TO THE BRETHREN IN ENGLAND, AND FOUR FAREWELLS TO LONDON, CAMBRIDGE, LANCASHIRE AND CHESHIRE, AND WALDEN.

BY JOHN BRADFORD.

AN EXHORTATION TO THE BRETHREN THROUGHOUT THE REALM OF ENGLAND. FB210 THE Holy Spirit of God, which is “the earnest” and pledge of God given to his people for their comfort and consolation, be poured into our hearts, by the mighty power and merits of our alone Savior Jesus Christ, now and forever. Amen.

Because I perceive plainly, that to the evils fallen upon us which profess Christ’s gospel greater are most like to ensue, and after them greater, till the measure of iniquity be up-heaped, (except we shrink, and “having put our hands to the plough do look back,” and so with Lot’s wife and the Israelites desiring to return into Egypt fall into God’s heavy displeasure incurably, all which God forbid;) and because I am persuaded of you, my dearly beloved brethren and sisters throughout the realm of England, which have professed unfeignedly the gospel of our Lord and Savior Jesus Christ (for unto such do I write this epistle), that, as ye have begun to take part with God’s gospel and truth, so through his grace ye will persevere and go on forwards, notwithstanding the storms risen and to arise; I cannot but write something unto you lustily to go on forwards in the way of the Lord, and not to become faint-hearted or “fearful” (whose place St. John appointeth with the “unbelievers, murderers, and idolaters,” in eternal perdition), but cheerfully to take “the Lord’s cup,” and drink of it before it draw towards “the dregs” and bottom: whereof at the length they shall drink with the wicked, to eternal destruction, which will not receive it at the first with God’s children; with whom God “beginneth his judgment,” that, as the wicked world “rejoiceth when they lament,” so they may “rejoice” when the wicked world shall mourn, and without end find woe intolerable.

First therefore, my dearly beloved in the world, I beseech you to consider, that though ye be “in the world,” yet ye are “not of the world.” Ye are not of them which look for their “portion in this life,” whose captain is “the god of this world,” even Satan, who now ruffleth it apace as he were wood, because his time on earth is not long.

But ye are of them that look for a city of God’s own blessing. Ye are of them that know yourselves to be here but “pilgrims and strangers;” for here ye have no dwelling-place. Ye are of them whose “portion is the Lord,” and which have their hope “in heaven;” whose Captain is Christ Jesus, the Son of God, and Governor of heaven and earth. “Unto him is given all power;” yea, he is God Almighty, with the Father and the Holy Ghost, praiseworthy forever.

Ye are not of them which receive “the beast’s mark,” which here rejoice, “laugh,” and have their hearts’ ease, joy, paradise, and pleasure: but ye are of them which have received the angel’s mark, yea, God’s mark; which here lament, “mourn,” sigh, sob, weep, and have your wilderness to wander in, your purgatory, and even hell, to purge and burn up your sins.

Ye are not of them which cry, “Let us eat and drink, for tomorrow we shall die.” Ye are not of that number which say, “they have made a covenant with death and hell,” for hurting of them. Ye are not of them which take it for a “vain thing to serve the Lord.” Ye are not of them which are lulled and rocked asleep in Jezebel’s bed, a bed of security. Ye are not of the number of them which say, ‘Tush, God is in heaven, and seeth us not, nor much passeth what we do.’ Ye are not of the number of them which will “fall down,” for the muck of the world, to worship the fiend; or for displeasing of men, to “worship the golden image.” Finally, ye are not of the number of them which set more by your pigs than by Christ; which, for ease and rest in this life, will say and do as Antiochus biddeth you do or say; and will “follow the multitude to do evil,” with Zedekias and the three hundred false prophets, yea, Ahab, Jezebel, and the whole court and country.

But ye are of the number of them which are dead already, or at least be in dying daily to yourselves and to this world. Ye are of them which have made a covenant with God to forsake yourselves in this world and Satan also. Ye are of them which say, Nay, the Lord hath all things “written in his memorial book, for such as fear him and remember his name.” Ye are of them which have “their loins girded about, and their lights burning in their hands, like unto men that wait for their Lord’s coming.” Ye are in the number of them that say, “The Lord looketh down from heaven, and beholdeth the children of men: from the habitation of his dwelling he considereth all them that dwell upon the earth.” Ye are of the number of them which “will worship the only Lord God,” and will not worship “the works of men’s hands,” though the oven burn never so hot. Ye are in the number of them to whom “Christ is precious” and dear; which cry out rather because your habitation is prolonged here, as David did. Ye are of them which follow Mattathias and the godly Jews; which know the way to life to be a “strait way,” and “few to go through it;” which will not stick to follow poor Micheas, although he be racked and cast into prison, having the sun, moon, seven stars, and all against him.

Thus therefore, dearly beloved, remember first that, as I said, ye “are not of this world;” that Satan is not your captain; your joy and paradise is not here; your companions are not the multitude of worldlings, and such as seek to please men, and live here at ease in the service of Satan. But ye are of another world: Christ is your Captain; your joy is “in heaven, where your conversation is;” your companions are the fathers, patriarchs, prophets, apostles, martyrs, virgins, confessors, and the dear saints of God, which “follow the Lamb whithersoever he goeth,” dipping their garments in his blood; knowing this life and world to be full of evil, “a warfare,” “a smoke,” “a shadow,” “a vapor;” and as replenished, so environed with all kind of miseries.

This is the first thing which I would have you often and diligently with yourselves to consider, and to muse well upon; namely, what ye be, and where ye be.

