MarginaliaAnno. 1555. Iuly.very trueth it is not so but to their present sense, and therfore Dauid sayd:MarginaliaPsalme. lxx. Cxviii. xxxvii and. xxvi. MarginaliaPsalme. xxxi. Ego dixi in excessu meo, proiectus sum à facie tua. i.  

I said in my agony, I was cleane cast away from thy face. &c. But was it so? Naye verely. Read his Psalme and you shall see. So writeth he also in other places very often, especiallye in the person of Christ, as when he saith: MarginaliaPsalme. xxii.Deus meus, Deus meus, vt quid dereliquisti me? i.   My God, my God, why hast thou forsaken me? he sayth not, vt quid derelinquis? i.   Why doest thou forsake mee? or, derelinques? i.   Why wilt thou forsake me? but, vt quid dereliquisti? i.   Why haste thou forsaken me? Where in deede God had not left hym but that it was so to his sense, & that this Psalme telleth full well: whiche Psalme I pray you now and then reade, it is the. 22. and thereto ioyne the. 30. and the. 116. with diuers other. The same we reade in the Prophet Esay in his. 40. chapiter, where he reproueth Israell for saying, God had forgotten them. Nunquid nescis (saieth he?) i. MarginaliaEsay. xl.Knowest thou not? An non audiuisti? &c. i. Hast thou not heard? &c. Qui sperant in domino mutabunt fortitudinem. i.   They that trust in the Lorde, shall renue their strength. And in his. 54. chapiter: Noli timere. &c. Ad punctum enim, in modico dereliqui te, & in miserationibus magnis congregabo te. In momento indignationis abscondi faciem meam parumper a te, & in misericordia sempiterna misertus sum tui, dixit redemptor tuus dominus. Nam istud erit mihi sicut aquæ Noe. Vt enim iuraui ne porro aquæ Noe pertransirent terram, sic iuraui vt non irascar tibi & non increpem te. Montes enim comouebuntur & colles contremiscent, misericordia autem mea non recedet à te, & fœdus pacis meæ non mouebitur, dixit miserator tuus Dominus. i.   Feare not. &c. For a little while I haue forsaken thee, but with great compassion will I gather thee. For a moment in mine anger I hid my face from thee, for a litle season: but in euerlastyng mercy haue I had compassion on thee, saith the Lord thy redemer. For this is vnto me, as the waters of Noe. For as I haue sworn that the waters of Noe should no more goe ouer the earth, so haue I sworne that I would not bee angrye with thee, nor rebuke thee. For the Mountaines shall remoue, and the hilles shall fall downe, but my mercy shall not depart from thee, neither shall the couenaunt of my peace fall awaie, saith the Lorde, that hath compassion on thee.

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But the scriptures are full of such sweete places to them that wil MarginaliaMath. vii.portare iram domini & expectare salutem & auxilium eius. i.  

Beare the wrath of the Lorde, and wayt for his health and helpe. As of all temptations this is the greatest, that God hath forgotten, or will not help vs through the pikes, as they say: so of all seruices of God, this liketh he best, to hope assuredly on hym and for his helpe alwaies, which is adiutor in tribulationibus. i. An helper in tribulatiōs, and doth more gloriously shewe his power by suche as be weake, and feele thē selues so. For Marginaliai. Cor. xi.quo infirmiores sumus, eo sumus in illo robustiores. Sic oculi Domini. i. The weaker we are, the more strōg are we in him. Thus the eyes of the Lorde be on them that tremble and feare. MarginaliaPsalm. CxliiiiVoluntatem eorum faciet: i. he wyll accomplish their desire: he is with them in their trouble, he will deliuer them. Antequam clamauerint exaudit eos, i. before they crye, he heareth them, as all the scriptures teache vs. To the readyng wherof and harty prayer, I hartely commend you, besechyng almighty GOD, that of his eternall mercies he would make perfecte the good he hath begunne in you, and strengthen you to the ende, that you might haue no lesse hope, but much more, of his helpe to your comfort now against your enemies, then alreadye he hath geuen you against. N.   for not subscribyng the Kings will.

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Be certaine, be certaine good M. Hales, that all the heares of your head your deare father hath numbred, so that one of them shall not perish: your name is written in the booke of life. Therefore vpon GOD cast all your care, whiche will comforte you with his eternall consolations, and make you able to go through the fire (if neede be) which is nothyng to bee compared to the fire where into our enemies shall fall and lie for euer: from the whiche the Lorde deliuer vs, though it bee through temporall fire, which must bee construed accordyng to the ende and profite that commeth after it: so shall it then not muche deare vs to suffer it for our maister Christes cause, the which the Lord graunt for his mercyes sake, Amen.  

