praise of Bonner, against the late monarch, and in favour of popery; which so excited the populace, that they were ready to drag him out of the pulpit.

Neither respect for the place, the presence of Bonner, nor regard for the civil authority of the Lord Mayor, who remonstrated with them, could restrain their rage; at length a dagger having been thrown at Bourn by one of the mob, his brother entreated Bradford, who stood in the pulpit behind him, to come forward and address the people. Our martyr cheerfully complied with this request, and exhorted them to submission and obedience to so good effect, that the multitude, after hailing him with affectionate expressions, dispersed quietly.

As soon as Bourn thought he might safely venture out of the pulpit, and, notwithstanding the civil authorities were at hand to protect him, he besought Bradford not to quit him, till he was in a situation of safety; and whilst the Lord Mayor and Sheriffs preceded Bourn to the Grammar School - house, Bradford and Rogers (another martyr) kept close to him behind, concealing him with their gowns, and thus conducted him safe through the mob. In the afternoon of the same day, Bradford, who had not yet been silenced, preached at Bow Church, and shortly reproved the people for their tumultuous and seditious behaviour in the morning.

Within three days afterwards, however, he was sent for to the Tower of London, to appear before the Queen and her council; where he was charged with his conduct on the preceding Sunday as seditious; his accusers choosing to assume, that as he could so easily disperse the mob, he must have had some hand in exciting it.—Pp. 22, 23.

The event will easily be anticipated; this amiable and pious man was committed to the Tower, where he remained till the following Easter-eve, when he was removed to the King's Bench, and there continued in confinement till his last examination; after which he was committed first to the Clink, and finally to the Poultry Counter. The account of his various examinations, and disputes with persons sent for the purpose of entrapping him into some concessions, will well repay a careful perusal. These examinations took place in the "Ladye Chapel" of St. Saviour's Church, of which there are two spirited engravings, and which receive an additional interest from the recent infamous attempts to destroy that venerable fabric. On these occasions the notorious and inhuman Bonner, and the scarcely less atrocious Gardiner, appear in their true characters; and it is worthy of observation, that Bourn, the very man whose life he had been instrumental in preserving, was one of his most bitter enemies and calumniators: thus fulfilling the almost prophetic exclamation of a person in the crowd, upon that memorable day: "Ah, Master Bradford, you are saving him who will one day help to burn you!"

This melancholy event was now, indeed, drawing near; the fires of persecution were on the eve of being kindled, and the blood of some of the best and bravest of the soldiers of Christ, about to be sacrificed at the shrine of the Moloch of superstition. His conduct at the stake was exemplary in the extreme, and our biographer has related it with dignified simplicity.

He asked all the world forgiveness, and forgave all the world, and entreated the people to pray for him; and, turning his head towards the young man who suffered with him, said, "Be of good comfort, brother, for we shall have a joyful supper with the Lord this night;" and so, embracing the reeds, he said, "Strait is the way, and narrow is the gate, that leadeth unto eternal salvation; and few there be that find it." And thus they both ended their mortal lives, like two lambs, without any alteration of countenance, being void of all fear, hoping to obtain the prize of the goal they had long run at; to the which (adds the martyrologist) I beseech Almighty God happily to conduct us, through the merits of Jesus Christ, our Lord and Saviour. Amen.-P. 311.

He was of a gentle and amiable disposition, and held in such great reverence and admiration by all good men, that numbers who knew him only by fame, greatly lamented his death; and even many of the Papists themselves wished heartily for his life. In confirmation of which we are informed by Strype, in his Ecclesiastical Memorials, that "He was one of whose worth the Papists themselves were so sensible, that they took more pains to bring him off from the profession of religion than any other. And Fuller informs us, that "Parsons, the Jesuit, who will hardly afford a good word to a protestant, saith, that he seemed to be of a more soft and mild nature, than many of his fellows."

It is so much the fashion of the Calvinists of the present day to endeavour to appropriate to themselves every illustrious character, both of ancient and modern times, as, for example, Jewell, Heber, and others, that a word or two upon the creed propounded by Bradford, may not be irrelevant. Our own opinions upon the general doctrine are too well known to need repetition; nor are we so chivalrous as to claim for our own all the great and good of the olden time; but we, nevertheless, desire to shew that the objects of our admiration and esteem were not tinctured with all the gloomy dogmas of Calvin and Knox, although they may have imbibed, in the infancy of the reformation, some of the ascetic doctrines and predestinarian theories of those enthusiastic, but mistaken, divines.

In furtherance of this object, and to gratify, at the same time, our readers, we shall proceed to lay before them an abstract of the confession of faith drawn up by Bradford, Saunders, Bishops Hooper and Ferrar, and others, wherein the principal points of belief recognised by the Established Church at this very period are laid down.

