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THE WRITINGS

OF

JOHN BRADFORD, M.A,,

MARTYR, 1555.

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THE

WRITINGS

OF

JOHN BRADFORD, M.A.,

FELLOW OF PEMBROKE HALL, CAMBRIDGE, AND PREBENDARY OF ST PAUL'S,

MARTYR, 1555.

CONTAINING

SERMONS, MEDITATIONS, EXAMINATIONS, &c. ^

EDITED FOR

Cftr ilatfeet Sorieta,

AUBREY TOWNSEND, B.D.,

OF TRINITY COLLEGE, DUBLIN, CURATE OF ST MICHAEL's, BATH.

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CAMBRIDGE:

PRINTED AT

THE UNIVERSITY PRESS.

M.DCCC.XLVIII. - '5"^

I

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^ I

CONTENTS.

PAOF,

Preface of the Editor ..... . ix

I. Two Prefaces by Bradford, 1548.

Preface to Artopoeus on the Law and Gospel . . 6

Preface to Orations of Chrysostom on prayer . .13

II. Preface to Melancthon on Prayer, 1553 . . 19

III. Sermons on Repentance and the Lord's Supper, &c.

Sampson to the Christian reader ... 29

Bradford to the Christian reader . . . .38

Sermon on repentance, 1553 . . . .•43

Sermon on the Lord's supper . . . .82

Bradford preaching before tlie court of Edward VI. Ill

— IV. Godly Meditations on the Lord's Prayer, Belief, and Ten Commandments, with other Exerclses. Advertisement to the reader, 1562 . . . 115

Instructions concerning Prayer . . . . IIG

Meditation on the Lord's Prayer . . . lis

Meditation on the Belief . . . . .140

Meditation on the Ten Commandments . . 148

Meditation on prayer . . . . . .173

Paraphrase of the Lord's Prayer . . . 180

On the second coming of Christ .... 185

On the sober use of the body . , . .187

On the pleasures of life . . . . .188

On true mortification . . . . . 190

On the Providence of God . . . . .191

On the presence of God . . . . .193

On the power and goodness of God . . .194

On Death ....... 195

On the passion of Christ . . . . .196

A general Supplication ..... 200

A Confession of sins ...... 202

A prayer for the mercy of God .... 203

A thanksgiving in the time of persecution . . 205

b

[BRADFORD.]

VI CONTENTS.

PAGE

t A prayci- on the work of Christ . . . 206

A prayer for Faith 209

A prayer for Repentance . . . . .210

Dialogue between Satan and Conscience . . . 210

> A treatise on Election and Free-will . . .211

- A brief sum of Election ..... 219

— V. Private Prayers and Meditations, &c.

Prayer on the wrath of God against sin . . . 224

When you awake out of your sleep, pray . . 230

When you behold the day-light, pray . . . 231

"When you arise, pray . . . . .231

When you apparel yourself, pray .... 232

When you are made ready to begin the day, pray . 232 Cogitations meet to begin the day with . . . 233

When you go forth of the doors, pray . . . 234

When you are going any journey, pray . . . 235

When you are about to receive your meat, pray . 236 In the meal-time, pray ...... 237

After your meat, pray . . ' . . . 237

Cogitations for about the mid-day time . . . 238

When you come home again, pray . . . 238

At the sun going down, pray ..... 239

"When the candles be light, pray .... 240

When you make youi'self uni'eady, pray , . . 240

When you enter yom- bed, pray . . . 241

When you feel sleep to be coming, pray . . . 242

Prayer for divine protection .... 242

A thanksgiving, being a godly prayer for all times . 245

^ VI. Meditations from the autograph of Bradford in a copy OF THE New Testament of Ttndale.

v * The second Birth ...... 250

•y * On following Christ ...... 252

-^ * On Affliction ...... 253

•f The larger part of the 'prayer on the work of Christ' is now first printed from a MS. in Emmanuel College, Cambridge.

• The articles marked with an asterisk are now, it is believed, printed for the first time.

I

CONTENTS.

* The life of Faith

* On the conflict of Faith

* On a good Conscience .

vu

PAGE

253 254

255

- VII.

Meditations and Prayers from MSS. in Emmanuel College, C^uibridge, and other sources.

* Meditation on the Lord's supper Admonition written in a New Testament

* Prayer for the presence of God A sweet contemplation of Heaven Place and joys of the life everlasting Felicity of the life to come

* Prayer for deliverance from trouble

* Prayer in the time of persecution

* Paraphrase of Psalm Ixxix. . Prayer of one standing at the stake

• •	. 260
	264
•	. 264
	266
• *	. 269
	273
•	. 276
	278
•	. 282
	292

7 ^

VIII. Five Treatises.

The old man and the new * The flesh and the spirit Defence of Election, Dedication .