From the Kings Bench.

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Your humble Ihon Bradford.

MarginaliaA letter to D. Hill Phisition.THe God of mercy and father of all comfort, at this present and for euer engraffe in your hart the sense of his mercy in Christ, and the continuance of his consolatiō, which cannot but enable you to cary with ioy, whatsoeuer crosse he shall lay vpon you, Amen.

Hetherto I could haue no such libertie as to write vnto you, as I thinke you know: but now in that through Gods prouidence I haue no such restraint, I cannot but somthing write, aswell to purge me of the suspition of vnthankfulnes towardes you, as also to signify my carefulnes for you in these perilous dayes, lest you should waxe cold in Gods cause (which God forbid) or suffer the light of the Lord once kindled in your harte, to bee quenched, and so become as you were before, after the example of the world and of many others, which would haue bene accompted otherwise in our daies, and yet stil beguile thēselues, still would be so accompted, although by their outward life they declare the contrary, in that they thinke it inough to keepe the hart pure, notwithstāding that the outward man doth curry fauour.

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In which doing, as they deny God to be ielous, and therefore requireth the whole man as wel body as soule, being both create, as to immortality and society with him, so redeemed by the bloud of Iesus Christ, and now sanctified by the holy spirite to be the temple of God, & member of his Sonne: as (I say) by their MarginaliaPartyng stakes betwen God and the worlde.parting stake to geue God the hart, and the world the body, they deny God to bee ielous (for els they would geue him both, as the wyfe will do to her husband whether hee bee Ielous or no, if she be honest) so they play the MarginaliaDissemblers with þ^e church.dissemblers with the Church of God by their facte, offending the Godly, whom eyther they prouoke to fall with them, or make more careles and conscienceles if they be fallen, and occasioning the wicked and obstinate to triumph agaynst God, and the more vehemētly to prosecute their malice agaynst suche as will not defyle themselues in body or soule with the Romish ragges nowe reuiued amongest vs. Because of this, I meane lest you my deare Mayster and brother in the Lord, should doe as many of our Gospellers, or rather MarginaliaGospelspillers.Gospelspillers doo for feare of man, whose breath is in his nostrels,MarginaliaEsay. ii. & hath power but of the body, not fearing the Lord which hath power both of soule and body, and that not onely temporally, but also eternally: I could not but write somthing vnto you, aswell because duty deserueth it (for many benefits I haue receiued of God by your hands, for the which he reward you, for I can not) as also because charity and loue compelleth me: not that I thinke you haue any neede (for as I may rather learne of you, so I doubt not but you haue hetherto kept your selfe vpright from halting) but that I might both quiet my conscience calling vpō me hereabout, and signify vnto you by some thyng my carefulnes for your soule, MarginaliaDoctor Hill M. Bradfords Phisition.as painfully and often you haue done for by body.

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Therefore I pray you call to mynde that there be but MarginaliaTwo maistres. Two sortes of Subiectes. Two wayes. ii kyngdomes.two maisters, two kyndes of people, two wayes, and two mansion places. The masters bee Christ and Satan: the people be seruitures to eyther of these: the waies be strait and wide: the māsions be Heauen and Hell. Agayne: cōsider that this world is the place of tryal of Gods people and the deuils seruauntes, for as the one will folow his maister what soeuer commeth of it, so will the other. For a tyme it is hard to discerne who pertayneth to God and who to the deuill: as in the calme and peace, who is a good shipman and wariour, and who is not. MarginaliaAfflictiō trieth who goe with God, and who goe with the Deuill.But as when the storme aryseth, the expert mariner is knowne, and as in warre the good souldiour is seene, so in affliction and the crosse, easely Gods children are knowen from Sathās seruauntes: for then as the good seruant will follow his maister, so will the godly follow their Captaine, come what come will, where as the wicked and hypocrites will bid adew, and desyre lesse of Christes acquaintance. For which cause the crosse is called a probatiō and triall, because it tryeth who will go with God and who will forsake him. As now in England we see MarginaliaChristes part the smaller, and why?how small a company Christ hath in comparison of Sathans souldiours. Let no man deceiue himselfe, for he that gathereth not with Christe, scattereth abroad. No man can serue two maisters: the Lorde abhorreth double hartes: the luke warm, that is, such as are both hote and colde, he spitteth out of his mouth. None that halte on both knees doth God take for his seruauntes. The way of Christ is the strait way, and so strait, that as few fynd it and few

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