Now, secondly, forget not to call to mind that ye ought not to think it any “strange thing,” if misery, trouble, adversity, persecution, and displeasure, come upon you. For how can it otherwise be, but that trouble and persecution must come upon you? Can the world love you, which are none of his? Can worldly men regard you, which are your chief enemy’s soldiers? Can Satan suffer you to be in rest, which will do no homage unto him? Can this way be chosen of any that make it so narrow and strait as they do? Will ye look to travel, and to have no foul way or rain? Will shipmen shrink, or sailors on the sea give over, if storms arise? Do they not look for such?

And, dearly beloved, did not we enter into God’s ship and ark of baptism at the first? Will ye then count it strange, if perils come or tempests blow?

Are not ye travelling to your heavenly city of Jerusalem, where is all joy and felicity; and will ye now tarry by the way for storms or showers? The mart and fair will then be past; the night will so come upon you, that ye cannot travel; “the door will be sparred,” and the bride will be at supper.

Therefore away with dainty niceness. Will ye think the Father of heaven will deal more gently with you in this age, than he hath done with others, his dearest friends, in other ages? What way, yea, what storms and tempests, what troubles and disquietness found Abel, Noe, Abraham, Isaac, Jacob, and good Joseph? Which of these had so fair a life and restful times as we have had? Moses, Aaron, Samuel, David the king, and all the good kings, priests, prophets, in the old Testament, at one time or other, if not throughout their life, did feel a thousand parts more misery than we have felt hitherto.

As for the new Testament, Lord God, how great was the affliction of Mary, of Joseph, of Zachary, of Elizabeth, of John Baptist, of all the apostles and evangelists, yea, of Jesus Christ our Lord, the dear Son and darling of God! And since the time of the apostles, how many and great are the number of martyrs, confessors, and such as have suffered the shedding of their blood in this life, rather than they would be stayed in their journey, or lodge in any of Satan’s inns, lest the storms or winds which fell in their travelings might have touched them! And, dearly beloved, let us think what we are, and how far unmeet to be matched with these; with whom yet we look to be placed in heaven.

But with what face can we look for this, that are so fearful, unwilling, and backward to leave that which, will we, nill we, we must leave; and that so shortly, as we know not the time when? Where is our abrenouncing and forsaking of the world and the flesh, which we solemnly took upon us in baptism? Ah, shameless cowards that we be, which will not follow the trace of so many fathers, patriarchs, kings, priests, prophets, apostles, evangelists, and saints of God, yea, even of the very Son of God!

How many now go with you lustily, as I and all your brethren in bonds and exile for the gospel! “Pray for us;” for, God willing, we will not leave you now, we will go before you. Ye shall see in us, by God’s grace, that we preached no lies nor tales of tubs, but even the very true word of God; for the confirmation whereof we, by God’s grace and the help of your prayers, will willingly and joyfully give our blood to be shed, as already we have given our livings, goods, friends, and natural country: for now be we certain that we be in the highway to heaven’s bliss; as St. Paul saith, “By many tribulations and persecutions we must enter into God’s kingdom.”

And because we would go thither ourselves, and bring you thither also, therefore the devil stirreth up the coals. And forasmuch as we all loitered in the way, he hath therefore received power of God to overcast the weather, and to stir up storms, that we, God’s children, might more speedily go on forwards, and make more haste: as the counterfeits and hypocrites will tarry and linger till the storms be past, and so when they come, the market will be done, and the doors sparred, as it is to be feared. Read Matthew 25.

This wind will blow God’s children forwards, and the devil’s darlings backward. Therefore, like God’s children, let us go on forward apace: the wind is on our backs; hoist up the sails; “lift up your hearts and hands unto God” in prayer, and keep your anchor of faith to cast out in time of trouble on the rock of God’s word and mercy in Christ by the cable of God’s verity; and I warrant you.

And thus much for you secondly to consider; that affliction, persecution, and trouble, is no strange thing to God’s children, and therefore it should not dismay, discourage, or discomfort us; for it is none other thing than all God’s dear friends have tasted in their journey to heaven-wards.

As I would, in this troublesome time, that ye would consider what ye be by the goodness of God in Christ, even citizens of heaven, though ye be presently in the flesh, even in a strange region, on every side full of fierce enemies; and what weather and way the dearest friends of God have found; even so would I have you, thirdly, to consider for your further comfort, that if ye shrink not, but go on forwards, “pressing to the mark appointed,” all the power of your enemies shall not overcome you, nor in any point hurt you.

But this must not you consider according to the judgment of reason, and the sense of old Adam; but according to the judgment of God’s word, and the experience of faith and “the new man;” for else you mar all. For to reason, and to the experience of our sense, or of the outward man, we poor souls which stick to God’s word, to serve him as he requireth only, are counted to be vanquished and to be overcome, in that we are cast into prison, lose our livings, friends, goods, country, and life also at the length, concerning this world.

But, dearly beloved, God’s word teacheth otherwise, and faith feeleth accordingly. Is it not written, “Who shall separate us from the love of God?

Shall tribulation, or anguish, or persecution, either hunger, either nakedness, either peril, either sword? As it is written, For thy sake are we killed all day long, and are counted as sheep appointed to be slain.

Nevertheless in all these things we overcome through him that loved us.

For I am sure that neither death, neither life, neither angels, nor rule, neither power, neither things present, neither things to come, neither high, nor low, neither any creature, shall be able to part us from that love wherewith God loveth us in Christ Jesu our Lord.” Thus spake one which was in affliction, as I am, for the Lord’s gospel’s sake; his holy name be praised therefor, and he grant me grace with the same to continue in like suffering unto the end. This, I say, one spake which was in affliction for the gospel, but yet so far from being overcome, that he rejoiced rather of the victory which the gospel had; for though he was bound, “yet the gospel was not bound.” And therefore giveth he “thanks unto God, which alway giveth the victory in Christ, and openeth the savor of his knowledge by us” and such as suffer for his truth; although they shut us up never so much, and drive us never so far out of our own natural country in every place.

