffe∣rence betweene beleeuing and saying I beleue.
• * 1.154

  The way to come to Christ is by the worde: for by the word commeth fayth by fayth we come to Christ. Baptisme an outward seale whereby we are knowen to be Christians. Children which dye without Baptisme.
• * 1.155

  The Church is our mother.
• * 1.156

  Descent of the Church, The Chu••ch of Christ is visible euen as Christ was, that is, not by exteriour pompe or shew, but by the in∣warde eye.
• * 1.157

  Multitude not alwa•••• the 〈◊〉〈◊〉 marke to 〈…〉〈…〉 Church D. 〈…〉〈…〉. Prea••••••ng the 〈◊〉〈◊〉 goeth 〈◊〉〈◊〉 with 〈◊〉〈◊〉 Church, it be 〈…〉〈…〉 somety•••• 〈…〉〈…〉 Ad. 〈…〉〈…〉 is one 〈◊〉〈◊〉 but not b••••cause of 〈◊〉〈◊〉 true 〈◊〉〈◊〉 And yet 〈◊〉〈◊〉 such a 〈◊〉〈◊〉 but that 〈◊〉〈◊〉 may often lette•• by 〈◊〉〈◊〉 secution, yet the 〈◊〉〈◊〉 Church r••••mayne. The Popes Church 〈◊〉〈◊〉 Baptisme 〈…〉〈…〉 the Popes Church 〈…〉〈…〉 A Popish ••••••stinction 〈◊〉〈◊〉 the 〈◊〉〈◊〉 be a 〈◊〉〈◊〉 hauing 〈◊〉〈◊〉 of Gospell, 〈…〉〈…〉 power 〈…〉〈…〉 successio•• 〈◊〉〈◊〉 Byshop••▪
• * 1.158

  Success•••••• of Bysh•••• is no esse••••tial par•• the 〈◊〉〈◊〉 but rath•••• acciden•• commu••••••, which b••••ing inte••••rupted 〈◊〉〈◊〉 the 〈◊〉〈◊〉 may stan•• as it did both be Christe•• 〈◊〉〈◊〉 after, 〈◊〉〈◊〉 commi•••• Antich•••••••• Apostl•• Bishop•• sundry 〈◊〉〈◊〉▪ the min••••••ry of 〈◊〉〈◊〉 word a••••ministe•• an 〈◊〉〈◊〉 poynt o•• true 〈…〉〈…〉 locall s••••∣cession ••••••ministe•• one cer∣tayne 〈◊〉〈◊〉
• * 1.159

  〈1 paragraph〉〈1 paragraph〉
• * 1.160

  Anno 1555. ••••ly.
• * 1.161

  〈1 paragraph〉〈1 paragraph〉
• * 1.162

  ••rchdeacon ••arpsfield ••••meth 〈◊〉〈◊〉 to M. ••••adford.
• * 1.163

  M. Harps∣••••eld agayne 〈◊〉〈◊〉 his ••hurch by 〈…〉〈…〉.
• * 1.164

  ••radfordes 〈…〉〈…〉 M. Harps∣••••••••des 〈◊〉〈◊〉.
• * 1.165

  〈1 paragraph〉〈1 paragraph〉
• * 1.166

  The Iewes cor∣rupt the law, as the Papists doe the Scriptures. A comparison betweene th•• old Phariseys & our new Pa∣pistes.
• * 1.167

  Bolde confidēce and hope of Gods word and promise, semeth strange among them which are not exercised in mortification.
• * 1.168

  Transubstantia∣tion to beleeue or not to beleue many hundreth yeares after Christ.
• * 1.169

  Christ not in∣cluded really in the Sacrament.
• * 1.170

  Christes body present to the fayth of the re∣ceauer.
• * 1.171

  None denyeth omipotencye more then the Papistes which say, that Christes body cannot be in the sacrament vnlesse the sub∣stance of bread be away.
• * 1.172

  Argument who so receaue the body of Christ do receiue the fruite and grace of lyfe: no wic∣ked do receiue fruite and grace of lyfe.

  Ergo, no wicked men receiue the b••dy of Christ. Masse in S. Am∣brose tyme. That is false, for Scolasticus was not before S. Ambrose tyme. The chiefe parts of the Popish Masse.
• * 1.173

  Sacrifice of the Church.

  Sacrifice for the Church.
• * 1.174

  Note this doc∣trine good rea∣der.
• * 1.175

  Eleuation was not brought in indeede before the time of pope Honorius. 3.
• * 1.176

  Talke b••••tweene Byshop••▪ Bradford.
• * 1.177

  〈1 paragraph〉〈1 paragraph〉
• * 1.178

  〈1 paragraph〉〈1 paragraph〉
• * 1.179

  〈1 paragraph〉〈1 paragraph〉
• * 1.180

  The true 〈…〉〈…〉 euery man hath not eyes to see it.
• * 1.181

  The ••ishops 〈◊〉〈◊〉 to an 〈…〉〈…〉.
• * 1.182

  〈1 paragraph〉〈1 paragraph〉
• * 1.183

  False surm••••e a∣gaynst Bradford.
• * 1.184

  Bradford im∣prisoned for tha••, for which he had the lawes on his side.
• * 1.185

  The presence of Christes body to the fayth of the worthy re∣ceauer.
• * 1.186

  Hiperbolicall phrase of Chri∣sostome.
• * 1.187

  Bradford ex∣communicated with the poore blind man. Iohn 9.
• * 1.188

  The Pope pro∣ued to be Anti∣christ by Scrip∣tur••▪
• * 1.189

  What B. Ton∣stall writeth of Transubstantia∣tion.
• * 1.190

  Note how these Bishops them∣selues do graunt, that the time was, when tran∣substantiation•• was not defined by the Church. Tonstall sayth it was more then 800: yeares after Christ.
• * 1.191

  M. Bradford hangeth not of Luther, Zuin∣glius, or Oe∣colampadius & yet he accomp∣teth them good men.
• * 1.192

  Communion of the Church consisteth in fayth, and not in visible ceremo∣nyes.

  Disagreing in rites breaketh no agreement in fayth. Ireneus.
• * 1.193

  Aug. contra E∣pi•••• fundament.
• * 1.194

  Consent of peo∣ple.

  Authority con∣firmed with mi∣racles: nouri∣shed with hope: encreased with charity: establi∣shed with anti¦quitye

  Succession of Priestes.

  The name Ca∣tholicke.
• * 1.195

  All this might be obiected a∣gaynst Christe & his Apostles. by the Scribes & Phariseys.
• * 1.196

  The Church commonly not glorious in this world, but poore and per¦secuted.
• * 1.197

  Consent of the Godly.
• * 1.198

  Succession from Peter.
• * 1.199

  Christes people may discerne the Church, though they iudge not the Church. The Church of of Rome swar∣ueth from the voyce of Christ, and wherein.
• * 1.200

  Latin s••••••uice de••••••ded.
• * 1.201

  Agayn•••• Latin se••••uice.
• * 1.202

  The peo•••••• robbed 〈◊〉〈◊〉 the cup••••
• * 1.203

  The 〈◊〉〈◊〉 knowen 〈◊〉〈◊〉 by the Scriptur•••• Chrisost•••••• oper. imp••••••fect. Lyra sup. Math.
• * 1.204

  Hilarius Au••ent••••••
• * 1.205

  The com∣ming of 2. Spanish fr••••er•• to M. Bradford.
• * 1.206

  The talke betweene certayne ••riers and M. Bradfo••••
• * 1.207

  This Al∣phonsus had write a booke 〈…〉〈…〉 La∣tin, agayn•••• heresies.
• * 1.208

  Bradford willed to pray 〈◊〉〈◊〉 his prayer.
• * 1.209

  〈1 paragraph〉〈1 paragraph〉
• * 1.210

  〈1 paragraph〉〈1 paragraph〉
• * 1.211

  〈1 paragraph〉〈1 paragraph〉
• * 1.212

  Christ is able to doe it: Ergo, he doth it.
• * 1.213

  Hoc est corpus meum.

