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About eight of the clock Ridley and Latimer were conducted from the mayor's house to the place of execution, which was a spot of ground on the north side of the town over-against Baliol College. In their way thither Ridley outwent Latimer some way before; but he looking back espied Latimer coming after, and said to him, “O, be ye there?" "Yea," said Master Latimer," have after as fast as I can follow." Bishop Ridley first entered the lists, dressed in his episcopal habit; and soon after, Bishop Latimer, as usual, in his prison garb. Master Latimer now suffered the keeper to pull off his prison-garb, and then he appeared in a shroud. Being ready, he fervently recommended his soul to God, and then delivered himself to the executioner, saying to the Bishop of London these prophetical words: "We shall this day, my lord, light such a candle in England, as shall never be extinguished."

1. In general.
2. In particular.



WHO can tell all the windings and turnings, all the depths, all the hollownesses and dark corners of the mind of man? He who enters upon this scrutiny, enters into a labyrinth or a wilderness, where he has no guide but chance or industry to direct his enquiries or to put an end to his search. It is a wilderness, in which a man may wander more than forty years; a wilderness through which few have passed to the promised land. Sermon on Prov. xxviii. 26.


1. Sensual compared with intellectual plea


2. Pleasure of great place.

3. Pleasure of amusement compared with

the pleasure of industry.

4. Pleasure of meditation.

5. Pleasure of religion.


PLEASURE in general, is the apprehension of a suitable object, suitably applied to a rightly disposed faculty; and so must be conversant both about

the faculties of the body and of the soul respec




THE difference of which two estates consists in this; that in the former the sensitive appetites rule and domineer; in the latter the supreme faculty of the soul, called reason, sways the sceptre and acts the whole man above the irregular demands of appetite and affection.

There is no doubt, but a man while he resigns himself up to the brutish guidance of sense and appetite, has no relish at all for the spiritual refined delights of a soul clarified by grace and virtue. The pleasures of an angel can never be the pleasures of a hog. But this is the thing that we contend for, that a man having once advanced himself to a state of superiority over the control of his inferior appetites, finds an infinitely more solid and sublime pleasure in the delights proper to his reason, than the same person had ever conveyed to him by the bare ministry of his senses.†

* Does not happiness consist in a due exercise of all our faculties? The harp in tune and properly played.

Strange that a harp with many strings
Should keep in tune so long.

+ The pleasure and delight of knowledge and learning far surpasseth all other in nature for, shall the pleasures of the affections so exceed the senses, as much as the obtaining of desire or victory exceedeth a song or a dinner; and must not, of consequence, the pleasures of the intellect or under

The change and passage from a state of nature, to a state of virtue, is laborious. The ascent up the

standing exceed the pleasures of the affections? We see in all other pleasures there is satiety, and after they be used, their verdure departeth; which sheweth well they be but deceits of pleasure, and not pleasure; and that it was the novelty which pleased, and not the quality and therefore we see that voluptuous men turn friars, and ambitious princes turn melancholy. But of knowledge there is no satiety, but satisfaction and appetite are perpetually interchangeable.

The poet that beautified the sect, that was otherwise inferior to the rest, saith yet excellently well: It is a pleasure to stand upon the shore, and to see ships tossed upon the sea : a pleasure to stand in the window of a castle, and to see a battle, and the adventures thereof below: but no pleasure is comparable to the standing upon the vantage ground of truth (a hill not to be commanded, and where the air is always clear and serene), and to see the errors, and wanderings, and mists, and tempests, in the vale below; so always that this prospect be with pity, and not with swelling or pride. Certainly, it is heaven upon earth, to have a man's mind move in charity, rest in providence, and turn upon the poles of truth.

Nature never did betray

The heart that loved her; 'tis her privilege,
Through all the years of this our life, to lead
From joy to joy for she can so inform
The mind that is within us, so impress
With quietness and beauty, and so feed
With lofty thoughts, that neither evil tongues,
Rash judgments, nor the sneers of selfish men,
Nor greetings where no kindness is, nor all
The dreary intercourse of daily life,
Shall e'er prevail against us, or disturb
Our cheerful faith, that all which we behold
Is full of blessings.


Children and fools choose to please their senses rather than their reason, because they still dwell within the regions

hill is hard and tedious, but the serenity and fair prospect at the top, is sufficient to incite the labour of undertaking it, and to reward it being undertook.*


BUT to look upon those pleasures also, that have a higher object than the body; as those that spring from honour and grandeur of condition; yet we shall find, that even these are not so fresh and constant but the mind can nauseate them, and

of sense, and have but little residence among intellectual essences. And because the needs of nature first employ the sensual appetites, these being first in possession would also fain retain it, and therefore for ever continue the title, and perpetually fight for it; but because the inferior faculty fighting against the superior is no better than a rebel, and that it takes reason for its enemy, it shews such actions which please the sense and do not please the reason to be unnatural, monstrous, and unreasonable. And it is a great disreputation to the understanding of a man, to be so cozened and deceived, as to choose money before a moral virtue; to please that which is common to him and beasts, rather than that part which is a communication of the divine nature; to see him run after a bubble which himself hath made, and the sun hath particoloured.

Against this folly christian religion opposes contempt of things below, and setting our affections on things above. TAYLOR'S Life of Christ.

* I shall detain you now no longer in the demonstration of what we should not do, but straight conduct you to a hill side, where I will point you out the right path of a virtuous and noble education; laborious indeed at the first ascent, but else so smooth, so green, so full of goodly prospect and melodious sounds on every side, that the harp of Orpheus was not more charming.-MILTON.

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