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 ■MIVI
 
 THE 
 
 FATHERS 
 
 OF THE 
 
 ENGLISH CHURCH; 
 
 OR, 
 
 91 ^election 
 
 FROM THE 
 
 WRITINGS OF THE REFORMERS 
 
 AND 
 
 EARLY PROTESTANT DIVINES, 
 
 OF THE 
 
 CHUKCH OF JEMG-ILANB, 
 
 VOL. II. 
 
 CONTAINING 
 
 VARIOUS TRACTS AND EXTRACTS 
 
 FROM THE WORKS OF . 
 LANCELOT RIDLEY 
 
 AND 
 
 HUGH LATIMER: 
 
 ALSO THE 
 
 CATECHISM OF KING EDWARD VI. 
 
 ■WITH 
 
 MEMORIALS OF THEIR LIVES. 
 
 LONDON : 
 
 Printed for John HatcharDj Bookseller to Her Majesty, I90, 
 opposite Albany House, Piccadilly j 
 
 And Sold by Messrs. Ri VI NOT oNs, St. Paul's Churchyard, and L. B. Sf.ei.ey, 
 
 Ave Maria Lane, London; Parker, Oxford; Dejghton, Cambridge; 
 
 and every other Bookseller in the United Kingdrini. 
 
 1808. 
 
 ' J 3 9 -J J 
 
 J J > * , » ' ' ' ' 
 it »,» 1 1 , J 1 1 ' • ' •>'
 
 S. GosNiiLt, Printer, Little Queen Street. 
 
 i. 
 
 « aw 
 
 .:iv..
 
 5133 
 
 i\ HIS MOST GRACIOUS MAJESTY ^ ^ ^ 
 
 Ss, . GEORGE III. 
 
 1 
 
 OF THE UNITED KIXGDOM OF GREAT BRITAIN AND IRELAND 
 
 KING, 
 DEFENDER OF THE FAITH, &c. &c. 
 
 TO THE MOST REVEREND ' 
 
 THE ARCHBISHOPS J 
 THE RIGHT REVEREND 
 THE BISHOPS 3 
 
 AND THE REVEREND 
 
 THE CLERGY, 
 
 OF THE UNITED CHURCH OF ENGLAND AND IRELAND : 
 
 THIS WORK, 
 
 INTENDED AS A MONUMENT 
 
 TO THE HONOUR OF 
 
 THOSE HOLY MARTYRS, VENERABLE CONFESSORS, 
 
 AND EARLY PROTESTANT DIVINES, 
 
 TO WHOM, UNDER GOD, 
 
 •THE REFORMED CHURCH OF CHRIST IN THESE REi^MS 
 
 OWES ITS 
 RISE, PROGRESS, 
 AND SUBSEQUENT ESTABLISHMENT, 
 
 IS, 
 
 WITH GREAT RESPECT, 
 
 DEDICATED, 
 
 AND SUBMITTED TO THEIR PATRONAGE, 
 
 BY 
 
 THE EDITORS. 
 
 41*787*7
 
 TO THE PUBLIC. 
 
 The Conductors of this Work having brought 
 the Second Volume to a conckision, the public in 
 general, and the friends of religion in particular, 
 have now a full opportunity of estimating the value 
 of the undertaking, as well with respect to its de- 
 sign, as execution. They deem it to be no trifling 
 cause in which they are engaged. It is the ca^ise of 
 God and of truth. The writings of the Reformers 
 are distinguished by an union of great integrity with 
 grejit simplicity. The style and matter are characte- 
 ristic of the age wherein they lived. It was an aera 
 of revived learning, as well as renovated piety. 
 The confessors, martyrs, and fathers of the English 
 church, were, in common with their brethren on 
 the continent, raised up of God, for the great work 
 of overturning the kingdom of Antichrist, and re- 
 establishing the principles of primitive truth, as it 
 was first delivered by Christ and his Apostles. 
 
 In this endeavour God blessed their labours. They 
 lived, they preached, they wrote, not after the man- 
 ner of *' the children of this world," but as those of 
 " the generation of light." Many of them, after 
 they had passed the days of their pilgrimage here in 
 unceasing conflict with the powers of darkness, were 
 at length honoured with the crown of martyrdom. 
 
 Nevertheless, they, '^ being dead, yet speak." 
 Their memorial is still preserved in the universal 
 establishment of the Protestant religion throughout 
 this land ; in the public declaration of their doc- 
 trines, as contained in the Liturgy, Articles, Ho-
 
 VI TO THE PUBLIC. 
 
 milies, and Catechisms of the Church of Enj^Iand ; 
 and in the valuable remains of their private writings, 
 which it is the design of this publication to collect 
 and transmit to posterity. 
 
 The increasing attention^ which has of late yeai*s 
 been excited towards the works of the Reformers and 
 early divines of the Protestant churches, has already 
 been, and it is hoped, will continue to be highly ad- 
 vantageous to the cause of true piety and theological 
 learning. Many eminent prelates of our church have 
 on various occasions strongly recommended the study 
 of the writings of the fathers of the English church, 
 to I he younger clergy and students in divinity. 
 
 The Clarendon press has of late been frequently 
 occupied in the republication of the writings of our 
 earlier divines. The Enchiridion Theologicum of 
 Bishop Randolph, contains King Edward's Cate- 
 chism, Bishop Ridley's Protestations, with his treatise 
 on Transubstantiation, Bishop Jevv'el's Apology, and 
 Noel's Catechism. Bishop Cleaver has also edited 
 Noel's Catechism, and added notes to it. New edi- 
 tions of Hooker's works, Walton's Lives, and the 
 Homilies, have been published by the university of 
 Oxford. To these may be added, the Sylloge Con- 
 fession um, a collection of the confessions of faith 
 of some of the principal foreign Protestant churches. 
 
 Editions of the works of Bishop Hall and Arch- 
 bishop Leighton have been recently published, and 
 favourably received. 
 
 The publication of " The Fathers of the English 
 Church," will, it is presumed, form a very valuable 
 addition to the remains of Protestant antiquity above 
 mentioned. 
 
 In the Preface to the former Volume the plan and 
 design of the work have been explained. 
 
 The First Volume contains the works of those Re-
 
 TO THE PUBLIC. VII 
 
 formers who flourished in the reign of King Henry 
 VIII. and died before the pubHc reformation of the 
 
 church. 
 
 The present Volume contains entire expositions on 
 the Ephesians and Philippians, by Dr. Lancelot Rid- 
 ley. Very few copies of this author's works are ex- 
 tant ; the only one to which access could be gained 
 is in the public hbrary of the university of Cambridge. 
 He flourished both in the reigns of Henry VIII. and 
 Edward VI. 
 
 The Catechism of King Edward has been collated 
 with an original copy in the same library. The Con- 
 ductors have also published this valuable Catechism, 
 as a separate tract, in order to promote its more ex- 
 tended circulation. 
 
 The praise of Hugh Latimer, Bishop of Vt^orcester, 
 k in all the churches. 
 
 Eleven entire sermons, and extracts from others, 
 are inserted in this Volume. 
 
 The Third Volume will commence with the works 
 of Archbishop Cranmer. The first tract will be 
 printed from a manuscript in the library of C. C. Col- 
 lege in Cambridge. It was never before published 
 entire. 
 
 A very scarce Catechism of that great Reformer, 
 bearing the date of 1 548, will also be inserted. 
 
 The Conductors trust that this publication will ap- 
 pear to their readers to be carried on with that impar- 
 tiality and fidelity, which may entitle it to general 
 patronage and circulation. 
 
 They think it right to take this opportunity of 
 mentioning the satisfaction which they have felt, on 
 receiving letters from some distinguished prelates of 
 the church of England, expressing their approba- 
 tion of the plan and execution of the First Volume. 
 Conscious of the importance of their work, and
 
 Vili TO THE PUBLIC. 
 
 they trust they may be permitted to add, of the in- 
 tegrity with which they are resolved to carry it on, 
 they submit it with many prayers to the great Head 
 of the church, that he will own and bless the feeblest 
 endeavours to promote his glory and the edification 
 of his church.
 
 THE 
 
 FATHERS 
 
 OF THE 
 
 ENGLISH CHURCH. 
 
 The Sum AND Content op all the holy Scripture, 
 BOTH OF the Old and New Testament ; 
 
 j^s prefixed to many of the principal Translations of 
 the Holy Bible ^published in the Reigns of HtnryVHl, 
 <2«f/A>/?i;«/Y/r/.viz.inMATTHEW's,A.D. J537: 
 CRANMER's,oriAeGr^«i ^/^/e, A.D.I 539; TA- 
 VERNER's, A. D. 1539: BECKE's, A. D. 1549 : 
 from the last of which, viz. that of Edmund Becke, 
 the following is copied. — Who was the Author of 
 this *' Sum and Content/' is uncertain. 
 
 First, the holy writings of the Bible teach us, that 
 there is one God Almighty, that hath neither be- 
 ginning nor ending : which of his own goodness did 
 create all things : of whom all things proceed, and 
 without whom there is nothing ; which is righteous 
 and merciful, and which worketh all things in all, 
 after his will ; of whom it may not be demanded, 
 wherefore he doth this, or that. 
 
 Then, that this very God did create Adam, the 
 first man, after his own image and similitude, and did 
 ordain and appoint him lord of all the creatures in 
 
 VOL. II. B
 
 2 THE FATHERS OF THE ENGLISH CHURCH. 
 
 the earth. Vvliich Adam, by the envy of the devil, 
 disobeying the coinmandment of his Maker, did first 
 sin, and brought sin into this world, such and so 
 great, that we, which are sprung of him after the 
 flesh, are subdued unto sin, dcatli, and damnation, 
 brought under the yo^'^" ^^^<^ tyranny of the devih 
 
 And further, thai Christ Jesus, his Son, was pro- 
 rnised of God the Father, to be a Saviour to this 
 Adam, Abraham, Isaac, Jacob, David, and the other 
 fathers ; which should deliver them from their sins 
 and tvranny of the devil, who with a quick and living 
 faith would believe this promise, and trust to this 
 Jesus Christ, hoping to have this deliverance of and 
 by liim. And truly, this promise is very oft re- 
 hearsed in the books of the Old Testament : as that 
 is called the New, which teacheth that this promise is 
 fulfilled. 
 
 And, that in the mean season (while the fathers 
 look for salvation and deliverance promised, because 
 man's nature is such that he not only cannot, but 
 also will not confess himself to be a sinner, and espe- 
 cially such a sinner that hath need of the saving 
 health promised), the law was given, wherethrough 
 men might know^ sin, and that they are sinners : when 
 they see tliat they do none of the things, that the 
 law commandeth, v/ith so glad and willing a mind as 
 God requireth ; but rather against their wills, with- 
 out affection, and as though they were constrained 
 with the fear of that hell, which the law threateneth, 
 saying; " Curped be he that maintaineth not all the 
 words of this law to keep them." And that this 
 law was given to the intent tijat sin and the malice 
 of men's hearts, being tbicreby the better known, 
 mfn should the more fervently thirst for the coming 
 of Christ, whicii should redeem them from their 
 sins : as it was figured unto the Jews hy many cere- 
 monicSj hosts^ and sacriiices, which were ordained o(
 
 SUM AND CONTENT OF THE HOLY SCRIPTURE. 3 
 
 God, not to the intent to take away sins, but t« 
 shew and declare, that they should be put away by 
 faith in the salvation promised through Christ ; and 
 which now are put away by the coming of that Christ, 
 which is the very host of the Father that taketh away 
 all sin. 
 
 Last of all, by the books of the New Testament, 
 we are taught, that Christ, which was promised and 
 shadowed in the Old Testament, is sent of the Father, 
 at such time as he had determined with himself; 
 at such time, I say, as all wickedness flourished. And 
 that he was sent, not for any man's good works (for 
 they all were sinners), but to the intent that he 
 would truly shew the abundant riches of his grace, 
 which lie had promised. 
 
 In the New Testament, therefore, it is most evi- 
 dently declared, that Jesus Christ, the true lamb and 
 host, is come, to the intent to reconcile us to the 
 Father, paying on the cross the punishment due 
 unto our sins : and to deliver us from the bondage 
 of the devil (unto whom we served through sin), 
 and to make us the sons of God, since he hath given 
 us the true peace and tranquillity nf consc^ience, that 
 we no longer do fear the pains of hell : which fear is 
 put away by the faith, confidence, and a -^urauce that 
 the Father giveth us, drawing us unto hi- Sou. For 
 that faith is the gift of God, whereby we believe that 
 Christ is come into this world to save sinners : which 
 is of so great pith, that they, which have it, desire to 
 perform all the duties of love to all men, after the 
 example of Christ. For, faith once received, God 
 giveth his Holy Ghost, wherewith he tokeneth and 
 marketh all that believe : which is the pledge and 
 earnest that we shall surely possess everlastilig life, 
 and that giveth witness unto our spirit, and grafte^h 
 this faith in us, that we be the sons of God ; pouring 
 tticrewith the love into our hearts, which Paul de- 
 
 B 2
 
 4 THE FATHEnS OF THE ENGLISH CHURCH. 
 
 scribeth and setteth oat to the Corinthians. By that 
 faith and confidence in Christ, which by love is mighty 
 in operation, and that sheweth itself through the 
 works of love, stirring men thereto, by that, I say, 
 we are justified; that is, by that faith Christ's Fa- 
 ther (which is become ours also, through that Christ 
 our brother) counteth us for righteous, and for his 
 Son's : imputing not our sins unto us, through his 
 grace. 
 
 To conclude, he came to the intent, that we, 
 being cleansed from our sins, and sanctified unto 
 God the Father ; that is, hallowed unto the use of 
 the Father, to exercise good v/orks ; den\ ing and 
 forsaking the works of the fiesh, should freely serve 
 him in righteousness and holiness all our life long; 
 through good works which God hath ordained, to the 
 intent that we should walk in them, declaring our- 
 selves thereby to be surely called unto this grace ; 
 which works, whosoever hath not, declareth that he 
 hath not faith in Christ. 
 
 Unto whom we must come, and follow him with a 
 cheerful heart, that he may instruct and teach us: 
 for he is our Master, meek and humble of heart ; he 
 is our example, of whom we must learn the rule of 
 good living: further, he is our priest, high bishop, 
 and only mediator : which now sitteth on the right 
 hand of God the Father, is our advocate, and pray- 
 eth ever for us ; which will undoubtedly obtain what- 
 soever we desire, either of him, or of his Father in 
 his name ; if we believe that he will do it when we 
 require it, for so hath he promised. Let us there- 
 fore not doubt (although we sometimes sin) with a 
 confidence to come unto him, and with a living and 
 undoubting faith, that we shall obtain mercy. For 
 therefore came he to the intent to save sinners: 
 neither requireth he any thing more of us, than to 
 come unto him without fear. 4
 
 SUM AXD CONTENT OF THE HOLY SCRIPTURE. 3 
 
 This is that Christ Jesus, which after he hath 
 killed the man of sin with the breath of his mouth, 
 shall sit in his majesty, and judge all men, giving 
 unto every one the works of his body, according to 
 that he hath done, whether it be good or bad : and 
 that he shall say unto them that shall be on his right 
 hand, " Come ye blessed children of my Father, 
 inherit ye the kingdom prepared for you, from the 
 beginning of the world ; and unto them that shall be 
 on his left hand. Depart from me ye cursed, into ever- 
 lasting fire : v\ hich is prepared for the devil and his 
 angels." "Then shall the end com.e, and he shall 
 deliver up the kingdom to God, the Father." 
 
 To the intent that we should know this, by the 
 goodness of God working by his Holy Spirit, are 
 the holy writings of the Bible given us : that we 
 should know, I say, and belicv^- that there is one God, 
 and Jesus Christ whom he hath sent : and that in 
 believing, we should have everlasting life through his 
 name. 
 
 Another foundation than this can no man lay. 
 And St. Paul desireth that he be holden accursed, 
 which preacheth any other faith and salvation, than 
 only by Jesus Christ : yea, although it were an angel 
 of heaven. 
 
 For of him, and through him, and for him are all 
 things ; to whom, with the Father and the Holy 
 Ghost, be honour and g-lorv for evermore. Amen^ 
 
 B 3
 
 SELECTIONS 
 
 FROM THE 
 
 WRITINGS 
 
 OP 
 
 Dr. LANCELOT RIDLEY. 
 
 e*
 
 Some Account op the Life and Whitings 
 
 OF 
 
 LANCELOT RIDLEY, D. D. 
 
 Dk. Lancelot Ridlf.y was the descendant of a 
 very ancient family, whicli had been seated through a 
 long descent of Knights for many generations, in the 
 county of Northumberland. His father, John Rid- 
 ley, was uncle to Nicholas Ridley, successively Bishop 
 of Rochester and London, in the reign of Edward 
 VL and who afterwards, in the reign of Mary^ ob- 
 tained the crown of martyrdom. 
 
 He was educated at King's Hall, in the university 
 of Cambridge ; was admitted Bachelor in Divinity, 
 A. D. 1535 ; and Doctor in Divinity, A. D. ]540. 
 He was deeply skilled in the Hebrew, Greek, and 
 Latin languages. Dr. Ridley was promote! to the 
 office of one of the six preachers in the cathedral 
 church of Canterbury, by Archbishop Cranmer, about 
 the same time that his kinsman, Nicholas Ridley, was 
 preferred to a prebend in the same church. He de- 
 fended the cause of the reformation with great energy, 
 during the reigns of Henry VIIL and Edward VL 
 and with peculiar eloquence and zeal, constantly 
 preached the sincere word of God to the people of 
 this country. He also wrote and published 
 
 Commentaries on the following books of holy 
 Scripture^, viz.
 
 iO THE pathehs op Titi: English chI'rCHo 
 
 Josh a, 
 
 Gosptl of St. Matt/ieiv, 
 
 Ejii'.te to Ephesiniis, 
 
 Fhilippians, 
 
 "— ColossianSj 
 
 ■ . 2 ThessalonianSj 
 
 — — 2 and 3 John^ 
 
 — — — - — Jude; 
 Also a book on " The thirteen jihuses of the Mass^^^ 
 and a treatise on '* The Marriao;e of Priests.'' 
 
 He was himself ejected from his ecclesiastical 
 station, by the Papists in the reign of Mary, on ac- 
 count of his being- married. Little is known of him 
 during the latter part of his life. He is thought by 
 some to have concealed himself, and by others to 
 have recanted, during that solemn and eventful pe- 
 riod. Be this as it may, he certainly was for many 
 years a bright ornament to the cause of the Reform- 
 ers, and contributed no little to the overthrow of Po- 
 pery, as well by his writings as his preaching. 
 
 His writings were peculiarly obnoxious to the Po- 
 pish party, as appears by the following extract from 
 a book entitled, " Yet a Course of the Romish Fox, 
 compiled by John Harrison, alias Bale*, Zurich, 
 1543." 
 
 " The Commentary, which the virtuous, learned 
 man, Master Lancelot Ridley, made upon St. Paul's 
 Epistle to the Ephesians, for the true erudition of 
 his Christian brethren, hath my Lord Bonner here 
 also condemned for heresy. But what the cause is> 
 I cannot tell. Unless it be for advancing the Gos- 
 pel, as the thing whereby we are made righteous, 
 
 * The author of this book, John Bale, who frequently published . 
 under the name of Harrison, was afterwards Bishop of Ossory. He 
 was a very voluminous writer, and a zealous supporter of the Re- 
 formation. See his owti account of his works, in his Catal. Scrip, 
 illusi. Brit,
 
 L. EIDLEY. 11 
 
 without either decree or ceremony. Or else, for 
 admonishing us to beware of men's traditions and 
 doctrines, lest we should by them trust in any other 
 thing than in Christ ; and lest we should, for their 
 glittering gauds, refuse the spiritual armour against 
 the devil and his members, whom Paul hath there 
 prescribed unto us." 
 
 (See Bishop Bale, Catcd. Script, illustr, Britann, : 
 Tanner, Bibiiotli. Britan.: Strype's Life of Cram ner, 
 p. Q-i : Do. Lijeof Parker, p. 72: Bishop Bale's 
 " Yet n Course at the Romish Fox^"* p. 4g: Glouces- 
 ter Ridley s Life of Nicholas Ridley, p. 2.)
 
 A COMMENTARY, 
 
 IN ENGLISH, 
 
 UPON 
 
 ST. PAUL'S EPISTLE 
 
 TO THE 
 
 EP HE SUNS, 
 
 1*01 the Instruction of them that be unlearned In Tongues, 
 gathered out of the Holy Scriptures, and out of the old 
 Catholic Doctors of the Church, and of the best Authors 
 that now-a-daya do write ; 
 
 By LANCELOT RIDLEY, 
 
 OF TKt UNIVBRSITY OP CAMBHIDGE. 
 
 First poiblished A. D. 1540, and now re-printed entire, from an 
 original Cop> , in the public Libriiy of the UnWersity of Cam- 
 bridge,
 
 14 THE FATHERS OP THE ENGLISH CHURCH. 
 
 A Preface op the Author to the Reader. 
 
 Grace, mercy, and peace, from God the Father, 
 and from our Lord Jesus Christ, be unto all them 
 that love, favour, and promote the truth of God's 
 word. Amen. 
 
 Many and divers causes moved me to write this 
 Commentary in English, O gentle reader, for their 
 sakes which do not understand Latin, but only read 
 English, to lielp the rude and ignorant people to 
 more knowledge of ^od, and of his holy word. Be« 
 cause, 1 perceive few or none to go about to open by 
 cpmnientaries or expositions ifi English to the un- 
 learned, to declare the holy Scriptures, now suffered 
 to all people of this realm, to read and to study at 
 their pleasure, to their edifying and comfort in God, 
 by the king's gracious license, for the which thing, 
 high thanks are to be given to God, and laud and 
 praise to the king s highness, that so tendereth the 
 heali^h and salvation of his subjects, that willeth they 
 shall lack nothing that may be to their comfort and 
 soul's health ; and specially that they shall not lack 
 the word of God, which is the food of the soul 
 (Mat. iv.); ths- ^aveth the soul (James, i.); the ar- 
 mour only whereby the devil and all his temptations 
 are withstood, resisted, and overcome (Eph. vi.) ; the 
 mean whereby God doth save tlicm that believe 
 (1 Cor. i.); vea, the spirit and ilie life, that bringeth 
 the spirit of God, and life everlastiiig. 
 
 Because I could perceive few or none to go about 
 to open and declare this word of life to the English 
 pc:«ple unlearned in tongues, that it might be lite in- 
 deed, which, now undeclared to them, but only had 
 in the bare letter, does appear to many, rather deatk
 
 t.. RIDLEY. COMMEN'TARY O^T THE EP3TESIANS. 15 
 
 than life ; rather to bring men into errors and here- 
 sies, than into the trutii and ver'tv of God's wurd, 
 which, nv">v/ undeclared, bringeth nc/t so much the 
 simple, rude, and ignorant people from their igno- 
 rant blindness, corrupt and backward judgments, falsa 
 trusts, evil believings, vain superstitiousness, and 
 feigned holiness, in the which the people have beea 
 in blindness long time, for lack of knowledge of holy- 
 Scripture. Which the man of Rome kept under the 
 iiatch, and would not sufier to come to light, to de- 
 liver the servants of God from ignorance and blind- 
 ness, but would have kept them alvvay in darkness, 
 that his usurped power should not have been espied, 
 his worldly glory minished, and his profit decayed. 
 
 Because, I did see none go about to deliver the rude 
 people from their blindness, ignorance, or errors, by 
 any exposition in English upon the Scriptures, but 
 many to study rather to continue them still in errors, 
 and in blind ignorance ; therefore I, as one of the 
 least learned of all, have set forth an exposition 
 to this Epistle of St. Paul to the Ephesians, as afore 
 this, in the Epistle of Jude, the Apostle of Christ, that 
 the people, that can but only read English, may the 
 better know part of the wholesome doctrine of St. 
 Paul, may be delivered from their ignorance and blind- 
 ness, corrupt and backward judgments, evil opinions 
 rooted in their hearts, false trusts, and vain >super- 
 stitiousness, which the Holy Ghost, here speaking in 
 St. Paul, reproveth and condemneth, and teacheth 
 necessary things for man's salvation, as you may here 
 see and read in this exposition, wherein 1 liave, as 
 it hath pleased God to give his grace, opened the 
 holy Scriptures, shewing the true use of them, and 
 wherefore they serve. And in this thing to be done, 
 I have used the help of tongues, as of the Gr.^ek, the 
 Jlebrew, and the Latin tongues, and the help of the 
 pld catholic Doctors, approved by the church, and 
 
 5
 
 16 THE FATHERS OF THE ENGLISl; CHURCH. 
 
 also of the best authors that in these days now do 
 write, and of them all gathered out, that after my 
 judgment should declare the Scripture best and most 
 for the glory of God, and for the edifying of the 
 Christians unlearned in tongues, as may be seen 
 throughout all this exposition. 
 