  Quodam modo. Augustinus E∣pistola ad Boni∣facium.

  Argument. As grace is in the water of baptisme so is the body in the Sacrament. But grace is in the water by signification: Ergo so is the body in the Sa∣crament.

  A Popish di∣stinction of Sa∣cramentes.
• * 1.214

  The Frier in a chafe.
• * 1.215

  The Sacrament of the Lordes table compared with baptisme in the scripture. 1. Cor. 12.
• * 1.216

  The Fryer pro∣ued a lyer in his owne testament.
• * 1.217

  1. Cor. 11.
• * 1.218

  1. Cor. 10.
• * 1.219

  Conuersion is mentioned in turning Moyses rod, so is it not in the Sacramēt.
• * 1.220

  Moyses rod was seene to be tur∣ned so is not the Sacrament.
• * 1.221

  The Church is visible, but to them that haue spirituall eyes.
• * 1.222

  The Papistes holde that the acte of beleuing is in mans pow∣er.
• * 1.223

  The Fryer refu∣seth to abide try all with Bradford.
• * 1.224

  The Fry•••• agayne p••••••ued a 〈◊〉〈◊〉▪ The Fry•••• depart in a heate from M. Brad∣ford.
• * 1.225

  A priest 〈◊〉〈◊〉 to a foyle.
• * 1.226

  Conferenc•• betwene M▪ Bradford, & D. Weston.
• * 1.227

  The name of supream•• head is th•••• forerunner to Anti∣christ. Gregor.
• * 1.228

  D. Westo•• commeth 〈◊〉〈◊〉 M. Brad∣ford.
• * 1.229

  D. Westo•• less••ns, 〈◊〉〈◊〉 as he did 〈◊〉〈◊〉 follow himselfe. Vain glor••
• * 1.230

  Singul••••••
• * 1.231

  Weston wil 〈◊〉〈◊〉 M. Bradford to ••ut downe 〈◊〉〈◊〉 writing 〈◊〉〈◊〉 chiefe ••round of 〈◊〉〈◊〉 ••ayth.
• * 1.232

  M. Brad∣••ord wrong¦••••lly char∣••ed with ••••dition.
• * 1.233

  ••n other ••••••eptatiō 〈◊〉〈◊〉 ta••••e be∣••weene M. ••radford & D. Pendle∣••on.
• * 1.234

  〈…〉〈…〉 of the 〈◊〉〈◊〉 religi∣•••• with M. ••••adford.
• * 1.235

  Pendleton be∣like would stu∣dy out the rea∣sons that moued him to alter, for he had none ready to shew. Euill men re∣ceiue not Christes body. He must be in Christes body that must re∣ceiue Christes body.
• * 1.236

  The place of S. Cyprian ex∣pounded how the nature of bread is chaun∣ged.

  Cyprian ex∣pounded by Gelasius.
• * 1.237

  Pendleton dri∣uen to say that accidences be substance.
• * 1.238

  Bradford could heare no reason of the Papistes to infirme his o∣pinion agaynst transubstantia∣tion.
• * 1.239

  Transubstantia∣tiō not brought into the church before the yeare 1215. by Pope Innocentius. 3.
• * 1.240

  Three reasons prouing the wordes of the Lordes supper to be figuratiue.
• * 1.241

  1. Circumstan∣ces of Scripture. 2. Proportion of Sacramentes. 3. Testimony of olde Doctours. The wine is not transubstantiate•• Ergo neyther the bread.
• * 1.242

  The same spirit which sayeth: This is my body: sayth also: We many are one bread and one body. &c. The words doe not transubstā∣tiate the cup in∣to the new te∣stament: Ergo neyther the bread into the body.
• * 1.243

  The doctrine of the Church of Rome for tran∣substantiatiō a∣greeth not with the Apostles Church, nor with the Greke Churches, nor with the olde Romain church.
• * 1.244

  The wordes of Austen guile∣fully wrasted by Weston.
• * 1.245

  Simon though he were called the leper, yet he was seene to be no leper. But bread is seene still to be bread: and therfore hath his name not of that it was, but of that it is. Cyprian ex∣pounded by Gelasius.
• * 1.246

  Weston ••••••quired 〈◊〉〈◊〉 write 〈◊〉〈◊〉 reason••▪
• * 1.247

  Grimoal•• subscribe••••
• * 1.248

  M. 〈◊〉〈◊〉 playne a••••firme in confessi•••• the truth▪
• * 1.249

  The vay•••• promise•• Weston.
• * 1.250

  An other talke or conferenc•• betweene M. Bradfo•••• & Docto•••• Weston. D. Weston withstan∣deth the Monkes comming into We••••••minster.
• * 1.251

  Bradford argumen•• not aun∣swered.
• * 1.252

  The Papists will not haue the church 〈◊〉〈◊〉.
• * 1.253

  The churche 〈◊〉〈◊〉 but 〈…〉〈…〉 Vnity. Antiquitye. C••••••ent. 〈◊〉〈◊〉, Antiquitye, Consent, as well 〈◊〉〈◊〉 the 〈…〉〈…〉, as to Christes Church.
• * 1.254

  〈◊〉〈◊〉 the 〈◊〉〈◊〉 is 〈…〉〈…〉 commeth in 〈◊〉〈◊〉 with his Anti∣quitye. The church i•• tyed to no place ••ut to the word.
• * 1.255

  The church is not al∣wa••s to be poynted out by realmes & countries. The Church in Helias 〈◊〉〈◊〉 was 〈…〉〈…〉.
• * 1.256

  God saw the Church 〈…〉〈…〉 him∣selfe did not 〈◊〉〈◊〉 & so is 〈◊〉〈◊〉.
• * 1.257

  This Gentlewo∣man is yet aliue to whom M. Bradford 〈◊〉〈◊〉 a letter which hereafter fol∣loweth.
• * 1.258

  Talke betweene Bradford and a certaine Gentle∣womans seruant.
• * 1.259

  By this Frier he meaneth Al∣phonsus menti∣oned before.
• * 1.260

  Alphonsus other wi••e called in the vulgare speache Fryer Fonse.
• * 1.261

  A story of a faythfull woo∣man and Mar∣tyr in the pri∣matiue Church called Iuled do Ex Basilio.
• * 1.262

  Example of Iu∣leddo Martyr.
• * 1.263

  M. Bradford nothing afrayd of death.
• * 1.264

  M. Bradford had from the Counter to Newgate by night.
• * 1.265

  Iohn Leafe fel∣low Martyr with M. Brad∣ford.
• * 1.266

  Iohn Leafe of the parish of Christ church, by the Alder∣man of that warde commit∣ted to prison.
• * 1.267

  Iohn Leafe exa∣mined before B. Boner.