Part I.

Part II.

Against the fear of Death The Restoration of all things

297 300 307 310 318 332 351

IX. Ten Declarations and Addresses.

Declaration concerning religion, 1554 Exhortation to Patience . Letter to men who relieved the prisoners * Address on Constancy

367 375 379 385

Letter on the Mass, to Hopkins, &c., at Coventry, 1554 389 Declaration on the Reformation, 1554 . . 399

Letter to the Queen and Parliament, 1554 . .401

Supplication to the King, Queen, and Parliament, 1554 403 * Remarks on a memorable trial .... 405 Admonition to lovers of the Gospel, 1555 . . 407

vni CONTENTS.

PAGE

X. Exhortation, 1554 — 6; and Farewells, 1555.

Exhortation to the brethren in England . . 414

Farewell to the city of London .... 434 Farewell to the university and town of Cambridge . 441 Farewell to Lancashire and Cheshire . . . 448

Farewell to the town of Walden . . . 455

'XL' Examinations and Prison- Conferences, 1555.

\^ The first examination ..... 465

The second examination ..... 473 The last examination ..... 482 Talk with Hussey and Seton ..... 493

Talk with Bp. Bonner 496

Conference with Willorton ..... 497

Talk with Cress well and Harding . . . 500

Conferences with Adn. Hai-psfteld .... 502

Talk with Clayden and others .... 615

Conference with Abp. Heath and Bp. Day . .518

Conference with Alphonsus a Castro . . . 530

Conference with Weston ..... 538

Conference with Pendleton .... 641

Conferences with Weston, and Reasons against Transubstantiation ...... 644

Talk with a Servant . . * . . 553

Appendix.

* Prefaces by Dr Wilkinson and Dr Harris, Oxford, 1652 . 558

Preface by Lever, 1567 ..... 665 Meditation on the tenth commandment, by Lever . 569 Prayer for the afflicted in France, 1562 . . 671

Ludovici Vivis Preces et Meditationcs diurnse . . 672

Prayer compiled by R. P. . . . . 678

Institutio contra vim Mortis, Bradfordo authore . 681

Preface by Bp. L-onside, 1688 .... 683 Oflicium ct Sententia contra Johannem Bradford, 1655. 685

Notes 688

PREFACE OF THE EDITOR.

This volume contains a largo portion of the doctrinal and de- votional writings of the martyr Bradford ; including sermons, meditations, prayers, treatises, public addresses, examinations, and prison-conferences. These are collected and arranged from a variety of sources in print and manuscript.

Fourteen pieces, and parts of others, are now for the first time published. The three Prefaces, p. 5 — 24, are also first reprinted since the sixteenth century. It is hoped that the text presented throughout the volume is pure and correct. Fifty-one MSS., some in the autograph of Bradford, and some very early transcripts, varying severally in length from one to twenty-nine pages of this book, have been col- lated. The first editions of Bradford's works are exceedingly scarce : some do not exist in our public libraries : and the copies used were obtained after much research. Every reference has been verified ; and the originals are quoted in the notes.

Some important pieces have usually been printed in the collection of his Letters ^ : but, as they are more properly public addresses than private epistles, they are classed in this volume as distinct treatises. Such are the following :

* The old man and the new,' p. 297 — 300 : the ' Defence of election,' p. 310 — 18 : ' The restoration of all things,' p. 351 — 64 : the ' Exhortation to patience,' and ' Letter to men who relieved the prisoners,' p. 375 — 84 : the Letter ' on the mass,' p. 389 — 99, and ' to the queen and parlia- ment,' p. 401 — 3 : the ' Admonition to lovers of the Gospel,' p. 407 — 11 : the 'Exhortation to the brethren in England,' and ' Four farewells,' p. 414 — 60.

Further particulars with regard to the contents of this volume are supplied in the editorial prefaces, pp. 3, 16, 28, 112, 223, 248, 258, 294, 305, 331, 350, 366, 412, 463.

1 Foxe, Acts and monuments, 1583, p. 1624 — 65; Bp. Coverdale, Letters of the martyrs, 1564, p. 251—489, 650—2.

X PREFACE OF

The remaining letters of Bradford, about eighty-four in number, some of which have not hitherto been printed, will appear in the concluding portion of his works. That volume will also include the * Hurt of hearing mass,' the translations from Chrysostom, Artopceus, and Melancthon, some minor pieces," a short memoir of Bradford, and an Index to both volumes.