 The second cause, that moved me to this, was to 
 discharge my conscience, knowing the gifts of God 
 given to be divers, given to every man not to be idle, 
 but to exercise himself in his talents given, to the 
 glory of God, and to the profit of others. In this 
 my talent given of God, although I know it is the 
 least of all, it is my duty not to be idle, but to exercise 
 my talent in all manner of ways, to promote and set 
 forth God's word, to edify others : to do this thing, 
 I thought no way more to God's glory, and to the 
 edifying of others, than to set forth an exposition of 
 some part of holy Scripture, to bring men unlearned 
 to the love and desire of holy Scripture, which is the 
 true word of the Spirit of God, to the which thing the 
 unlearned shall be brought^ when they shall see and 
 clearly perceive, so much wholesome doctrine, so 
 many godly virtues, shewed in one little Epistle of St. 
 Paul, what godly lessons and spiritual teachings 
 should they have in the whole Bible, if it were in like 
 manner declared unto them : since there is so much 
 heavenly teaching in one little Epistle of St. Paul. 
 
 The third cause was to exhort others that be much 
 better learned than I, that can do much better to 
 set forth some part of the holy Scripture in English 
 or in Latin, to shew the goodness of God to us 
 Englishmen, to shew that God is the God of England 
 as well as of France, Italy, Germany, or other coun* 
 tries ; and that he hath shewed his truth as well in 
 England, as in those countries. For God is not the 
 accepter of persons, or of countries. In England, 
 are men of no less wit, v/isdom, learning, eloquence^i
 
 Ju. RIDLEY. COMMENTARY ON THE EPHESIANS. l7 
 
 tjian be in France, Italy, Germany, or other coun- 
 tries, yea, I will not speak, of more wisdom and learn- 
 ing, lest I should be counted partial to my country. 
 Yea, I doubt not, but Englishmen should give as 
 ffrent lia'ht to the word of God, as ever did these 
 countries, if they would aj^ply their study, wits, and 
 ipiijds, to write upon the holy Scripture, and in 
 writing, declare it. Which thing, many learned men 
 would do, if the rulers, whom God hath set in au- 
 thority, to be defenders and promoters of his word, 
 would excite and provoke learned men thereunto. 
 And when a commentary of the holy Scripture was 
 written, iipprovcd of learned men worthy printing, 
 it might be printed and set (oYth'u-ith privilege. So, 
 God should be more glorified, his word better known 
 and believed, great glory and commendation come to 
 England, which should give gpeat light in the true un- 
 derstanding of the Scriptures to all the world. 
 
 These, and many other causes moyed me to write 
 this plain exposition on this Epistle of St, Paul to the 
 Ephesians. Wherefore, gentle reader, I pray thee 
 accept in good worth, tins my rude diligence and la- 
 bour, which was to set forth openly, before every 
 man's eyes, the mind of the Apostle St. Paul, in this 
 Epistle, to shew what thing \}c would have us to know^ 
 and to do, and what thing not to do, and how he 
 seeketh alway God's glory and tlie salvation of others, 
 to teach us to do such like. If this Epistle be declared 
 according to the mind of .St. Paul, give all thanks and 
 praise to God only, of whom it cometh, and none 
 to the writer, whose mind is to teach or defend no 
 <error nor heresy, but to teach the truth of God's word, 
 simplv and plainly ; more regarding the truth, than 
 the eloquence of words, and by the truth of the Gos- 
 pel, to profit every man if he can. If this exposition 
 do agree with the holy Scriptures, as I trust it doth, 
 take it ; if it do not, refuse it. I would not have 
 
 vQh' n. c
 
 18 THE FATHERS OF THE ENGLISH CHUFxCH, 
 
 my writings or sayings no farther to be taken, than 
 they do agree with the holy Scriptures of God, and 
 by them may be proved, and by the holy Scriptures 
 only to be judged. I am a man, and may err as well 
 as others have done ; but I will not be obstinate, if I 
 shall be gently admonished and instructed better by 
 the holy Scriptures of God, to whom be all honouf 
 and glory, world without end, Amen, 
 
 Here endeth the Preface of die Author^
 
 I, RIDLEY. COMMENTARY ON THE KPIIESIANS. IQ 
 
 Th£ AliGUWENT pF THE EpiSTLE OP 'St. PaUL T® 
 
 THE EpHESIANS. 
 
 In this Epistle, the Apostle St. Paul sheweth the 
 abundant goodness of God the Father to all men, 
 how he hath crea*^ed and made all men, and all 
 things necessary for them, chosen and elected them 
 to eternal life and glory, and to be heirs of the ce- 
 lestial kingdom, only of his mere mercy and grace, 
 and not of the works, merits, or deservings of any 
 man, or of any saint in heaven, or in earth, but by 
 Jesus Christ only, by whom he hath restored mari 
 again to life, which, by the sin of Adam, lost the 
 favour of Almighty God, life, and the celestial kingr 
 dom, to the which he was created and made, but by 
 Christ was restored again to the favour of God, to 
 life, and to heaven. All men, both Jews and Gen- 
 tiles, have their sins clearly forgiven for Christ's sake 
 alone, and be made dear beloved and holy in the 
 sight of the Father, and right heirs of the heavenly 
 inheritance, through faith in Christ Jesus, which 
 faith is received by the word of God preached unto 
 them. 
 
 Secondly, the Apostle teacheth what all men be of 
 themselves, of their own nature, might, and power, 
 surely not.hin£j: else but the children of the ire, 
 wrath, and iu»lignation of God, children of dark- 
 ness, of sin, of death, and of hell. And what they 
 are made by Ch.-ist again, that is, that they be made 
 dear beloved to God, children of love, of life, of justice, 
 ikiid of eternal salvation_, and that ©nly by the mercy and 
 
 C 2
 
 '20 THE FATHERS OF THE ENGLISH CHURCH. 
 
 grace of God, and not of the merits of man, but bv 
 the merits of Christ alone. 
 
 Thirdlv, here is shewed how both the Jews and 
 the Gentile* be made at one \yith God the Fathej:, 
 and amongst themseh^es, by Christ that suffered 
 death, to make them at one. Also, what is their 
 office, now justified through grace, by faith in Christ 
 Jesus, that is, to forsake their old life, and to walk 
 in a new life, not to be idle, but to do good, to do 
 good works, not such as man thinketh good, but 
 such as God hath appointed to be done in holy 
 Scripture, that men should walk in, and to go from 
 one good work to another, to ilee all manner of vice 
 and sin, if not for the love of God, yet for fear of 
 the plague of God. 
 
 Fourthly, here is declared the offices and duties 
 of divers states of men, as of those that be married, 
 of children to their parents, of servants to their 
 masters, of every one's duty to another in their states 
 of living, as you may read in the 5th and 6th chap- 
 ters of this Epistle ; where it is shewn plainly the 
 office of the wife to the husband, and of the husband 
 to the wife. Let the wife look on her duty to her 
 husband, learn, know, and do it. Also, let the man 
 look on his duty, and how he should order himself 
 towards his wife, and how lie should intreat her, 
 that both of them knowing their duty, according to 
 God's law, may more willingly and gladly do that 
 thing, that God requireth of them, and they to 
 please. God better, and live in more peace, unity, 
 concord, and quietness. 
 
 Also, the children may here learn their duty, 
 and wherefore that it beconjeth them to be obe- 
 dient to their parents, because it is God's com- 
 mandment and the will of God, that children should 
 obey their parents. And also what is the duty of 
 servants to their masters, and of masters to their
 
 L. RIDLEY.— COMMENTARY OX THE EPHESIANS. 21 
 
 servants, every one to look on his duty, and 
 do it gladly and willingly, for in so doing they do 
 serve God. 
 
 Finally, here is shewn the armour of Christian 
 men, to fight :igainst the devil and his temptations. 
 Last of all, the Apostle desireth these Ephesians to 
 pray for him, commending to them Tychicus, b}' 
 whom he sent this Epistle to these Ephesians, 
 
 c 3
 
 :i2 THE FATHERS OF THE EKGLISH CHLTlCH. 
 
 The Epistle of St. Paul to the Ephesians* 
 
 CHAP. I. 
 
 Ver. 1. Paul., an Apostle of Jesus Christ, by the wilt 
 of God, to the saints which are at Ephesus, 
 and to them that believe on Jesus Christ : 
 
 Ver. 2. Grace be with you, and peace from God, out 
 Father, and from the Lord Jesus Christ. 
 
 St. Paul out of prison, wrote this Epistle to these 
 Ephesians, whom he first saluteth with a Christian 
 salutation, and after the salutation, he sheweth the 
 causes wherefore he wrote his Epistle. St. Paul in 
 his Epistles, useth one Christian salutation, of the 
 which, we Christians may learn how we should one 
 salute and greet another ; and what things we ought 
 one to desire and wish to anotlier. In this salutation 
 is written the name of him that writeth the Epistle, 
 and the name of them to whom it was written. In 
 the beginning, St. Paul setteth his own name, that 
 they might know this Epistle to be written of Paul ; 
 that this Epistle might be better loved and more es- 
 teemed amongst the Ephesians, when they should 
 know the Apostle Paul to have written this Epistle 
 to them ; who they knew surely, would write no- 
 thing to them, but that should be both for their 
 comfort and profit of their souls, and also to the 
 glory of God. What man was St. Paul before he 
 was converted and turned to the faith of Christ Jesu^ 
 it is written in the Acts of the Apostles (Acts, ix. 
 xxli, and Phil, iii.), where it is evident, that he wa!5
 
 L. KIDLEY. COMMENTARY ON THE EPHEStANS. 23 
 
 a persecutor of Christ's church ; but of a persef:utor, 
 God made him to be a defender ;ind a sure pillar of 
 Christ's Gospel. Which thing God wrought not 
 for the merits of Paul, but of his mere mercy 
 and goodness, that we should despair of no man, as 
 long as he liveth, but God may call him again to his 
 grace and favour, and of an evil man, may make him 
 a good man, as he made Paul, of a persecutor of 
 Christ's church, a faithful preacher and a defender 
 of the Gospel of Christ, that we should glorify God^ 
 which maketh good men of the evil, and faithful 
 preachers of Christ's Gospel of persecutors. Exam- 
 ple in Paul. 
 
 But if sinners will be made good m.en of 
 evil men, they must follow Paul, they may not 
 tarry nor continue in their naughty life, but 
 leave it, be sorry for it, desire mercy and pardon of 
 God, follow God when he callelh to amendment of 
 life ; to trust in the mercy of God, that God will be 
 merciful to all penitent sinners that will trust in his 
 mercy, that do believe faithfully that Christ came 
 to save sinners, of the which I am one* And to be 
 Iready to do the will of God, what his pleasure is, 
 without all fear of loss of goods of the world, of 
 honours or dignities, or of this present life, after the 
 example of Paul. (Acts, ix.) And so to walk all our 
 lifetime to God's pleasure, in our calling, 
 
 " j4ri Apostle of Jesus Christ.''^ Paul was an 
 Apostle, not of men, but of Christ Jesus ; he was 
 sent not to be a man-pleascr, but to please God^ 
 of whom he was sent : r»ot to please men, but Godj 
 to preach the will and pleasure of God and not of 
 man, except the will of man be accordmg to the 
 will of God. And as he was sent of God, to preach 
 his will and pleasure, and not the pleasure of man, 
 nor to sing to men, " placebo," and commendation, 
 so he did ; he preached God's will boldly, without 
 
 C.4
 
 24 THE rATlIERS OP THE ENGLISH CHURCH. 
 
 all fear, with much hatred and envy of men of this 
 world, and with much persecution and affliction, as 
 it appeareth throughout the Acts of the Apostles. 
 Thirdly, in that Paul was an Apostle ; Apostolus is a 
 Greek word, and betokeneth one that is sent forth 
 of another, to do a message. So Paul did not send 
 himself to preach the Gospel of Christ, but he was 
 sent of God, and appointed to that office by Ananias, 
 as it is written in the Acts, ix. So it becometh 
 others, to be called of God and by man, that shall 
 be preachers. 
 
 There are four manners of Apostles, as St. Jerome 
 sheweth, (Gal. i.) First, be they which be sent of 
 God only, as the prophets were. Secondly, be they 
 which be called of God and sent also by man : as 
 Paul, Titus, and Timothy were. Thirdly, be they 
 which be not called of God, but sent by man, by 
 favour, love, money, service, flattery, and such-like. 
 Fourthly, be thev, which be neither called of God 
 nor of man, but they thrust themselves into that 
 common office, seeking their own advantage, lucre, 
 profit, glory, ease, rest, and sucli-likc. 
 
 In this place St. Paul reproveth all them, that will 
 take on hand this common office, as to be the minis- 
 ter of God, and to be his legate, which be not called 
 of God to that office, which seek rather the glory of 
 men and their ovvh lucre, than the glory of God, or the 
 profit of their neighbour, \^'hat manner of men 
 tlicy should be, and what qualities they should have, 
 that should be bishops, St. Paul declarcth (1 Tim. 
 iii. and Tit. i.) ; men well learned in the Scrip- 
 tures, of God, able for to teach wliolesome doctrine ; 
 and by the same, to overcome all them that will 
 speak against the truth (Tit. i.), men that be so- 
 ber, sad, and discreet, that seek only the glory of 
 God and the salvation of others. Therefore, it be- 
 tuDmcth every man to tarry his vocation, be he never
 
 t. RIDLEY. COMMENTARY ON THE EPHESIANS. 25 
 
 SO well learned, lest he for his hastiness, run into 
 damnation, taking upon him and usurping a com- 
 mon power, before he be called to it by the superior 
 power, to whom the vocation, as touching the out- 
 ward vocation, belongcth. And if it be so, that the 
 high powers in this behalf, be negligent to seek for 
 true ministers of God's word, and would not have 
 faithful preachers of the Gospel, or care not for them, 
 or care not whether the people be fed with God's 
 word or no, which thing principally they should look 
 for, and provide that the people be fed with the word 
 of life : that then he, that is called of God, being 
 well learned in the holy Scriptures, intending no- 
 thing else but God's glory and the people's salvation, 
 may and ought to offer himself to the high powers, 
 and desire their authority and license to preach the 
 Gospel, as St. Paul saith (1 Tim. iii.), " he that 
 desireth the office of a bishop, he desircth an honest 
 labour." If the superior powers will not give him 
 license, in whom tliey find no fault, then may he^ 
 which is called of God, walk in his calling, and da 
 the office that he is called to of God, for a man is 
 more bound to obey God than man. (Acts, iv.) 
 Wherefore, I would no man, of his private authority^ 
 should take upon him this high office of God, as to 
 preach his word openly, before he be called of God 
 and by man, or, at the least, of God, and ha\e at- 
 tempted by, lawful means, the vocation of man, 
 shewing himself alway obedient to the lawful civil 
 ordinances. 
 
 Tke Apostle of Jesus Christ. Paul was the Apostle, 
 not of man, but of Jesus Christ, to preach Christ's 
 will and pleasure, and not to please himself, or to 
 be a man-pleaser, nor to preach man's fantasies and 
 dreams, man's inventions, or man's doctrines. And 
 here in these words he reproveth all pseudo-apostles, 
 which study more to please men than God, which
 
 •id THE I^ATHERS OF THE ENGLISH CHURCH; 
 
 preach not God's word purely and sincerely, but mix 
 it with man's fantasies and dreams, seeking lucre^ 
 honour, and profit of men ; all such, St. Paul in 
 these words reproveth, and willeth them only to be 
 the messengers of Christ Jesus, and to seek his will 
 and pleasure only. 
 
 Bi/ the uill of God. Here he sheweth, how he 
 was made the Apostle of Christ, not by his will, nor 
 vet by the will of man, or for favour of any man^ 
 but by the will of God only. Of these words, two 
 things we may learn. First, that sinners do repent 
 and leave their sinful life, not of themselves by their 
 free-will, but by the grace and will of God ; example 
 here in Paul, that sinners should give all laud and 
 praise to God only, for the returning from sin to 
 virtue, and nothing to themselves. The second, 
 that we should know true and faithful preachers, as 
 Paul was, to come to us only by the will of God, 
 and not of man, or by the provision of man, although 
 man's diligence, as much as may be in this behalf, is 
 to be required ; which thing, if some men would con- 
 sider, and with themselves deeply weigh the matter^ 
 that true preachers come by the will of God, and not 
 of man, and v.hen it pleaseth God, and not when 
 man willcth, tliey would not marvel, why God sends 
 now in our time, more true preachers of the Gospel 
 than in our fathers' time, to whom the truth was not 
 so pui-ely and sincerely shewed as now to us in our 
 days, by the goodness of God, of whom it comcth, 
 and not of our merits or deservings, or at the will of 
 tnan. To God we should give thanks for his truth, 
 shewed to us more plainly than it was to our fathers; 
 and to accept it with all gladne^.s, and to follow the 
 true doctrine of Christ, and express it in our living, 
 nothing marvelling, that God's will is thus shewn. 
 
 To saints at Epkesus, that believe in Christ Jesus. 
 These words shew to whom Uiis Epistle was written,
 
 L. RIDLEY. COMMENTAEt ON THE EPHCSlAxS. 17 
 
 to the saints that were at Ephesus, and to the faitli- 
 ful in Christ ; the words that follow, expound them 
 that go before, that is to say, saints be the' faithful in 
 Christ that live at Ephesus. So, the Scripture.^ oft^ 
 times expound themselves. Of this place we may 
 learn, that saints in the Scripture be not alway taken 
 for saints departed, that be dead ; for St. Paul wrote 
 not this Epistle to dead men, but to men that be 
 living, vi'hom he calleth saints, which were faithful 
 men, believing in Christ Jesus, to whom he dedi- 
 cated this Epistle; of the which, we may learn saints 
 in the Scripture oftimes to be taken for the faithful 
 living Christians, as here in this place. Also, methink 
 this place maketh against them that would not have 
 the Scripture to be given to the lay people in their 
 common tongue, for St. Paul wrote this Epistle to 
 the faithful Christians at Ephesus, as well to the lay 
 people, as to the priests and bishops^ and would this 
 Epistle to be read equally to them all, that every one 
 might have profit of it, read, heard, or shewn : if 
 it should be read only in Latin to them, what profit 
 should the simple ignorant people have had by itj 
 that do not understand Latin ? St. Paul would it 
 should be read and shewn to all in that language, 
 that every one might know what he wrote to them, 
 and have profit by his writing, and God the more 
 glorified. 
 
 Grace bewithyou, and peace from God our Father^ 
 and from tlie Lord Jesus Christ. Now, he sheweth 
 what things he desireth and wisheth to these Ephe- 
 sians. He desireth and wisheth them not ho- 
 nours, not high dignities in this world, nor yet 
 pleasures, or worldly riches, no benefice, no bishop- 
 ric, no empire, no kingdom, no corruptible goods, 
 as carnal men do wish to their children and friends ; 
 but he wisheth the grace of God, and pef\ce of con- 
 science with God_, which peace only have they, that 
 
 5
 
 13 TITE FATHERS OF THE EXGLISH CHURCH. 
 
 bejustlfied by f^iith. (Rom. v.) And this grace, ffw 
 vour, and peace with God, it cometh not of our- 
 seh"es, of our might, power, or of free-will, but it is 
 of God the Father and of our Lord Jesus Christ. 
 This place checketh all them that desire evil to 
 others, as the pestilence, falling sickness, palsy, 
 frensy, sudden death, or any such-like misfortune: 
 it checketh also all them, that wish to themselves, 
 their children, or their friends, worldly things, rather 
 than heavenly things. Also, he reproveth them that 
 think the grace of God to come to them (ex merito 
 congruo vel coiidigno, that is to say) of their just or 
 deserved merits, and not of God the Father, freely 
 by Christ Jesus. 
 
 Ver. 3 — 4 . Blessed he God andtlie Father of our Lord 
 Jesus Christ, ivhich hath blessed us, ivith all manner 
 of spiritual blessings in heavenly things by Christ, ac- 
 cording as he had chosen us in him^ or ever thefoiind- 
 ation of the icorld was laid, that ive should be holy 
 and ivithout blame, before him in love. 
 
 Now beginneth he the narration, and sheweth the 
 cause of this Epistle, and beginneth of thanks and 
 praise of God for his benefits, especially for his 
 spiritual benefits^ given to us for Jesus Christ's sake. 
 In this he teacheth us in every beginning, to laud 
 God, and give him thanks for his spiritual benefits, 
 as for our creation, and for the creation of all crea- 
 tures in heaven and in earth, necessary or profitable 
 for man. And also, that we should give God thanks 
 for our redemption from sin, death, hell, and the 
 devil, and deliverance from all thraldom of the de- 
 vil's power ; which benefits we have not of our de- 
 servings, which deserved eternal damnation, nor yet 
 of the merits of angels, arcliangels, patriarchs, or 
 prophets, or by the merits of any man, but only by 
 the merits of Christ, and for Christ's sake. This 
 place commandeth us to keep alway in memory, the
 
 L. EIDLEY. — COMMENTARY ON THE EPHESIANS. 2g 
 
 benefits of God, not to forget them, to laud and 
 thank God for them. This plaee ehecketh those 
 that forget God and his benelits, or think they have 
 of themselves, of their labours, pains, and merits, 
 these goods they have ; or think they have some 
 things of God, and other part of saints of all images, 
 and so divide God's glory, part to God, and part to 
 an image of wood or of stone, made by man's hand. 
 As some ignorant persons have in times past, thanked 
 God for their health, and the blessed Lady of Wal- 
 singham, of Ipswich, St. Edmund of Bury, Etheldred 
 of Ely, the Lady of Red -bone, the holy blood of 
 Hayles, the holy Rood of Begles of Chester, and 
 so of other images in this realm, to the which hath 
 been much pilgrimage, and much idolatry, supposing 
 the dead images could have healed them, or have 
 done something for them to God, for the which, the 
 ignorant have crouched, kneeled, kissed, bobbed, 
 and licked the images, giving them coats of cloth- 
 of-gold, of silver, and of tissue, velvet, damask, and 
 satin ; and suffered the lively member of Christ to 
 be without a russet-coat, or a sack -cloth to keep 
 him warm from the cold, lest for cold he should pe- 
 rish ; so, we have clothed stocks and stones, and 
 suifered Christ to perish for cold and die without the 
 house ; and builded goodly houses for an old idol, 
 a stock, or a stone, carved, and painted for lucre 
 sake. 
 
 Secondly, we may learn, that we have received not 
 one spiritual blessiiig, but all spiritual blessings ; as 
 our creation, redemption, justification, forgiveness 
 of sin, and life everlasting, of no other but of Christ 
 Jesus, and by no other means but for Christ's sake, 
 through faith, that we sliould give all praise and 
 thanks only to God, and offer up ourselves thankful 
 sacrifices, ready to obey God's will above all things, 
 ready to suffer with patience all injuries, wrongs, and
 
 30 THE FATHERS OF THE ENGLISH CHURCH. 
 
 afflictions for God and his word. And this is the tru» 
 sacrifice of Christians, daily and hourly to be offered 
 lip to God for his benefits, of all Christians. 
 
 Thirdly, as he hath chosen us before the found- 
 ation of the world was laid, so he hath blessed us 
 with all spiritual blessings before the foundation of 
 the world was laid. And as this election of God was 
 only of the mere grace, will, and pleasure of God, so 
 were all his blessings toward us intended of his only 
 goodness, and not of our merits or deservings : what 
 thing could we deserve, before we were born, that 
 provoked God to love us^ or was the cause why that 
 God loved us ? Nothing. 
 