  The aunsweres of Iohn Leafe concerning his fayth in the Sa∣crament.
• * 1.268

  Onely as tou∣ching the sub∣stance but not as concerning the effect thereof. Auricular con∣fession.

  He meaneth af∣ter the Popish maner of remit∣ting. &c.
• * 1.269

  Iohn Lea••e M. Roge•••• scholler.
• * 1.270

  Sentence read agaynst Iohn Leafe.
• * 1.271

  Iohn Leafe sealed the bill of his confessions with his bloud.
• * 1.272

  Bradford & Iohn Leafe at the stake how they behaued themselues.
• * 1.273

  The wordes of M. Brad••ford to Eng∣land.
• * 1.274

  The saying of M. Bra••••ford at his death.
• * 1.275

  A notable 〈…〉〈…〉 God•• hand ••pon M. Wo••droffe.
• * 1.276

  Syr William Chester ••ommended.
• * 1.277

  Difference betweene 2. Shri••••es, M. Wood∣roffe.
• * 1.278

  Epit••phium i•• Ioan B••••dfordum per Ioan 〈◊〉〈◊〉.
• * 1.279

  The letters of M. Bradford.
• * 1.280

  Read the booke of letters of the Martyrs.
• * 1.281

  The copy of M. Bradfordes let∣ter whereof the Earle of Darby complayned in in the Parlia∣ment.
• * 1.282

  A letter of M. Bradford to his mother, brethren and sisters.
• * 1.283

  2. Tim. 2.
• * 1.284

  Actes. 14.
• * 1.285

  God beginneth his iudgement with his owne house.
• * 1.286

  Complaynt of the Carnall and wicked lyfe a∣mong the Gos∣pellers.
• * 1.287

  The cause why God first puni∣sheth his in this world.
• * 1.288

  God vseth to proue and try his children.
• * 1.289

  Iohn. 16.
• * 1.290

  Of this place the Earle of Darby seemeth to take hold, complayning that he curseth them that tea∣cheth any false doctrine. &c. Page 1523. The Masse rebu∣keth no sinne nor shameth consciences, as preaching doth.
• * 1.291

  The best death▪ of all deathes, is to dye for Gods sake.
• * 1.292

  The Masse is a poyson to the Church.
• * 1.293

  Comparisō betweene the Lordes supper, and the Masse.
• * 1.294

  Doubtes, & obiections aunswered Math. 19.
• * 1.295

  For all this caueat, yet this letter came to the Earle of Darbyes knowledge.
• * 1.296

  A fruitefull letter of M. Bradford 〈◊〉〈◊〉 the citye o•• London.
• * 1.297

  〈1 paragraph〉〈1 paragraph〉
• * 1.298

  〈1 paragraph〉〈1 paragraph〉
• * 1.299

  〈1 paragraph〉〈1 paragraph〉
• * 1.300

  〈1 paragraph〉〈1 paragraph〉
• * 1.301

  〈1 paragraph〉〈1 paragraph〉
• * 1.302

  Christian pro∣fession requi∣reth Christian conuersation.
• * 1.303

  Fayth would be coupled euer with a good conscience.
• * 1.304

  He exhorteth to repentance.
• * 1.305

  Our sinnes pro∣uoke persecutiō.
• * 1.306

  He exhorteth to pray, & how to pray with re∣pentance.
• * 1.307

  Praying, hea∣ring & reading the holy scrip∣tures.
• * 1.308

  Obedience to magistrates in all that is not a∣gaynst Gods word.
• * 1.309

  Patience.
• * 1.310

  We ought to depend vpon Gods proui∣dence alwayes.
• * 1.311

  All our hope is only in Christ & for his sake to be receaued.
• * 1.312

  To beare the Crosse.
• * 1.313

  Mortification.
• * 1.314

  We must liue in the fayth of Christ.

  The property of fayth.
• * 1.315

  An other letter of M. Bradford to the vniuersity of Cambridge.
• * 1.316

  The Martyrs persecuted of the prelates not for their sinnes, but onely for Christ.
• * 1.317

  The 〈◊〉〈◊〉 of his co••••demna••io•• declared.
• * 1.318

  A great mercy of God to turne the death of •• saintes 〈◊〉〈◊〉 deseru•••• to serue a confirm••••tion of his owne glor••
• * 1.319

  Cantabri••••ense•• 〈…〉〈…〉 moniti.
• * 1.320

  Read before the letter Cambrid•••• to K. Hen•••• 8. pag. 1104.
• * 1.321

  The 〈◊〉〈◊〉 returned to his owne ••omitte.
• * 1.322

  The so•••• that was washed re∣turned to 〈…〉〈…〉 in the ••ite. 2. Pet. 1.
• * 1.323

  The glory of this world is a vaine thing. Babylon hath Iuda in captiuity.
• * 1.324

  The church ••••ndeth 〈◊〉〈◊〉 in the out∣ward shew.
• * 1.325

  〈1 paragraph〉〈1 paragraph〉
• * 1.326

  〈1 paragraph〉〈1 paragraph〉
• * 1.327

  〈1 paragraph〉〈1 paragraph〉
• * 1.328

  God•• mercy 〈◊〉〈◊〉 to Cambridge if it repent.
• * 1.329

  〈1 paragraph〉〈1 paragraph〉
• * 1.330

  An other letter of M. Bradford to Lankeshire, Cheshire, and specially to Manchester.
• * 1.331

  He confesseth his sinnes before God.
• * 1.332

  The Papistes condemne not Bradford but Christ.
• * 1.333

  D. Pendleton recanted first in K. Edwardes tyme, and now agayne in Q. Maryes tyme.
• * 1.334

  The causes why M. Bradford was cōdemned.
• * 1.335

  Transubstantia∣tion the deuills darling, and daughter of Antichrist.
• * 1.336

  M. Bradfordes farewell to the countrey of Lankeshire.
• * 1.337

  Gods manifold plagues vpon England in Q. Maryes dayes.
• * 1.338

  The cause of Gods plagues is our iniquities, and not know∣ing the tyme of Gods visitation.
• * 1.339