The world for a time may deceive itself, thinking it hath the victory; but yet the end will try the contrary. Did not Cain think he had the victory, when Abel was slain? But how say you now? Is it not found otherwise? Thought not the old world and men then living, that they were wise and well, and Noe a feel, which would creep into an ark, leaving his house, lands, and possessions? for I think he was in an honest state for the world: but, I pray you, who was wise when the flood came? Abraham, I trow, was counted a fool to leave his own country and friends, kith and kin, because of God’s word: but, dearly beloved, we know it proved otherwise.

I will leave all the patriarchs, and come to Moses and the children of Israel.

Tell me, were not they thought to be overcome and stark mad, when for fear of Pharaoh, at God’s word, they ran into the Red Sea? Did not Pharaoh and the Egyptians think themselves sure of the victory? But, I trow, it proved clean contrary. Saul was thought well, and David in an evil case and most miserable, because he had no hole to hide him in: but yet at the length Saul’s misery was seen, and David’s felicity began to appear.

The prophet Micheas, being cast into prison for telling Ahab the truth, was thought to be overcome of Zedekias and the other false prophets: but, my good brethren and sisters, the holy history telleth otherwise. Who did not think the prophets unhappy in their time? for they were slain, prisoned, laughed to scorn, and jested at of every man. And so were all the apostles, yea, the dearly beloved “friend of God,” “than whom among the children of women none arose greater;” I mean John Baptist, who was beheaded, and that in prison, even for a dancing damsel’s desire. As all these to the judgment of reason were then counted heretics, runagates, unlearned, fools, fishers, publicans, etc.; so now unhappy and overcome in deed, if God’s word and faith did not show the contrary.

But what speak I of these? Look upon Jesus Christ, to whom we must be like fashioned here, if we will be like him elsewhere. How say ye? was not he taken for a most fool, a seditious person, a new fellow, an heretic, and one overcome of everybody; yea, even forsaken both of God and men? But the end told them and telleth us another tale; for now is he in majesty and glory unspeakable. When he was led to Pilate or Herod, or when he was in prison in Caiphas’ house, did not their reason think that he was overcome?

When he was beaten, buffeted, scourged, crowned with thorns, hanged upon the cross, and utterly left of all his disciples; taunted of the high priests and holy fathers, cursed of the commons, railed on of the magistrates, and laughed to scorn of the lewd heathen; would not a man then have thought that he had been out of the way, and his disciples fools to follow him and believe him?

Think ye that, whilst he did lie in his grave, men did not point with their fingers, when they saw any that had followed and loved him, or believed in him and his doctrine, saying, ‘Where is their master and teacher now?

What, is he gone? Forsooth, if they had not been fools, they might well have known that this learning he taught could not long continue. Our doctors and Pharisees are no fools, now they may see.’ On this sort either men spake, or might have spoken, against all such as loved Christ or his doctrine: but yet at the length they and all such were proved fools and wicked wretches. For our Savior arose maugre their beards, and published his gospel plentifully spite of their heads and the heads of all the wicked world, with the great powers of the same; always overcoming, and then most of all, when he and his doctrine were thought to have the greatest fall: as now, dearly beloved, the wicked world rejoiceth, the papists are puffed up against poor Christ and his people.

After their old kind now cry they out, ‘Where are these new-found preachers? Are they not in the Tower, Marshalsea, Fleet, and beyond the seas? Who would have thought that our old bishops, doctors, and deans were fools? as they would have made us to believe, and indeed have persuaded some already which are not of the wisest, especially if they come not home again to the holy church.’ These and such like words they have to cast in our teeth, as triumphers and conquerors.

But, dearly beloved, short is their joy; they beguile themselves. This is but a lightning before their death. As God, after he had given the Jews a time to repent, visited them by Vespasian and Titus most horribly to their utter subversion, delivering first all his people from among them; even so, my dear brethren, will he do with this age. When he hath tried his children from amongst them, as now he beginneth, and by suffering hath made us like to his Christ; and, by being overcome, to overcome indeed to our eternal comfort; then will he, if not otherwise, come himself in the clouds; I mean our dear Lord whom we confess, preach, and believe on. He will come, I say, “with the blast of a trump and shout of an archangel,” and so “shall we be caught up in the clouds to meet him in the air;” the angels gathering together the wicked wretches which now walter and wallow as the world and wind bloweth, to be “tied in bundles,” and cast into the fire which burneth forever most painfully. There and then shall they see who hath the victory, they or we, when they shall see us “afar off in Abraham’s bosom.” Then will they say, “Oh, we thought these folks fools, and had them in derision; we thought their life madness, and their end to be without honor: but look how they are counted among the children of God, and their portion is with the saints. Oh, we have gone amiss, and would not hearken.” Such words as these shall the wicked say one day in hell; whereas now they triumph as conquerors.

And thus much for you thirdly to look often upon; namely, that whatsoever is done unto you, yea, even very death itself, shall not dash or hurt you no more than it did Abel, David, Daniel, John Baptist, Jesus Christ our Lord, with other the dear saints of God which suffered for his name’s sake.

Let not reason therefore be judge in this matter, nor present sense, but faith and God’s word, as I have showed. In the which if we set before our eyes the shortness of this present time wherein we suffer, and consider the eternity to come; as our enemies and persecutors shall be in intolerable pains helpless, and we, if we persevere to the end, in such felicity and joys dangerless, as the very heart of man in no point is able to conceive; if we consider this, I say, we cannot but even contemn and set nothing by the sorrows and griefs of the cross, and lustily go through thick and thin with good courage.