 Fourthly. That we should he holy and without 
 blame before him in love. Now he sheweth the 
 cause why God elected us in him, before the begin- 
 ning of the world; that we should be holy, and with- 
 out fault or blame before him in love. Methinketh 
 the Apostle doth speak these words, to stop the 
 imgcdly mouths of carnal miCn, which say; *'If we 
 be elected and chosen of God to immortal glory, what 
 maketh matter what v/e do ? Do what we will, we 
 shall at the last, com>e to that glory and bliss. If we 
 be not chosen and predestinated to be saved, what 
 ?killeth of our works ? They shall not profit ws to 
 obtain life everlasting in joy. If we do all the com-r 
 mandments, that God hath commanded to be done, 
 at the end v^-e shall be rejected and damned, if we, 
 be not predestinated of God to be saved by Christ 
 Jesus through faith." That no man should speak so 
 ungodly, or reason with himself on this manner, and 
 condemn good v/orks, despise to live holily, and care 
 not how he live, whether he keep God's command- 
 ments or no, St. Paul saith, that God hath elected 
 and chosen us to be holy before him in love, that is 
 to say, whosoever will be holv, and give themselves to 
 serve God, to keep his commandments, to live a life
 
 ;.. RIDLEY. — COMMENTARY ON THE EPHESIAXS. 31 
 
 pure and clean from all vice and sin, to believe in 
 God, to trust Clirist only to be his Saviour, Re- 
 deemer, Justirier, Deliverer from sin, death, hell, and 
 eternal damnation, and give himself to love God 
 above all things in this world, ])rererring God's glory- 
 above all earthly things, and to deserve good to every 
 man, studying alway to seek tlie glory of God and 
 the profit of other men, according to the will and 
 pleasure of God, for whose sake only, good works 
 that God commandcth in Scripture are to be done ; 
 "which works they do, that be chosen and elected of 
 God to eternal salvation. Who be elected of God 
 to salvation, who be not, we cannot tell ; but by the 
 outward works that they do. 
 
 Signs of God's predestination are these. First, 
 God of his goodness electcth, and chooseth 
 whom he will, only of his mere mercy and goodness, 
 without all the deservino-s of man : whom he hath 
 elected, he calleth them for the most part by preach- 
 ing of the Gospel, and by the hearing of the v>'ord of 
 God, to faith in Christ Jesus : and through faith he 
 justilieth them, forgiveth sins, and maketh them 
 obedient to hear his word with gladness, to do that 
 thing that God's word commandcth them to do in 
 their state and calling. Wherefore, to hear the word 
 iof God with gladness, to believe it, to know that it 
 is the mean by the which God hath ordained, to 
 bring to salvation them that believe, to order their 
 lives according to the commandment of the word of 
 God, to do all good woi-ks commanded in the Scrip- 
 tures to the uttermost of their power, these be the 
 signs of salvation. Of the contrary part, whosoever 
 be not glad to Hear the word of God, but despise it, 
 condemn it, regard it no more than A^.sop's fables ; or 
 think tlie word of God to be foolishness, a vain 
 thing, of no profit nor pleasure, a thing to be hated 
 and set at nought ; and so giye no credence to it.
 
 3-2 THE FATHERS OF THE ENGLISH CHURCH. 
 
 care not for it, care not to keep God's command- 
 ments, but are all set to seek, the pleasures and the 
 glory of this world : whosoever is so affected, it is 
 a token that they be not the children of salvation, 
 but of perdition and eternal damnation : of these 
 works that follow, we may have a conjecture, who be 
 ordained of God to be saved, and yvho to be damned. 
 Ver. 5— rlO. And ordinated us before to receive us as 
 children through Jesus Christ, according to the plea- 
 sure of his will, unto the promise of the glory of his 
 grace, ivherehy he hath made us accepted in the Be- 
 loved, in wliojn ive have redemption through his blood, 
 forgiveness of sins, according to the riches of his grace, 
 which he hath shewed upon us abundantly in allwisdonp 
 and prudence, and hath opened unto us the mystery of 
 his will, according to his pleasure, ivhich he had pur- 
 posed in himself; that it should be preached, ivlien the 
 time was full come, that all things should be gathered 
 together by Christy both the things which are in hea- 
 ven, and also the things that are upon earth, by him. 
 
 St. Paul repeateth here with many plain words, the 
 things he had spoken before, that is to say, that we 
 v/ere elected of God in him, to be saved before the 
 beg'inning of the world, that we should be holy and 
 without blame before God by love ; the same thing 
 is repeated again in other words : which thing the 
 Apostle doth, because he would have this thing 
 surely known and rooted in every man's heart and 
 mind : of the v.-hich, preachers may learn to repeat 
 one sentence once, or twice, which they v\'Ould have 
 known most chiefly, and most surely printed in the 
 heart. 
 
 God hath ordained us, that we should be his chil- 
 dren by adoption, and that not of our deserving or 
 merits, but only by his mercy and grace, and by the 
 merits of Christ's passion, that all the praise and 
 tiianks should be given only to God for it, and no-
 
 L. RIDLT^. — COMMENTARY ON THE EPHESIANS. 33 
 
 thing- to ourselves : he hath made us his children by 
 adoption, that we should shew our Father in all holi- 
 ness of lite, that we should follow his footsteps in 
 our life. 
 
 According to the pleasure of his will ; tliese he 
 addeth, lest any should say that we be made the 
 children of God by adoption, for our merits, or for 
 the merits of our Lady, Peter, or Paul, or of some 
 other man, and not only for the pleasure of God, of 
 whom we have all things that be good ; and his will 
 only alone is the cause of them, and no other cause 
 is to be asked why God hath elected and chosen us 
 to be his children by adoption, and heirs of the 
 kingdom of heaven, but only his will, mercy, and 
 pleasure, that all praise and thanks might alone be 
 given to .'^m and to none other creature ; work^ deed, 
 nor man. 
 
 Unto the praise of the glory of his grace ; here he 
 declareth for what end he hath elected us to be his 
 children by adoption ; that he might be praised, glo- 
 rified of all men, which hath made us sinners, his 
 well-beloved children, and that by Jesus Christ alone, 
 which hath pacified the ire of the Father, and re- 
 conciled us to his ft]vour, to whom we be made well 
 beloved through the death of Christ. 
 
 In whom we have redemption through his hhod^for- 
 giveness of sins. Two things are here declared : 
 one is, that by Christ we are redeemed from the 
 malediction of the law ; from sin, death, hell, eternal 
 damnation, and from all captivity and thraldom of 
 the devil ; and by Christ be restored to the liberty 
 of the Spirit of God. The other is, that we have 
 forgiveness of our sins only by Christ's blood, shed 
 for us upon the cross. 
 
 Mark, the remission of sins is given to us by the 
 blood of Christ ; and not by the pope's pardons, 
 masses, nndscala ccvli; by pilgrimages to Paul, Peter, 
 
 VOL. II. D
 
 34 THE FATHERS OF THE EXGLI5H CHURCH. 
 
 John, or James, in the year of jubilee; by the bro- 
 therhood, or fraternity of Chri&.topher of York, or 
 of our Lady of Boston ; nor yet by St. Francis' cowl, 
 Benedict's habit, cope, or coat ; by monks' boots, 
 or by the carving of friar-observants' shoes or knoUed 
 girdles ; nor by Sion beads, by holy water, ringing 
 of the great holy bell, or by any such-like outward 
 ceremony or sacritice. Whoso l)y these things think 
 to obtain forgiveness of their sins before God, they 
 deceive themselves ; they blaspheme Christ, they be 
 injurious to his blood which was shed upon the cross 
 to take away our sins, to obtain pardon of God for 
 our sins, and to wash us clean from sin : as St. John 
 •saith (Rev. i.), " the blood of Christ hath washed us 
 from our sins:" and John (J John, i.), " the blood of 
 Christ hath purged usfrom all iniquity." If theforgive- 
 ness of sin be by the blcod of Christ, then it is not by 
 thepope'sbulls, or pardons, masses, and scala cceli^ and 
 such-like of man's inventions, and dreams invented by 
 man : if by such works sins might have been taken 
 away, then died Christ in vain. (Gal. i.) If sins 
 might have been purged by such means or works of 
 man, then was Christ a fool that suffered so sharp a 
 death to save us, and to take away our sins. I sup- 
 pose Christ's blessing to have been as good as the 
 bishop of Rome's blessing, or any other bishop's 
 blessing, but Christ taught us not to believe by such 
 means our sins to be purged ; wherefore they be 
 stark lies ; yeg, blasphemy to Christ and his holy 
 blood, to believe our sins to be taken avvay by any 
 other way or mean, than by Christ and his holy 
 blood. Wherefore, they are from tlie true way, that 
 think to be saved by their works, merits of saints, 
 or of men alive, or departed, by the virtue of the 
 mass heard or said ; thinking tlie mass to be a sa- 
 crifice to God to take away the sin of tlie people : 
 for there is none other sacrifice to take away sin, 
 but Christ, which hi\i\\ satisfied for our sin, and is
 
 I.. EIDLEY. — COMMEXTARY ON THE EPHESIANS. 35 
 
 '' a full satisfaction for the sins of the whole world" 
 (J John, ii.) ; and '* by one oblation once offered up 
 for us upon the cross, he hath made all thern per- 
 fect tiiat shall be sanctified for evermore." (Heb. x.) 
 
 According to the riches of his grace. Redemption 
 and remission of sin hath come unto us all, by the 
 rich grace of God, and not by our merits, deeds, or 
 works, or for any saint's sake, living or departed, but 
 alone for Christ's sake, freely, without our merits or 
 any deservings of our part ; that all laud and praise, 
 with thanks, might only be given to God, as iht 
 author of all 2:oodness. 
 
 JFhick he hath shewed upon us abundantly in all wU- 
 t!o?n. Also, we have received of God's goodness, all 
 spiritual wisdom, as touching the knowledge of godly 
 things, nnd all other knowledge necessary for the 
 health of our souls. This place something reproveth 
 them, that say, there are many things necessary for 
 the salvation of men, that be not written in holy 
 Scripture, nor yet can be gathered out of tlie holy- 
 Scripture. St. Paul (Rom. i.) saith, that " the Gos- 
 pel is the power of God that worketh all health to 
 all them that believe." This place sheweth all learn- 
 ing, knowledge, and godly wisdom, to come of God, 
 and not of our study, diHgence, and labour, although 
 our study and labour are required,^ as lawful means 
 necessary, by the which, God giveth knowledge, 
 learning, and wisdom to them, that with a pure 
 heart require of him. This reproveth all them that 
 think they get the learning they have by their own 
 labour, study, and pains, and think not that it com- 
 eth of God, which giveth these gifts to them that 
 seek and labour in faith, desiring to have learning to 
 glorify God, to profit them and others, according to 
 their talents. 
 
 JFhich hath opened unto us, the mystery of his will, 
 according to his jvill and pleasure. The time he 
 
 D 2
 
 36 THE FATHERS OF THE ENGLISH CHURCH. 
 
 showcfh, when God gave to us this knowledge and 
 .wisdom by his grace ; he did give it when it pleased 
 him to shew the mystery of his will, hid long from 
 the world, but at the last, shewed by his word, de- 
 clared plainly to the world when he pleased, and not 
 at the pleasure of man ; of the which we may learn, 
 that the word of God cometli to us, and is clearjy 
 shewed at the will of God, and not at the will of 
 man, nor at man's pleasure, although God use man 
 as an instrument, to shew his will, for our health 
 and profit. 
 
 But, peradventure, some will ask, wliat was this 
 mystery, that God had hid so long from the world 
 in himself, and now had shevv-ed it when the fulness 
 of time was come ; in the which, he sendeth his Son, 
 Jesus Christ, to this world, to be incarnate, by whom 
 he hath restored all things in heaven and in earth, 
 and made them perfect ? To this, St. Paul maketh 
 answer here, Sc^ying, this mystery uas the mystery of 
 the Gospel, preached openly to the Gentiles, as it 
 was to the Jews : that the Gentiles should be saved 
 by Christ as the Jews, and that the life and the in- 
 heritance of heaven, pertained as well to the Gen- 
 tiles as to the Jews. Which mystery was hid from 
 a great part of the Gentiles, till Christ's coming, 
 and the preaching of the Apostles after Christ's as- 
 cension to heaven: of this we may learn, that God 
 doth not give all knowledge of his divine will at one 
 time, or altogether, but one thing after another, after 
 long continuance of time ; as here vou may see that 
 the GoFpel was long hid from the Gentiles, by long 
 time and m.nny years, that we should nothing marvel 
 at God's will and plea; ure, if God do shew now in 
 our time his Gospel more clearly, and open it more 
 plainly to us, than it was in our fathers' time and 
 days. Of this, we should not m.use or marvel, but 
 rather glorify God that giveth this knowledge, thank
 
 L. ItlDLEY.— COMMENTARY 0^f THE EPHfiSlAXS. 37 
 
 him heartily for it, accept the Gospel with glad- 
 ness, give credence to it, leave our old blindness, 
 superstitiousness, false trusts, backward judgments, 
 and other like, by the which, we have been deceived 
 for lack of true knowledge of the word of God now 
 shewed, thanked be God". But if any will be more 
 curious than needeth, to ask, why God hath hid 
 this mystery of his will so long from the world, 
 and now sheweth it in these last days ? Surely, I 
 have not to answer ; but that it is the will and plea- 
 sure of God so to do; which hath always seen what 
 thing was most profitable for the Gentiles ; or else, 
 that'he hath seen that the Gentiles before this time 
 would not have believed the Gospel preached ; that 
 they should be less punished, not knowing the Gos- 
 pel, than if they should have known it, and not fol- 
 lowed it ; or else that he knew they would have 
 persecuted the preachers of the Gospel, and so should 
 have deserved more grievous punishment ; or else, 
 that it was decreed of God, that all things should 
 be shewed of God by Christ, and all things restored, 
 and made perfect by Christ. 
 
 Ver. 11 — 14. Bi/ ivhom also ive are come to the In- 
 heritance^ ice that ivere thereto pn-Aestinated before^ 
 according to the purpose of Him, which ivorketh all 
 things after the counsel of his oivn will ; that %ue 
 might be to the praise of his glory, even we that there 
 before believed on Christ. On tvhom also ye believed, 
 after that ye heard the word of truth, namely, the 
 Gospel of your salvation ; wherein, when ye believed, 
 ye were sealed tviih the Holy Spirit of promise, zvhich 
 is the earnest of our inheritance to our redemptions 
 that ive might be his otvn to the praise of his glory, 
 
 St. Paul here repeatcth these things, that he hath 
 shewed before, gathering a sum of them all : that 
 is to say, that we are appointed of God to eternal 
 life throusrh Jesus Christ, and be made the children 
 
 J> 3
 
 36 THli FATHERS OF THE ENGLISH CHURCH. 
 
 of God by adoption ; not by our strength or me- 
 rits, nor by the merits of any man : but only by the 
 2:race of God and the merits of Christ. And that 
 by the dehberatc will of God, by whose might and 
 power all things are done, that be good, just, and 
 lawful: for God willeth none iniquity or sin, but is 
 holy and just in all his works, and he willeth all 
 good things. 
 
 Iliat none should think our heavenly inheritance 
 to come to us by lot or by chance, as if God had not 
 prepared it for us before the beginning of tlie world, 
 he stateth this heavenly inheritance to have been 
 ordained for us by the forewill of God, ahvay in- 
 tended of the Father towards us of his goodness ; 
 by whose will and power all good things are done ; 
 whose will, no man can resist or stop his works, that 
 they be not done, as he hath ordained them to be 
 done ; whose will we cannot attain unto, and know 
 what shall be the effect of things till they be done. 
 
 And although all things are done by the power of 
 God, yet God is not the author of evil. (James, i.) 
 God willeth no sin, but he is just in all his ways, 
 and holy in all his works. He willeth, that all men 
 shall be saved, and come to the knowledge of the 
 truth ; therefore, they that perish and shall be 
 damned, by their own fault they perish and be 
 damned, and not by any fault in God, which willetli 
 every man to be savedj and for that end he com- 
 mandeth the Gospel to be preached unto all crea- 
 tures, that they should believe and follow the Gospel 
 in life and be saved ; therefore, they that do not 
 believe it, but contemn and despise it, and think 
 it a foolish and a vain thing, they be the cause of 
 their own death. 
 
 That 7ve might be to the praise of his glory. We 
 
 be predestinated of God, made, and created, not for 
 
 ourselves, but for the laud and praise of God, that 
 
 we should give all ^lory to God for all goodnesS;,
 
 L. itlDLEY. COMMENTARY ON THE EPHESIANS. SQ 
 
 and provoke all others to glorify God and worship 
 him in spirit and truth, as it is our office and duty to 
 do. 
 
 Even ice that lefore heUcred, after that, we heard 
 the word of truth, the Go'.-jyel of health. As who 
 should say, we that believed in Christ before the 
 word was preached to the Gentiles, our office is not 
 only to glorify God in ourselves, but to bring all 
 others to glorify God with us, as much as shall lie 
 in our power. This place rcproveth them tliat dis- 
 suade men from the word of God, from learning of 
 it, from reading of it, from sermons, by the which 
 means God hath ordained men to be brought to 
 glorify God in spirit and in merit, as he would be 
 glorihed of all men. 
 
 Also he saith, ije believed after that ye heard the 
 word of truth. In these words he sheweth how faith 
 Cometh, that is to say, by hearing of the word of 
 truth, according to St. Paul's saying (Rom. x.), 
 " faith is of hearing, and hearing by the word of 
 God." Also, he sheweth here what is the word of 
 truth : it is the Gospel of health, and so it is called : 
 because, it bringeth everlasting health to all them that 
 faithfully believe, shewing their faith in good works. 
 Jn jvhofn, ivhen ye believed, ye were sealed with 
 the Holy Spirit of promise. Here is shewed, what 
 fruit doth come of hearing of the word of truth, that 
 by it is gotten fiith, witliout the which, no man can 
 please God ; and having it, all things please God ; 
 and those that believe, receive the spn-it of God, 
 as an earnest to put them in surety, that they shall 
 receive and have all things that be promised them 
 to have by God's word, tliat is to say, that they shall 
 have life everlasting, and the inheritance of heaven • 
 and for a surety of "that promise, the believers rceeive 
 the Holy Ghost, as an obligation for the performance 
 of that promise ; by the which they be made as sure
 
 40 THE FATHERS OF THE ENGLISH CHURCH. 
 
 to have the promise of God^ as if they had received 
 it already. 
 
 This place maketh against them that say, no man 
 can know whether he is in the favour of God or 
 no ; or whether he be worthy of hatred or love of 
 God, alleging for him the saying of Ecclesiastes, ix. 
 To whom this answer I make, that men cannot know 
 of themselves, whether thev be in the favour of God 
 or no ; but that they may know by the Holy Spirit, 
 whom they have that believe faithfully. If a man 
 may know whether he hath faith or no, he may 
 know whether he be in the favour of God or no. 
 If he have true faith, God favoureth him ; if he lack 
 faith, God favoureth him not. So a man may know 
 by faith the spirit of God, to be given to glorify us, of 
 God's favour and love towards us, and that God fa- 
 voureth us, as long as we shall have faith, and the 
 spirit of God, which faithful believers have and 
 possess. So, a man may know whether he is now 
 at this present time in the favour of God or no, 
 hated or beloved ; but what he shall be to-morrow, 
 the next day, or in time to come, no man can tell. 
 Therefore, he that standeth in the favour of God by 
 faith, by the Holy Ghost, let him look that he fall 
 not from God by unfaithfulness, and incredulity, 
 and by unkindness, contemning of God's word, and 
 disobedience to God's commandments, and so fall 
 from the favour of God, lose faith, and the Holy 
 Spirit of God, and lose life eternal. 
 
 As for the words of Ecclesia>tes, ix. where it is 
 written, " that no man can know whether he is 
 w^orthy of liatred or love ;" the words are to be un- 
 ' derstood thus : that of good or evil, that chance to 
 men in this world, no man can know whether he is 
 worthy of hatred or love ; for good and evil, pro- 
 sperity and adversity chance equal to good men and 
 evil men, and oft-times itchanceth, that evil men have 
 more prosperity than good men ; evil men have
 
 L. RIDLEY. COMMEXTARY ON THE EPHESIA^TS. 41 
 
 riches, wealth, and pleasure, good men have poverty, 
 need, pain, and punishment. Wlierefore, of pro- 
 sperity or adversity in this world, is no man to be 
 esteemed more or less in the favour of God, seeing 
 these things chance equally to the good and the evil 
 in this world. I would that every man should not 
 only think, himself, that he is in the favour of God, 
 but also know it surely that God favoureth him : 
 except he think so, how can he iavour God for 
 love, if he doubt whether God love him or no, or 
 in this thing be wavering, and think sometimes God 
 loveth him, sometimes he loveth him not. The 
 spirit of God is given us, to put us in a surety, that 
 God favoureth us ; and if we lack this spirit, we be 
 not of Christ. " We have also received the spirit 
 of adoption : by whom we call. Father, Father ; and 
 this spirit sheweth to our spirit, that we are the 
 children of God." (Rom. viii.) Therefore, I would 
 that every man should certainly think, and persuade 
 with himself, that he is in the favour of God, and 
 that God will give him everlasting life, jov, and 
 bliss, in the world to come : which thev that believe 
 now, have by faith, and in the world to come, shall 
 possess indeed* Then I suppose, they would con- 
 tinue in faith, and shew their faith by all good works 
 commanded in the Sci-ipture. 
 
 Some also here will ask, how shall we know whe- 
 ther we have faith and the spirit of God, or no. 
 This thing may be known by the fruits, and by the 
 works, and motions, that they shall perceive in their 
 hearts. If they perceive that they be glad to hear 
 God's word, to read it, to study it, be glad it goeth 
 forward for God's glory only, do believe it to be 
 true, and that God will perform and bring to pass 
 3II things promised or threatened in his word, that 
 he will reward good men, and punish evil men in the 
 world to come ; if they shall pcrc oive a readiness, a
 
 42 THK yATHEKS OF THE ENGLISH CHLTiCH, 
 
 towarchiess to be obedient to do God's command- 
 ments, yea, to do it indeed for God only, to the 
 uttermost of their power ; if these things they per- 
 ceive in themselves, they be sure signs that they be 
 in the favour of God, have faith and ti.e spirit of 
 God, and shall have life everlasting. On the con- 
 trary part, if you perceive in yourseU no desire, 
 lust, or will to hear the word of God, to read it, to 
 study it, yea, think it is but foolishness, a vain tlnng, 
 an unprofitable thing, or that you care notliing for 
 it, or that you hate it, and envy it, and the pro- 
 fessors of it, persecute them as authors of devils' doc- 
 trine, you feel yourself nothing ready to obey the 
 commandments of God, but ready to all pleasure of 
 the flesh and of 'the world, to do sin and naughti- 
 ness ; these be sure tokens, that you be out of the 
 favour of God, lack faith and the spirit of God, and 
 be in the high displeasure with God. Of these things, 
 and tokens shewed, you shall know whether you be 
 in the favour of God, more sure than by the sight 
 of the holy blood of Hales, or by the going through 
 Saint Wilfred's needle; and also, if }0u be out of 
 God's favour, you lack faith and the spirit of God, 
 that moveth and stirreth men alway to all good 
 works, for God only, alone regarding his will and 
 pleasure. 
 
 That we mi2;ht be his own to the praise oj his glory. 
 For what end God hath chosen us, and made the 
 word of God to be preached to us. Surely for this 
 end, that we should have faith, receive the Holy 
 Spirit, and be made sure of God's favour towards 
 us, and that he loveth us, and that we should glo- 
 rify him again, by faith, by love to him and to our 
 neighbour, to do the works of God, commanded us 
 to do in the holy Scripture in our vocation and 
 calling, and that only for God, and have no respect 
 to our&clf. Thus we may here know, what fruit
 
 L. RIDLEY.—COMMENTARY OX THE EPHE5I.VXS. 43 
 
 » 
 
 cometh of the word of God preached, that is to say, 
 through tlie Hoi) S})irit is given, certaiiity of God's 
 favour, knowledge of God's will, and of our f)lhce 
 and duty hoth to God, and also to onr neighbour, 
 and hfe everlasting. 
 
 Ver. 15 — 18. Wherefore, aho, insomuch as; 1 have 
 heard of the faith which ye hate in the Lord Jc.su, 
 and of your love unto the .saints, I cease not to give 
 thanks for you, and make mention of you in my prayers, 
 that ilte God of our Lord Jesus Christ, and the Fa- 
 ther of glory, may give unto you the spirit of tvisdom, 
 and open unto you the knou-ledge of himsef, and 
 lighten the eyes of your understanding, that ye may 
 knoiu ivhat is the hope of your calling, and vjhut the 
 riches of his glorious inheritance is upon the saints. 
 