The writings of Bradford, as a chaplain and friend of Bishop Ridley ^- arc of interest to all churchmen; and they embrace topics of deep import, which have more or less exercised the minds of devout believers in every period of the church of Christ. They fully justify the encomium of Foxe : ' Sharply he opened and reproved sin ; sweetly he preached Christ crucified ; pithily he impugned heresies and errors ; earnestly he persuaded to godly life 2.' They shew, ' how godly he occupied his time, being prisoner ; what special zeal he bare to the state of Christ's church ; what care he had to perform his office ; how earnestly he admonished all men ; how tenderly he comforted the heavy-hearted ; how fruitfully he confirmed them whom he had taught^.'

Such considerations encourage the hope, that the bless- ing of Almighty God may attend this endeavour to present to the public the entire remains of one, whom Bishop Latimer publicly designated 'that holy man^;' and of whom Bishop Ridley, within three years after admitting him to the order of deacon, wrote : ' In my conscience I judge liim more worthy to be a bishop, than many of us that be bishops already to be a parish-priest^.' Strype describes him as ' a mail of great learning, elocution, sweetness of temper, and profound devotion toward God ; ... of whose

1 " I thank God heartily that ever I was acquainted with him, and that ever I had such a one in my house." — Bp. Ridley, Lett, to Bern- here. Works, p. 380, Tarker Soc. See also p. 331 — 7, 363—9, 377 — 91, of Works of Bp. R. ; and p. 82, 464 of this volume.

2 Foxe, Acts, &c. 1583, p. 1603.

3 Id. ibid. p. 1624.

4 Protest of Bp. Latimer, a. d. 1554, Works, 11. 258, Parker Soc.

5 Bp. Ridley, Lett, to Gate and Cecil, Works, p. 337, Parker Soc.

THE EDITOR. XI

worth the papists themselves were so sensible, that they took more pains to bring him off from the profession of religion, than any other ^.' That impartial historian also refers to ' Bradford' in conjunction with ' Latimer, Cranmer, and Ridley, as four prime pillars of the reformed church of England^.'

It is the editor's welcome duty to return his best thanks, in behalf of the Parker Society, to the Reverend the Librarians of the Bodleian, Oxford, and the Cambridge University Library, and to the Reverend the Masters and Fellows of Emmanuel, and of Gonville and Caius College, Cambridge, for the privilege of access to manuscript remains of Bradford. The Society are also greatly indebted to the late O. H. Williams, Esq. of Ivy Tower near Tenby, for allowing a transcript to be taken of the Meditations in the autograph of Bradford, now first printed, p. 248 — 57.

Sincere thanks are hkewise due to the Rev. Canon Havergal, the Rev. W. Maskell, and the Rev. P. Hall, for the use of early editions of the writings of this martyr ; to the guardians of Archbishop Harsnett's Library, Colchester, for lending the Excitatio7ies animi in Deum, by Ludovicus Vives, Lugduni 1558 ; to J. G. Mansford, Esq. for the loan of the rare first English edition, 1563, of the * Acts and monuments' of Foxe ; and to the Rev. W. Goode, for the use of the scarce Latin edition of Foxe, the Rerum in ecclesia gestarum commentarii, Basil. 1559.

The editor has much pleasure, in conclusion, in expressing his obligation to Dawson Turner, Esq. F.R.S., J. Bruce, Esq. F.S.A., and G. Offor, Esq.; and he desires, in particular, to record his very grateful sense of the assistance rendered by his esteemed and lamented friend, the late George Stokes, Esq., the founder of the Parker Society.

6 Strype, Ecc. Mem. in. i. 363 — 4. 7 Id. ibid. 423.

ERRATA.

p. 83, note 4, instead of p. 1780, read 1583, p. 1G04.

p. 315, instead of note 2, read [^ 'heirs,' MS. : ' lieirs ; for if we be heirs of God, then are we fellow-heirs,' 15G2, 1564.]

p. 31C, note 3, line 3, instead of p. 327, 1. 35, read p. 325, 1. 37.

ll

PREFACES

TO

y TRANSLATIONS '

FROM

ARTOPCEUS AND ST CHRYSOSTOM,

BY

JOHN BRADFORD.

1548.

[BRADFORD.]

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potum : tDj^er bnto is ablielj ttoo

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OTatcj^f anlJ prag tjbat gou fal not in to temptation.