Thus have I declared unto you three things necessary to be mused on of every one which will abide by Christ and his gospel in this troublesome time, as I trust you all will: namely, first, to consider that we are not of this world, nor of the number of the worldlings or retainers to Satan; that we are not at home in our own country; but of another world, of the congregation of the saints and retainers to Christ, although in a region replete and full of untractable enemies. Secondly, that we may not think it a strange thing to be persecuted for God’s gospel, from the which the dearest friends of God were in no age free: as indeed it is impossible that they should any long time be, their enemies being always about them to destroy them if they could. And thirdly, that the assaults of our enemies, be they never so many and fierce, in no point shall be able to prevail against our faith, albeit to reason it seemeth otherwise: wherethrough we ought to conceive a good courage and comfort; for who will be affeared, when he knoweth the enemies cannot prevail?

Now will I, for the more encouraging you to the cross, give you a further memorandum; namely, of the commodities and profits which come by the trouble and afflictions now risen and to arise to us, which be God’s children elect through Jesus Christ. But here look not to have a rehearsal of all the commodities which come by the cross to such as are exercised well therein; for that were more than I can do: I will only speak of a few, thereby to occasion you to gather, and at the length to feel and perceive, more.

First, in that there is no cross which cometh upon any of us without the counsel of our heavenly Father, (for as for the fancy of fortune it is wicked, as many places of the scripture do teach,) we must needs, to the commendation of God’s justice (for in all his doings he is just,) acknowledge in ourselves that we have deserved at the hands of our heavenly Father this his cross or rod fallen upon us. We have deserved it, if not by our unthankfulness, slothfulness, negligence, intemperance, uncleanness, and other sins committed often by us, (whereof our consciences can and will accuse us, if we call them to counsel with the examination of our former life,) yet at least by our original and birth sin; as by doubting of the greatness of God’s anger and mercy, by self-love, concupiscence, and such like sins; which as we brought with us into this world, so do the same alway abide in us, and even as a spring do always bring something forth in act with us, notwithstanding the continual fight of God’s Spirit in us against it.

The first commodity therefore that the cross bringeth is knowledge, and that double, of God and of ourselves: of God, that he is just, pure, and hateth sin; of ourselves, that we are “born in sin,” and are from top to toe defiled with concupiscence and corruption, out of the which hath sprung all the evils that ever at any time we have spoken and done: the greatest and most special whereof, by the cross, we are occasioned to call to mind; as did the brethren of Joseph their evil fact against him, when the cross once came upon them. And so by it we come to the first step to get health for our souls; that is, we are driven to know our sins original and actual by God’s justice declared in the cross.

Secondly, the end wherefore God declareth his justice against our sin original and actual, and would by his cross have us to consider the same, and to call to mind our former evil deeds; the end hereof, I say, is this, that we might lament, be sorry, sigh, and pray for pardon, that so doing we might obtain the same by the means of faith in the merits of Jesus Christ his dear Son; and further that we, being humbled because of the evil that dwelleth in us, might become thankful for God’s goodness and love, in continual watching and wariness to suppress the evil which lieth in us, that it “bring not forth fruits to death” at any time. This second commodity of the cross therefore must we not count to be a simple knowledge only, but a great gain of God’s mercy, with wonderful rich and precious virtues of faith, repentance, remission of sins, humility, thankfulness, mortification, and diligence in doing good. Not that properly the cross worketh these things of itself; but because the cross is the mean and way by the which God worketh the knowledge and feeling of these things in his children: as many both testimonies and examples in [the] scriptures are easily found of them that diligently weigh what therein they read.

To these two commodities of the cross join the third, of God’s singular wisdom, that it may be coupled with his justice and mercy. On this sort therefore let us conceive, when we see the gospel of God and his church persecuted and troubled, as now with us it is, that, because the great, learned, and wise men of the world use not their wisdom to love and serve God, as to natural wisdom and reason he openeth himself manifestly by his visible creatures; therefore doth God justly infatuate and make them foolish, giving them up to unsensibleness, especially herein. For on this manner reason they concerning the affliction which cometh for the gospel: ‘If,’ say they, ‘this were God’s word, if these people were God’s children, surely God would then bless and prosper them and their doctrine. But now, in that there is no doctrine so much hated, no people so much persecuted as they be, therefore it cannot be of God. — Rather this is of God, which our queen and old bishops have professed; for how hath God preserved them and kept them! What a notable victory hath God given unto her, where it was impossible that things should so have come to pass as they have done! — And did not the great captain confess his fault, that he was out of the way, and not of the faith which these gospellers profess?

How many are come again from that which they professed to be God’s word! — The most part of this realm, notwithstanding the diligence of preachers to persuade them concerning this new learning which now is persecuted, never consented to it in heart, as experience teacheth. — And what plagues have come upon this realm sithen this gospel, as they call it, came in amongst us! Before we had plenty; but now there is nothing like as it was. — Moreover all the houses of the parliament have overthrown the laws made for the establishing of this gospel and religion; and new laws are erected for the continuance of the contrary. — How miraculously doth God confound their doctrine and confirm ours! For how was Wyat overthrown! How prosperously came in our king! How hath God blessed our queen with fruit of womb! How is the pope’s holiness restored again to his right! All these do teach plainly, that this their doctrine is not God’s word.’

Thus reason the worldly-wise, which see not God’s wisdom. For else, if they considered that there was with us unthankfulness for the gospel, no amendment of life, but all kind of contempt of God, all kind of shameless sinning ensued the preaching of the gospel, they must needs see that God could not but chastise and correct; and, as he let Satan loose, after he had bound him a certain time, for unthankfulness of men, so to let these champions of Satan run abroad, by them to plague us for our unthankfulness. Great was God’s anger against Ahab, because he saved Ben-hadad, king of Syria, after he had given him into his hands; and afterward it turned to his own destruction. God would that double sorrow should have been repaid to them, because of the sorrow they did to the saints of God. Read the eighteenth of the Revelation.