 St. Paul here sheweth the office of one Christian 
 man toward another, that it is to give thanks to 
 God for faith, hope, charity, and other gifts spi- 
 ritual, given to others of God. And in this he 
 teacheth Christian men what they should do, wlicn 
 they hear that the word of God is purely and truly 
 preached, without all dregs of man's inventions, 
 dreams, or fantasies ; and tlmt others receive faith, 
 and exercise the works of charity to the poor peo- 
 ple, that they should give laud, praise, and thanks 
 to the Lord for it ; to desire of God, that they may 
 continue in the truth, and go forward in it, and in- 
 crease every dav more and more in all godly know- 
 ledge and spiritual wisdom, that they may know 
 what is the hope, that is to sny, the thing that they 
 hoped for, which is the heavenly inheritance which 
 they hope and look for, to the whicli God liath called 
 them, these be the duties of Christian men one to 
 another, to wish and desire of God, and not to be 
 sorry that so much spiritual knowledge of God be 
 shewed to the rude and ignorant people, as is now 
 shewed in our time. 
 
 5
 
 44 THE FATHERS OP THE EN'GLTSH CUVROIj 
 
 And here St. Paul reproveth those, that be sorr/ 
 that there is so much knowledge of God's word shewed 
 and opened to the simple people as is ; it checketh 
 also all them that dissuade the lay people, unlearned^ 
 from the hearing of the word of God, from the 
 reading of it, and from the study of it. Virtue 
 cannot be hid, wheresoever it is, but it will be known^ 
 although they would it should not be known, that 
 do virtuously, to avoid praise of men, as the faith 
 and charity of these Ephesians came to St. Paul in pri- 
 son, for the which St. Paul praised them ; and virtue 
 shall not lack his praise or reward in this world, or 
 at the least in the world to come. 
 
 St. Paul commendeth these Ephesians, not for 
 their goodly temple, nor yet for their noble wor- 
 shipping of Diana, nor yet for -their religious men, 
 called of divers sects, and of divers habits, for their 
 goodly singing in the quire, or their organs, and 
 playing in their churches, or for other goodly cere- 
 monies, nor for their tapers, torches, carved, 
 painted, or gilded images, or for their goodly great 
 bells, or multitude of masses or such-like : but for 
 tlieir faith in Jesus Christ, and their charity to the 
 poor people that have need of help and succour. And 
 Paul commendeth them, not because he would make 
 them proud, but because he would provoke them 
 to go forward, and continue in faith and charity, 
 and increase them every day more and more, and 
 that they should know good works, not to lack his 
 reward with God, in the world to come. 
 
 In this prayer he teacheth us what things we 
 should desire of God in our prayers, that it would 
 please God to give us the spirit of spiritual wisdom 
 and knowledge, that we might be lightened with 
 all godly knowledge, that we might know how rich 
 is our hope in the thing we hope for, the heavenly in- 
 heritance, unto the which Christ hath bought us with
 
 L. RIDLKY. — COMMENTARY ON THE EPHESIANS. 45 
 
 his precious blood shed for iis. Of this place we may 
 learn, that we cannot know what is our hope;, glory, 
 and inheritance, which we look for after this present 
 life, except that God shew it to us by his spirit of 
 wisdom and knowledge, and open our eyes, that we 
 may see and perceive it. And to obtain this spirit 
 of God, and that we may every day increase more 
 and more in this divine knowledge, St. Paul maketli 
 us to pray to God, which alone doth give this 
 spirit. This place maketh against them that would 
 the ignorant simple people should have no further 
 knowledge of God than is cpntained in the Pater- 
 noster (Lord's prayer), and to be contented with 
 that knowledge, and desire no further, but to leave 
 to high divines the further knowledge in the Scrip- 
 tures of God. But let such blind o-uidcs and iorno- 
 rant teachers, put away their blindness and ignorance, 
 and learn better knowledge of God, desire it in 
 faith by prayer, by study, by hearing antl reading of 
 holy Scriptures, that they may increase in more 
 knowledge, and teach others better to seek for more 
 knowledge, that they may come to the more know- 
 ledge of God, and of the celestial kingdom, which 
 things they know better the more knowledge thev 
 have in the holy Scriptures of God. Also, St. Paul 
 sheweth here, that faith, charity, knowledge of godly 
 wisdom, may be increased in sahits living here iu 
 this world, and therefore he exhorteth every man to 
 increase their faith, their charity, their knowledge, 
 hi the which he sheweth, that there is no man so 
 good, but that he may be better, and increase in 
 goodness, in the which he exhorteth every one to 
 increase, and every day be better and better. 
 
 Ver. 19 — lo.Andivhat ?,? the exceeding greatne.<!s of 
 his poiver toward us, tvhich believe, according to the 
 ivorking of his inighti/ poiver, which he wrought in 
 Christ, ichen he raised him up jl-om the dead, and set
 
 46 THE FATHERS OF THE EXGLISH CHUKCH. 
 
 him on his right hand, in heavenly things ahove all 
 rule, power, and might, and domination, and above 
 all that may he named, not only in this world, hut 
 also in the world to come ; and hath put all things 
 under his feet, and hath made him ahove all things, 
 the head of the congregation, which is his body, and 
 the fulness of him, that fillet h all in all. 
 
 The Apostle goetii forth with his prayer for these 
 Ephesians, and desireth God that they might know 
 by the spirit of wisdom and knowledge of God, that 
 they might know the excellent power of God, which 
 God hath declared mightily, in the raising up his 
 son Jesus Christ from death to life, and made him to 
 sit on his right hand above all heavenly powers. In 
 Christ was shewed the excellent power of God, above 
 all things, which power God will shew to them that 
 believe. 
 
 He sheweth here the glory of Christ to be above 
 all the powers, dominions, or potentates in heaven ; 
 that we should piit our trust in Christ, which will 
 exalt to that place, where he is, all them that be- 
 lieve in him, and think to come there, where Christ 
 is on the right hand of the Father, only by Christ, 
 and not by their own merits or deservings ; and to 
 put men in a surety of that thing, Christ himself 
 was exalted from death to life eternal. 
 
 The power and the glory of Christ is shewed in 
 that he sitteth on the right' hand of the Father in 
 heaven, above all powers, rule, dominion, potentates, 
 and virtues, and above all names that are in this 
 world, or m the world to come ; and all things are 
 subjected to him and under his dominion and power, 
 and he is the head of the congregation, which is his 
 body. Christ is the head, in whom consisteth the 
 perfection of the whole body, and he that maketh in 
 tile body, all tilings perfect. 
 
 This place reproveth the bishop of Rome, and all
 
 I.. RIDLEY. — COMMEXTARY ON THE F.FHESIANS. 47 
 
 his decrees that make him head of the church of 
 Christ. For the head of the church of Christ is 
 not the hishop of Rome, but Christ, which maketh 
 all things imperfect perfect ; and princes and kings 
 in their worldly kingdoms, be as heads of their sub- 
 jects under Chri'^t, to see that everyone be in right 
 order to God's w'A\ and pleasure, and that every man 
 in every state and degree, do his duty after his call- 
 ing. For to the kings, princes, and other superior 
 powers, it becometh every man to be obedient, and 
 irom their power can no man exempt any of these 
 subjects, by anv profession of men; wherefore, bishops >. 
 of Rome, exempting religious men from due obedi- 
 ence to their kings and princes, have done against 
 God's law and St. Paul's doctrine (Rom. xiii. 
 1 Pet. ii. Heb. xiii.), which places command all 
 subjects to be obedient unto the high powers, " for 
 they that resist powers, they resist the ordinance of 
 God ; and those that resist the ordinance of God, 
 they take to themselves judgment and damnation,'* 
 (Rom. xiii.)
 
 48 THE FATHERS OF THE ENGLISH CHURCH. 
 
 CHAP. il. 
 
 Yer. 1 — 3. And qidchened you also, when ye were 
 dead, through trespns,^es and sins, in the ivhich, in time 
 past ye walked according to the course of this luorld ; 
 end after the prince that ruleth in the air, namely^ 
 CLfter th'* spirit which now ivorheth in the children of 
 unbelief; among whom we also had our conversation 
 in time past in the lusts of our flesh, and of the mind, 
 and were naturally the children of wrath, even as ivell 
 as others. 
 
 The Apostle coinpnreth the state of these Ephe- 
 ?ians, that they were in now, when he wrote this 
 Epistle to them, with the state and condition of 
 life, that they were in, before Christ had called 
 them to faith by his word preached among them ; 
 that by the remembrance of it, they might be 
 provoked wjth more gladness and hearty love, to 
 praise and laud God, and give him hearty thanks, 
 that it hath pleased him to call them from darkness 
 to light, from ignorance to knowledge, from sin to 
 justice, from death to life. He saith, when you 
 knew not Christ, you were dead by trespasses and 
 sins. Behold, what case they be in, that know 
 not Christ and his word. By trespasses and sins he 
 undei-standeth all manner of vices and sin, whether 
 they be in thought, will, act, or in outward deed ; 
 when they knew "not Christ, they were dead by sins; 
 now, they, knowing Christ, do live, and be called 
 from death to the life of grace, and of glory eter- 
 nal. Before, they walked in vice and in sin ; now, 
 they walk in grace and in virtue. Before, they 
 walL-d after the manners, lusts, and yjleasures of 
 this world, that is to say, after the lusts of the flesh, 
 the lusts of the eyes, and proudness of life (1 John,ii.); 
 now, they walk after the good will of God, and after
 
 L. RIDLEY. COMMENTARY ON THE EPHESIANS. 40 
 
 God's pleasure. Before, they followed the prince of 
 the air, and were obedient to his will (this prince of 
 the air is that evil spirit, that worketh in sturdy, 
 froward, and disobedient persons to God's will, and 
 that do not believe God) ; but now, they walk after 
 the will of God, the Father of our Lord Jesus Christ, 
 Lord of heaven and earth, whose Spirit bringeth and 
 leadeth to all good works of God. 
 
 Who is he that knoweth he is called from sin, 
 death, hell, and eternal damnation, to justice, life, 
 heaven, and eternal joy, and bliss, and will not give 
 thanks, laud, and praise to Him that brought him to 
 this joy and felicity ? Truly, I think no man, but 
 would give great thanks when he remembereth the 
 benefits of his calling ; and for that cause, St. Paul 
 here compareth these two states together, that every 
 one of us may remember in what case we were, 
 before Christ called us to his knowledge by his word. 
 For, as these Ephesians were, so were we ; and the 
 same thing he writeth to them, he writeth to us ; 
 it agreeth as well to us, as to them, and is all one 
 thing, as touching our state. 
 
 This place sheweth, that all men that come of 
 Adam, be subject to sin, and for sin, are worthy of 
 eternal death ; none being able to deliver themselves 
 from death and danmation. Of the which we may 
 learn, that no man by his own nature, might, power, 
 or free-will, can save himself from death and hell ; 
 but whosoever be saved, that they be saved bv the 
 only grace of God, and not by their own merits, or 
 by the merits of saints departed. 
 
 You see what foUoweth sin ; death and punishment 
 follow sin, as the reward for sin ; and that those 
 that want the grace of God, cannot but fall into 
 sin, and go from one sin to another, and walk after 
 the lusts of the flesh, and apply themselves to the 
 will of the devil, which worketh in evil men, and 
 
 VOL. It. E
 
 50^ THE FATHF.nS OP THE ENGLISH CHURCH. 
 
 provoketh to all unhappiness, vice, and sin; as these 
 Ephesians did, before ihey were called by the word 
 of God to faith, and to know Christ. 
 
 In evil men workcth the prince of the air, which 
 is the devil, that enticeth alway to evil, and to do the 
 works of the devil. The devil is called the prince of 
 the air, not because he hath dominion and power to 
 rule the air at his pleasure or will, for that to God 
 doth pertain ; but that he hath power only of evil 
 men, that live liere in the air, and give themselves 
 to serve the devil rather than God. And many more 
 there are, that serve the devil than God ; for there are 
 many more unfaithful tlian fliithful ; more sinners 
 than good livers ; more that follow the honours of 
 the world, the pleasures of the flesh, tlian that truly 
 serve God by true faith and faithful woi-ks of charity, 
 commanded in the Scripture ; more that abuse the 
 goodness of the world, than that use it as they 
 should do. Of all abusers of the goods of the world, 
 the devil is the prince and captain ; for they do the 
 will of the devil. So we may learn, of whom the 
 devil is prince, and what he maketh his servants to 
 do, works of darkness and death ; and where he useth 
 his power ; here in the air, where evil men live fol- 
 lowing the lusts of the flesh, worldly honours, and 
 pleasures of men ; seeking their own pleasure more 
 than God's glory, or tlie profit of their neighbour. 
 
 yfniotig ivliom, we also had our conversation. As 
 if he should say, not only you Gentiles were dead by 
 sin, going from one sin to another, doing the will of 
 the prince of the air ; but also, all we Jews were dead 
 by sin, and had deserved everlasting death for our sin, 
 and were worthy to have been for evermore excluded 
 the kingdom of heaven. Wherefore, insomuch that 
 we with you be delivered from sin, death, liell, and 
 eternal damnation, it is not to be imputed to our 
 merits or deservings, but only to the goodness of
 
 L. RIDLEY. COMMENTARY ON THE EPHESIANS. 5| 
 
 God, to whom we Jews give thanks, and glorify Go<i 
 for it, as you Gentiles ; for God, by liis Son Jesus 
 Christ, hath delivered us all from death. 
 
 Men, that be out of the favour of God, walk from 
 one sin to another, do the lusts of their flesh, and of 
 their own will, contrary to the will of God. Jrlere 
 we may learn what we can do of ourselves, left to 
 ourown might and power, if we lack the grace of God; 
 surely we can do nothing else but sin, and follow the 
 desires of our corrupt flesh, as adultery, gluttony, 
 drunkeimess, envy, malice, rancour, hatred, pride, 
 covetousness, error, heresy, idolatry, and other 
 such-like, of the which, come death and eternal 
 damnation. 
 
 And ivere naturally the children of wrath, as zvell 
 as others. St. Paul extolleth the Jews nothing above 
 the Gentiles, as touching health, justification, and 
 life everlasting ; but maketh the Jews and the Gen- 
 tiles equal, shewing tliem both by their own nature, 
 to be the children of wrath, and of damnation ; that 
 all praise and glory might be given only to God, for 
 our justification, forgiveness of sin, and the gift of 
 life everlasting, in joy and bliss: and no part ascribed 
 to man, to man's might or power, merits, or de- 
 servings. 
 
 Ver. 4 — 7. But God which is rich in mercy, through 
 his great love, ivherewith he loved us, even ivhen loe 
 were dead in sins, hath quickened us with Christ (for 
 by grace are ye saved), and hath raised us up with 
 him, and set us uj) ivith him in heavenly things through 
 Christ Jesus, thnt in times to come, he might shew the 
 exceeding riches of his grace in kindness to us-ivard in 
 Christ Jesu. 
 
 The Apostle now sheweth, how that both the Jews 
 and the Gentiles, dead by sins, have obtained life, 
 not by their own merits, but only by the grace of 
 God, and that, when all hope of life was past, after 
 
 E 2
 
 B2 THE FATHERS OP THE ENGLISH CHUKCH. 
 
 man's jrdgmnt, or by the might of man's nature?, 
 for how could there be any hope of hfe of them, 
 v.hich were by nature the children of the wrath of 
 Cod, and condemned to death ? But then God, 
 wliich is by nature good, gentle, merciful, and rich 
 in mercy ; of his great charity and love toward us, 
 hath restored us, dead by sin, to life again by Jesus 
 Christ ; and that not of our good works, but freely 
 and for Christ's sake only, by whom is our life. 
 The goodness of God in this point, is more to be 
 noted toward us : that he hath loved us when we 
 were his enemies, evil and wicked sinners, that then 
 he would not suffer us to perish in our sins, but hath 
 delivered us from death to life, to be heirs of his 
 kingdom. 
 
 And that he would make us sure of perpetual 
 health and life, he saith, that God hath quickened us 
 and raised us again with Christ, and made us to sit 
 among the heavenly company with Christ, and that 
 by the only mercy and grace of God, by the which 
 we are saved. Here the Apostle speaketh in the 
 time past, for the time to come, for the certainty of 
 the things to come by Christ ; and lest any should 
 be wavering in hope, or doubtful of the pronnses of 
 God to be fulfilled, as man's promises. God willeth 
 that men should be as sure of his promises by faith 
 and hope of them, as if they were received indeed^ 
 which hope is never deceived. 
 
 The raising up of Christ from death to life, maketh 
 us sure that we shall arise from death to life; yea, we 
 which are in these last times ; in the wliich thing 
 is shewed, the rich grace of God, and his mighty 
 power to all the \^ orld and for all times. 
 
 Ver. 8 — 10. For by grace are ye .saved through 
 faith^ and that not of yourselves^ for it is the gift of 
 God, not ofivorks, lest any man should boast himself 
 For ue are his workmanship created in Christ Jesur
 
 L. RIDLEY.-^COMMENTARY ON THE EPHESIANS. 53 
 
 unto good works, to the which God ordained us 
 before, that we should ivalk in the??!.. 
 
 Here we may learn of Paul, ofttimes, if need be, 
 to repeat one ' thing which we would have surely 
 known, and printed in men's hearts, specially this 
 thing, that our salvation cometh not of ourselves, of 
 our works, or merits of man, but only of the grace 
 of God through faith. In the which words St. Paul 
 reproveth all them, that Chink our justification doth 
 come by other things, than by the grace of God and 
 by Christ : as by pravers, beads hallowed at Sion, 
 by masses of sca/a cceli, by rosaries of our Lady, by 
 St. Francis' girdle, coat, cowl, or habit, hose, shoes, 
 or boots, girdles, purse, or knife, mattins, masses, 
 or even-song, or any other such-like, without the 
 grace of God, and without faith, of the which cometh 
 life everlasting. 
 
 To faith in the Scripture, is attributed our justi- 
 fication, not because faith is the author of our justi- 
 fication ; for the author of our justification is 
 Christ ; but justification is attributed to faith, be- 
 <:ause faith receiveth the mercy of God, and be- 
 lieveth {he promises of God made to just men and 
 believers, to be fulfilled. So faith is the organ, and 
 the mean by the which we perceive our justification 
 to come of the only mercy of God, and it maketh us 
 to believe the Scriptures, that shew, that we are 
 justified by grace through faith, without all works. 
 Good works go not beVore faith, but they follow 
 faith and our 'j ustification by faith, make us certain 
 that we be justified, as shall be (God willing) more 
 plainlv hereafter declared. 
 
 Albeit, that we be justified by faith, and know 
 we have our sins forgiven of God's goodness through 
 faith, yet we have no cause, why we should glory in 
 ourselves. For faith is not of us, but it is the gitt 
 of God, and not the work of our power, as saith St. 
 
 E 3
 
 '5>i THE FATHERS OF THE ENGLISH gHURCH. 
 
 Paul (2 Cor. iii.) : " We are not able of ourselves to 
 think any good thought, as of ourselves : but all our 
 ability is' of the Lord." Also, St. Paul (Rom. xi.) 
 «aith, "If by grace we be saved, now it is not of works, 
 for grace is then no grace : but if it be of works, 
 now it is no grace." 
 
 Not of works, lest any man should boast himself. 
 Our health and justice is not of any works. For if 
 it were of works, then might men boast themselves 
 in their works ; but man hath not wherein he may 
 boast himself. *' For what hast thou, O man, that 
 thou hast not received, and if thou hast received, 
 why dost thou glory, as though thou hadst not re- 
 ceived it.? Therefore, he that will glory, let him 
 glory in God;" of whom cometh redemption, justi- 
 fication, health, salvation, and life everlasting in 
 bliss. 
 
 But, some peradventure will say ; If our works do 
 not justify us, we will do no good works ; or what 
 should it profit us to do good works, if by works we 
 be not justified ? To this St. Paul here maketh^. 
 answer, saying, that we are the creatures of God, 
 made to do good works, which God hatfi prepared 
 that we should walk in them. So, we may not 
 cease from doing of good works, although good 
 works do not justify us. For good works are to be 
 done to the glory of God, and without blasphemy of 
 God. It is blasphemy to God to attribute to works, 
 what is to be attributed and given (nily to God. Only 
 to God is to be ascribed our justification, our sal- 
 vation, forgiveness of sins, and life everlasting. 
 Wherefore, good works are not to be done for this 
 intent, that they should justify us, deserve the grace 
 of God, take away sins, and bring life everlasting 
 by reason of the work in itself. But good works 
 are to be done of us Cln-istian men, to shew and 
 declare our h'lth to us and to all the world ; to de- 
 clare our love^ and kindness of our heart towaixis
 
 L. iRiDLEY. — COMMENTARY ON THE EPHESIAXS, 55 
 
 God, for the benefits given to us ; to make our 
 calling certain and sure, so that we might do the will 
 of God, and avoid his displeasure, both in this world 
 and also in the world to corn e (2Pet. i.) ; that we 
 might shew our readiness to do the will of God; that 
 we might provoke other men to glorify God v/ith 
 us (Mat. v.) ; that we might agree to our creation, 
 nnd profit other men in goods and gifts, given us 
 of God for that end ; and that we should be always 
 •to the glory of God without fault before him by 
 love (Eph. i.). For these causes and divers otherSj 
 good works are to, be .done. 
 
 Some, peradventure, will say ; If good works do 
 not justify us, take not away sin, and give ever- 
 lasting life ; wherefore, in the Scriptures are justifi- 
 cation, forgiveness of sin, and life eternal, attributed 
 to good works so often ? To this I answer, thai 
 Scripture ofttimes speaketh after the manner of men. 
 The father ofttimes enticeth his son to do his will, by 
 promise of a reward. So the Scripture speaketh after 
 the manner of fathers or of men, where it promiseth 
 justification, forgiveness of sins, and life everlasting 
 to them that keep the commandments of God, 
 and that be faithful : as Christ saith (Mat. xviii.), 
 " If thou wilt enter into life, keep the command- 
 ments of God." Here the Scripture speaketh after 
 the manner of men, enticing every man to keep 
 God's commandments, promising them a reward, if 
 they keep God's commandments. He meaneth not 
 here, that the keeping of the comm.andrnents de- 
 serveth life everlasting : but rather that life ever- 
 lasting is freely given to then) that keep the com- 
 mandments of God ; and they may be sure of life in 
 joy and bliss to come, that keep the commandments. 
 And they that keep not God's commandments, may 
 be sure they shall have no life in the world to come, 
 but shall be damned peipetually in hell, 
 
 E 4
 
 55 THE FATHERS OF THE ENGLISH CHURCH. 
 
 Furthermore, whereas the Scriptures do appear to 
 give to works forgiveness of sins ; the Scriptures 
 speak of such works that be done in faith, which 
 have ahva} s annexed forgiveness of sins ; not for the 
 works sake, but rather for the faith that they were 
 done in, because they that work these works, were 
 justified before God through faith before they did 
 work. Finally, sometimes in the Scripture, justifi- 
 cation is attributed to works, because works declare 
 men to themselves and to others, that they have a 
 true and lively faith, by the which they be justified 
 before God. And so justification of works is the 
 declaration of a true faith, and so is justification 
 taken sometimes in the Scripture, as in James, ii. and 
 Luke, xvi. where Christ saith to the Pharisees, "You 
 are they which justify yourselves before men, God 
 knovveth your hearts." 
 
 IVe, the creatures of God, ordinated to do good 
 works. Here in these words two things we be taught. 
 The first is, that we be the creatures of God and 
 his w^orkmanship, made of him. Of the which we 
 may fully persuade to us the love of God, for no man 
 hateth his own work, but loveth it, and will not sufi-er 
 it to perish ; and if we be the work of God (as we 
 are indeed), we may not be proud against our Maker, 
 or be displeased with him, saying, Why hast thou 
 made me after this fashion or that fashion ? It is not 
 meet that the pot should say to the potter. Why hast 
 thou made me to this use or that filthy use, and 
 another that deserveth no better than I, to be had in 
 honour and glory ? Of this thing there is none other 
 cause to be given, but the will of the potter ; and it 
 is convenient that every pot should be content with 
 the will of the potter, and not that he should murmUr 
 against the potter that hath preferred another before 
 him, since the potter is in ueitlier's debt, and both
 
 h. RIDLEY. COMMENTARY ON THE EPIIESIANS, 5 
 
 f 
 
 pots have that that they have, only of the will of the 
 potter. 
 