]JntprmUlr ftp iny^ (Slualter iCynue* ^Inno^ il*l3.

II

[From a copy in the Library of the Rev. W. Maskell, Broadleaze, Devizes.]

[' Misprint for 'me'.]

[The Translations from Artopoeus and Chrysostom will ajipcar in the following collection of the Writings of Bradford, after his Letters.

The Prefaces are now i-eprinted, first, since 1548 : and, as the earliest compositions of Bradford, known to have been published by himself, are placed at the beginning of this volume.

The name of the translator is not supplied in the original edition : but the initials "J. B." occur at the end, above the colophon. Bishop Bale (Catalogus, 1557, viii. 87.) states, Bradfordus transtulit in An- glicum sermonem Artopoeum de lege et evangelio, lib. i, [et] Chry- sostomum de Oratione, lib. i. Bishop Tanner (BibliotJieca, 1748) pxlds to the entry of Bale the first words of the title, and of the printed version of Artopoeus, and of the Preface to that of Chrysostom, with the date, London, 1548.

Bradford, also, in a Letter " from the Temple, this 12th of May, 1548," addressed to Traves, speaks of Translations executed by him- self: " Hereafter, and that shortly, by God's grace, I will send you, primiticB laborum meorum, a work or two, which I have translated into English, so soon as they be printed, which will be afore Whit- sontide^." Bradford writes in another Letter, " This Book, which I have sent, take it in good part. It is the fii-st; I trust, it shall not be the last God hath appointed me to translate. The print is very false ; I am sorry for it. I pray you, Be not offended at my babbling in the Prologues, &c3."]

P It will be remembered, that Edward VI. had come to the throne, Jan. 28, 15*7. Bradford was entered at the Inner Temple, in London, the following 8th of April. The Order of Communion was printed March 8, 1548. The Preface of Bradford to Chry- sostom on prayer is dated at the end, May 16, 1548 : (vide p. 15.) and Whitsunday, 1548, fell on May 20: (vide tables in Sir H. Nicholas' Chronol.) Bradford went to Cam- bridge about the ensuing midsummer. The first Book of Common Prayer of Edward VI. was set forth by authority in 1549. — The dates in this and other notes are (unless the contrary be noted,) according to our present reckoning.]

P Foxe, Acts &c. (ed. 1583) 1661 : or (ed. 1847) vii. 281—2.]

PREFACE TO THE PLACES OF ARTOPCEUS.

Here hast tliou, good reader, the Division of the Places of the Law and of the Gospel, gathered out of the holy scrip- tures by the godly learned man master Petrus Artopeus : which (the Places of the Law and Gospel, I mean) whoso truly understandeth, cannot by any man's doctrine be se- duced from the truth, or read the scriptures but to edify both himself and others : whereas he that is ignorant of the same cannot, though he were a great doctor of divinity, and could rehearse every text of the bible without book, but both be deceived, and deceive others ; as the experience hereof (the more pity) hath taught, nay, seduced the whole world. For how can it be, that such as find no terror of conscience, and see not their just damnation in the law of God, which com- mandeth things impossible to man's nature and power ; how can it be, I say, that such should find sweetness in the gospel of Christ ? How can the benefit of Christ shew itself to him that needcth it not ? What needeth the whole Matt. ix. man the physician ? " The law," saith St Paul, " was our schoolmaster unto Christ." But unto such as perceive and feel oai. iii. not the law, how is it a schoolmaster unto Christ ? How is the law a schoolmaster unto such as will not learn ? How have they learned, which think the law not to be impossible for man to fulfil? Or else, if they had looked on it, which is a spiritual doctrine, with spiritual eyes, would they have stirred any time contentions about the justification of faith ? Would they have taught any satisfactions, which man can do, towards God, if they had learned the law ?

It appeareth, therefore, by these things, that either the law hath not been their schoolmaster ; or else, that they have been negligent, forgetful, or proud and disdainful scholars. For they have not applied free pardon of sins to Christ, as all the world knoweth. But if they were brought to him, they would grant him to be a perfect workman: they would bo ashamed to say or think Christ to be but a patcher. Yet it appeareth (though openly in words they will not say so;

0

rilEFACE TO THE PLACES OF ARTOPGEUS.

An objection. Matt. vji. Kom. ii.

Objection.

Answer.

Heb. vii.

The nature of the law.

Psal. XXX. fWisd. xvi. 13.]

Note.

for that all christian hearts would abhor : it appcareth, I say), that they believe so.