  Rising with Dauid.
• * 1.340

  Suing with the Centurion.
• * 1.341

  Repenting with the Publican.
• * 1.342

  Retur•• with th•• lost 〈◊〉〈◊〉
• * 1.343

  Bradfo•••• vltimu•• vale.
• * 1.344

  The day 〈◊〉〈◊〉 Gods 〈◊〉〈◊〉 at hand.
• * 1.345

  Wanton Gospell Proud P••••••testantes False C••••••••stians.
• * 1.346

  Bradford prophe•••• of these plagues 〈◊〉〈◊〉.
• * 1.347

  Destruct•••••• threatn•••• them 〈◊〉〈◊〉 repent.
• * 1.348

  Preceptes of lyfe.
• * 1.349

  〈1 paragraph〉〈1 paragraph〉
• * 1.350

  Bradfordes 〈◊〉〈◊〉 will agaynst 〈…〉〈…〉.
• * 1.351

  〈…〉〈…〉 of M. Bradford to 〈◊〉〈◊〉 towne 〈◊〉〈◊〉 Walden.
• * 1.352

  〈…〉〈…〉 answe∣•••• with 〈◊〉〈◊〉 bloud 〈◊〉〈◊〉 his doc∣••••••ne.
• * 1.353

  ••. Bradford 〈…〉〈…〉 his 〈◊〉〈◊〉 lyfe
• * 1.354

  〈1 paragraph〉〈1 paragraph〉
• * 1.355

  M. Bradford persecuted for confessing the truth.
• * 1.356

  Gods truth can neuer be kepte vnder by the aduersaryes.
• * 1.357

  He exhorteth them to loue Gods truth and to liue therafter.
• * 1.358

  Gods Gospell abused·
• * 1.359

  Gods Gospell lothed.
• * 1.360

  He exhorteth to repentaunce and prayer, and to bewayle our sinnes before the Lord our God.
• * 1.361

  The prayers o•• sinners be not hearde.
• * 1.362

  Romish rages & rotten religion.
• * 1.363

  The A. B. C. of the Christians beginneth with Christes Crosse.
• * 1.364

  They neuer lose that follow Christ.
• * 1.365

  He exhorteth to amendement in religion, and conuuersation.
• * 1.366

  The Lord wat∣cheth to per∣forme his worde doublewise.
• * 1.367

  Bradford must be a witnes in the last day to them that re∣iect his coūsaile.
• * 1.368

  An other letter of M. Bradford to certayne frendes of his, whom for dan∣ger of that time he would not name.
• * 1.369

  Gods anger and mercy both to¦gether vpon his Church.

  The contempt of God and his Gospell puni∣shed.
• * 1.370

  Exhort•••• to rep••••••tance 〈…〉〈…〉
• * 1.371

  Gods 〈◊〉〈◊〉 the 〈◊〉〈◊〉 why we punished here.
• * 1.372

  Iesabe•• bed of 〈◊〉〈◊〉. Apoc. ••▪ Heb. 1••▪ 1. Cor. •• 1. Pet. •• The 〈…〉〈…〉 Gods 〈◊〉〈◊〉 be 〈◊〉〈◊〉 in th•••• world. Phillip. ••
• * 1.373

  Rom. ••.
• * 1.374

  2. Tim. ••
• * 1.375

  Math. ••••
• * 1.376

  Math. ••.
• * 1.377

  1. 〈…〉〈…〉
• * 1.378

  1. 〈…〉〈…〉
• * 1.379

  He 〈…〉〈…〉 to tak•• comfor•• the 〈◊〉〈◊〉 Math. ••
• * 1.380

  Psalm ••
• * 1.381

  Gods 〈◊〉〈◊〉 seene 〈◊〉〈◊〉 Crosse.
• * 1.382

  Rom, ••.
• * 1.383

  Math. ••
• * 1.384

  2. Tim •• 2. Cor. •• Math. ••
• * 1.385

  〈1 paragraph〉〈1 paragraph〉
• * 1.386

  〈◊〉〈◊〉. 10.
• * 1.387

  〈◊〉〈◊〉. 4.
• * 1.388

  Actes. 10.
• * 1.389

  Math. 10. Math. span••. 1. Psalm. 1••4. Psalm. 31. Pet. 5.
• * 1.390

  〈1 paragraph〉〈1 paragraph〉
• * 1.391

  〈◊〉〈◊〉 of 〈◊〉〈◊〉 to 〈◊〉〈◊〉 godly 〈◊〉〈◊〉 ioyfull: the 〈…〉〈…〉.
• * 1.392

  Clensing dayes.
• * 1.393

  Gods 〈◊〉〈◊〉 not to 〈◊〉〈◊〉 refused.
• * 1.394

  〈…〉〈…〉 recea∣••ed with 〈◊〉〈◊〉.
• * 1.395

  God punisheth not twise for one thing.
• * 1.396

  Difference be∣tweene bastards and children.
• * 1.397

  Trouble tryeth who be of God, & who be not.
• * 1.398

  A true louer of the world is declared by hi•• lyfe.
• * 1.399

  The deuill ne∣uer entereth in∣to his owne hogges.
• * 1.400

  The Lord ge∣ueth power to Sathan some∣tymes ouer his Seruantes, and to what ende. God vseth to try his.
• * 1.401

  Iacob must teach vs to wrastle.
• * 1.402

  This Erkinald and his wyfe folowing this counsayle, did flie both be∣yond sea.
• * 1.403

  Tribulation doth conforme vs to the Image of Christ.
• * 1.404

  The Lordes cognisaunce standeth not in forked caps. &c. but in suffering for the Lordes sake.
• * 1.405

  Another letter of M. Bradford to Mistres War∣cup.
• * 1.406

  Bradford 〈◊〉〈◊〉 farewell Ma••stres Warcup.
• * 1.407

  Christ is wholy 〈◊〉〈◊〉 with all that euer hath.
• * 1.408

  How to aunswere Sathan, when he moueth vs to doub•••• Gods 〈◊〉〈◊〉 How to looke vpo•• Christ. How to looke 〈◊〉〈◊〉 our selue•• In case o•• iustificati•••• let no 〈◊〉〈◊〉 looke vpo•• himself, 〈◊〉〈◊〉 onely vp•••• the good•••••• of God i•• Christ.
• * 1.409

  A letter of M. Bradford to M. Sau••••ders.
• * 1.410

  This frie•••• moued 〈◊〉〈◊〉 to 〈◊〉〈◊〉 to the Pa••pistes art••••cles with this cond••••tion: so 〈◊〉〈◊〉 as they 〈◊〉〈◊〉 agaynst Gods word being in deede cleane co••••trary to 〈◊〉〈◊〉 and yet shortly 〈◊〉〈◊〉 he valiant•••• suffred death for refusing 〈◊〉〈◊〉 same. Psal. 54. Psalm. 36▪ Psalm. 3••. Math. 10. 1. Cor 10▪ 2. Pet. 1. Nahum. ••.
• * 1.411

  〈1 paragraph〉〈1 paragraph〉
• * 1.412

  M. Bradford 〈…〉〈…〉.
• * 1.413

  〈◊〉〈◊〉. 22.
• * 1.414

  1. Iohn. 13.
• * 1.415

  An other letter of M. Bradford to D. Cranmer, D. Ridley and D. Latimer.
• * 1.416

  This is a singu∣lar mercy of God, to haue death, which is a due punish∣ment for sinne, •• turned into a demonstration, & testification, of the Lordes tru••he. 4. Reg. 2.
• * 1.417

  He meaneth that he should be conueyed by the Queenes Garde into Lankeshire to be burnte, as the aduersaryes had once determi∣ned: lyke as Ig∣natius was by a company of sol∣diours conuey∣ed to Rome and cast to the Leo∣pardes.
• * 1.418