 The second thing is, that we should learn to know 
 for what end we were created of God, that is to say, 
 not that we should be idle, or live evil, and follow 
 the pleasures of our flesh or of the world ; but that 
 we be created to do good works, and such works, 
 not as we think good to us, but such as God hath 
 ordinated thai we should walk in them. And here 
 he exhorteth men to good works, lest any should 
 think faith sufficient, and condemn good works j 
 good works, I meim, such as God hath appointed 
 us to do by his holy word, and not such works as 
 men leaving God's word, have appointed to serve and 
 please God withal. And here in this place may fall 
 away pilgrimages, offerings of candles, gilding of 
 images, and religions of men, which are works not 
 instituted of God, but of man, and invented of man 
 without God's word; for the which voluntary works,' 
 many have contemned, and left undone the works 
 commanded of Gcx-l, and preferred will-works above 
 them. 
 
 He moveth us here not to stand still when we 
 
 have done one good work, but to go forward fronj 
 
 one good work to another, appointed of God, and 
 
 not of ourselves, of our good intent, thought of us 
 
 to honour, and please God withal ; when we cannot 
 
 tell, whether God will be honoured after that way,- 
 
 which we have imagined to honour him. For his 
 
 honour doth not consist in works found out bv men, 
 
 but in the works appointed in the Scripture. For 
 
 if all our new-found works were taken away, no part 
 
 of the works assigned by God in the Scriptures, 
 
 should be taken away, I mean, if all pilgrimages to 
 
 painted stocks or stones, all gilding of images, all 
 
 offering up of candles, all monks and friars, all 
 
 masses of scala cosli, all trental masses were taken
 
 58 THE FATHERS OP THE ENGLISH CHURCH. 
 
 away, no part of the works commanded by God, 
 should be taken away, no part of God's glory should 
 be diminished, but rather promoted and s<"t forward. 
 For these works, found by man, have hindered much 
 the true honour of God, that God hath not been 
 truly honoured, as he should be in spirit and in truth. 
 These will -works have letted many to do their charity, 
 where they should have done to the poor people 
 (bought by the precious blood of Christ) which have 
 had need of the help of man. 
 
 Also, in that St. Paul exhorteth men, only to 
 do the works that God hath commanded in the Scrip- 
 tures, and willeth, that we shall walk in them, 
 and go forward in them, and increase more and 
 more, methink in these words he teacheth works, 
 commanded of God, to be sufficient to obtain life 
 everlasting, if none of our new-found holy-days, or 
 our will- works, invented of our good zeal only with- 
 out God's word, be put to the works of God. We 
 add to the works of God many works of man's in- 
 vention, as who should say, God's works were not 
 perfect, except man should put these to something 
 to make them perfect : as if God could not give us 
 health and life everlasting, except that we of our 
 blind zeal should put thereto, something of our ad- 
 dition. I do not speak here against any godly civil 
 ordinance, or any godly ceremony, yet used, or that 
 may be used in time to come, that be made to set 
 forth God's glory ; or for any decent or comely or- 
 der to be had am.ongst men in the world ; or for any 
 politic end, to be used amongst Christian men, as 
 charity requireth the glory of God to be better pro- 
 moted, and his word more regarded and set by, and 
 the charity of Christians more incFfeased, to the 
 commodity of all good men. 
 
 Ver. 1 1 — 11. Whei-efore, remember that ye f which 
 aforetime were Gentiles after thejleshj and were called
 
 L. RIDLEY. COMMEx'^TARY ON THE EPHESIANS. 5§ 
 
 uncircrmcision, of them that are called ciramcision 
 after thef.esli; ivkich circumcision is wade with hand)\ 
 that, ye at the same time were without Christ, and re- 
 puted aliens Jrom the commonwealth of Israel, aiid 
 were strangers from the testament of promise ; there- 
 fore had ye no hope, and were without God in this 
 world. 
 
 To tliis place St. Paul hath spoken generally of 
 the grace given to all men : now, beginncth he to 
 speak of the grace of God, given more specially to 
 the Gentiles; when it pleased God only of his good- 
 ness, and not of the merits of the Gentiles, to call 
 them to grace and to faith which justifieth them. 
 And here the Apostle teacheth all preachers, after 
 that they have shewed the general grace of God, 
 given freely to all men, to apply the grace or the be- 
 nefits of God more specially to particular men ; as 
 to them, to whom it is spoken, to bring them to the 
 remembrance of the benefits of God towards tliem ; 
 to give God thanks for them, by the knowledge of 
 whom, came all goodness, after the example of St. 
 Paul here in this^ place, v.hich applieth the grace of 
 God given to the Gentiles, to these Ephesians. 
 
 He moveth these Ephesians to call to their remem- 
 brance, the state of living they were in before the 
 grace of God, and the state they be in now, after 
 the grace of God given them ; which thing, if the/ 
 do, they will with gladness give hearty thanks to 
 God, and glorif) him for his goodness, and shew 
 themselves "thankful to God by all readiness to obey, 
 and do God's commandments. 
 
 He sheweth what they were before the Gospel 
 was preached to them, and before they had re- 
 ceived fliith in Jesus Christ. First, he saith, that 
 they had an odious name, hated of all good men, 
 that is to say, they were called, Prcputians, which 
 was amongst the Jews, as opprobrious a name, as is
 
 60 TtTE FATftEllS 6p TH* ENGLISH CHURGH. 
 
 amongst us Christian men» a Turk, or a Saracen, or 
 unchristened. And the Jews eschewed the company 
 of the Preputians, and would neither eat, drink, nor 
 speak with the Preputians, and abhorred their com- 
 pany, as w^e do the other people or Pagans : and he 
 that would use the company of the Preputians, was 
 abhorred of the Jews ; as they were angry with Peter, 
 that had preached at the commandment of God to 
 the Gentiles (Acts, i. ii.) : but now, you have an 
 holy name, lauded and magnified of all good men, 
 and also of God, the Father. 
 
 Also, before you were unthmit Christ ; that is, not 
 that Christ was not your Saviour and Redeemer pro- 
 mised, but that you knew not Christ to be your Saviour 
 and Redeemer promised as well to the Gentiles as to the 
 Jews; as appeareth in the promise made to Abraham, 
 that in his seed should all the Gentiles be blessed ; and 
 that Christ was the expectation of the Gentiles, but this 
 mystery was hid from the world unto Christ's incar- 
 nation, that Christ should be a Saviour to all men, 
 both to the Jews 'and to the Gentiles. This mys- 
 tery was known to some, both of the Jews and Gen- 
 tiles. But they were very few in comparison to them 
 that were ignorant ; or else it may be said, that the 
 Jews and the Gentiles that were faithful, and believed 
 in Christ, to come as the only Saviour of the world 
 (by which faith, they were saved) ; that they knew 
 not when Christ should come, after what manner, 
 how, and by what means he should redeem and save 
 the world from everlasting death ; so the Gentiles were 
 counted without Christ, because, that amongst the 
 Gentiles, the knowledge of Christ was not so com- 
 mon before Christ's incarnation as It was after; when 
 the Gospel was preached equally to the Gentiles as 
 to the Jews. 
 
 Also, the Gentiles were counted aliens from the 
 commomvealth of hrael \ that is to say, they were as 
 foreigners, having uo claim nor title to any profit or
 
 L. KIDLEY. COMMKNTAHY ON THE EPIIESIA:N'S. Cl 
 
 commodity, given or promised of God to ttie Israelites, 
 that they had or professed. Here he taketh his si- 
 militude of ancestry, that have privileges and great 
 commodities granted to them, which the citizens 
 have, enjoy, and possess. Strangers and foreigners 
 have no part of these commodities, that the citizens 
 have. Tliis privilege, of the which is spoken here, 
 is the inheritance of the kingdom of heaven, which 
 was promised to the faithful, that kept God's com- 
 mandments, as well of the Gentiles, as of the Jews, 
 although the Gentiles conld not challenge it hy any 
 title sriven to them as yet, when the Gospel was hid 
 from them. 
 
 And ivere strangers from the testament of promise ; 
 as who should say, The promises of life everlasting 
 were strange to you j you knew not that they per- 
 tained to you, you could claim nothing of the life, 
 nor inheritance in heaven. 
 
 Also, ynu were without hope of life to come, and 
 wanting God in the zvorld ; not that they wanted 
 God, or thought there was no God, but that they 
 believed not in the true God, and thought the God 
 of heaven, not to be their God, a gentle, meek, 
 good, and merciful God, their Saviour and Redeemer: 
 without all hope of life to come in the other world. 
 This was the state of these Ephesians, before the 
 Gospel was preached to them by the Apostles, and 
 by others, after Christ's incarnation. 
 
 In that, the Apostle speaketh of the circumcision 
 of the flesh, to whom the name of Preputians was 
 odious, the Apostle sheweth two manner of circum- 
 cisions : one is in the flesh, another is in the spirit, 
 or in the heart. All the Jews were circumcised m 
 the flesh, but not circum :ised in the heart : for there 
 were many unfaithful Jews, rebels to God, murmur- 
 ing against him, disobedient to his commandments ; 
 wiiich, although they were crucified in the flccih,
 
 62 THE FATHERS OP THE ENGLISH eHURCH. 
 
 yet in the spirit and in the heart they were not cir- 
 cumcised. Among the Gentiles that never heard of 
 Christ, none were circumcised in the flesli, but divers 
 were circumcised in spirit and in heart ; as all they 
 of the Gentiles that believed in God and were obe- 
 dient to his word ; as was Naaman, Cyrus, Abime- 
 lech, Jethro, father-in-law to Aloses^ and other more 
 of the Gentiles. 
 
 Seeing that some of the Gentiles, uncircumcised 
 in the flesh, but circumcised in spirit and in heart, 
 were of the elect people of God to salvation : we 
 may gather, tluit there may be of the elect of God 
 amongst the Turks and Pagans, although they have 
 not our outward Christian profession, as were amongst 
 these Gentiles, some better Christians than were 
 many amongst the Jews. Also, methink the Apostle 
 in these words, that he saith, some were circumcised 
 in the flesh, checketh some of the Jews circumcised 
 in the flesh, but not in the spirit, which were not to 
 be preferred before the Gentiles : and in these words 
 he checketh some amonrrst us, that be worse in liv- 
 ing than the Turks or Pagans ; which thing is a 
 great shame to all such evil and unfaithful Christians. 
 
 Ver. 13. But now ye, that be in Christ Jcsu, and 
 aforetime ivere fur off\ are now made nigh by the 
 blood of Christ. 
 
 Before these, the Apostle hath shewed the state of 
 these Ephesians, and of all Gentiles, before they re- 
 ceived faith, that they had an odious name that was 
 in hatred; they were called uncircumcised Preputians, 
 without Cln-ist, aliens from the commonwealth of 
 Israel, strangers from the promises of God that pro- 
 mised life, without hope of life, wanting God in 
 the w^orld, people given to idolatry, following all 
 pleasures cjf the flesh, ignorant of God. Now he 
 sheweth that they may be delivered from that un- 
 godly state, and be received amongst the people of
 
 t. l^IDLEY. COMMENTARY ON THE EPHESIANS. 63 
 
 God, as gf them by the grace of God only, through 
 faith in Christ. 
 
 By Christ you be received, which were before 
 aliens, be made of the household and citizens by the 
 blood of Christ, shed on the cross to save all them 
 that were lost by sin, and that will believe truly in 
 Christ, and know him to lie a whole Saviour, and no 
 botcher or a part-Siiviour, but an v^hole Saviour, as I 
 have said before. 
 
 Ver. 14 — 17. For he is our peace, which of both 
 hath made 0}ic, and hath broken donm the 7-va/l that 
 was a stop betwixt lis ; and hath also througli his 
 Jiesh, put away the cause of hatred (namely, the Una 
 of the commandments contained in the law ivrittcn) ; 
 that of twain, he might create one new man in him- 
 self, and make peace, and to reconcile both unto God 
 in one body, through the cross ; and so he slew the 
 hatred through his ownself, and came and preached 
 peace in the Gospel unto you, ivhicli were afar off, and 
 to them that luere nigh. 
 
 Christ is our peace and our peace-maker with the 
 Father, and how he was our peace, here he sheweth. 
 First, in that he made of two people, the Jews and 
 the Gentiles, one people to him, agreeing in one 
 thing, viz. in the true worship of God and health 
 by Christ. Secondly, in that he took away the wall 
 of debate, that is to say, the causes and the occasions 
 of all strife and controversy between the Jews antl 
 the Gentiles, which was the law, as circumcision, 
 ceremonies, and other sacrifices, conuiianded in the 
 law, to be kept for a time to Christ's coming, v.hich 
 the Jews stiiiiy defended, and would have them kept 
 after Christ, as they were before : or else, they said, 
 no man could be saved ; for without circumcision, 
 they thought no man could be saved ; and there- 
 fore they condemned the Gentiles uncircumcised, and 
 thought they could not be saved, because; they v.-cre 
 '5
 
 C'4 THE FATHERS OF THK ENGLISH CHURCH. 
 
 not circumcised : but Christ took away this contention^ 
 and shewed that circumcision was not of necessity to 
 the salvation of the soul. 
 
 Christ hath taken away the law, as touching the 
 ceremonial and judicial laws. Yea, and the moral 
 law also, that it shall be done no more for fear, ser- 
 vile and bound fear, as in time past : but that it shall 
 be kept for love only to God. Christ hath taken 
 away the law as touching the ceremonials and judi- 
 ciais, that it is not now necessary to keep them, but 
 that health may be without them ; nor yet are they 
 to be kept under pain of damnation of the soul. 
 For life everlasting mav be without circumcision 
 and other such-like ceremonial and judicial laws, 
 which be abrogated and taken tuviy, that it is in a 
 man's liberty to keep them or noi keep them. It is 
 no virtue to keep them, nor sin to omit them. And 
 contrary, it is no sin to do them, except any should 
 have like opinion in them, as the Jews had, that they 
 think they must needs keep them, or else they can- 
 not be saved. To think they be justified by the 
 keeping of such ceremonial and judicial laws, and 
 shall obtain by the means of them, forgiveness of 
 sin and eiernal life ; in that opinion to keep these 
 laws is sin, after the Gospel, preached by Christ and 
 his Apostles. As touching moral precepts, Christ 
 hath not taken them away, but that they shall not 
 be done for fear of the law, for fear of hell, and the 
 punisliment thereof, but for the love of God, with 
 all irladness of heart. 
 
 That of twain., lie might create one vew man in 
 himself. For what end and purpose Christ abrogated 
 the ceremonial and judicial laws, he sheweth ; that 
 is, that he should make of two people, one people 
 eternal to him, that the one should not contemn the 
 other, as the Jews contemned the Gentiles before, 
 and the Gentiles the Jews; but that they should
 
 1. RIDLEY. — COMMENTARY ON THE EPHESIAN^S. 65 
 
 agree in one God, Christ Jesus, the Saviour of all, 
 and in the true worship, and faith, by the which, 
 both the Jews and the Gentiles should be saved and 
 justified before God, and not through any obser- 
 vances of the law ; that all men should know the life 
 and health of man, not to be in circumcision outward, 
 in ceremonies, in sacrifices, in invention and religion, 
 or merits of men, nor in the worship of idols, nor 
 in superstitiousness of man's religion ; but alone in 
 Christ, that no man should rejoice in any other but 
 in the Lord, and in the cross of Jesus Christ (Gal vi.). 
 So Christ hath reconciled the Jews and the Gentiles, 
 taking from them both, part of their |>leasure ; from 
 the Jews, circumcision, ceremonial and judicial laws; 
 from the Gentiles, idolatry and lechery; in the which 
 things, both parts had great pleasure. So, Christ 
 hath reconciled the Jews and the Gentiles, in that 
 he took away the hatred, and the cause of their 
 hatred. So I think amongst us, now shall hatred 
 cease, and we shall all be made one, since the cause 
 of our hatred is now taken away by the King's ma- 
 jesty's commandment. The hatred that was amongst 
 us, for the most part was for the worshipping of 
 stocks, stones, blocks painted and gilded ; now these 
 be taken away, I suppose a great part of our hatred 
 to cease, and charity to increase to the glory of God 
 and the profit of many. 
 
 How Chl*ist hath reconciled us sinners to the fa- 
 vour of the Father again, here is shewed ; that was 
 by the cross, that is to say, by Christ, a full sacrifice, 
 and a sufhcient oblation for all the sins of the world. 
 By the which obUition of Christ's body once offered 
 up for all sinners, all were made pertectly reconciled, 
 had forgiveness of sins, and were made belo\ ed to 
 God the Father, and heirs of his kingdom by Christ, 
 that died on the cross for our redemption, salvation, 
 justification, and life eternal. 
 
 VOL. II. y
 
 66 THE FATHERS OF THE ENGLISH CHURCH. 
 
 And came and preaclied peace in the Gospel to you^ 
 that icere far o§^\ that is, Christ preached peace jind 
 quietness in the hearts of the Gentiles, which were 
 counted far from the peace, favour, and love of God. 
 And this peace ^^'as wrought by the outward preaching 
 of the Gosj^el, and the inw^ard \^'o: king of the Holy 
 Ghost. So was peace brought both to the Jews and 
 to the Gentiles, through Christ, and by no other 
 means than by his death of the cross. 
 
 If Christ hath taken away these things, that were 
 of necessity commanded of God to be kept, because 
 they were no more profitable for the people : how 
 much more should no man marvel now, if some in- 
 stitutions and religions of men be now taken away by 
 God's word, which be not profitable to men, nor 
 yet to the glory of God ; which do cause much false 
 trust, superstitiousness, erroneous opinions, false 
 judgments, backward judgments, idolatry, and hin- 
 der the true honor- of God, and faith in Christ 
 Jesu, and have m;; li: men to put their trust of health 
 and salvation in ot-^r than in Christ ; and so brought 
 men to death and damnation, from the which damn- 
 ation to deliver us, Christ suffered death on the 
 cross, and brought to .'iil believers and keepers of 
 God's commandments, life everlasting in all joy and 
 bliss. 
 
 Ver. 18. For hy him ive hath have entrance, in one 
 Spirit, unto the Father. 
 
 Of these things tlir.t go before, St. Paul now shew- 
 eth plainly, that by Christ only, the way to the Fa- 
 ther of heaven is made open to all men, both to the 
 Jews and Gentiles : and that the Gentiles be as well 
 of the household of God as the Jews, and made heirs 
 of the kingdom of God by Christ ; and the way to 
 the Father open to the Gentiles as to the Jews, and 
 that by Christ.
 
 L. RIDLEY. COMMENTARY ON THE EPHESIANS. 
 
 67 
 
 In that, the way is made open to all men by Christ, 
 and by none other, St. Paul reprovcth those that would 
 men should go and desire samts departed to pray for 
 them ; that by the intercession of saints departed, 
 men might come to the Father without Christ. Me- 
 think, it is foolishness to leave the way to the Fa- 
 ther of heaven, appointed and assigned us in the 
 Scripture, and to seek, another way not spoken of 
 in the Scripture. Since it is so, that we be uncertain, 
 whether that saints departed be m that state, that 
 they will or can be means for us to the Father or no : 
 whether they hear us calling to them or no ; wlie- 
 ther they know our necessity or no ; whether they 
 be heard of the Father and obtain their purpose, or 
 no. Of these things we have no certainty by the 
 Scripture ; wherefore, I think it meet in this behalf 
 to be content with teachings of the holy Scripture, 
 which teacheth all necessary truths for man's sal- 
 vation, and not to seek another way to the Father 
 than the Scripture teacheth. St. Paul saith here, 
 that the way to the Father is made open to all men, 
 not by Peter, Paul, John, or James, Mary, or Mag- 
 dalen, but by Christ, who is the mediator between 
 God and man (l Tim. ii.). St. Paul saith, there is but 
 one mediator between us and the Father. We make 
 many without the Scripture. How do we and St. 
 Paul agree ? How do light and darkness agree ? Fur- 
 thermore, I see as yet no cause nor necessity, that 
 should make us to go to the saints departed, and 
 desire them to be mediators and means to the Father 
 for us, since there is no commandment in the Sciip- 
 tuie, no example of holy men left us to follow, no 
 promise macLe to us that we shall be heard of these 
 saints, or that we shall obtain our request the sooner, 
 by the intercession of these saints departed, who mwe 
 i'al on and desire te pray for us. 
 
 F 2
 
 68 THE FATHERS OF THE ENGLISH CHURCH. 
 
 Why shouki we leave Christ, the only Son of the 
 Father of heaven, our daily advocate and mediator, 
 which onlv ob'-aineth that is necessary for us, and go 
 to others, whom we know not whether they be in that 
 state of living, that ihcy may hear us calling to them 
 or no, or whether they will hear us ? Foolishness it 
 is, to leave the certain for the uncertain. Certain it 
 is, that Christ prayeth continually to the Father for 
 us, and Christ is the full satisfaction for our sins 
 (l John, ii.), and for the sins of the whole world. 
 If Christ be our advocate, as he is indeed, and obtain 
 of the Father that is necessary for us ; what need 
 have we of the prayer of saints not commanded in 
 the Scripture ? That were, as who should say, that 
 God would not hear Christ praying for us, or that 
 he would sooner hear the saints departed, praying 
 for us, than Christ his Son, or that the prayer of 
 Christ were not sufficient to obtain of the Father 
 that which is necessarv for our salvation, then it were 
 need for us to desire the prayer of saints departed : 
 but seeing God the Father will hear Christ, his Son, 
 before all saints, and Christ's prayer is sufficient to 
 obtain all that we have need of for our salvation, 1 
 think we have no need that saints departed should 
 pray for us. 
 
 But, peradv^enture, some will here object, and say, 
 that this reason makes against the prayer of them 
 that be aliv'e. To this I make answer, that it is the 
 will of God, that those, that be alive, should one 
 pray for another (Jam. v. and Rom. xv.) : but so it 
 is not certain by the Scripture, that those that be 
 departed should pray for us, or that they may or will 
 pray for us. 
 
 Also, some will say, that they dare not be so bold 
 as to go to Christ at the first. Therefore, they say 
 they will go to the saints that be in favour with
 
 L. RIDLEY,— COMMENTARY ON THE EPHESIANS. GQ 
 
 Christ, that by their intercession they may come the 
 sooner to Christ. But I pray you, what opinion. 
 have these men that so say and think of Christ ? 
 Do these think tliat Christ is more merciful, more 
 gentle, more i-eady, more glad to hear them, when 
 they call, than the saints be ? Is there any of the 
 saints departed more merciful than Christ? more 
 loving than Christ ? Is'there any of the saints that 
 will hear us before Clirist ? that love us better than 
 Christ ? that care more ibr us than Chri.-^t? If Christ 
 love us better than saints (for he hath bought us 
 more dear than saints, he hath bought us by no cor- 
 ruptible things, as gold or silv^er, but by his precious 
 blood) ; we may be sure that be loveth that thing 
 that he bought so dear, better than saints that know 
 i\ot the price, and that he hath more care for us 
 than saints have. Therefore, let us not be afraid to 
 go with faith and meekness to Christ, so kind, so 
 loving, so gentle, so glad, so ready to receive us ; 
 yea, more ready to receive us, than we be to come 
 to him. 
 
 I pray you, what thing make they of Christ, that 
 will go to saints departed, that they may come tp 
 Christ, and so by Christ to the Father ; but Christ 
 to be as a hard man, that will not suifer petitioners 
 to come to liim without means, to be as a cruel man, 
 Hnmerciful, and ungentle ? And that none should 
 think so of Christ, he calleth, saying, *' Come unto 
 me all you that labour and bear heavy burdens, 
 and I will refresh you." (Mat. xi.) He caMeth all 
 men to him, as well the poor as the rich, the subject 
 as the king, the layman as the priest. St. Paul 
 ofttimes exhorteth men to come to Christ with 
 great boldness (Heb. iv.). If Christ do call us 
 and bid us come to him, why should we be afraid to 
 come to Christ ? Methink, it is against good man- 
 
 p 3
 
 70 THE PATHEES OF THE ENGLISH CHURCH. 
 
 ners not to come when we be called ; yea, methink, 
 it is foolishness to deny to come to him, whom we 
 desire to speak with, when he calleth us, and say we 
 are not worthy to come to his presence, but we will 
 desire some of his beloved servants, that we may 
 come to his speech ; seeing, the Lord doth call us, 
 and willeth we shall come to him without speech- 
 men ; seeing that Christ is the way to the Father, 
 and that there is none other way nor means to the 
 Father without Christ (John, xiv.). They labour in 
 vain, that seek another way to come to the Father of 
 heaven than by Christ, nor yet can obtain of the 
 Father that that is necessary for us, so soon as Christ, 
 to whom God the Father hath promised that he will 
 deny us nothing that we shall ask of him worthily in 
 faith, for Christ's sake (John, xiv.). Therefore, let 
 us prefer no saint before Christ, but ask of the Fa-r 
 ther things meet to be asked for Christ's sake, and 
 we shall obtain our desire according to the promise of 
 God (John, xiv.). 
 