Yea, sir, will they say, why judge you so ? Judge not, saitli Christ : and, wherein you judge another, saith Paul, 1 therein you condemn yourself. It seemeth, you speak of I malice, and declare yourself to be but a railer.

No, sir, herein I do not slander you, nor do none other- wise than Christ himself teached : "You shall know the tree," saith he, " by his fruit." If I see a man rob his neighbour, do I evil, if I think him to be a thief? If I see a man lie with his neighbour's wife, do I evil, if [I] judge him to be a fornicator ? If I hear a man unadvisedly (as not called in judgment) to swear by the mighty and most reverend name of God, do I naught, if I judge him to be a blasphemer ? jS^ay, you will say, what is this to the excusing of your rash- ness and uncharitableness in judging us ? For, though you belie us, yet we trust to be saved by Christ our Saviour. You say well, sir : I would your doings agreed to your sayings, and then were I a liar. But if you do so, let other men judge. Wherefore, I pray you, say you mass? Is not the mass, as you have taught and as you say it, a sacri- fice propitiatory to take away sins, both of the quick and dead ? Where is this taught you ? Doth this law bring to Christ? Yea, you will say, for we offer there Christ. And St Paul saith, " Christ offered himself once for all." But, I pray you, look on the nature of tlie law, which is, by God's teaching and speaking, to open to man the 'poison of his own heart : the law will not leave man in arrogancy or presumption, but will rather bring him to desperation. The law pulleth man down, and leadeth him into hell's mouth, as it is written, "Thou art he that leadest to hell," &c. The law filleth man full of grief and heaviness ; and, if succour come not from heaven, full of blasphemy even against God and his ordinances, as the history of Job, well weighed of a godly wit, will declare. Thus, you see, the law, where she is school- master, bringeth man into all humbleness of mind at the least.

Therefore, ye offerers, (for you say ye offer Christ,) what humbleness of mind is in you (if a man should grant you offered Christ), when you will offer that thing that no angel, no saint, no patriarch, no prophet, no man might or could offer ? Are you not good scholars, when you are taught to be humble,

I

niEFACE TO THE PLiVCES OF AllTOPCEUS. 7

and yet extol yourselves above angels ? I say, none could be found meet in heaven nor in earth to offer that offering, ■wherewith God's wrath, deserved by our sins, was appeased and extinct, but even he that was of both natures, both God and man, Jesus Christ. He was the sacrificer and the sacri- fice : he was the offerer and the lamb slain : slain, I say, for our sins. Alas, that ever such arrogancy should be crept into man's heart, not only to spoil Christ of his most glorious Note. office, but to extol yourselves above angels, and to make your- selves check-mate with^ Christ!

The law, I say, never taught you this horrible presump- tion. No, say ye, Clirist taught us. Did Christ teach you ? When, or where ? I provoke ye all to answer. Ye can never find it, I must needs still say, till I see you write it or speak it, out of the scripture, that you have authority to offer. In the mean time, I beseech you, good brethren, to leave off your arrogant presumption, and repent, and give to our good Christ his due honour and dignity.

Mark, also, doth not your offei-ing, as you would have it, make, as I said, Christ a patcher ? St Paul saith, " By ueb. %. one offering he hath made perfect them which are sanc- tified for ever." How say you to this ? Doth not your offering make the offering which Christ made imperfect ? For whatsoever is added to a perfection doth imply an im- perfection. Take heed, good reader, therefore, if thou be Mark thu. sanctified, purged from thy sins, anointed with the Holy Ghost, and made the child of God, it is done all by that one oblation of Christ's body on the cross, brought in to thee by the faith that thou hast in the same oblation. Or, if that thou be not now sanctified, if ever thou look to be sanctified or saved, it must be only by this work, wi'ought of Christ in his own person.

[1 i. e. to conquer, to take prisoner, to put an end to. Vide Todd; Nares, v. mate; Richardson. So in Marshall's Primer, 1535, " Neither is it meet to make them check with om- Saviour Christ, much less then to make them checkmate." — Three Primers, Oxf. (1834) 8. So too Bp. Coverdale, " Therefore would not Josue that any thing should be set checkmate with the cross and oblation of Jesus Christ, but that aU honour of cleansing and forgiveness of sins should be ascribed only unto him." — Bp. C, Works (Parker Soc.) The Old Faith, 50.]

8 PREFACE TO THE PLACES OF APiTOPCEUS.

Yet a little more. Where learned you to apply tlie mass for the sins of the quick and dead ? Yea, even the bread and •wine afore the words of consecration, as you call them, -when you say, Suscipe sancta Trinitas^, is applied for the salva- tion of the quick and the rest of the dead.