First, we confess and believe all the canonical books of the Old Testament, and all the books of the New Testament, to be the very true word of God, and to be written by the inspiration of the Holy Ghost; and are therefore to be heard accordingly, as the judge of all controversy in matters of religion.

Secondly, we confess and believe, that the Catholic Church, which is the Spouse of Christ, as a most obedient and loving wife, doth embrace and follow the doctrine of these books, in all matters of religion, and therefore is she to be heard accordingly; so that those who will not hear this Church, thus following and obeying the word of her husband, we account as heretics and schismatics, according to this saying-If he will not hear the Church, let him be unto them as a heathen.

Thirdly, we believe and confess all the articles of faith and doctrine, set forth in the symbols of the apostles, which we commonly call the creed; and in the symbols of the councils of Nice, held A.D. 324; of Constantinople, A. D. 384; of Ephesus, A. D. 432; of Chalcedon, A. D. 454; of Toletum, the first and fourth also in the symbols of Athanasius, Irenæus, and Tertullian, and of Dacus, which was about the year of our Lord, 376. We confess and believe, we say, the doctrine of the symbols generally and particularly; so that whosoever doth otherwise we hold the same to err from the truth.

Fourthly, We believe and confess concerning justification, that it cometh only from God's mercy, through Christ.

Fifthly, We confess and believe concerning the exterior service of God, that it ought to be according to the word of God; and therefore, in the congregation, all things public ought to be done in such a tongue, as may be meet to edify, and not in Latin, where the people understand not the same.

Sixthly, We confess and believe that God only, by Christ Jesus, is to be prayed unto and called upon; and therefore we disallow invocation or prayer to saints departed this life.

Seventhly, We confess and believe, that, as a man departeth this life, so shall he be judged in the last day generally; and in the mean time is entered into the state of the blessed for ever, or damned for ever; and therefore is either past all help, or else needs no help of any in this life. By reason whereof we affirm purgatory, masses of Scala coeli, Trentals, and such suffrages as the Popish Church doth obtrude as necessary-to be the doctrine of Antichrist.

Eighthly, We confess and believe the Sacraments of Christ, which be Baptism and the Lord's Supper,-that they ought to be ministered according to the institution of Christ, concerning the substantial parts of them;—and that they be no longer sacraments, than they be had in use, and used for the end for the which they were instituted.

And here we plainly confess, that the mutilation of the Lord's Supper, and the subtraction of the one kind from the lay people, is Antichristian.

And so is the doctrine of transubstantiation of the sacramental bread and wine, after the words of consecration, as they be called.

Item,-The adoration of the sacrament with honour due unto God; the reservation and carrying about of the same.

Item,-The mass to be a propitiatory sacrifice for the quick and dead, or a work that pleaseth God.

All these we confess and believe to be Antichrist's doctrine, as is the inhibition of marriage, as unlawful, to any state.

We have made this copious extract for two reasons: first, to show the intimate connexion between the Creed of the Established Church of England, in the sixteenth and nineteenth centuries; and, secondly as an extraordinary and interesting evidence of the purity of the tenets of our early reformers, for the instrument bears date, May 8th, A. D. 1554.

Having thus given a concise abstract of the Life and Opinions of Holy John Bradford, we revert to his biographer. And here we cannot avoid expressing a wish that he had confined his labours to the illustration of the subject, and not favoured us with a body of notes, and an appendix, which he feels requires some explanation, especially as his work is dedicated to a prelate of the Church of England. We fully agree with Mr. Stevens, that "the great party in the state, which

*Toledo in Spain.

appears anxious to redress public grievances, and promote liberal and enlightened views of policy, is not very anxious to promote the cause of religious truth;" but we deprecate the converse of the proposition, and fearlessly avow our conscientious belief, that the opponents of whiggery and revolution are not the inveterate upholders of abuses both in Church and state. On the contrary, facts speak a very different language, and convince us, that an evil, whether in the Ecclesiastical or Civil polity, has only to be pointed out to the best and most distinguished of the conservative party, to incite their utmost exertions for its removal;—and it is at least an invidious assertion, that, because they withstand the

"Civium ardor prava jubentium,
Et vultus instantis tyranni,"

they are wedded to a system founded in error, and not calculated for the general happiness, as the radicals and infidels would persuade the populace, is the case of the Church.