As for the victory given to the queen’s highness, if men had any godly wit, they might see many things in it. First God hath done it to win her heart to the gospel. Again he hath done it, as well because they that went against her put their trust in horses and power of men, and not in God, as because in their doing they sought not the propagation of God’s gospel. Which thing is now plainly seen by the confession of the captain: his heart loved popery, and hated the gospel. Besides this, men may easily see he was purposed never to have furthered the gospel, but so to have handled the livings of ministers, that there should never have been any ministry in manner hereafter. And what one of the councilors, which would have been taken as gospellers in our good king’s days, declare now that even they loved the gospel? Therefore no marvel why God fought against them.

They were hypocrites, and under the cloak of the gospel would have debarred the queen’s highness of her right: but God would not so cloak them.

Now for the relenting, returning, and recanting of some from that which they once professed or preached, alas! who would wonder at it? For they never came to the gospel but for commodity and gain’s sake; and now for gain they leave it.

The multitude is no good argument to move a wise man: for who knoweth not more to love this world better than heaven, themselves better than their neighbors? “Wide is the gate,” saith Christ, “and broad is the way that leadeth to destruction, and many there be that go in thereat: but strait is the gate, and narrow is the way, which leadeth unto life; and few there be that find it.” All the whole multitude cry out upon Jesus, “Crucify him,” truss him up: but, I trow, not because they were the bigger part, therefore they were to be believed. All Chaldee followed still their false gods: only Abraham followed the true God.

And where they say that greater plagues are fallen upon the realm in poverty and such other things than before, is no argument to move others than such as love their swine better than Christ. For the devil chiefly desireth his seat to be in religion: if it be there, then he will meddle with nothing we have; all shall be quiet enough: but if he be raised thence, then will he beg leave to have at our pigs. Read Matthew 8 of the Gergesites.

As long as with us he had the ruling of religion, which now he hath gotten again, then was he Robin Good-fellow; he would do no hurt: but when he was tumbled out of his throne by preaching of the gospel, then ranged he about as he hath done, but secretly.

Finally, effectual he hath not been but in “the children of unbelief.” Them indeed hath he stirred up to be covetous, oppressors, blasphemers, usurers, whoremongers, thieves, murderers, tyrants: and yet perchance he suffered them to profess the gospel, the more thereby to hinder it, and cause it to be slandered. How many now do appear to have been true gospellers?

As for the parliament and statutes thereof, no man of wisdom can think otherwise but that, look what the rulers will, the same must there be enacted; for it goeth not in those houses by the better part, but by the bigger part. And it is a common saying, and no less true, Major pars vincit meliorem , ‘The greater part overcometh the better.’ So they did in condemning Christ, not regarding the counsel of Nicodemus: so they did also in many general councils. But all wise men know that acts of parliament are not for God’s law in respect of God’s law, but in respect of the people.

Now what we are, God knoweth, and all the world seeth; more meet a great deal to have the devil’s decrees, than God’s religion, so great is our contempt of it. And therefore justly for our sins, as Job saith, God hath set “hypocrites to reign over us,” which can no more abide God’s true religion than the owl the light, or bleared eyes the bright sun; for it will have them to do their duties, and walk in diligent doing of the works of their vocation.

If God’s word, I mean, had place, bishops could not play chancellors and idle prelates as they do, priests should be otherwise known than by their shaven crowns and tippets. But enough of this.

As for miracles of success against Wyat and other, of the king’s coming in, etc., I would to God men would consider two kinds of miracles: one to confirm and prepare men in the doctrine which they have received; and another to prove and try men how they have received it, and how they will stick unto it. Of the former these miracles be not, but of the second. Now, by this success given to the queen, God trieth whether we will stick to his truth simply for his truth sake or no. This is a mighty illusion which God sendeth to prove his people, and to deceive the hypocrites which receive not God’s truth simply, but in respect of gain, praise, estimation. Read how Ahab was deceived. But I will now return to the third commodity coming by the cross. Here let us see “the wisdom of God” in “making the wisdom of the world foolish,” which knoweth little of man’s corruption, how foul it is in the sight of God, and displeaseth him; which knoweth little the portion of God’s people to be in another world; which knoweth little the Patron of Christians, Christ Jesus; which knoweth little the general judgment of God, the great malice of Satan to God’s people, the price and estimation of the gospel; and therefore in the cross seeth not as God’s wisdom would we should see, namely, that God in punishing them which sin least would have his anger against sin seen most, and to be better considered and feared.

In punishing his people here, he kindleth their desire towards their restful home. In punishing his servants in this life, he doth conform and make them like to Christ; that as they be like in suffering, so shall they be in reigning.

In punishing his church in the world, he doth give a demonstration of his judgment which shall come on all men, when the godly shall there find rest, though now they be afflicted; and the wicked now wallowing in wealth shall be wrapped in woe and smart. In punishing the professors of his gospel on earth, he setteth forth the malice of Satan against the gospel and his people, for the more confirming of their faith, and the gospel to be God’s word indeed, and they to be God’s people; for else the devil would let them alone. In punishing the lovers of his truth more than others which care not for it, he putteth them in mind how they have not had in price, as they should have had, the jewel of his word and gospel. Before such trial and experience came, perchance they thought they had believed and had had faith; which now they see was but a lip-faith, a mock faith, or an opinion. All which things we see are occasions for us to take better heed by mean of the cross.

Therefore, thirdly, let us consider the cross to be commodious for us to learn God’s wisdom, and what is man’s foolishness, God’s displeasure at sin, a desire to be with God, the conformity with Christ, the general judgment, the malice of Satan, hatred of sin, the gospel to be God’s word, and how it is to be esteemed, etc. Thus much for this.

Now will I, fourthly, briefly show you the cross or trouble to be profitable for us to learn and behold better the providence, presence, and power of God, that all these may be coupled together as in a chain to hang about our necks; I mean God’s justice, mercy, wisdom, power, presence, and providence.