Scripture never teacheth you this word of application, nor

giveth you this authority to apply the sacrifice of Christ's

Note well, body, as you say, to -whom you will. You will make Christ,

Matt, xxviii. to whom the Father hath given " all power in heaven and

earth," under your power and your bondman, to serve as it

pleaseth you, to whom, when, where, and how much shall be

your will. So may you set Cain, if any man would give you

Gen. iv. a groat, out of hell. So may you falsify the true history of

LuUexvi. the rich o-lutton. You have not learned this of the law.

Eor the law brino-eth to Christ : but you brins; from Christ.

Leave oif and cease your application therefore. Repent, and

embrace by fiiith that only sacrifice which Christ himself

Heb. ix. made once for all : or else, I will be so bold to say, you shall

never be saved. Thus you see, I judge you not amiss.

Hereby it is evident, that these men, for all their great learning (as some of them have had), that yet they did never understand the law of God. For they never found sweetness in the gospel of Christ. Hath there not been great learned men, think you, that, besides this, have taught abstaining from certain kinds of meat, auricular confessions, worshipping of images, creeping to the cross, holy water, holy bread, pil- grimages, pardons, and I cannot tell what, necessary to salva- tion ? And this verily hath come hereof, that they have not known tlie law nor the gospel, though they could both preach, and teach, and say all the bible without book. For he that feeleth the law working in his heart, can never be satisfied, but despair, except the gospel and joyful tidings of Christ be brought unto him.

. - - In this book, therefore, thou hast the places of the Law and the Gospel divided, wherein I exhort thee to prove thy-

[1 Suscipe, sancta Trinitos, hanc oblationem quam ego indignus peccator offero in honore tuo, beata3 Marise, et omnium sanctorum tuorum pro peccatis et ofFensionibus raeis, et pro salute vivorum et roquie omnium fidclium defunotorum.— INIissale ad vs. Eccl. Sar. 1555. Ordin. IMiss. fol. CL j Ancient English Litur^v, Maskell (1844) 22, or (1846) 5G.]

rUEFACE TO THE PLACES OF AUTOrtEUS. 9

self. For though thou learnest them by heart, yet that is not the thing which makcth thee happy : for so the other men which make Christ but a party ^ saviour, could do. But if thou wilt profit, it behoveth thee to have experience and practice of them. Prove, therefore, thyself in the law : see if the texts and sentences of the law do fear thee, make thee dread, yea, tremble and quake at the justice of God : for God himself hath spoken it, and his word must needs be true, "Heaven and earth shall pass, afore one tittle or iota of the Matt. law be unperformed." For in whose heart the law worketh no fear, yea, horrible fear of God's wrath, surely they are in an evil case. Unto such the doctrine is no law, nor God is no God : their hearts be hardened, God unto them seemeth false : for if they knew, that God would damn all such as walk not in his ways, they would not do as they do; they would not only leave off their wickedness, but also in looking in the law they would horribly fear the vengeance of God for transffressinof the law.

But, alas! it is to be pitied, it is to be lamented: we ought to fear the plagues of God hanging over our heads. For notwithstanding God's most abundant mercy upon us, which should provoke us to repentance, when or where was tliere more security, and less fear of God, than is even in this realm of England at this day ?

The laws of God were never more plentifully nor more plainly set forth amongst any other people, than they be amongst us. The commandments of God are continually, in the ears of all people, read openly in the churches, yea, written upon the walls, so that all men know them ; yet is there none amendment. " Who shall I speak unto," saith the Jcr. vi prophet Hieremy, " whom shall I warn, that he may take heed? Their ears are so uncircumcised, that they may not hear. Behold, they take the word of God but for a scorn, and have no lust thereto."

It is true, say these our carnal gospellers, these papists will never have lust rmto God's word, they will never look upon the Testament. JMary^, saith the papists, these fellows of this new learning, see how they live ; they read the scrip- tures, and they are worse than all other, they will swear

[2 i. e. in part.]

[3 An. oath, meaning, Cy the Virgin ]\Iary : corrupted afterward into marry. — Nares.]

10

I'REFACE TO THE PLACES OF ARTOPCEUS.

Note well this.

Deut. V.

Ecclus. xxiii.

wounds, heart, sides, &c.^ The scripture would make us heretics : we will not be like these knaves, &c.