  Psalme. 16▪
• * 1.419

  A letter of M. Bradford to the Lord Russell, now Earle of Bedford.
• * 1.420

  The excellen∣cye of fayth, and what it wor∣keth.
• * 1.421

  Fayth commeth by hearing the word and not by hearing Masse.
• * 1.422

  Philip. 1.
• * 1.423

  The efficacy of the crosse, and what it worketh in Gods chil∣dren.
• * 1.424

  Psalme. 72.
• * 1.425

  The ende of prosperitye.
• * 1.426

  Sap••ence. 5.
• * 1.427

  Few noble men called to Christes king∣dome.
• * 1.428

  Psalme. 91.
• * 1.429

  Godly remem∣brances.
• * 1.430

  Christ 〈◊〉〈◊〉 must 〈◊〉〈◊〉 both 〈◊〉〈◊〉 and hand••▪
• * 1.431

  Psalme. •• 2 Cor. 6.
• * 1.432

  A pithy 〈◊〉〈◊〉 effectuall letter of 〈◊〉〈◊〉 Bradford M. War•••••• and 〈◊〉〈◊〉 Wilkins••▪
• * 1.433

  Foule 〈◊〉〈◊〉 and foul•• weather the king∣dome of heauen.
• * 1.434

  The 〈◊〉〈◊〉 of all 〈◊〉〈◊〉 Saincte•• both in olde and new tes••••••ment, 〈◊〉〈◊〉 bene tho••rough a••••fliction.
• * 1.435

  Read th•• story of primiti•••• Church ••••boue 〈◊〉〈◊〉.
• * 1.436

  Christ Ie∣••••s the 〈◊〉〈◊〉 leader ••f all Gods 〈…〉〈…〉.
• * 1.437

  〈1 paragraph〉〈1 paragraph〉
• * 1.438

  〈1 paragraph〉〈1 paragraph〉
• * 1.439

  To looke to the marke.
• * 1.440

  〈1 paragraph〉〈1 paragraph〉
• * 1.441

  〈…〉〈…〉 to the 〈…〉〈…〉 masse.
• * 1.442

  〈◊〉〈◊〉 2. 〈◊〉〈◊〉 2. ••eb. 6 10.
• * 1.443

  〈1 paragraph〉〈1 paragraph〉
• * 1.444

  〈1 paragraph〉〈1 paragraph〉
• * 1.445

  〈1 paragraph〉〈1 paragraph〉
• * 1.446

  2. Timothy. 1. Romans. 1.
• * 1.447

  1. Corinth. 10. Philip. 1. 1. Peter. 3. Math. 5.
• * 1.448

  Persecution compared to the flayle which hurteth not but clenseth the wheat.
• * 1.449

  Romans. 8. 1. Peter. 5. Mathew. 10.
• * 1.450

  Psalme 75. 1. Pet. 4.
• * 1.451

  1. Peter. 5. Romans. 8.
• * 1.452

  1. Cor. 11.
• * 1.453

  Psalme. 50. Psalme. 22.
• * 1.454

  Happy is that death which seeing once it must needes be payd, is bestow∣ed vpon the Lord.
• * 1.455

  Another letter of M. Bradford to Syr Iames Hales Knight.
• * 1.456

  How God gleaneth out his people.
• * 1.457

  The worlde, people, and wordly wise∣dome are euill iudges of things spirituall.
• * 1.458

  Heb. 12.
• * 1.459

  Prayse of the Crosse.
• * 1.460

  The Crosse ma∣keth vs witnes∣ses to God, wherein and in what thinges.
• * 1.461

  1. Cor. 4.
• * 1.462

  Subscribing to K. Edwardes will.
• * 1.463

  Psalm. 119.
• * 1.464

  Aba. 2. Psalm. 30.
• * 1.465

  Esay. 26.
• * 1.466

  Esay. 26.
• * 1.467

  Gods loue in our corrections.
• * 1.468

  Esay. 49.
• * 1.469

  Psalm. 25.
• * 1.470

  Psalm. 90▪ 98.37. & •••• Psalm. 31. Psalm. ••2.
• * 1.471

  Esay. 40.
• * 1.472

  Math. ••.
• * 1.473

  1. Cor. •••• Psalm. 1••
• * 1.474

  ••etter to 〈◊〉〈◊〉 Hill 〈◊〉〈◊〉.
• * 1.475

  ••••rting 〈◊〉〈◊〉 b••∣••wene God and the world. 〈◊〉〈◊〉 with 〈◊〉〈◊〉 church.
• * 1.476

  Gospell 〈◊〉〈◊〉. ••say. 2.
• * 1.477

  ••. Hill M. ••radfordes ••hisition. Mai••e••s. Sortes of ••biectes. Wayes. King∣••••mes.
• * 1.478

  ••ffliction ••••eth who 〈◊〉〈◊〉 with God, and who goe with the Deuill.
• * 1.479

  ••hristes 〈◊〉〈◊〉 the ••••aller, and 〈◊〉〈◊〉.
• * 1.480

  A wise man will euer con∣sider the ende.
• * 1.481

  The glorious recompence of such as suffer for the Lord.
• * 1.482

  The way to heauen is by tribulations.
• * 1.483

  Math. 8.
• * 1.484

  An other ghost∣ly letter of M. Bradford to Mistres M. H.
• * 1.485

  Anno 1555. Iuly.
• * 1.486

  Gods benefites to be declared.
• * 1.487

  The chiefest ser∣uice of God is to thinke well of his fatherly goodnes in Christ.
• * 1.488

  Where feeling fayleth: yet o∣bedience is re¦quired.
• * 1.489

  Let no suggesti∣on make vs doubte of Gods fauour in Christ.
• * 1.490

  To stay vpon Gods promise to christs bloud.
• * 1.491

  Obedience ge∣ueth not to vs to 〈◊〉〈◊〉 Godschil∣dren but Gods ••hildren geueth obedience.
• * 1.492

  How a 〈◊〉〈◊〉 should 〈◊〉〈◊〉 whē feelin•• of Gods comfort lacketh.
• * 1.493

  Hope be∣yond hope▪ Faith goeth before fee∣ling.
• * 1.494

  Doubting commeth of the deuill.
• * 1.495

  Eccle. 1.
• * 1.496

  Fayth & as∣sured hope of Gods sa∣uour, is the fountaine of all well do∣ing.
• * 1.497

  Considera∣tion of Gods pro∣mises and benefites.
• * 1.498

  〈1 paragraph〉〈1 paragraph〉
• * 1.499

  〈1 paragraph〉〈1 paragraph〉
• * 1.500

  〈1 paragraph〉〈1 paragraph〉
• * 1.501

  Esay. ••9.
• * 1.502

  〈1 paragraph〉〈1 paragraph〉
• * 1.503

  〈1 paragraph〉〈1 paragraph〉
• * 1.504

  〈1 paragraph〉〈1 paragraph〉
• * 1.505

  This disease was a rewme with a feblenes of stomacke▪ wherewith he was much trou∣bled whiles he was at libertye.
• * 2.1

  A letter of M. Bradford to a faythfull womā inwardly afflic∣ted.
• * 2.2

  Romans. 11.
• * 2.3

  Gods proui∣dence and pro∣tection. Psalm. 31.90. Gene. 19.
• * 2.4

  God cannot be seene but coue∣red vnder some∣thing.
• * 2.5

  How faith seeth God, where flesh seeth hell.
• * 2.6

  The state of Gods children described.
• * 2.7

  Math. 5.
• * 2.8

  The way to heauen is to goe through hell.
• * 2.9

  Threttes of the flesh.
• * 2.10

  Romans. 6.
• * 2.11

  Gods sheepe must feede on the bare com∣mon: where the deuills cattell are stal••ed. Iohn. 21.
• * 2.12