When all things be in rest, and men be not in trouble, then they are forgetful of God commonly, and attribute too much to their own wisdom, policies, providence, diligence; as though they were the procurers of their own fortune, and workers of their own weal. But when the cross cometh, and that in such sort as their wits, policies, and friends cannot help; though the wicked despair, run from God to saints and such other unlawful means; yet do the godly therein behold the presence, the providence, and power of God. For the scripture teacheth all things to come from God, weal and woe; and that the same should be looked upon as God’s work, although Satan, the devil, be often an instrument by whom God worketh justly and mercifully; justly to the wicked, and mercifully to the godly: as by the examples of wicked Saul and godly Job easily we may see God’s work by Satan his instrument in them both.

The children of God therefore, which before forgat God in prosperity, now in adversity are awaked to see God in his work, and no more to hang on their own forecasts, power, friends, wisdom, riches, etc.; but learn to cast themselves on God’s providence and power, whereby they are so preserved and governed, and very often miraculously delivered, that the very wicked cannot but see God’s providence, presence, and power, in the cross and affliction of his children; as they (his children I mean) to their joy do feel it, thereby learning to know God to be the Governor of all things.

He it is that giveth peace; he it is that sendeth war; he giveth plenty and poverty; he setteth up and casteth down; “he bringeth to death, and after giveth life.” His presence is everywhere; his providence is within and without; his power is the pillar whereby the godly stand, and to it they lean, as to the thing no less able to set up than to cast down. Which thing full well the apostle saw in his afflictions, and therefore greatly rejoiced in them, that eminentia virtutis Dei , ‘God’s power,’ might singularly be seen therein.

Concerning this thing I might bring forth innumerable examples of the affliction of God’s children, both in the old and new Testament, wherein we may see how they felt God’s presence, providence, and power plentifully. But I will omit examples, because every one of us that have been or be in trouble cannot but, by the same, remember God’s presence, which we feel by his hand upon us; his providence which leaveth us not unprovided for, without any of our own provision; and his power which both preserveth us from many other evils which else would come upon us, and also maketh us able to bear more than we thought we could have done.

So very often doth he deliver us by such means as have been thought most foolish, and little to have been regarded: and therefore we shake off our sleep of security and forgetting of God, our trust and shift in our own policies, our hanging on men or on our own power.

So that the cross you see is commodious, fourthly, for to see God’s presence, providence, and power, and our negligence, forgetfulness of God, security, self-love, trust and confidence in ourselves; and things in this life to be cast off, as the other are to be taken hold on.

And this shall suffice for the commodities which come by the cross; wherethrough we may be in love with it for the commodities’ sake, which at length we shall find, though presently in sense we feel them not. ‘No castigation or punishment is sweet for the present instant,’ saith the apostle, ‘but afterwards the end and work of the thing is otherwise:’ as we see in medicines, the more wholesome that they be, the more unpleasant is the taste thereof, as in pills, potions, and such like bitter stuff; yet we will, on the physician’s word, drink them gladly for the profit which cometh of them. And, dearly beloved, although to lose life and goods, or friends, for God’s gospel sake, it seem a bitter and sour thing; yet in that our “Physician” which cannot lie (Jesus Christ I mean) doth tell us that it is very wholesome, howsoever it be [un]-toothsome, let us with good cheer take the cup at his hand, and drink it merrily. If the cup seem unpleasant, and the drink too bitter, let us put some sugar therein, even a piece of that which Moses cast into the bitter water, and made the same pleasant; I mean an ounce, yea, a dram of Christ’s afflictions and cross which he suffered for us. If we call this to mind, and cast of them into our cup, (considering what he was, what he suffered, of whom, for whom, to what end, and what came thereof,) surely we cannot loath our medicine, but wink, and drink it lustily.

Lustily therefore drink the cup which Christ giveth, and will give unto you, my good brethren and sisters; I mean, prepare yourselves to suffer whatsoever God will lay upon you for the confessing of his holy name. If not because of these three things, that ye are not of the world, ye suffer not alone, your trouble shall not hurt you; yet, for the commodities which come of the cross, I beseech you heartily to embrace it. The fight is but short, the joy is exceeding great. Oportet semper orare : “We must pray alway.” Then shall we undoubtedly be directed in all things by God’s holy Spirit, which Christ hath promised to be our doctor, teacher, and Comforter: and therefore we need not to fear what man or devil can do unto us either by false teaching or cruel persecution; for our Pastor is such a one that “none can take his sheep out of his hands.” To him be praise forever. Amen. Thus much, my dear brethren and sisters in our dear Lord and Savior Jesus Christ, I thought good to write unto you for your comfort in these troublesome days, and for the confirmation of the truth that ye have already received: from the which if ye for fear of man, loss of goods, friends, or life, do swerve or depart, then ye depart and swerve from Christ, and so snarl yourselves in Satan’s sophistry to your utter subversion. Therefore, as St. Peter saith, “watch and be sober, for as a roaring lion he seeketh to devour you.” “Be strong in faith,” that is, mammer not, nor waver not, in God’s promises, but believe certainly that they pertain to you, that God “is with you in trouble, that he will deliver you and glorify you.” But yet see that ye call upon him specially “that ye enter not into temptation,” as he taught his disciples, even at such time as he saw Satan “desire to sift them,” as now he hath done to sift us.