1^° Look, I pray you, what hatred is betwixt these two kinds of people : the one loveth the other so well, that, as the saying is, they would eat the other's heart ^ in garlick. Yet, for all this envy and malice, (which God of his gracious mercy reform !) mark, and you shall, I warrant you, see them agree both against God, even as the Pharisees and Sad- ducees, notwithstanding their contrary religions, agreed against Christ. Do not you both hear and read, i^° "Thou shalt not take the name of God in vain, for the Lord will not hold him guiltless, that taketh his name in vain?" Again, do you not hear, " The man which useth swearing shall be filled with iniquity, and the plague shall not depart from his house?" What think you, is there a God ? You tear a-pieces his most holy name in your mouths : for "By God," is a most common oath with you both. What, do you think in deed, that God is true ? I am sure you do not : for then were you worse than devils, for the devil feareth God ; but vou do not, seeing you know God saith, that his plague shall not depart from that man which useth swearing, and yet continue still to blaspheme that most holy, reverend, and terrible name of God. But unto you which yet continue to swear by God, [Psai. viii.] it is not so. " 0 Lord," saith David, " how wonderful reve- rend is thy name in all the earth !" Alas! why do you then make so light a thing of it ? For in all your talks, at every word's end almost, you rap out, as irreverently as you can, that most honourable and fearful name of God.

1^° Do you not read, that God commanded him which blasphemed his name to be stoned to death? Yea, you will say, to swear by God is not to blaspheme God's name : the story saith, he bjasphemed and cursed by that name. Yes, to swear by God is to blaspheme God, as may be proved by the very text : for some texts have for hlasphemavit^, diserte

\} Vide " A christen exhortacion vnto customable swearers," attri- buted by Bp. Tanner (Bibliotheca) to Bp. Coverdale; without date, N. Hyll, signatm-e A ii.]

['- An ancient expression of hatred : vide Horn. II. Q. 212.] [3 Et nuncupavit (explanavit, Chald. vers, e.vsecrarjs, Jun. et Trem. expressit, Pagnin. Syriac. Tigurin. diserte, Tigurin.) nomen, et male- dixit, Ar. Montan. Samarit. Pagnin. (vel, despexit, Oleast. Tigurin. vel, blasphcmavU, Chald. Syriac. Jun. et Trem.). — Poll Synops. in Levit. xxiv. 11.]

Lev. xxiv

Objection

Answer.

PREFACE TO THE PLACES OF ARTOPCEUS. 11

expressit nomen illud, et vilipendit : " he did plainly express that glorious name, and set nought by it," as you all do, that so swear. I pray you, mark the history, and know, that it i cor. x. is written to be your warning and for your doctrine ; as, if you repent not, you shall feel it : for God hateth the blas- pheming his holy name as much now as he did then ; and the longer he suffereth, the greater, if we repent not, will be our punishment.

If a man blame a papist now for swearing by God, Oh, Note, saith he, I will be no loller"* : you may see I remember him. Blame a carnal gospeller for swearing, and he will say, No, I will be no papist. Alas ! whose heart shaketh not for fear of God's vengeance ? For, as God is above all things, so is "By God " the greatest oath, and the greatest sin next unto ido- latry. Say not but ye be warned.

I cannot leave it, saith another: howbeit I think none The greatesc

., , plague of

evil. O thou man, that sayest so, thou haddest most need ^od. to tremble : for upon thee God hath already poured his most horrible plague. Yea, sayest thou, how so ? I feel no sickness, pocks, plagues, &c. No, no, man, the horriblest plague of God is, to be given up of God, as thou art that sayest, thou canst not leave it : for thou despisest God, and nothing regardest his threats. And yet thou canst leave from speaking that which the king enacteth for treason. But God hath enacted, "Thou shalt not swear at all: for whatso- ever is more than Yea, yea, or Nay, nay; cometh of naught." And yet thou regardest not that. Say not but thou art warned.

Again, what malice, hatred, envy, whoredom, unclean- ness, lechery, divorcements, bribing, theft, ravin, slanders, filthy talk, pride, covetousness, gluttony, drunkenness, lying (and who can tell all ?) is amongst us ! Surely, the most horrible plagues of God, that ever were upon any nation, are upon us (us Englishmen, I say), except we earnestly repent.

Thus it is manifest, the law of God is not feared ; so is Note. not God feared, which proveth there is no faith : for how canst thou believe that God will perform his promise to thee, when thou fearest not his truth to perform his word and threat ? God is no liar. Deceive not thyself, therefore : but prove whether thou be in faith. For except thou 2 cor. xiiu

[4 i. e. Lollard.]