  Romans. ••.
• * 2.13

  Math. 8.
• * 2.14

  Philip. 1. Desire of spiri∣tuall comfort, though it be lacking, is a great gifte of God.
• * 2.15

  Romans. 8.
• * 2.16

  Exercise of ten∣tations a great token of electiō.
• * 2.17

  Romans. 11.
• * 2.18

  Euery lyi•••• spirite 〈◊〉〈◊〉 to be 〈◊〉〈◊〉 vnto.
• * 2.19

  Sathan se••••keth to bring 〈◊〉〈◊〉 conscienc•••• to doubti•••• but Gods promise in Christ sta••••deth sure for euer.
• * 2.20

  All ou•• e∣lection is 〈◊〉〈◊〉 and for Christ onl••
• * 2.21

  Psalm. 120▪
• * 2.22

  Psalm 23.
• * 2.23

  Psalm. 90.
• * 2.24

  Psal. 125.
• * 2.25

  Though feeling fayle, yet hope hol•• fast.
• * 2.26

  The eye of fayth must looke vpo•• nothing 〈◊〉〈◊〉 but onely 〈◊〉〈◊〉 Christ cr••••cified.
• * 2.27

  Psalm. 16.
• * 2.28

  〈1 paragraph〉〈1 paragraph〉
• * 2.29

  The 〈…〉〈…〉 vpō 〈…〉〈…〉.
• * 2.30

  Commen∣••••tion of 〈◊〉〈◊〉 ••ady ••ane.
• * 2.31

  ••ote how God com∣••only 〈…〉〈…〉 helpers 〈…〉〈…〉 his 〈◊〉〈◊〉.
• * 2.32

  •• letter of B••a••ford ••ritten to 〈◊〉〈◊〉 good 〈◊〉〈◊〉 Vane, 〈…〉〈…〉 he 〈…〉〈…〉.
• * 2.33

  〈1 paragraph〉〈1 paragraph〉
• * 2.34

  An other letter of M. Bradford to the foresayd Lady Vane.
• * 2.35

  An other letter of M. Bradford to 2. faythfull frends of his, on•• Royden, and El••ing.
• * 2.36

  The nearer we come to our iourneyes end, trauayling to heauen, the strayter is the way.
• * 2.37

  Example of the trauell of a wo∣man. Iohn 21.
• * 2.38

  Example of Christ and his Apostles.
• * 2.39

  The malice of the deuill no new thing.
• * 2.40

  Heb. 12.
• * 2.41

  Godly counsell stirring vs to the contempt of this transitory lyfe.
• * 2.42

  Mathew. 19.
• * 2.43

  1. Peter. 2.
• * 2.44

  The flatte••ing promises of this world ill fauo∣••••••ly perfor∣med.
• * 2.45

  Actes. 14.
• * 2.46

  2. Timothy. 3.
• * 2.47

  To 〈◊〉〈◊〉 the 〈◊〉〈◊〉 with co••••rage.
• * 2.48

  A letter M. Bradf•••••• to 〈◊〉〈◊〉 Wilkins••••▪
• * 2.49

  The 〈◊〉〈◊〉 a great of Elect••••••▪
• * 2.50

  1. Cor. ••••
• * 2.51

  ••om. 8.
• * 2.52

  〈1 paragraph〉〈1 paragraph〉
• * 2.53

  〈1 paragraph〉〈1 paragraph〉
• * 2.54

  〈1 paragraph〉〈1 paragraph〉
• * 2.55

  ••••ample of 〈…〉〈…〉 goe with 〈…〉〈…〉
• * 2.56

  〈1 paragraph〉〈1 paragraph〉
• * 2.57

  •• strumpet 〈◊〉〈◊〉 more her 〈◊〉〈◊〉 then by ••ouer.
• * 2.58

  king Ed∣••••rd•• tyme 〈◊〉〈◊〉 high 〈◊〉〈◊〉 could 〈◊〉〈◊〉 be kno∣••en.
• * 2.59

  〈◊〉〈◊〉. 8. ••••••gesites 〈◊〉〈◊〉 more by 〈…〉〈…〉.
• * 2.60

  〈1 paragraph〉〈1 paragraph〉
• * 2.61

  1. Cor. 10. God will geue ability, not 〈◊〉〈◊〉 to beare his Crosse but al••o to reioyce in bearing.
• * 2.62

  A great blessing of God to suffer for his sake.
• * 2.63

  An other letter or admonition of M. Bradford to certayne godly professors of Gods truth.
• * 2.64

  2. Thinges to be considered in the persecution of gods people▪
• * 2.65

  Earnest repen∣tance maketh the Crosse more pleasaunt.
• * 2.66

  Coloss. 1.
• * 2.67

  If Gods iudge∣mentes be so sharpe to his children, what will it be to his enemyes.
• * 2.68

  Math. 8.
• * 2.69

  The doinges & wayes of the wicked descri∣bed, and what is the end there∣of.
• * 2.70

  He doth embol∣den them to take vp Christes Crosse and to follow him
• * 2.71

  Blessed be they that dye in the Lord: but more ••••••ssed be they that dye for the Lord.
• * 2.72

  The end riches 〈◊〉〈◊〉 follow 〈◊〉〈◊〉 Cross••.
• * 2.73

  A lette•• 〈◊〉〈◊〉 M. Brad•••••••• to I. Ca••••••les.
• * 2.74

  After a lightni•••• take 〈◊〉〈◊〉 of a 〈◊〉〈◊〉
• * 2.75

  〈1 paragraph〉〈1 paragraph〉
• * 2.76

  〈1 paragraph〉〈1 paragraph〉
• * 2.77

  〈1 paragraph〉〈1 paragraph〉
• * 2.78

  〈1 paragraph〉〈1 paragraph〉
• * 2.79

  〈1 paragraph〉〈1 paragraph〉
• * 2.80

  〈1 paragraph〉〈1 paragraph〉
• * 2.81

  〈1 paragraph〉〈1 paragraph〉
• * 2.82

  〈◊〉〈◊〉. 55.
• * 2.83

  〈◊〉〈◊〉. 37.
• * 2.84

  Care of children to be left to Gods proui∣dence.
• * 2.85

  4 Thinges to be considered of all men that be vnder the crosse.
• * 3.1

  An other letter of M. Bradford to Mistres Hall. Math. 5.
• * 3.2

  The bloud of Martyrs stand∣eth for the veri∣ty of Christ a∣gaynst the world & Sa••hā, who would suppresse the same.
• * 3.3

  The Lord pro∣miseth and will geue them that stand in his de∣fence, how and what to aun∣swere.
• * 3.4