 God doth not promise to grant our petition, if we 
 desire of him in the name of any saint departed ; 
 therefore, methink, it is foolishness to forsake that 
 is certain and follow that is uncertain. Certain it is 
 that we shall be heard of the Father, if we ask for 
 Christ's sake and in Christ's name : but whether we 
 shall be heard, if we ask in the name of any other 
 saint departed, it is uncertain by the Scriptures ; yea, 
 it is unknown whether the saints hear us calling to 
 them or no; whether they know our necessity or 
 no ; whether they be in that state, that they do pray 
 for us or no; or can or may by their prayer obtain any 
 thing of the Father for us. The Scripture willeth 
 that we should pray to God (Mat. vi. Jam. i.), in the 
 name of Christ. Scripture willeth, that we shall 
 pray to them, in whom we should put our trust 
 (Rom. X.), and have hope to obtain our petition of.
 
 L. RlDLEY.-=-COMMENtARY ON THE EPHESIANS. 7^ 
 
 No trust Dor hope is to be put in saints, wherefore^ 
 methink, prayer is not to be made to saints departed ; 
 methink, that prayer to saints be a sign of diffidence 
 of Clirist and of his goodness, and therefore men 
 run to saints to obtam their favour and help, and yet 
 all goodness cometli of God (Jam. i.), and not of 
 saints departed. Of an evil persuasion of Christ, I 
 think, men leave Christ and run to saints, persuading 
 with themselves,' that Christ will hear no sinners ; 
 therefore, they run to the saints, desiring their help, 
 as who should say, there were more mercifulness, 
 more gentleness, and love in saints than in Christ, 
 which opinion to have of Christ, is evil and damnable. 
 
 Some there be, defenders of praying to saints, 
 moved by divers reasons ; one reason is this, they 
 say, that saints departed, be members of the same 
 body of Christ that we be of, and all members are pro- 
 fitable one to another. Saints departed, cannot profit 
 us living members now% but by their prayers: where- 
 fore, they think that saints departed, pr,ay for us^ and 
 that we be helped by their prayer. 
 
 To this reason may be answered; first, to the major % 
 that saints departed are members of the same body that 
 we be of, to obtain life and glory everlasting in heaven 
 with Christ ; but whether they be members to profit 
 other memlxirs by works of charity, as living members 
 should profit one another, I am uncertain by the holy 
 Scriptures. I suppose they have done their works 
 appointed them to do of God ; and this saying, me- 
 think, St. Paul doth confirm, Kom. xii. and Eph. iv. 
 where he sheweth the works of the members ; and 
 also Gal. vi. saying; " While we have time let us 
 work good to all men, chiefiy to them that be of the 
 household of faith." Also, if all members be pro- 
 fitable one to another, I would gladly know how pro- 
 fitable be the living member^• to the holy saints in 
 heaven, that need not our help, seeing we be mem- 
 
 f 4
 
 7^ THE FATHERS OF THE ENGLISH CHURCH. 
 
 bers of the same body of Christ that they be of, or how 
 profitable is one saint in heaven to another ? 
 
 To the minor ; they say, that saints departed can- 
 not profit us but by their prayers. This reason may- 
 be denied, for saints departed otherway profit and do 
 profit us. They confirm our faith, to trust surely in 
 God, and that our trust shall not be deceived, but 
 that we shall have the reward that we trust for. 
 They certify us of the goodness of God, of the life 
 and glory to come after this life. They shew us the 
 merit of God's promises. They teach us to follow 
 their footsteps, to have faith as they had ; hope, cha- 
 rity, patience, meekness, mercifulness, and other 
 virtues, in the which they give us example to follow 
 them, and make us sure of life and glory after this 
 life, as they be in. After this fashion, I think the 
 saints departed profit us ; and this profit may be ga- 
 thered ofttimes in the Scriptures ; but that they 
 profit us now by their prayer I have not read in the 
 Scriptures. I know not by the Scriptures that they 
 pray for me, any more than they do alms-deeds for 
 me, seeing both be works of charity. 
 
 Also, they have another reason, that moveth them 
 to think, that saints departed pray for them ; which 
 is this. They say, saints departed have lost none of 
 their charity that they had in this world, but rather 
 have their charity increased more and more. They 
 of their charity prayed for us, being alive. Much 
 more, they say, now they pray for us. 
 
 To this I answer, that their love be increased to- 
 ward God more and more; but as toward man, I 
 am in doubt. I would gladly of it be made certain. 
 And, whereas they say, that they, living, of their 
 charity, prayed for us ; much more now they pray 
 for us : so, I may say, that they, living, of their 
 charity, preached to us the word of God, a work of 
 charity, as necessary as prayer : therefore, they
 
 L. RIDLEY." — COMMENTARY OX THE EPHESIANS. 73 
 
 preach to us now. Here is tolbe proved what works 
 of charity saints departed now in their state may do 
 or not do. The holy Scriptures say that works must 
 be done in faith that please God ; saints have not 
 faith ; wherefore it seemeth to follow, that saints do 
 not work after this present life, or else their works 
 should be done in faith that they might please God. 
 Also, Scripture promiseth a reward for every good 
 work ; prayer isa good work ; prayer therefore doth not 
 want its reward before God, But for the prayer of 
 saints departed, I read no reward promised of God ; 
 but every man shall have his reward for works done 
 in this present life and in the body (Gal. vi. and 2 
 Cor. v.), saith St. Paul. " All we shall stand be- 
 fore the justice of God, and shall every one, ac- 
 cording to his doings, the time he was in his body, 
 receive goocl or evil." 
 
 Finally, as touching prayer to saints departed, I 
 think it no damnable thing to pray to them, nor yet 
 no necessary thing to pray to them. I ihink it 
 should be more for the glory of God, to keep sure 
 trust and true conlidence in God, and to know that 
 all goodness, health, life, salvation, glory eternal 
 come only of God, and of his mere mercy towards 
 us, if no prayer at all were made to saints departed. 
 For by prayer made to saints God's honour hath 
 been taken away, and his power minished. Honour 
 due for God hath been given to saints : trust and 
 confidence taken from God and put in saints : and 
 the blind ignorant people have been more ready to 
 go to saints, yea, to the images of saints, than to 
 God, and desire health and succour of them ; such 
 hath been our blind ignorance. 
 
 This praying to saints hath been the cause of much 
 idolatry, of much false trust and confidence in saints, 
 and in images, and that so many have desired health 
 of saints rather than of God for their diseases ; as
 
 74 THE FATHERS OP THE ENGLISH CHURCH. 
 
 of St. Loy for our horse, of St, Anihony for our 
 pi2:, of Roch for the peetilerice, of Appoline for the 
 tooth -ach, of John Shoiiie for the ague, and in a 
 manner for every sickness one saint or other. So 
 God was set aside, of whom all health doth come, 
 and siiints called on in whom is no health, nor any 
 help can they grant without God. Therefore, if all 
 prayer to saints departed were set aside, I think God 
 should be better honoured, more trust and confi- 
 dence put in him ; and that all help, succour, com- 
 fort, and goodness do come of God and of none 
 other, would be better known and believed of the 
 unlearned people, who have been long in blindness 
 for lack of true teachers of the word of God. 
 
 One thing in this matter I would gladly know, 
 what hurt should it be to Christian men, if men 
 should not call and desire saints departed to pray for 
 them ; but of saints should learn to follow their 
 footsteps in faith, hope, charity, patience, meekness, 
 contemning of honour, riches, worldly pleasures, 
 and in other such-like virtues, for the which things 
 Scripture putteth us in remembrance of holy men 
 departed ? I pray you what necessary thing did 
 Christian people want, before popes ordained the li- 
 tany to be sung and said in churches ? But as for 
 praying to sain'ts departed, I will not much contend 
 in this" matter. I will not condemn them, that do 
 desire their prayers, nor yet commend them. I 
 think it an indifferent thing, that may be done well 
 and omitted, and not as a thing necessarily to be 
 done, or that he should be counted as an heretic, 
 that should not pray to saints, or be a good Christian 
 man for that work that should desire the prayers of 
 saints def)arted. I think it should be more for the 
 honour of God, and for the true faith to be had 
 among Christian men, to withstand the opinion of 
 saints now had, that no prayers should be made to
 
 h. RIDLEY. COMMENTAEY OK THE EPHESIAN^S. 75 
 
 saints departed; than if any should desire saints to 
 pray with them, and for them. If this my mind do 
 agree with the'Scriptures, take it ; if not, refuse it. 
 I will not be obstinate in this matter ; I would be 
 glad to learn the verity by the holy Scripture, which 
 in all doubts is able to try out the truth, if we will 
 be diligent to search, and leave man's fantasies and 
 dreams, which have blinded us long, that we could 
 not see the truth. But now let us return afi^ain to 
 St. Paul. 
 
 Ver. 19 — 22. Now therefore, ye are no more 
 guests and strangers, but citizens with the saints, and 
 of the household of God, huHded upon the foundatio^i 
 of the Apostles and Prophets, where Jesus Christ is 
 the head corner-stone, in whom every building coupled 
 together, groiveth to an holy temple in the Lord, in 
 whom ye are builded also together to be an habitation 
 of God in the Spirit. 
 
 Before St. Paul said, ihey were guests and 
 strangers to the household of God ; now he saith, 
 they be no more strangers, but of the household of 
 God, and citizens with the saints made by Christ. 
 Before, they were far from the household of Israel ; 
 now, they be received to be of the household of 
 Israel, that is to say, they be made fellows of saints 
 (that is, of the Jews, which count themselves saints 
 in comparison to the Gentiles), and partakers of the 
 heavenly inheritance, and of everlasting health by 
 Christ ; builded upon the foundation of the Apostles 
 and Prophets ; that is to say, upon Christ, upon 
 whom the Apcjstles and Prophets did build and make 
 Christ to be their foundation. For as St. Paul saith 
 (1 Cor. iii.), " No man can set another foundation, 
 beside that foundation set, which is Christ Jesus," 
 and not the bishop of Rome, for Christ is the head 
 of the Church and of all them that believe, and not
 
 ^6 THE FATHERS OP THE ENGEISH CHURCH. 
 
 the bishop of Rome. And Christ is the corner- 
 stone, that keepeth and joineth the buildings toge- 
 ther, that coupleth the Jews and the Gentiles toge- 
 ther, and by his spirit keepeth them both in unity 
 and concord, faith, hope, charity, and in all good- 
 ness. 
 
 St. Paul saying the Gentiles believing to be huilded 
 upon Christy the foundation of the Apostles and Pro- 
 phets, reproveth all them, that say or think the 
 bishop of Rome to be the foundation, upon whom 
 Christ hath builded his church ; for that foundation 
 is Christ, and none other. Neither the bishop of 
 Rome, nor yet any other man, creature, nor angel, 
 but Christ is the foundation of all faithful believers, 
 and the corner-stone, that will not be removed with 
 any blast of wind. 
 
 Every building upon Christ doth grow and in- 
 crease in an holy temple to the Lord. Here he 
 sheweth the difference between the building builded 
 upon Christ, and upon other things or creatures. 
 If it be builded upon Christ, it will stand and in- 
 crease. If it be builded upon man, or upon man's 
 inventions, dreams, and fantasies, it will fall and 
 decay at every blast of wind or tempest : which 
 thing doth agree with Christ, saying (Mat. xv.), 
 " Every graft that my Father of heaven hath not 
 grafted, shall be plucked up by the roots." Here 
 we may learn, pilgrimage, pardon, painting of 
 images to be honoured, not to have been of God : 
 monks, friars, canons, and such-like religion of 
 men invented, not to have been of God ; for they 
 decay and fall away, and their feigned religion is 
 little set by : also all those that go not forward 
 from virtue to virtue, and increase daily in virtue, 
 not to be builded of God. For the building of 
 Christ increaseth daily, and is made more and more
 
 L. RIDLEY. COMMENTARY ON THE EPHESIANS. 77 
 
 the habitation and dwelling-place of God by the 
 Holy Ghost, by whom they increase ; which will 
 not suffer them to be idle, unprofitable to others, 
 or evil occupied ; but moveth and stirreth always 
 to do the will and pleasure of God, and sutfereth 
 not his to be idle or evil occupied.
 
 78 THE FATHERS OP THE ENGLISH CHURCH. 
 
 CHAP. III. 
 
 Ver. 1 — 7. For this cause 7, Paul, am a pri- 
 soner of Jtsus Christ for you heathen, accordiiig as 
 you have heard of the office of the grace of God 
 which is given me to you-zuard. For hy revelation 
 uas this juystery shewed unto me, as I wrote above in 
 few words ; ivherehy when ye read it, ye may perceive 
 viine understanding in the mystery of Christ, which 
 (mystery) in times past was not open unto the children 
 of men, as it is noiv declared to his holy apostles and 
 Prophets hy the Spirit : namely, that the heathen 
 should be irtheritors also, and of the same body, and 
 partalers of his promises in Christ hy the Gospel, 
 whereof 1 am made a minister, according to the gift 
 of the grace (f God, which is given me according to 
 the luorking of his pmver. 
 
 St. Paul here marvellously doth briug: and get to 
 him the favour and the benevolence of these Ephe- 
 sians ; in that he sailh, and truly snith, that he suf- 
 fered imprisonment, and was in stocks and in fetters 
 for their sakes, and for their health and salvation ; 
 that is to say, because he preached to the Ephesians 
 and to other Gentiles the Gospel of Jesus Christ : 
 of the which Gospel preached, the Ephesians and 
 the other Gentiles received fjiith in Christ Jesu ; and 
 so through faith came to life and eternal salvation. 
 For this cause, and for none other, Paul was cast in 
 prison, in chains, and in fetters at Rome by Nero 
 the Emperor, where he was when he wrote this 
 Epistle; and in prison, and therefore, he saith, / 
 Paul, the prisoner of Jesus Christ bound fast in 
 prison, not for mine own sake or for my cause, but 
 for Christ's sake :uid f)r his Gos])el, which was the 
 health of the Gentiles. When these Ephesians
 
 L. rUDLEY. — COMMENTARY ON THE ErHESIANS. 79 
 
 should hear these thins^s, how could it be, but they 
 must needs favour and love Faiil, and embrace his 
 doctrine, which for Christ's sake and for their health 
 and salvation was in prison, and sutFered pains for 
 their cause ? Kind men caimot but they must love 
 them again, that suffer for their sakes and for their 
 health. Thus St. Paul obtained, the favour of these 
 Ephesians and of the Gentiles. 
 
 Paul cast in prison, not for his sins or any no- 
 table faults or crimes, but because he preached to the 
 Gentiles the Gospel of Christ, by the which the 
 Gentiles were delivered from sin, death, heil, and 
 eternal dan>nation ; and made good, just, and ob- 
 tained eternal life, and partakers of the heavenly in- 
 heritance. This St. Paul sheweth, that it is no new 
 thing that true preachers of God's word are cast in 
 prison, and suffer pains, for the Gospel's sake, of 
 evil men, and he moveth them to take patiently 
 their pains in prison and afflictions, that they may be 
 with Paul, the prisoner of Christ suffering only for 
 the Gospel's sake, and not for their own faults, 
 crimes, or deservings. 
 
 Learn here, that a good and a holy man St. Paul, 
 yea, an Apostle of Christ was cast in prison, not for 
 any evil, but for good, for preaching of the Gospel 
 to the salvation of the people. He was cast in prison 
 of an evil man and of a cruel tyrant called Nero, an 
 Emperor of Rome. At whose commandment St. 
 Paul was cast in prison and laid in fetters, so the 
 good Apostle of God was in prison, and the evil 
 tyrant, Nero, at liberty : so God suffereth in this 
 world the evil man to have the upper hand of the 
 good man ; yea, God suffereth that the good is pu- 
 nished in this world, and the evil escapes pimishment, 
 but in the world to come the good shall be in joy, 
 and the evil in pain. This place sheweth plainly, 
 that St. Paul was in prii^on, when he wrote this
 
 80 THE FATHERS OF THE ENGLISH CHURCH. 
 
 Epistle to these Ephesians, whose health he more re- 
 garded than his deliverance out of prison. 
 
 These that put St. Paul in prison, p^rndventure, 
 they thought they did an acceptable wuik or sacri- 
 fice to God in so doing, thinking Paul a great male- 
 factor, and a breaker of the law ; they thouglit it was 
 not lawful that the Gospel should be preached to the 
 Gentiles, yea, and against the law of God, that 
 forbad the Jews to have company with the Gentiles, 
 or to make marriages vi'ith the Gentiles, much more 
 they thought it was not lawful to preach the Gospel 
 to the Gentiles, which was a thing hid from the 
 world, and never heard of before. Therefore, they 
 casting St. Paul in prison, thought they did an high 
 sacrifice to God : such men fall of their good zeal, 
 but without God's word hath been amongst us that 
 hath cast men in prison for preaching that it was 
 jawful for laymen or lay-women to have the New Tes- 
 tament in English, we may see what blind zeal, with- 
 out God's word doth, and how it hath ever cast the 
 true servants of God into prison, and brought them to 
 trouble, pain, punishment and infamy in the world, 
 although they were the true and faithful servants of 
 God. But at the last, God delivered his servants, 
 and punished this blind zeal, and so he will do now, 
 if they will not repent and amend. 
 
 According as you have heard of the office of the 
 grace of God given to me toward you. Here, the 
 Apostle sheweth the disposition of the Gospel was 
 committed to him, not of himself, nor yet of his 
 will, mind, merits, or deservings, but alone of the 
 mere mercy, and grace of God : and that when it 
 pleased God to call him by revelation from his ini- 
 quity and sin, as is written Acts, ix. xxii. that the 
 whole praise and laud mav be given not to man, but 
 to God alone. Of the which we mav leain that true 
 preachers of God's word be sent of God, for the
 
 L.RIDLEY. — COMMENTARY ON THE EPHESIANS. 81 
 
 «alvation of men, to whom the Gospel is purely 
 preached : and it is a sure token that God will save 
 those to whom he sends true preachers of his word. 
 Of the hearers' part is required that they should dili- 
 gently hear the word of God, give evidence to it, 
 and live according to God's doctrine ; or else it pro- 
 fiteth them nothing that the Gospel is truly preached 
 of faithful men sent of God. 
 
 When ye read it ye may perceive mine understand" 
 ing in the mystery of Christ. As if he should say ; I 
 have shewed you before that I was called to be the ' 
 minister of God, and received the knowledge of the 
 Gospel by revelation, and that ofhce committed to 
 me of God to preacli the Gospel of Christ. Jesus to 
 the Gentiles, which thing you may know, if yoa 
 will read that I have written before. In these words 
 he giveth them liberty to read this Epistle, and will- 
 eth that they should perfectly know wliat things he 
 had written to them. This place maketh against 
 them that would not the lay-people should read the 
 Scriptures in their vulgar tongue. St. Paul would 
 have had his writings known of every one, botli 
 priest, layman and laywoman, that every one might 
 linve profit by his writing. What profit, I pray you, 
 siiould the layman have of it, if it were not lawfiti 
 for him to read it in the language he understand- 
 eth ? 
 
 In times pa&t this mystery icas not opened to the 
 children of men. What was this mystery that was 
 hid from the children of men h) times past ? It was 
 the open preadiing of Christ's Gospel, as well to the 
 Gentiles, as to the Jews : and that the^ Gentiles 
 should be saved by Christ, as the Jews : and that 
 'the Gentiles pertainec^ to the heavenly inheritance, 
 as the Jews. This mystery was not known to the 
 world, till Christ's incarnation ; and till after his 
 death, chiefly it was known to a few that believ-d 
 
 VOL. II. «
 
 91 THE FATHERS OP THE ENGLISH CHURCH. 
 
 both of the Jews and also of the Gentiles, which 
 were saved by faith in Christ to come, before Christ's 
 incarnation. Bat it was seen, in comparison to them 
 that did not know i:t, and therefore it was counted to 
 l^e hid from the world. And also, those that be- 
 lieved and did know that the Gospel should come 
 to the Gentiles, and by it their salvation ; yet they 
 knew it not so clearly, how it should come, and by 
 what means, as those that were after Clirist's incar- 
 nation, and believed in Christ. Nor yet were there 
 so many before Christ's inairnation that believed, in 
 Christ as were after ; for this mystery was shewn 
 much more plainly, and more clearly, and to more 
 after Christ's passion, than before his passion. For, 
 as St. Hierome saith, that it is another thinj:; in the 
 spirit to know things to come, and to see them ful- 
 filled indeed. 
 
 This mystery of the Gospel, to be preached to the 
 Gentiles, was so hid from men, that the Apostles of 
 Christ did not know it at the beginning, and did 
 doubt whether it were lawful (or them to preach the 
 Gospel to the Gentiles or no, and to call Gentiles to 
 salvation by the Gospel, without circiuncision and 
 other ceremonies, necessary to be observed. To in- 
 struct the Apostles of Christ in this matter, was the 
 Holy Ghost sent to them, and given in Pentecost ; 
 and also this mystery was opened to them by visions, 
 as to Peter, Acts, x. and that by the will of God, 
 and of God's goodness ; of the which we may learn 
 to glorify God now, as the Apostles did, when they 
 iaw the mystery opened, that was hid from the be- 
 ginning of the world to their time. So, let us now 
 glorify God that iiath now in our time opened, and 
 shewn more plainly and more clearly the truth of 
 his word, long hid, obscured, and darkened by man's 
 traditions and inventions, than it was in our fathers' 
 time, ftiid notliing marvel at tlie goodness of God,
 
 L. RIt>LRY. COMMEXTAPvY ON THE EPHESIANS. 83 
 
 bat shew ourselves more thankful to God, giving 
 him thanks for his benefits, and praise to him, as the 
 author of all goodness ; and know surely, that the 
 truth comes to light, not for our merits or deservings, 
 but of the goodness of God ; as after Christ's 
 passion came to the Gentiles, the Gospel and the 
 truth of it by the x^postlcs. 
 
 If men would consider this place viell, and deeply 
 weigh it, they should see clearly, of how little effect and 
 strength be reasons made of carniil men, by the which 
 someasyet, cannot think or be persuadedintheirhearts, 
 that tliis is the truth that is now-a-days preached by- 
 true and faithful preachers in this realm. 1 hey ground 
 then- reasons ofttimes of men and of customs, saying, 
 how can it be thought that God would suffer the 
 truth so long to be hid from his people, and suffer 
 men so long to be deceived with falsehood ? To this, 
 I answer, and say, the Gentiles might so have said 
 to God, but none said so, but those that would not 
 receive the Gospel, believe it, and be saved. The 
 faithful ask no cause of the will of God, but study 
 to know God's will and to do it. 
 
 Also, thev say, were there not as holy men in times 
 past as are now, as well learned as are now ; as wise 
 men as now be ; why would not God shew to them 
 his truth as now ? Of the will of God I will not 
 dispute, I can give no cause of his will, why he will 
 this thing, and why that thing. He wllleth all things 
 to the best, to his glory, and to our profit. It is 
 enough for me to know that God v»'illeth this thing, 
 and that he givcth his gills of his mercy and good- 
 ness, and not for the merits of men. The know- 
 ledge of the truth, it is the gift of God given at the 
 will of God, and not of man, and given when it 
 pleaseth God to give it, and when God seeth it most 
 for his glory and for the profit of man. So, the will 
 is the cause of the truth now shewn to the world, 
 
 G 2
 
 84 THE FATHERS OP THE ENGLISH CHURCH. 
 
 and not the holiness of flithcrs, the learning or wis- 
 dom of men. And of our part is received, that 
 tve should take the truth now shewn, with glad- 
 ness, giving to God hearty thanks, and living 
 •fter the truth, as these Ephesians that were faithful 
 did. 
 