O dear Savior, prevent him now, as thou didst then with thy prayer, I beseech thee; and grant that our “faith faint not;” but strengthen us to confirm the weak that they deny not thee and thy gospel, that they “return not to their vomit” and puddle of mire in popery and superstition; as massing, praying to saints, praying for the dead, or worshipping the work of men’s hands, instead of thee their Savior. Oh, let us not so run down headlong into perdition, stumbling on those sins from the which there is no recovery, causing thee to “deny them before thy Father,” making “their latter end worse than the beginning:” as it chanced to Lot’s wife, Judas Iscariot, Francis Spira, and to many others. But rather strengthen them and us all in thy grace, and in those things which thy word teacheth, that we may here hazard our life for thy sake; and so shall we be sure to save it; as, if we seek to “save it, we cannot but lose it:” and that being lost, “what profit can we have, if we win the whole world?” O set thou always before our eyes, not as reason doth, this life, the pleasure of the same, death of the body, and prisonment, etc.; but everlasting life, and those unspeakable joys which undoubtedly they shall have, which “take up the cross and follow thee.” Set ever before us also the eternal hell-fire and destruction of soul and body forevermore, which they must needs at length fall into, the which are afraid for the hoar frost of adversity that man or the devil stirreth up to stop or hinder us from going forward in our journey to heaven’s bliss. To the which do thou bring us for thy name’s sake. Amen.

Pray for all your brethren which be in prison and exile, and so absent from you in body, but yet present with you in spirit: and heartily pray God once to prove us, and trust us again with his holy word and gospel; that we may be suffered to speak, and you to hear his voice, as heretofore we and you have done, but unthankfully and negligently, I may say, yea, very unworthily and carnally. And therefore is his most just anger fallen now upon us.

He remember his mercy towards us in his time, we beseech him. Amen. Your own in the Lord, JOHN BRADFORD.

FAREWELL TO THE CITY OF LONDON. FB238 To all that profess the gospel and true doctrine of our Lord and Savior Jesus Christ in the city of London, John Bradford, a most unworthy servant of the Lord, now not only in prison, but also excommunicated and condemned to be burned for the same true doctrine, wisheth “mercy, grace, and peace,” with increase of all godly knowledge and piety, from God “the Father of mercy,” through the merits of our alone and omnisufficient Redeemer Jesus Christ, by the operation of the Holy Spirit, forever. Amen.

My dearly beloved brethren in our Savior Christ, although the time I have to live is very little, (for hourly I look when I should be had hence to be conveyed into Lancashire, there to be burned, and to render my life by the providence of God where I first received it by the same providence;) and although the charge is great to keep me from all things whereby I might signify anything to the world of my state; yet, having as now I have pen and ink through God’s working, maugre the head of Satan and his soldiers, I thought good to write a short confession of my faith, and thereto join a little exhortation unto you all to live according to your profession.

This my faith I would gladly particularly declare and expound to the confirmation and comfort of the simple; but, alas! by starts and stealth I write in manner that that I write, and therefore I shall desire you all to take this brevity in good part. First for my faith, I do confess and pray all the whole congregation of Christ to bear witness with me of the same, that I do believe constantly, through the gift and goodness of God (for “faith is God’s only gift”), all the twelve articles of the symbol or creed commonly attributed to the collection of the apostles; not because of the creed itself, but because of the word of God, the which teacheth and confirmeth every article accordingly. This word of God, written by the prophets and apostles, left and contained in the canonical books of the holy Bible, I do believe to contain plentifully ‘all things necessary to salvation;’ so that nothing, as necessary to salvation, ought to be added thereto: and therefore the church of Christ, nor none of his congregation, ought to be burdened with any other doctrine than which hereout hath his foundation and ground. In testimony of this faith I render and give my life, being condemned, as well for not acknowledging the antichrist of Rome to be Christ’s vicar-general and supreme head of his catholic and universal church, here and elsewhere, upon earth; as for denying the horrible and idolatrous doctrine of transubstantiation, and Christ’s real, corporal, and carnal presence in his supper, under the forms and accidents of bread and wine.

To believe Christ our Savior to be “the Head of his church,” and kings in their realms to be “the supreme powers” to whom every soul oweth obedience; and to believe that in the supper of Christ (which ‘the sacrament of the altar,’ as the papists call it and use it, doth utterly overthrow) is a true and very presence of whole Christ, God and man, to the faith of the receiver, (but not to the stander by and looker upon,) as it is a true and very presence of bread and wine to the senses of men; to believe this, I say, will not serve; and therefore as an heretic I am condemned and shall be burned. Whereof I ask God heartily mercy that I do no more rejoice than I do, having so great cause as to be an instrument wherein it may please my dear Lord God and Savior to suffer.

For, albeit my manifold sins even sithen I came into prison have deserved at the hands of God not only this temporal, but also eternal fire in hell, (much more then my former sinful life, which the Lord pardon for his Christ’s sake, as I know he of his mercy hath done, and never will lay mine iniquities to my charge to condemnation, so great is his goodness, praised therefor be his holy name!) although, I say, my manifold and grievous late sins have deserved most justly all the tyranny that man or devil can do unto me; and therefore I confess that the Lord is “just, and that his judgments be true,” and deserved on my behalf; yet the bishops and prelates do not persecute them in me, but Christ himself, his word, his truth, and religion.

And therefore I have great cause, yea, most great cause, to rejoice that ever I was born and hitherto kept of the Lord; that by my death, which is deserved for my sins, it pleaseth the heavenly Father to glorify his name, to testify his truth, to confirm his verity, to repugn his adversaries.

O good God and merciful Father, forgive me my great unthankfulness, especially herein.

And you, my dearly beloved, for the Lord Jesu Christ’s sake, I humbly and heartily in his bowels and blood do now, for my last vale and ‘farewell’ in this present life, beseech you and every of you, that you will consider this work of the Lord accordingly; first by me to be admonished to beware of hypocrisy and carnal security: profess not the gospel with tongue and lips only, but in heart and verity; frame and fashion your lives accordingly.

Beware God’s name be not evil spoken of, and the gospel less regarded, by your conversation. God forgive me that I have not so heartily professed it as I should have done, but have sought much myself therein!