  A blessed thing seeing a man must needes dye, to dye for the Lord.
• * 3.5

  〈1 paragraph〉〈1 paragraph〉
• * 3.6

  〈1 paragraph〉〈1 paragraph〉
• * 3.7

  〈1 paragraph〉〈1 paragraph〉
• * 3.8

  〈1 paragraph〉〈1 paragraph〉
• * 3.9

  〈1 paragraph〉〈1 paragraph〉
• * 3.10

  〈1 paragraph〉〈1 paragraph〉
• * 3.11

  〈1 paragraph〉〈1 paragraph〉
• * 3.12

  〈1 paragraph〉〈1 paragraph〉
• * 3.13

  The Bishop of Rome seemeth in deede rather a Butcher then a Bishop.
• * 3.14

  He wrote also an other fruite∣full letter to this Richard Hop∣kins▪ which you may read in the booke of letters of the Martyrs.
• * 3.15

  A letter of M. Bradford to Ri∣chard Hopkins prisoner the same tyme for his conscience.
• * 3.16

  Martyrs persecu¦ted not for their sinnes, but for Christ onely & the Gospell.
• * 3.17

  1. Cor. 1.
• * 3.18

  R. Hopkins the first Magistrate that suffered for his conscience.
• * 3.19

  Iacob. 1.
• * 3.20

  1. Cor. 1.
• * 3.21

  A lette•• 〈◊〉〈◊〉 M Brad•••••••• to Mist•••••• Brow•••• now 〈◊〉〈◊〉 Mistres Rush∣brough.
• * 3.22

  2. Tim. ••.
• * 3.23

  Heb. 10.
• * 3.24

  Wholsome lessons of lyfe.
• * 3.25

  An other letter 〈◊〉〈◊〉 Bradf•••••• his fri•••••• with i••••structi•••• how ••••••swere 〈◊〉〈◊〉 aduers••••••••••
• * 3.26

  Examp•••• Moyses ••••••swering ••••••fore king Pharao.
• * 3.27

  〈1 paragraph〉〈1 paragraph〉
• * 3.28

  〈1 paragraph〉〈1 paragraph〉
• * 3.29

  〈1 paragraph〉〈1 paragraph〉
• * 3.30

  Backsliding of Gospellers.
• * 3.31

  Mistrusters of God. Paul. 33.
• * 3.32

  Luke 18. Lacke of fayth.
• * 3.33

  Psal. 118.
• * 3.34

  Learning to be followed, so farre as it con∣curreth with Gods word.
• * 3.35

  Luke 16.
• * 3.36

  The Sinagogue of the deuill more furnished with wordly helpes then the Church of Christ.
• * 3.37

  What we be. Where we be. Amongest whō we be.
• * 3.38

  Affliction no straunge thing amongest God•• children.
• * 3.39

  1. Pet. 3.
• * 3.40

  Esay 49.
• * 3.41

  Examples of Patriarch••s and Prophets afflic∣ted in this world.
• * 3.42

  Iacob. 5.
• * 3.43

  He exhorteth to come from the Masse.
• * 3.44

  Apoca. 18.
• * 3.45

  Esay. 8.
• * 3.46

  A letter a•• M. Bradford to M. George Eaton.
• * 3.47

  The Prelates persecute and hate the Mar∣tirs not for their iniquities, but for hatred of Christ & of his veritye in them.
• * 3.48

  Iohn Bradford geueth testimo∣ny of his doc∣trine.
• * 4.1

  An 〈◊〉〈◊〉 letter Mistre•• Anne 〈◊〉〈◊〉.
• * 4.2

  God 〈◊〉〈◊〉 the ••••••serued 〈◊〉〈◊〉 death of his to a glo••••••ous testi••••••niall of his truth.
• * 4.3

  An other letter of M. Bradford a godly ••••••••tlewoman Rom. 1.
• * 4.4

  1. Cor. 1.
• * 4.5

  1. Cor. 1. and 10.
• * 4.6

  〈1 paragraph〉〈1 paragraph〉
• * 4.7

  〈1 paragraph〉〈1 paragraph〉
• * 4.8

  〈1 paragraph〉〈1 paragraph〉
• * 4.9

  Iohn. 3. 〈◊〉〈◊〉. 3. 〈◊〉〈◊〉. 10. 〈…〉〈…〉 •• Tim. 2
• * 4.10

  〈1 paragraph〉〈1 paragraph〉
• * 4.11

  ••••ke. 11.
• * 4.12

  Cor ••. 〈◊〉〈◊〉. 12. Cor 10.
• * 4.13

  〈…〉〈…〉. Cor. 6.
• * 4.14

  ••sal. 125.
• * 4.15

  Reg 19. 〈…〉〈…〉.
• * 4.16

  〈1 paragraph〉〈1 paragraph〉
• * 4.17

  The Masse de∣stroyeth p••ea∣ching and the king••om of Christ.
• * 4.18

  He di••suadeth her ••rom the Masse.
• * 4.19

  A letter of thankes to a good ben••fac∣tour of his.
• * 4.20

  Ch••ist forsaken of many for the pres••••uing of worldly pelfe.
• * 4.21

  An other letter of M. Bradford disprouing au∣ricular confessi∣on.
• * 4.22

  Note that this Nathanaell was not his proper name, but was so called for his vnfayned sim∣plicity & truth.
• * 4.23

  What to do if Sathan charge our conscience with vnbeliefe.
• * 4.24

  The Lord the longer he tary∣eth, the more liberally he re∣compenseth at his comming.
• * 4.25

  Confession au∣ricular to what end it was first instituted.

  Auricular con∣fession, as it is abused, is to be reiected, as vn∣lawfull & wic¦ked for 8. causes.
• * 4.26

  〈1 paragraph〉〈1 paragraph〉
• * 4.27

  〈1 paragraph〉〈1 paragraph〉
• * 4.28

  4. Cros•••••• whereof 〈◊〉〈◊〉 bringeth 〈◊〉〈◊〉 hell.
• * 4.29

  Why th•• more 〈◊〉〈◊〉 go that 〈◊〉〈◊〉 that l••••••deth to ••••••dition.
• * 4.30

  An other letter of Bradford a dear•• friend 〈◊〉〈◊〉 his wy••••
• * 4.31

  〈1 paragraph〉〈1 paragraph〉
• * 4.32

  〈1 paragraph〉〈1 paragraph〉
• * 4.33

  〈1 paragraph〉〈1 paragraph〉
• * 4.34

  〈1 paragraph〉〈1 paragraph〉
• * 4.35

  〈◊〉〈◊〉. 125.
• * 4.36

  The Crosse sēt from God, and to what ende.
• * 5.1

  This Austen being a Dutch∣man, was Lati∣mers seruant, & a faythfull mi∣nister in the time of K. Ed∣warde, and in Q. Maryes time a dilligent attendant vpon the Lordes pri∣soners. Mich. 6.
• * 5.2

  Psal. 101.
• * 5.3

  A compa••ison betweene the olde man, and the new, by M. Bradford.
• * 5.4

  The old man. The new man.
• * 5.5

  Why the olde man is stronger then the new.
• * 5.6

  In what respect one man is both an old man and also a n••w man.
• * 5.7

  How one man may be called alwayes sinfull, and alwayes iust.
• * 5.8

  Why the olde man oftentymes preuayleth a∣gaynst the new man.
• * 5.9

  The old man so mightely pre∣uayleth some∣tymes agaynst the new in the children of God that the spirite & seede of God seemeth to be vtterly taken from them: whereas in deede, it is not so, as afterwards to their great comfort, they finde and feele.
• * 5.10