 Ver. 8 — 12. Unto me, the least of all saints, is this 
 ^ace given, that I should preach among the heathen, 
 the unsearchable riches of Christ, and to make all men 
 see, what is the felloicship of the mystery, u'hichfrom. 
 the beginning of the world hath been hid in God. 
 Which made all things through Jesus Christ, to the 
 intent that now imto rulers and poivers in heaven might 
 he known by the congregation, the manifold luisdom of 
 Godf according to the eternal purpose, which he hath 
 sheivn in Christ Jesu our Lord\ by whom, wt 
 have boldness and entrance in all confdence through 
 faith on him. 
 
 The Apostle repcateth the same thing he hath 
 spoken before, but in other words; of the which, h« 
 teacheth that one sentence mn)^ be spoken of thf; 
 preacher divers times without a fault, especially if it 
 be such a sentence as is meet to be surely fixed and 
 rooted in the hearts of the hearers, and be for their 
 profit to be known surely. 
 
 Learn, here, meekness and lowliness of heart of 
 this Apostle St. Paul ; Vvhich so did humble himself, 
 and set himself under others, that he called himself 
 least of all Saints or Apostles ; not worthy to be 
 called an Apostle of Jesus Christ, because he did 
 persecute the church of Christ, as he saith, 1 Cor. 
 XV. But yet he was made the Apostle of Christ, al- 
 though lie, sometime before his conversion, did per- 
 secute Christ's church. Of the which we may learn, 
 what a Lord is God, which of his goodness doth 
 make a faithful preacher and defender of his word, of 
 a. persecutor ; a sure pilhr of his church, of a plucker-
 
 L. RIDLEY. — COMMENTARY ON THE BPHESlANS. S5 
 
 down of it. Of the which we may learn, the good- 
 ness of God towards sinucrs, and his power ; not to 
 despair of any man, as long as he shall live here in 
 this world. But God may, by his grace, turn him 
 from his sins and naughtiness, and bring him to 
 goodness, and make of an evil man a good man, and 
 the true servant of God ; and to condemn the old 
 saying, " once evil, always evil," which is an evil 
 saying, and worthy to be condemned and abolished. 
 The Apostle sailh, it was given to him of the grace 
 f)f God that he should preach the unsearchable riches 
 of Christ amongst the heathen. And these unsearch- 
 able riches were the mystery of the Gospel, that St. 
 Paul preached to the Gentiles, by whose preaching, 
 the Gentiles received faith, and were brought to 
 eternal salvation. Behold, what the Apostle calleth 
 the mystery that was hid from the world so long in 
 God ; he calleth it, the unsearchable riches of Christ. 
 They are called unsearchable riches, because no man 
 can come to the true knowledge of them of his own 
 might, power, works, merits, or deservings, with- 
 out the grace of God. Or else they are unsearch- 
 able, because no man obtaineth them all, but every 
 one that believeth, obtaineth one part or another of 
 the riches of God, that is sufficient for his salvation. 
 For if one mortal man should possess all the riches 
 of God, he would be too proud, he would condemn 
 every other man, and think himself to have need of 
 no man, but every man to have need of his help, and 
 he of no man, nor* yet of God's help, and would 
 make himself equal with Christ, and with God the 
 Father ; which things God would not. Therefore, 
 he giveth to no mortal man all his riches, as he did 
 to Christ Jesus. After this way the riches of God 
 are called unsearchable, for no man can have ail God's 
 riches, or see all his glory, yea, no man can perceive 
 
 G 3
 
 86 
 
 THE FATHERS OP THE ENGLISH CHURCH. 
 
 the glory that God hath ordained for them that love 
 him, 1 Cor. ii. 
 
 Here also the Apostle teacheth all preacher? to 
 humiliate themselves, and to exalt the word of God, 
 to g-lorify and magnify it above all things in this 
 world, above all riches, honours, pleasures, profiis, 
 or other goods mortal in this world. For there is 
 no riches worldly, worthy to be compared with the 
 word of God ; and they are reproved that prefer 
 worldly goods, riches, honours, befoi-e God's word -j 
 and in this, many be ofirenders, as a{)peareth by out- 
 ward tokens and signs, that give more diligence, la- 
 bour, and pain, and more apply themselves to the 
 studv of such sciences, that may brine worldly riches 
 and honours, than to the knowledge of God's word ; 
 which are tokens, that men more regard worldly 
 riches than God's word. 
 
 This place checketh gentlemen, rich men in the 
 world, that put their children to the temporal law, 
 that they may get worldly riches ; rather than to the 
 studv of God's word, to get heavenly riches. Their 
 aeis do shew how unkind they be to God, of whom 
 they tiftve their worldly riclies ; and also itpertaineth 
 to geniiemen to know God's law, tliat they might 
 ride according to God's will, Jos. i. I will not speak 
 of them which openly condemn, and be mockers of 
 God's word, thinking nothing profitable but that 
 that brineeth worldly honours and riches. 
 
 The mystery of God that was hid from the ivor/d. 
 Yea, and from the powers in heaven, now God hath 
 made it open to all men, and angels in heaven, which 
 others did not know this mystery ; or if they did 
 know it, they knew it not so perfectly before, as 
 they did after it was preached by the Apostles, 
 called and sent of God to do that message, as by 
 Paul, Peter, -and others, which here be called the
 
 L. RIDLEY. — COMMENTARY ON THE EPHESIANS. 87 
 
 church, because they were as the chief muiisters in 
 the church. 
 
 In that he saith, ihis mystery was- opened to the 
 heavenly poivcrs. As to the any;els, archangels, and 
 others in heaven by the Apostles of Christ ; I think, 
 the Apostle meaneth, not that the Apostles taught 
 the angels this mystery of the calling of the Gentiles 
 to the faith by the Gospel preached, but rather the 
 contrary, that the angels taught the Apostles, and 
 brougiit it from God to the Apo^tles, for the angels 
 be as serving sj^irits, Heb. i. And so when the 
 Apostles did preach the Gospel, and by their preach- 
 ing, the Gentiles were converted from their infidelity 
 to the faith of Christ, they did see the conversion of 
 the Gentiles, that they did not see before so clearly, 
 .and by what means ; so by the Apostles, this mystery 
 was made open to the heavenly powers. Or else this 
 speaking that the Apostle here useth, is a manner of 
 speaking, by the which he meaneth, that this mys- 
 tery was shewed and declared openly and plainly to 
 all the world by the Apostles ; to whom God shewed 
 this mystery ; when his pleasure was it should be 
 shewn, and this mystery he also calleth the manifold 
 wisdom of God, which God hath determined to be 
 shewn by Christ Jesus, by whom he made all things, 
 and restored to their perfectness ; when it was the 
 will of the Father, they should be made perfect, and 
 restored to their perfectness. 
 
 He shevveth also, that by Christ we have boldness, 
 and sure trust with all confidence to come to the 
 Father, and to be partakers of his kingdom and 
 glory ; and that not by Peter, Paul, John, James, or 
 by our works, deeds, or merits, but only by Christ 
 Jesus, and for his sake alone. 
 
 Ver. 13. tVherefore 1 desire that ye faint not, be- 
 cause of my tribulations J that 1 suffer for you ^ which 
 is your praise. 
 
 e 4
 
 88 THE FATHERS OF THE ENGLISH CHUKCH. 
 
 The Apostle seemeth in these words, to rrtake 
 answer to his adversaries, which spake evil of him^ 
 and slandered him, and by their slanders and evil 
 speaking, did pluck many from his doctrine, that 
 they did not give credence to him, saying ; If 
 Paul were the minister of God, and preached purely 
 his Gospel, he should not have been cast in prison 
 and in bonds ; his bonds and imprisonment do prove 
 him to be evil, and a deceiver of the people, and that 
 God is angry with him, or else who would have cast 
 him in prison ? For who would cast a good man in 
 prison ? As who should say, no man. To these, 
 or such-like evil speakings, the Apostle maketh 
 answer, exhorting these Ephesians not to shrink from 
 him, or forsake his doctrine for his imprisonment, 
 fetters, bonds, or other afflictions which he suffered, 
 not for his fault, but for these Ephesians, and for 
 their sakes, and for their health and salvation that 
 he preached the Gospel of God to them, of the 
 which they received iaith and health. Wherefore 
 he saith, that they should not be ashamed of him 
 for his afflictions, but rather they should rejoice, for 
 his afflictions which he suffered for their sakes, and 
 for their profit. Of these we may see, that those 
 that purely preach the word of God, that they 
 Suffer ofttimes imprisonment, bonds, fetters, and 
 other afflictions, not for any other cause, but 
 that they preach the word of God purely and sin- 
 cerely. 
 
 Men should not shrink from the word of God, or 
 esteem it the worse, or to be false doctrine, because 
 they that have preached it have been persecuted, pu- 
 nished, cast in prison, and put to death of the vi'orld, 
 as malefactors, deceivers of the people, and false 
 preachers. For other felicity let not true preachers 
 look for in this world of carnal men, than persecution 
 and affliction : this is the reward that they shall have'
 
 L. RIDLEY.— COMMENTARY ON THE EPHESIANS. 8^ 
 
 here, where carnal men do rule ; but in the world to 
 come let them look for another reward in joy and 
 bliss, and in hope of it may be their comfort, which 
 hope doth take away the grievousness of their mise- 
 ries and painfulness of afflictions here. 
 
 Affliction or persecution proveth whether we trust 
 surely in God, and stick to his word or no, for many 
 there be, that for fear of punishment and afflictions, 
 do shrink from God and his word, and bid them 
 farewell, which believed as long as there was no per- 
 secution like to follow ; as Christ saith. Mat. xiii. 
 Many do believe for a time, but in time of tribulation 
 they shrink, fearing m.ore man than God, and the 
 loss of goods of this world than the loss of heavenly- 
 riches, fearing nK)re the loss of this present life, than 
 the loss of the life to come. But let all such re- 
 pent and amend ; *' For he that loseth his life in 
 this world for me and my Gospel (saith Christ, Mat. 
 xvi.), in the world to come he shall find everlasting 
 life in joy and bliss." 
 
 Ver. 14 — 19. For this cause I hoiv my Jmees unto 
 the Father of our Lord Jesus Christ. IVhich is the 
 true Father over all, that is called Father in heaven 
 and in earthy that he grant you (according to the riches 
 of his glory) to be strengthened ivith power by his 
 Spirit in the inward man, that Christ may dwell in 
 your hearts by faith., that ye being rooted and grounded 
 in love, may be able to comprehend zvith all saints, 
 4what is the breadth^ and length, and the depth, and 
 the height, and to knotv the love of Christ, which love 
 yet passeth all knowledge, that ye may be filled with 
 all manner of fulness of God. 
 
 St. Paul moveth and giveth example to all bishops, 
 pastors, curates, and to all to whom care of others is 
 committed, that they should pray for their flock 
 committed to their spiritual charge ; and desire of 
 God that they shrink not from faith and from God's
 
 QO THK FATH£i\5 OF THE ENGLISH CHURCH. 
 
 word, for fear of persecution and afflictlonj or for 
 love of worldly goods, pleasures, or riches, which 
 ofttimes pluck men from God and from his word ; 
 and that they may have true faith, and continue in 
 it, loving God above all tilings in this world, pre- 
 ferring his u'ord above ail worldly riches^ honours, 
 or pleasures. In this prayer he sheweth, that bishops 
 and pastors have need to pray thus for their flock, 
 yea, every one of us to piay for another, that we 
 shrink not from God and his word by infidelity, un- 
 kindness, or by other sins. Also, in this prayer he 
 sheweth, that one of us should desire another to 
 pray for us, and to whom our prayer should be made, 
 not to Peter, or Paul, John, or James, but to God, 
 which is the giver of all goodness ; and for what 
 things prayers are to be made, for some certain thing 
 that we have need of, and that is profitable to the 
 health of the soul ; as here it wa> necessary that Paul 
 should pray that they might continue in faith, and in 
 the love of God, and not shrink from faith, for fear 
 of afflictions or for love of worldly riches or plea- 
 sures. And this is to be desired of God aUvay, and 
 every one should desire this of God for another, as 
 a thing very necessary for every one. 
 
 So was the common-prayer made to God, for 
 necessities to be obtained by prayer of God, to put 
 away evils, that appeared to approach to men at the 
 will of God, and when such necessity was : the peo- 
 ple gathered together and desired the help of God, 
 fastinp", that their pravers should be with more de- 
 votion and more fervent, that they might escape the 
 evil that was like to come, and fall amongst them. 
 They fasted without n.ieat or drink, that their prayers 
 might be more devout; but now are true prayer and 
 true fasting almost all put away, and our prayer and 
 fasting are full of suijcrstitious and feigned holiness ; 
 f(pr what an holy fast is it to ubotain from llcsh^ and
 
 L. RIDLEY. — -COMMENTARY ON THE EPHESIANS. Qi 
 
 fill their belly with fish for flesh ? is fish more holy 
 than flesh ? Who made that holiness ? If fish be 
 more wholesome for man's body than flesh, every 
 man can judge ; I think that there be few physicians 
 that will so say. Therefore, let us fast a true fast 
 from all sin, and pray in faith, asking things meet to 
 be asked for Christ's sake, and without doubt we 
 shall obtain our desire of God ; for so he hath pro- 
 mised the performance of our desire, and he will per- 
 form his promise. 
 
 In that St. Paul did bow his knees to God, he 
 shevveth the ferventness of his mind, and of his 
 prayer to God, which was shewn ever by this exterior 
 gesture ; of the which we may learn, that it is law- 
 ful to shew our inward hearts and mind by exterior 
 gesture and signs, which ofttimes shew the good de- 
 votion of the heart : but in these exterior signs in 
 praying, hypocrites do pass much them that truly 
 pray in faith, in spirit, and in truth. Therefore, of 
 these exterior signs, is not always the heart to bQ 
 judged. ' 
 
 Here we may learn, that we have need of fervent 
 prajer to God in faith that we may continue in faith, 
 in charity, in the favour of God, and in the truth of 
 his word, and increase in it every day more and more: 
 which thing we cannot of ourselves without the grace 
 of God; of whom we have that we continue in faith, 
 in charity, in the favour of God, which things God 
 giveth for the most part by faithful prayer. There- 
 fore, let us faithfully pray and ofttimes, that we may 
 continue and increase in all goodness. Bat we be 
 glack and dull to pray faithfully to God ; therefore it 
 is no marvel, if God take his grace from us and leave 
 ns to ourselves, and sufler us to follow our own car- 
 nal and sensual lusts and dosires, and so to fall to 
 all naughtiness and sin. It is a token that our faith 
 is faint, and scarce lukewarDi, yea, I fear me, it is
 
 §2 THE FATHERS GF THE E^'GLISH CHURCH. 
 
 cold and almost frozen up whole, that it bringeth 
 forth no more good works ; especially, now when 
 it is shown so plainly what manner of works please 
 God best, and how they should be done for God 
 only. 
 
 In that he moveth us to pray to him, of whom 
 all things were made, and are ruled and governed, 
 which is our Father : he giveth as boldness, and 
 maketh us bold to pray to him, trusting our Fa- 
 ther will not deny to us that is profitable for us: 
 but will be much more glad to grant our lawful 
 petition, than we be to pray and desire of him 
 that is for our health and salvation. 
 
 What charity St. Paul had, is here plainly shewn^ 
 in that he desired that these Ephesians might be 
 increased in the riches of God ; that is to say, 
 in faith, hope, charity, patience, meekness, in the 
 truth, in the spirit of God, by whom they should 
 be made strong in faith ; that they refuse no per- 
 secution, no affliction, so that they might promote 
 God's glory, and the truth of his Gospel to the sal- 
 vation of men. He desireth also that they might 
 be made so strong by the Spirit in the inward man, 
 that Christ might dwell in their inward heart by 
 faith, rooted in charily, that bringeth forth good 
 works of the spirit of G{)d at all occasions given. 
 He desireth that they might know the length, the 
 breadth, the height, the deepness of God ; that is 
 to say, that they might know God perfectly, as men 
 know a thing perfectly, when they know the length, 
 the breadth, the height, and the deepness, and that 
 they might have the love of God which passeth all 
 knowledge, and that they might be fulfilled with 
 all goodness of God. Such things, charity wisheth 
 to others rather than any worldly goods ; and they 
 be written to teach us what things we should de- 
 ^re in Qjar faithful and fervent pra^^rs one for awor 
 
 4
 
 X. KIDLEY. COMMENTARY ON THE EPHESIANS.. t)3 
 
 ther, as long as we be in this present life ; and if 
 we do not so, as Paul here did, we lack faith and 
 charity, and be out of the favour of God ; and 
 they admonish us to do our duty. 
 
 Ver. 20 — 21. Unto him that is able to do exceed^ 
 
 }ng abimdantli/ above all, that we are or iinderstand, 
 
 according to the poiver that worketh in us, be praise 
 
 i% the conzremtion which is in Christ Jesu at all 
 
 times, for ever and ever. Amen. 
 
 Lest any man should think God not able ta 
 grant these things, that we desire of him in our 
 faithful prayers, he saith, that God doth give to 
 us above all things, that we ask of him ; and 
 more things lie ;-;vcth to us than we ask of him, 
 or yet can think to be desired of him : for his 
 might is omnipotent, and his riches cannot be 
 wasted or spent, for they l3e infinite, and ever do 
 flow and abound with plenty to all men. 
 
 He sheweth also that God worketh in all good 
 men by his might and power, moving them to 
 good works always : as in evil men the devil is not 
 idle, but movcth and stirreth them to evil deedis 
 and deadly works that bring death. 
 
 The Apostle giveth God thanks for his gift* 
 given to him, and to all other faithful Christians. 
 Tn the which, h:. moveth us all to give God thanks 
 for his benefits that he giveth to us and to all men 
 every day ; and that we should not be unthankful 
 or forgetful of the goodness of God, to whom be 
 glory, praise, and commendation, for ever. Amen.
 
 94 THE FATHEKS OF THE ENGLISH CHURCH. 
 
 CHAP. IV. 
 
 Ver. 1 — 6. Therefore /, whidi, am prisoner in the 
 Lord, exhort you that ye ivaik as it becometh your 
 calling, wherein ye are called, icith all humbleness of 
 mind, and meekness, and long suffering, forbearing 
 one another in love ; and be diligent to keep the unity 
 of the spirit through the bond of peace, one body and 
 one spirit ; even as ye are called in one hope of your 
 calling, one Lord, one faith, one baptism, one God, 
 and Father of us all, ivhich is above all, and through 
 ad, and in you all. 
 
 In the chapters before this chapter, the Apostle hath 
 exhorted men to faith. Now, he desireth them to gar- 
 nish their faith with good works, and first of all he ex- 
 horteth them to unity and concord; for by concord 
 small things do increase, and by discord, great things are. 
 scattered abroad and do perish. For in the congregation 
 of Christians, nothing is better than unity and con- 
 cord, and nothing worse than discord or debate, strife 
 or contention. Therefore it becometh every man ta 
 eschew discord and debate, and all vices that stir up 
 contention, and to seek for unity, if it be by loss of 
 temporal profits, and to get all virtues that bring 
 unity, concord, peace, and quietness ; and all euch 
 be blessed, and shall be called the children of God : 
 (Mat. V.) sayeth Cln-ist, " Blessed be you peace- 
 makers, for you shall be called the children of God,'* 
 and shall have peace with God. 
 
 The manner of desiring, helpeth much to per- 
 suade men, as here Paul, in prison for their sake^ and 
 their health, by his prayer did pierce their hearts, and 
 moveth them much to grant his petition, and he 
 speaketh to them after this manner ; If I do suffer 
 prisonment and grievous afflictions for your sake and 
 j'our health ; I can think no other^ but you will do
 
 L. RIDLEY. COMMENTARY ON THE EniESlANS. 05 
 
 some things at my request, and specially since that 
 thing I require of you, is not for my profit, but for 
 your protit, advantage, glory, and health, and for the 
 glory of God; and that thing you be called to of 
 God, and is your office to do with all diligence ; 
 which is, that' you should walk as it becometh Chris- 
 tians to walk, that is, not to be idle, but to go for- 
 wards from one virtue to another, in all meekness of 
 heart and mind ; no man thinking of himself more 
 than becometh him to think, far from pride and 
 high mind. For wl.at should make us proud or 
 high-minded, thinking ourselves better than others, 
 and extol ourselves above others, or think no man 
 to be compared v;itli us? What have we, that we 
 have not received ? and if we have received, why do we 
 glory and be proud, as if we had not received it ? ^ It is 
 in his will and pleasure how long we shall have it, cf 
 whom we received that we have; and when he pleaseth, 
 he may take it away from ns again. He willeth also, 
 that we shall walk in meekness, which is a virtue, 
 by the which, fire, anger, fury, mali-e, envy, and 
 other like passions or affections of the mind, are 
 quenched and i)ut away from the heart. We must 
 have also patience, by' the which all adversity, tri- 
 bulation, afiliction, howsoever they come, they be 
 patiently suffered, without murmur or grudge against 
 God or man ; without all desire to be avenged for 
 injuries done; but remit the matter to God that 
 will avenge injuries, and pray for them that have done 
 injuries that they might amend, and so quench the 
 fire of God towards them ; which God will pour 
 upon sinners that will not repent, and amend, and 
 reform their naughty living, and make amends for 
 their injuries. 
 
 The Apostle sheweth wherefore he exhorteth them 
 to unity of the spirit, for of unity come many virtueSj 
 as meekness, patience, soberness, long-sufferance, with
 
 Q6 the fathers of the EjSTGLISrr CHURCH. 
 
 other many more, which be knit together with 
 charity, the bond of peace, that coupleth and knitteth 
 all virtues to2;ether and keepeth them, that one shrink 
 not from another. Of discord come many great 
 vices and sins, that bring to death ; as ire, hatred^ 
 envy, malice, fury, mad hastiness, cruelty, pride, de- 
 spising of others, strife, contention, and debate ; and 
 many other vices more that bring death (Gal. v.). 
 Therefore flee discord, seek for unity and peace, if 
 it be to loss of yopr temporal goods and pleasure ; 
 so doing, you shall win more heavenly riches that 
 you lose temporal goods, seeking for unity and 
 peace ; and if you will have peace and other virtues, 
 see that you study first to get charity, and have her 
 favour, whose favour if you lack, you shall lack 
 peace, unity, and all other virtues ; and having her 
 favour 3'ou shall have all virtues, and the spirit of 
 God that moveth away to all goodness, to works of 
 charity and mercy. 
 
 He sheweth the reasons why he hath exhorted 
 them to concord, and unity of the spirit, and to 
 keep that unity by charity, the bond of peace. One 
 reason is this, it becometh tliem not to be at discord, 
 to whom so many things be common : it becometh - 
 them not to be of divers minds and affections, at 
 debate and strife, that be of one body, one spirit, 
 >3ne calling, one hope, one Lord, one faith, one bap- 
 tism, one God, and Father, which maketh all in aill, 
 as who should say, it is not meet that there should 
 be variance amongst them, that be members of one 
 body. All we be members of Christ's body, where- 
 fore it is not meet that amongst Christian men should 
 be discord and debate ; but unity, and concord, and 
 every one to seek as well for the profit of another, 
 as members in the body speak and labour one for 
 another. 
 
 How deadly war amongst Christian men for
 
 t. RtDLEY. COMMENTARY ON THE EPHESIANS. 92 
 
 \vorl(lly honours and pleasures, do agree with St. 
 Paul here in this place, I would learn of others ; also, 
 if we have the Sj)irit of God, as I trust we have, or 
 else we be not of Cin-ist. (Rom. viii.) There should 
 be no debate amongst us, for that spirit is not the 
 spirit of contention, but of peace ; we be called in 
 one hope of that heavenly inheritance, where there 
 shall be no discord or contention : for contentious 
 men obtain not the kingdom of God. We be ser- 
 vants to one Lord ; it becometh not servants to be 
 at contention amongst themselves ; there is one 
 professrion of all Christians, by the which they pro- 
 fess to be servants of God alone, to believe and trust 
 in him, to be obedient to his will, alway to look for 
 all necessary things, life, and salvation of him alone; 
 nnd one baptism, by the uhich we be made his ser- 
 vants, receive name and livery, by the which we be 
 know^n to be servants onlv to God, which is our 
 Lord God and Father. It becometh not servants 
 nor brethren to strive, but to have all love, peace. 
 Unity, and concord, and every one for his part to en- 
 deavour himself with all his power, might, and dili- 
 gence, to do the will and pleasure of his Lord and 
 Fatiier, that he mav receive the heavenly inheritance, 
 promised to obedient children. 
 