12 PREFACE TO THE PLACES OF ARTOPCEUS.

fJith ''''"' ^''cmblc and quake at God's. justice in the law, thou hast no iaith, but art an hypocrite : for faith is not, where the fear of God is not ; and the fear of God is not, where God's law is not believed. Therefore, 1 say, take to thee the glass of God's law; look therein, and thou shalt see thy just damna- tion, and God's wrath for sin, which, if thou dreadest, will drive thee not only to an amendment, but also to a sorrow and hatred of thy wickedness, and even to the brim of despair, out of which nothing can bring thee but the glad tidings of Christ, that is, the gospel : for as God's word doth bind thee, so can nothing but God's word unbind thee ; and until thou comest to this point, thou knowest nothing of Christ. Therefore, exercise thyself in this book. Make unto thee a sure foundation ; begin at the Law : and if it fear thee, and bring thee to hell's mouth in consideration of thy sin and sinful nature, then come to Christ, come to the gospel : then shalt thou be a good scholar, and praise thy schoolmaster : then shalt thou feel the benefit of Christ ; then shalt thou love him, and thy neighbour for his sake. Then will it make thine ears to glow, and thy heart to bleed, to hear or see any thing set in Christ's place. Then shalt thou look for the coming of thy Lord, and weep to hear his name evil spoken of. The which thing he grant for his mer- cy's sake .•. AM EX.

PREFACE TO CHRYSOSTOM ON PRAYER. 13

TO THE READER,

GRACE A^'D PEACE, &c.

Forasmuch, good reader, as the Almighty Lord, of his secret wisdom and mere goodness, hath so hberally, so fatherly, so lovingly, so mercifully visited us most unworthy wretches, and of all nations the most abominable sinners, with his most gracious blessing of his precious, sacred, holy word and gospel, in such abundance and plenteousness, as no people heretofore hath had or now hath such cause and so great occasion (if we will ponder the same) to be thankful, as we have : It is our duties again to kiss and embrace the Son, lest the Lord be angry, and so we perish from the right Avay. Psai. a. It is our duties to arise forth of sleep, and to know the time Rom. xiii. of our visitation. It is our duties to bring honour and praise unto the Lord, well worthy his name, to bring forth gifts, Psai. xcvi. and come into his temple. Let the manifold examples of ingratitude and unthankfulness, and of God's vengeance for the same, both in the old Testament and in the new, be a warning unto us. Let the examples of late days, as well in this realm as in other countries, be monitions and lessons for us. God is the same God now he always hath been. And as much doth our sins, our obstinacy, and our wanton receiving of God's holy gospel, kindle the wrath of that patient and long-suffering Lord against us, as did the wicked- ness of others, upon whom, for our example, he hath taken punishment already. Let us learn, that "the long sufferance of God doth draw us to repentance" and to amendment of life: beware, lest we harden our hearts, and heap against and upon ourselves " the just judgment of God, the treasure of his wrath, against the day of vengeance," when his righteousness shall be opened, and he shall " reward every man according Rom. li. to his deeds." How long shall God thus cry unto us : O ye Enghshmen, " How long will you blaspheme mine honour ? rsai. iv. Why have ye such pleasure in vanity, and follow lies?" "Let us," I say, therefore, which have been drowned in dark-

14 PREFACE TO CHHYSOSTOM ON PRAYER.

isai. ix. ncss, and now come into the sunshine of God's most glorious gospel, " cast away the works of darkness, and put on the

Bom. xiii. amiours of light ; let us walk honestly as in the day time." Let us with all humbleness bewail our wickedness, our obsti- nacy, and resisting God's truth, our wanton carnal gospelling : and let us embrace it, let us follow it, let us not only be

James i. hoarers, but also doers of the word. It crieth for amend-

I Sam. XV. ment of living : let us therefore give it his due honour. God

isaui!'' regardeth more obedience than sacrifice. If we will obey him, we shall cat the good things of the land. Let us, there- fore, get up, and arise with the lost son, and say unto him,

Luke XV. " Father, we have sinned against heaven, and before thee," &c. Let us fall before the throne of his mercy, and beg of him, by continual prayer, a thankful and an obedient heart, and

Matt. xvii. therem to exercise our faith. For "this kind of devils is not cast out, but by prayer and fasting." Yea, faithful prayer is the only mean, whereby through Christ we both obtain all things necessary and convenient, and also retain and keep still the grace of God given unto us.

Now, seeing that amongst the many good and godly travails taken by divers men, as well