The gospel is a new doctrine to the “old man:” it is “new wine,” and therefore cannot be “put in old bottles” without more great hurt than good to “the bottles.” If we will talk with the Lord, we must “put off our shoes” and carnal affections: if we will hear the voice of the Lord, we must “wash our garments,” and be holy: if we will be Christ’s disciples, we must “deny ourselves, take up our cross, and follow Christ.” We “cannot serve two masters:” if we seek Christ’s kingdom, we must also seek for “the righteousness thereof.” To the petition of, “Let thy kingdom come,” we must join, “Thy will be done,” done, done “on earth as it is in heaven.” If we will “not be doers of the word but hearers of it only, we sore deceive ourselves.” If we hear the gospel and love it not, we declare ourselves to be but fools and “builders upon the sand.” The Lord’s Spirit hateth feigning; deceitfulness the Lord abhorreth. If we come to him, we must beware we come not to him “with a double heart;” for then it may chance that God will answer us according to the block which is in our heart, and so we shall deceive ourselves and others. To faith see that we couple “a good conscience,” lest we “make a shipwreck.” To the Lord we must come “with fear and reverence.” If we will be gospellers, we must be Christ’s: if we “be Christ’s, we must crucify our flesh, with the lusts and concupiscences thereof.” If we will “be under grace, sin must not bear rule in us.” We may not come to the Lord, and “draw nigh to him with our lips, and leave our hearts elsewhere;” lest the Lord’s wrath wax hot, and he take from us the good remaining. In no case can the kingdom of Christ approach to them that repent not.

Therefore, my dearly beloved, let us repent and be heartily sorry that we have so carnally, so hypocritically, so covetously, so vain-gloriously professed the gospel. For all these I confess of myself, to the glory of God and mine own confusion here, that he may “cover mine offenses” in the day of judgment. Let the anger and plagues of God, most justly fallen upon us, be applied to every one of our deserts, that from the bottom of our hearts every of us may say: ‘It is I, Lord, that have sinned against thee: it is mine hypocrisy, my vainglory, my covetousness, uncleanness, carnality, security, idleness, unthankfulness, self-love, and such like, which have deserved the taking away of our good king, of thy word and true religion, of thy good ministers by exile, prisonment, and death: it is my wickedness that causeth success and increase of authority and peace to thine enemies. O “be merciful, be merciful, unto us.” “Turn to us again,” O Lord of hosts, and “turn us unto thee.” “Correct us, but not in thy fury, lest we be consumed.” “In thine anger chastise us not.” “In thy wrathful displeasure reprove us not,” but “in the midst of thine anger remember thy mercy;” for, “if thou wilt mark what is done amiss, who shall be able to abide it? But with thee is mercifulness, that thou mightest be worshipped.” O then be merciful unto us, that we might truly worship thee. “Help us for the glory of thy name;” “be merciful unto our sins, for they are great.” O heal us and help us for thine honor: let not the wicked people say, “Where is their God?” ‘ etc.

On this sort, my right dearly beloved, let us heartily bewail our sins, repent us of our former evil life, heartily and earnestly purpose to amend our lives in all things, continually “watch in prayer,” diligently and reverently attend, hear, and read the holy scriptures, labor after our vocation to amend our brethren. Let us “reprove the works of darkness;” let us “fly from all idolatry;” let us abhor the antichristian and Romish rotten service, detest the popish mass, abrenounce their Romish god, prepare ourselves to the cross; be obedient to all that be in authority in all things that be not against God and his word: for then answer with the apostles, “It is more meet to obey God than man.”

Howbeit, never for anything resist or rise against the magistrates; “avenge not yourselves,” but “commit your cause to the Lord,” “to whom vengeance pertaineth;” and he in his time will reward it. If ye feel in yourselves an hope and trust in God that he “will never tempt you above that he will make you able to bear,” be assured the Lord will be true to you, and you shall be able to bear all brunts. But if you want this hope, flee and get you hence, rather than by your tarrying God’s name should be dishonored.

In sum, “cast your care upon the Lord, knowing for most certain that he is careful for you.” With him “are all the hairs of your head numbered,” so that “not one of them shall perish” without his good pleasure and will; much more then nothing shall happen to your bodies which shall not be profitable, howsoever for a time it seem otherwise to your senses. Hang on the providence of God, not only when you have means to help you, but also when you have no means, yea, when all means be against you. Give him this honor, which of all other things he most chiefly requireth at your hands, namely, believe that you are his children through Christ; that he is your Father and God through him; that he loveth you, pardoneth you all your offenses; that “he is with you in trouble,” and will be with you forever. When you fall, he will put under his hand; you shall not lie still. “Tofore you call upon him, he heareth you:” “out of evil he will finally bring you, and deliver you to his eternal kingdom.” Doubt not, my dearly beloved, hereof; doubt not, I say, this will God your Father do for you in respect not of yourselves, but in respect of Christ your Captain, your Pastor, your Keeper, “out of whose hands none shall be able to catch you.”

In him be quiet, and often consider your dignity; namely, how that you be God’s children, the saints of God, citizens of heaven, “temples of the Holy Ghost,” the thrones of God, “members of Christ,” and lords over all.

Therefore be ashamed to think, speak, or do anything that should be unseemly for God’s children, God’s saints, Christ’s members, etc. “Marvel not though” the devil and “the world hate you,” though ye be persecuted here; for “the servant is not greater nor above his Master.” Covet not earthly riches, fear not the power of man, “love not this world, nor things that be in this world;” but long for the Lord Jesus his coming, at which time your “bodies shall be made like unto his glorious body.” “When he appeareth, you shall be like unto him.” When your life thus shall be revealed, “then shall ye appear with him in glory.” In the mean