Notwithstanding this observation, we sincerely hope, nay, we are willing to believe, that Mr. Stevens is not that "unworthy son of the Established Church," which he professes himself to be. The Life of Bradford is a most valuable acquisition to our biographical stores; and this value is enhanced by the numerous letters and documents, wherein we have the "dead yet speaking" before us: and we trust our author will be encouraged to proceed in his "Martyrological Biography," especially as through the means of the press alone can we hope to preserve those great masses of MSS., scattered through the libraries of Great Britain, which, from the lapse of time, are daily becoming more difficult to decypher; and which must, if unpublished, be ultimately lost to the world.

Independently of the Life of Bradford, the volume contains a translation of Bishop Gardiner's Book, "De Vera Obedientia," with Bishop Bonner's Preface: a work, which, from a perusal of Mr. Todd's admirable defence of Cranmer, we had long been anxious to procure; but which, from its great scarcity, had eluded our bibliographical research. Of its intrinsic merit we need not speak, and, perhaps, could not conclude our notice more satisfactorily than with Mr. Stevens's note upon this portion of his work.

The extract which Fox gives of this very scarce and extraordinary tract of Gardiner's, with its no less extraordinary preface by Bonner, had often excited in our minds a great desire to see the originals; and that desire was considerably increased by the frequent appeal to it by almost all the reformers upon their examination, and the evident chagrin and mortification discovered by Gardiner, whenever it was alluded to. And perhaps the reader, who will now have the opportunity of perusing both these performances, will not be so much surprised that the papists should have exerted themselves to suppress and destroy them, and at their consequent scarcity, as they will that apologists, of real learning and professed liberality, should be found in the nineteenth century for

men, who, after publishing such opinions as the tract and preface in question contain, could practise so much cruelty and insolence towards their fellowcreatures, for professing and retaining the same opinions.

All exertions to discover a copy of this tract or preface were fruitless, till, having obtained a copy of a collection of curious tracts relating to the popish controversy, almost equally scarce, we were agreeably surprised to find both of them included. That a translation existed we never imagined, till, on searching at the British Museum for any scarce matters relating to the History of the Reformation, we discovered such a translation in the Royal Library, by M. Wood; and the title-page distinctly says Rome. Now, that such a work should be printed at Rome, in the year 1553, appears sufficiently improbable ; and we therefore suspect, that both the translator's name and the place of publication were fictitious, a practice by no means unfrequent.

LITERARY REPORT.

NNNNN

A Letter to Lord King, controverting the Statements lately delivered in Parliament by His Lordship, Mr. O'Connell, and Mr. Sheil, as to the Four-fold Division of Tithes. By JAMES THOMAS LAW, Chancellor of Lichfield and Coventry. London: Rivingtons. 1832. 8vo. Pp. 29. OUR review of Mr. Hale's Essay was in type for our last Number, and displaced by matter of more immediate interest. Since it was written, Mr. Law's Letter on the same subject has fallen into our hands. He does not appear to have seen the publication of the Society of Ecclesiastical Knowledge; though the assertions of Lord King, and his respectable comrades in arms against the Church, are doubtlessly drawn, without inquiry as to their truth, from the work in question. Mr. Law's pamphlet is much less elaborate and complete than that of Mr. Hale; but it effectually overthrows the unwarrantable calumnies of his Parliamentary antagonists; and, as far as it goes, by arguments of the same description.

Submission to God's Will, the Principle of all true Allegiance. A Sermon preached at the Parish Church of Kew and Petersham, in the County of Surrey. By the Rev. D. C. DELAFOSSE, A.M. Curate of the said Parishes, and late Fellow of King's College, Cambridge. London: Hatchard. Richmond: Wall and Hughes. Pp. 24.

AMONGST the numerous discourses which the present awful crisis has originated, we have not met with one more intrinsically excellent, than that of Mr. Delafosse; for whether we view it with respect to the soundness of its doctrine, its enlightened animadversion upon passing events, or the purity of its style, it must be allowed to confer distinguished honour upon its author. If our limits would allow us to indulge our feelings, there are many passages we should desire to extract. The discourse is good throughout, and the peroration is a refreshing specimen, in these days of religious and political dereliction, of what a pulpit oration ought to be.

Narrative of Conversations held with Christopher Davis and Wm. Clarke, who were executed January 27, 1832, for the part they took in the Bristol Riots; to which is added, a Letter by W. Clarke, finished on the day of his execution, on the evils of Sabbath-breaking and Drunkenness. By a LAYMAN. Bristol: J. Chilcott, Wine-street. 1832. Pp. 31. THIS is a very interesting and valuable tract, which has had a most extensive circulation; and from its nature, cheapness, and simplicity, is likely to do much good. It is, we understand, the production of a gentleman whose Christian principle and beneficent conduct are well known, and especially in the neighbourhood of Bristol. It is