  1. Peter. 1.
• * 5.11

  As the wyfe is no sutable per∣son, but the hus∣band: so Christe being our hus∣band, let him enter the Action for our sinnes.
• * 5.12

  〈1 paragraph〉〈1 paragraph〉
• * 5.13

  What 〈◊〉〈◊〉 law 〈◊〉〈◊〉.
• * 5.14

  What 〈◊〉〈◊〉 Gospel•• The 〈…〉〈…〉 and 〈◊〉〈◊〉 down 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of God•• iudgeme•••• agaynst sinne 〈◊〉〈◊〉 not 〈◊〉〈◊〉 vpon the law, 〈◊〉〈◊〉 to the 〈◊〉〈◊〉 for 〈…〉〈…〉 comfo•••• Iohn ••. To the 〈…〉〈…〉 and peace 〈◊〉〈◊〉 God, the law 〈◊〉〈◊〉 onely to keepe 〈◊〉〈◊〉 the olde man. Num. 25.
• * 5.15

  An other letter o•• leaue 〈◊〉〈◊〉 to his mo••ther, sup••posing 〈◊〉〈◊〉 he 〈◊〉〈◊〉 haue 〈…〉〈…〉
• * 5.16

  He meane•••• the 〈◊〉〈◊〉 of more straight 〈◊〉〈◊〉 prisonme•••• that migh•• hereby 〈◊〉〈◊〉 low.
• * 5.17

  〈…〉〈…〉 in behalfe.
• * 5.18

  〈◊〉〈◊〉 letter 〈◊〉〈◊〉 not to 〈◊〉〈◊〉 handes.
• * 5.19

  〈1 paragraph〉〈1 paragraph〉
• * 5.20

  〈1 paragraph〉〈1 paragraph〉
• * 5.21

  Bradford pere∣cuted of the pre∣lates not for his sinnes but for the truth of Christ.
• * 5.22

  A letter of M. Bradford ioy∣ned with a sup∣plication, sent to Q. Ma••y her Counsayle, and the Parlament.
• * 5.23

  Difference be∣tweene kinges and Tyrantes.
• * 5.24

  Good warning to Q. Mary.
• * 5.25

  Princes made slaues to Anti∣christ.
• * 5.26

  〈…〉〈…〉 ordeyned 〈…〉〈…〉 domi∣nion ouer all
• * 5.27

  Christes Mar∣tirs falsely bely∣ed of the pre∣lates for here∣tickes, and Schismatickes.
• * 5.28

  A letter of M. Bradford to cer∣tayne persons being at that tyme not throughly in∣structed in the doctrine of Gods election.
• * 5.29

  True fayth. Exod. 14.
• * 5.30

  M.B. For the cer∣tainty of this fayth search your hartes. 〈◊〉〈◊〉 you haue it. prayse the Lord: for 〈…〉〈…〉 happy, and 〈…〉〈…〉 cannot 〈◊〉〈◊〉 p••••ishe: for 〈◊〉〈◊〉 hap••ines were not happines, if it 〈…〉〈…〉. Whē you 〈◊〉〈◊〉 the Lorde 〈…〉〈…〉 his hand that you s••all not lye 〈◊〉〈◊〉. But if ye 〈◊〉〈◊〉 not this s••yth, then know that pr••destimation is to 〈…〉〈…〉 matter for you to be disPu∣ters of, vntill you haue ••eene better s••hole••s in the school•• 〈◊〉〈◊〉 of re∣pentance & iustifi∣c••••ion▪ which is th•• Grammer schoole wherein we mu•••• be conuer∣sant and learned, before we goe to th•• vniuersitye of Gods most holy predestination and prouidence.

  Of this matter he writeth more at large in the booke of letters of the Martyrs. Fol. 391.
• * 5.31

  Notes this 〈◊〉〈◊〉 added.
• * 5.32

  Differ•••••••• between•• predesti∣nation and Election.
• * 5.33

  Definitio•• of pred••••••••••nation.
• * 5.34

  Election defined▪
• * 5.35

  The 〈◊〉〈◊〉 of the de••••••nition exa∣mined. Mercy and grace.
• * 5.36

  Free me•••••• and grace▪
• * 5.37

  The free mercy and grace of God in his owne will. Rom. 9.
• * 5.38

  Math. 20.
• * 5.39

  Luke. 18.
• * 5.40

  Luke. 15.
• * 5.41

  Iohn. 1. Gods mer∣cy in 〈◊〉〈◊〉 the elect▪ 〈◊〉〈◊〉 inclu∣deth the condition 〈◊〉〈◊〉 fayth in Christ. The free mercy and grace of God in 〈◊〉〈◊〉 owne 〈◊〉〈◊〉 will t••••rough 〈◊〉〈◊〉 in Chri•••• his son•••• our Lor••••▪
• * 5.42

  〈1 paragraph〉〈1 paragraph〉
• * 5.43

  〈1 paragraph〉〈1 paragraph〉
• * 5.44

  The second ••onsiderati∣on.
• * 5.45

  Grace, Election, ••ocation, Fayth, ••u••••ificatiō, Glorificati∣on.

  Mans free¦will, Blynd ••ortune, Man wise∣dome▪ Mans Learn••ng, Ma••s 〈◊〉〈◊〉, Wor••es of the lawe, excluded from the causes of our saluatiō in Chri••t.
• * 5.46

  Papistes 〈◊〉〈◊〉, and the doctrine 〈…〉〈…〉.
• * 5.47

  Election.
• * 5.48

  〈1 paragraph〉〈1 paragraph〉
• * 5.49

  Vocation bring∣eth fayth.
• * 5.50

  Iustification by fayth onely.
• * 5.51

  How fayth and election are lincked toge∣ther in the acte of Iustifiyng.
• * 5.52

  The third consi∣deration.
• * 5.53

  Election know∣en to God sim∣ply, Election knowen to man by meanes.
• * 5.54

  Fayth is the meanes wherby we be certified of our Election.
• * 5.55

  De electione iudicandum est a poster••ore. Election fi••st knowen to God and last opened to man.
• * 5.56

  Euery man to stay hims••lfe vpon Gods ge∣nerall promise.
• * 5.57

  What fayth is. Diuers kindes of fayth.
• * 5.58

  Euery truth hath his fayth, but euery truth iustifieth not, no more doth euery fayth.
• * 5.59

  Fayth the ac∣tion: Christ the obiect of fayth. Fayth & Christ correlatiues.
• * 5.60

  Christ without faith saueth not. Fayth without Christ helpeth not.
• * 5.61

  Grace, Election, Vocation, Christes death causes externe of our saluatiō. Fayth the onely interne cause of mans saluation. Fayth is an acti∣on in man, but not of man. Vertues and workes of cha∣ritye though they be good giftes of God in man, yet they serue not to iustification. Fayth taketh his dignitye of his obiect.

  Looking vp to the brasen Ser∣pent, and belee∣uing vpon the body of Christ compared.

  The error of the Papistes peruer∣ting the mind of Gods testament, how and wher∣in.
• * 5.62

  Deut. 32.
• * 5.63

  2. Tim. 3.
• * 5.64

  Prouerb. 18.
• * 5.65

  2. Tim. 2