 Ver. 7 — JO. Unto eiery one of lis is gi veil grace 
 actording to the measure of the gft of Christ. Therc^ 
 fore, saith he, he is gone up on high, and hath led 
 uwnij captivity captive, and hath given gifts unto 
 men ; that he went up, what is it, hut he first cama 
 down into the lowest parts of the earth f He tJiat came 
 doivn, is even the same wJiich is gone up above all 
 heavens to fulfil all. 
 
 Lest any man should think, or say that the divers 
 gifts of the Spirit should hurt or hinder the unitv of 
 the spirit, and be a cause of debate, and stir up strife 
 or contention for the diversity of tlie gifts of God, 
 
 VOL. 11^ H
 
 Q8 THE FATHERS OF THE ENGLISH CHURCH. 
 
 the Apostle saith that these gifts, given freely, should 
 rather be cause of concord, than of discord, seeing 
 not all gifts be given to one, but every one after such 
 a fashion and measure, that every one hath need of 
 the help of another. Therefore it becometh every 
 man to be content with his gift, and not to contemn 
 another that hath not so much given to him: he 
 that hath much, much shall be required of him ; and 
 he that hath less, less shall be required of him ; and 
 he that hath most, he hath not so much, but he 
 hath need in some things of the help of others, that 
 none should contemn another. 
 
 The distribution of the gifts of God is not at man's 
 will, but at the will and pleasure of God, which 
 giveth them as he pleaseth, to some more and some 
 less, as he seeth it expedient for his glory and our 
 salvation. Tb.erefore, let none be despised because 
 he hath little, nor no man proud because he hath 
 much, or more than others ; let ever}' one exercise 
 and use their gifts given them, to the glory of God, 
 and to the profit of others, and so be thankful to 
 God, the giver of all goodness, which gave them his 
 gifts, not all to one man, lest he should contenm all 
 other men, and abuse the gifts of God to lucre, to 
 vain glory, to pride, and arrogance. 
 
 The Apostle proveth, by the testimony and record 
 of David, the prophet (Psalm Ixviii.), that Christ 
 hath overcome his enemies, viz. sin, death, hell, and 
 the devil, and hath ascended to heaven, and hath' 
 given gifts to men. Here he alludeth and followeth 
 the manner of conquerors, which conquer and over- 
 come their enemies, and get spoils and riches of their 
 enemies, which they shew and blaze them abroad, 
 that every man may see them, and then distribute 
 them to the people in a triumph and praise of victory. 
 So Christ, having victory over his enemies, sin, death, 
 hell, and the devil, and having robbed them of their
 
 L. lUDLEY.' COMMENTAHY ON THE EPHESIA.NS. QQ 
 
 captives, he triumphed over them, and hath ascended 
 to heaven, and given many gifts of the Holy Ghost 
 to men, in laud and praise of his victory over his 
 enemies. 
 
 In that he a keth, what is that ascended and de- 
 scended into low parts of the earth ? he expoundeth 
 it himself, saying, it is he which descended before, 
 and ascended above all, to fulfil all ; that is to say, it 
 is Christ, which came from heaven into tiiC earth, 
 and took the nature of man upon him, and was be- 
 come as man, and as an abject person, and suffered 
 death, and ascended to heaven, and fulfilled all things, 
 restored all things, and made all things perfect, by 
 whom we have free passage to the Father, and be made 
 heirs of the celestial inheritance. 
 
 Ver. Jl — 13. y^Ncl the same hath set some to he 
 apostles, some to be prophets, some to be evangelists, 
 .some to be shepherds and teachers ^ whereby the saints 
 might be coupled together, through common service, to 
 the edifying of the body of Christ ; till we all come 
 unto one manner of faith and knowledge of the Son of 
 God, Cind become a peifect man into the measure of the 
 perfect age of Christ. 
 
 Of this place we may learn, how God hath dis- 
 tributed his gifts, and set in his church, divers minis-? 
 ters for divers offices, and willeth, that every one 
 should use himself in his office, according to his 
 office, calling, and gift. Some he calleth apostles, 
 some prophets, some evangelists, some doctors, some 
 teachers. Apostles they were called, which were 
 not fixed to one place or to one people, but went 
 from place to place, preaching the Gospel both to 
 the Jews and the Gentiles, Prophets were they, that 
 opened the mysteries of the Scriptures, and some- 
 times shewed things to come. Evangelists were they, 
 that were deputed to teach the people the Gospel 
 pimply and plainly. Doctors were they that taught 
 
 H 2
 
 iOO THE FATHERS OF THE EXCLISH CHURCH. 
 
 the people the word God, und did drive awav the 
 wolf from the flock of Christ, and so did pastors ; 
 but these offices be not so divided, but one man may 
 be an apostle, a proplict, an evangelist, a pastor, a 
 doctor ; they have divers names for the diversity of 
 their offices, and of their gifts. 
 
 In that God hath in his church so many ministers, 
 he would have some to be hearers, and not all to l)e 
 pastors. And in this he reproveth them, that would 
 have ev-ery man to be a preacher: some must be 
 preachers, and some hearers in the congregation. 
 The ministers in the church, they should either be 
 apostles, prophets, or doctors, or else levites, deacons 
 to provide for the poor. For purgatory-priests or 
 popish priests that can do nothing else but mumble 
 or patter over a pair of popish matins or mass, I 
 find no place in the Scripture. Ignorant priests, not 
 learned in the Scriptures, not able to teach and to 
 edify others by holy doctrine, are not allowed by Saint 
 Paul to be counted as priests or bishops, as appearetli, 
 A Tim. iii. Tit. i. 
 
 For what end were these ministers in the church 
 ordained, is here shewed, that it was to instruct others 
 in the truth, and to edify others by wholesome d(X3- 
 trine, and not that they should dec^eive any by errors., 
 heresies, superstitions, feigned holinens, false trusts, 
 backward or perverse judgments. The church is 
 edified, when it is instructed in true faith and good 
 works approved by God ; and when all erroneouf^ 
 Yipinions, superstitious errors and heresies are put 
 away. It is destroyed by false opinions, supersti- 
 tiousness, evil jiidgments, errors and heresies of mi- 
 nisters in the church that serve not for tlie edification 
 of the body of Christ. I cannot tell for what pur- 
 pose serve so many purgatory popish priests, that 
 know not God's word, nor will learn it to edify them- 
 selves mid others in the truth ; but will hinder and h%
 
 L. RIDLEY. COMMEXTARY ON' THE EPHESIANS. 101 
 
 it as much as tlicy car], and speak evil of God's word 
 as far as tlicy dare. 
 
 Here he shew eth, how long it is necessary to have 
 apostles, preachers, and teachers of God's word in 
 the church of God ; they be necessary till we come 
 all to the unity of faith and full knowledge o{ God, 
 and till we come to be perfect men in Christ ; which 
 is not in this world, but in the world to come, for 
 now we have nnperfect knowledge, tlieii we sliall 
 Jiavc perfect knowledge ; now ve know by faith, 
 then we shall know face to face. He willeth, tliat 
 we shall incTcase daily, more and more in the know- 
 ledge of God, which knowledge increaseth as our 
 faith increaseth : as there is increasing in age, so 
 there is increasing in faith ; of the which increasing, 
 is here a similitude taken. And he Avilleth, that men 
 should increase in faith and in knowledge of God's 
 word, and go forward in good works, as men do in- 
 crease in age : and this increasing in faitli, is by the 
 preaching of the w^ord of God, which may not ceasa 
 as long as we shall live in this world, 
 
 Ver. 14 — 16. Thai we be no more children, wavers 
 ing and carried about luith eiertf wind of doctrine^ 
 through the wichedness of men, and craftiness, vjhcrebif 
 they lay wait for us to deceive t(x ; but let us follow 
 the truth, in love, and in all things grow in hiw, which, 
 is the head, even Christ ; in whom all the body is 
 coupled together, and one member hangef.h by another 
 throughout all the joints, tvherehij o)te niinistcreth tinto 
 another, according to the operation, as every member 
 hath his measure, and maLeth that the body groweth 
 (0 the ediji/ijig of itself in love. 
 
 The Apostle declareth himself, and slieweth when 
 they shall be made perfect men and how ; that is, 
 when they shall not be children and wavering with 
 every blast of doctrine, and be drawn this way and 
 ^hat way. He would not have them children, tiiat 
 
 ii 3
 
 102 THE FATHERS OP THE ENGLISH CHURCH. 
 
 be inconstant, foolish, mutable, and wavering hither 
 and thither : but he would have them children in 
 malice, and in knowledge, men : constant in the 
 doctrine of truth and in taith ; and that they would 
 rot suffer themselves to be deceived by any doctrine 
 of men, which should come in sheep's clothing, and 
 under pretence of holiness and virtue, which should 
 be inwardly, greedy wolves. Here the Apostle re- 
 proveth those that be unconstant in doctrine and in 
 faith, and light of credence to every doctrine ; now 
 following this way, now that way ; new, rather than 
 true doctrine, pleaseth better for a time ; and such 
 there are many which be better pleased \vith the doc- 
 trine of falsehood, than with the old doctrine of 
 truth, and therefore they get them new masters of 
 error and believe them, and contemn the old truth. 
 Masters of error be they that have preached pilgrim- 
 age, painting of blocks and stocks, ottering up of can-r 
 dies to images, pardons, and other will works, neither 
 commanded of God nor of man, lenving the works 
 of God, commanded in holy Scripture. And also, 
 these anabaptists be masters of error, and have de- 
 ceived some by their new doctrine of falsehood, error, 
 and heresy. 
 
 He sheweth, how those masters of error have de- 
 ceived men, and brought them from the truth of 
 holy Scripture, by falsehood, craft, and pretence of 
 virtue and holiness and of the worship of God : but 
 these by their pretended holiness, have deceived many, 
 and brought from the truth to error and heresy. Such 
 was the doctrine of them that would have the bishop 
 of Rome to be the head corner of the church of 
 Christ in earth, making all holiness in fasting, pray- 
 mg, hallowing, ringing, singing, religiousness, rites, 
 ceremonies, customs,, or otherways brought in by the 
 bishop of Rome, and not spoken of in Scripture. 
 Such deceivable doctrine was the doctrine of them, 
 
 4
 
 L. RIDLEY. COMMENTARY ON THE EPIIESIANS. 103 
 
 that moved men to put their trust and confidence in 
 creatures, in their own works, deeds, and merits, in 
 saints, yea, in carved and graven images, in pardons, 
 in pilgrimages, in masses ad scalam coeli, in coats, 
 cowls, habits, hose, shoes, boots, ginllcs, purses, 
 knives, and in other such-like baggage and inventions 
 of man, invented for lucre sake. Which inventions 
 have been profitable to bishops of Rome, the inven- 
 tors and makers of this holiness ; from all such de- 
 ceivable doctrine, the Apostle moveth men to bev/are, 
 and take heed of their wily craftiness and slight jug- 
 glings (by the which they have deceived simple men, 
 that trusted no evil, nor falsehood), and willeth, that 
 men shall take the truth and follow the truth by 
 charity, and go forwards by faith and good works, 
 approved and appointed of God in holy Scripture, 
 and not to leave these works and to follow our own 
 dreams or fantasies, invented of man without God's 
 word. 
 
 The Apostle here goeth further in his metaphor 
 of building, by the which he willeth no other thing, 
 but that he would men, building upon Christ, the 
 sure foundation, should go forth in true faith, in true 
 knowledge of Christ, and in all good works, in cha- 
 rity, by the which,, all virtues be coupled and knit 
 together ; that they might be a perfect building in 
 Christ, and come to his glory, of the which also we 
 may learn, that it is the office of a preacher, not 
 only to reprove vice and sin, but also to shew the 
 remedy for them, how men shall get true virtue, to 
 move, to go forwards in virtue, and in all good works 
 and deeds commanded in Scripture, after the example 
 of Saint Paul. 
 
 Ver. 17 — 19. This I say therefore, mid testify in 
 the Lord, that ye ivalk no more as the other heathen 
 walk, in the vanity of their mind, blinded in their oivn 
 understanding ; being strangers from the life which is 
 
 H 4
 
 104 THE FATHKHS OP illF, ENGLISH ClirRCII. 
 
 ill Cod^ //troui^/i the ii^narauvc tluit isiiit/icni, hccnnse 
 of ihc hlinAiicss af thai heart, iv/iich, I'cinii past rc~ 
 pt;nf(inct\ hare i:^irrii (hemsclvcs ovi-r to vaitfoinicss, tn 
 i('vr/{ all nidniicr of itnrltxniness even with p;r('<'(linc.ss. 
 
 Tliat tlir A|)(tj>lIo iiKiy more \uo\v us lo lu)ly lilo, 
 holy iDumuT, aiul conditions, ho scttrlii hiiorc our 
 eyes, ihe filthy and ahominahlc life ol" (joiitilcs that 
 know not Christ, ium- liis doctrine ; antl wilkth, that 
 wc should walk, no more after the ways of (ientiles* 
 vvlii.h wilk in vanity of their minds, following- their 
 own injaL>;inations, fantasies, and dn>ams, the lusls 
 ;ni(l j)leasures of their own minds, wlucii he blinded 
 \vith ignorance ol' tlie truth, hill oi su})erttiliou.sness» 
 vain holiness, false tiust^', and \ain hopes ; having- 
 corrupt judgments so blindetl, that they cannot, or 
 wdl not sei' tin- tiuth, but continue ^lill m blindness, 
 in ignorance, ni superstition, and in all vices used be- 
 fore .md condi'inned by tlu' holy Seriptuies ol God, 
 and wdl not admit the truth to enter their hearts, nor 
 Vulk ni llie tnuli ofCiod'.s uonl. '[1iey be also far from 
 Cod, and eternal lifi' with Ciod, fiDrn ignoramr that 
 is in them, and blindness of heart, by the which they 
 know not (lod, nor yet w 11 or desire to know him» 
 whicji is ujost blinduesj. ol all, and a great token 
 that God hath utterly rejected and Ibrsaken them, 
 from the whicii iguorame, I }>ray (iod save us; and 
 from their i<ruorantv and blindness they come to 
 tha! point lliat they will not re|)eMt of tbiir sins nor 
 leave them, but eontuuu; still in all unbnppiness and 
 <nis( hief, gividg tlu'inselvi's to all nneleaimess, j)ol-, 
 lutin^i: tluinsi'lvt's with all lilthiness and unsatiable 
 greediness. With su»>h degrees and steps go evil 
 jnen io all wickedness, impiety and ungraciousness, 
 by the which we mav know in what state they are, 
 that know not (hhI, nor his wortl, nor will Ibllow 
 tjutl's word, but themselvcb in vanity of uiiiKlj igno-
 
 L. RIDLEY. COMMENTARY ON THE EPIIESIANS. 105, 
 
 ranee of God, and blindness of heart, without re- 
 pentance give themselves to all uncleanness. 
 
 The Apostle here useth great wisdom, in that he 
 setteth the faults of others before their face, and 
 maketh them abominable in their sight, and worthy 
 to be reproved and condemned, although he might 
 have laid to their charge and have reproved these 
 Ephcsians, for that they, seeing their faults con- 
 demned in others, much more should think worthy 
 of condemnation in themselves, that which they con- 
 demned in others. 
 
 Mark the gentleness of Saint Paul, in that he de- 
 
 sired them, when he might have connnanded them, 
 
 jmd his wisdom in that he affeareth them from sin, 
 
 used among them by the example of others, and will- 
 
 eth they shall not follow the vanity of their own 
 
 mind, lest they run in darkness and in obstinate 
 
 blindness, ever desiring to sin, and continue in sm, 
 
 jind never to forsake sin and uncleanness, which is 
 
 the most perilous vice that can be, and a sure sign 
 
 that all such be utterly rejected of God and from his 
 
 favour for evermore. Of this place we may learn, 
 
 that those, that give themselves to vanity of their 
 
 mind, and carnal pleasure, and will do whatsoever 
 
 carnal lust moveth them to, do go from one sin to 
 
 another, and heap up sin upon sin, and at the last, 
 
 they come to this point, that they would not forsake 
 
 sin, nor be sorry for it, nor repent, but ever continue 
 
 with unsatiable lust and desire to sin. Tiierefore, 
 
 follow not tiic vanity of your own mind, but God's 
 
 word; walk not in ignorance, but in the light of the 
 
 Gospel, that so clearly shineth, that you may walk 
 
 surely, and in the truth. 
 
 Ver. -20 — 24. But ye have not so learned Christ, 
 if so be ye liave heard of him, and are taught oi' kirn, 
 even as the truth is in Jesus, So then^ as concerniuf 
 the conversation in time past, lay frqui you that o!4
 
 106 THE FATHERS OF THE ENGLISH CHURCH. 
 
 man, ivhich marreth himself through deceivable hists^ 
 but. be ye reneiued in the spirit of your mind, and put 
 on that neiu man which is sliapen after God in true 
 righteousness and holiness. 
 
 Before, he shevveth in what vices evil men did walk, 
 as in vanity of their minds, in ignorance, and dark- 
 ness, in blindness of heart without all fear of God, 
 without sorrow for sin, or any repentance, but in 
 lust and pleasure ever to continue in sin. Now, he 
 sheweth that they have not learned Christ so, that 
 they should walk in sin ; but that they should re- 
 pent, and sin no more, nor follow any more their 
 vanities of mind, or lusts, or uncleanness of body, 
 nor other unlawful desires of the old man, but that 
 they should put off the old man, and put on the new 
 man, and be renewed with the Spirit of God which 
 moveth to all virtue, as to faith, hope, charity, patience, 
 meekness, long-suffering, unity, concord, peace, 
 righteousness, equity, justice, cleanness, and to all 
 holy conversation of life in all truth. 
 
 This place sheweth, who have truly learned Christ, 
 j^urely all they which be taught of Clirist to forsake 
 sin, to mortify their carnal affections, and do put 
 away .sin and the old man with all his carnal lusts 
 and affections, and mortify them by the truth, and 
 walk in the truth accordino; to the truth : those that 
 do so, it is a sign that they have learned Christ, and 
 put away the old man with all his concupiscence, 
 and put on the new man which is made after God 
 by justice and holiness ; of the which we may learn, 
 that it is of God that sinners repent them of their 
 old evil, and now take a new life and lead an holy 
 conversation. 
 
 The true knowledge of Christ, which is the truth, 
 moveth us to forsake sin, in the which we have walked 
 in times past for lack of knowledge, and in that we 
 have obeyed our old man and his concupiscence too
 
 L. RIDLEY. COMMENTARY ON THE EPHESIANS. 107 
 
 much, which bringeth to death. (Gal. v. Roin. viii.) 
 The affection of the flesh is death : therefore let us 
 put away the old man with all his carnal desires or 
 lusts, alway ready to sin and to swerve from the 
 truth of God's word, and bring to death ; and let us 
 be renewed in the spirit and put on a new man made 
 after God in all justice and virtue, that moveth us al- 
 way to virtue and goodness. By the putting away 
 of the old man, he undcrstandetli the putting away of 
 all sin ; as to pat away vanity of mind, darkness, ig- 
 norance of God, blind obstinacy of heart, unsorrow- 
 fulness for sin, uncleanness, and all other vices, and 
 in their places to put on virtues, and desire to follow 
 God's word, with knowledge of it, and readiness 
 to apply ourselves to do God's will and pleasure in 
 all truth and justice. And such do appear to be 
 renewed by the Spirit of God, whom their old life 
 in sin did displease, and their new life in virtue doth 
 please ; whose minds are willing and glad to know 
 the truth, and to live after the truth of God's word 
 in all virtue and goodness. 
 
 Ver. 25 — 28. fViierefore, put away lying, and 
 speak every man the truth ivith his neighbour ; foras- 
 much as lue are memhers one of another. Be angry ^ 
 hut sin not ; let not the sun go doivn upon your lurath^ 
 neither give place to the backbiter ; he that hath 
 stolen, let him steal no more, but let Jam labour ra~ 
 titer, and do some good luith his hands, that lie may 
 have to give to him. that needeth. 
 
 The Apostle here exhorteth men to put away certain 
 vices, and to take in their places virtue. First, he 
 exhorteth men to put away lying ; by lying, he un- 
 derstandeth all craft, subtilty, falsehood, and deceit in 
 word or in deed, by the which, crafty men deceive 
 others that be simple, or such as fear no craft, guile, 
 or falsehood in bargaining ; as in selling, buying, or 
 in other business of the world necessarily to be used 
 amongst men in this world : and under lying may be
 
 lOS THE FATHERS CT THE EN'GLISH CllURCI^. 
 
 contained delaying- of matters to deceive men, and to 
 make them spend more money for the expedition of 
 their matters. And irr this he reproveth lawyers, and 
 all others that delay matters for lucre sake. 
 
 Here arc also reproved, all them that falsely accuse 
 iand slander others, that go about to deceive others 
 by fair speakirjg", goodly words, or promises, when 
 they intend to do nothing*. Here is also reproved, 
 all manner of flattery, or dissembling, yea, all perjury 
 in selling of their ware ; which vice is so commonly 
 used, unpunished of God or of man, tliat m a man- 
 Ber it is counted a virtue, and he to be the best ser- 
 vant, that can with most jierjury and greatest swear- 
 ing, deceive his chapman. Bat let such repent and 
 amend themselves, for God will not sufier unpunished 
 his holy name so to be taken in vain, so unreverently 
 to be brought for a testimony in a false matter and a 
 dissembled purpose. God will not suffer perjury 
 tmpunisiicd, but he will either punish it here in this 
 ^'orld, or else in the world to come, or in botli ; in 
 this world, and also in the world to come. And 'n\ 
 this world, sucli perjured persons God punisheth 
 often with corporal pnnishments, as with poverty, 
 sickness, diseases, and with unfaithfulness, that they 
 be least believed, that be most swearers. 
 
 Men were wont to cry out of them that did eat eggs, 
 butter, inilk.^ cheese, and otherlike white meat in Lent 
 season, and licld their peace at perjury, unreverence, 
 taking the name of God in v;iin, and bringing it in 
 to be witness or record in a false matter, for the which 
 Ood threateueth "punishment (Heut. v.), Siiying ; 
 " He that taketh the name of God in vain shall not 
 hf. unpunished." At the breiiking out oi' God's law, 
 tve hold our peace ; at the break iiig of man's law we 
 cry out, and call them Loll.'u-ds and heretics, tliat eat 
 "Cvhite meat in Lent season, which is a, lawful thing 
 by God's law^ and may la>vfully be donCj so if b.Q«ot
 
 r, RlDLEY.-^CO.MMENTARY ON THE EPHESIAMS. lOf) 
 
 done with contempt of the authority, and with of- 
 fence to vveiik persons, and against their conscience, 
 thinking that thing unlawful, and yet eat it against 
 conscience. To take the name of God in vain is 
 ahvay unlawful, and forbidden by God's law. 
 
 Also, the Apostle not only forbiddeth lying, but he 
 commandcth that men shall" speak the truth, and that 
 simply and plainly, without all dissembling in words 
 and deeds, and to keep the profitable truth towards 
 all men alway, as well in bargains as without, in buy- 
 ing and selling, chopping or changing. And herQ 
 the Apostle teacheth, that it is the office of d 
 faithful preachei', not only to reprove vice, used 
 amongst men, but also to shew a medicine tor 
 every vice, and to heal eyery vice with its proper 
 medicine, and to set virtue in the place of sin,^ 
 sin being clearly put away. 
 
 This place reproveth them that go about to de- 
 ceive their neighbours by craft, falsehood, subtilty, 
 or by any crafty means, and specially those that 
 be simple, and trust no falsehood, believing that na 
 man would deceive them, if he might; but, alack! 
 for pity, that craft, falsehood, and perjury is suf- 
 fered of rulers and magibb-ates unpunished, as if 
 they were not forbid of God, but at man's pleasure 
 and will ; so sin unpunished, is counted ofteatimes 
 to be no sin, or small sin, yea, peradventure, a vir- 
 tue, a worldly wisdom, and a good worldly policy, and 
 a sign of a wise fellow, that will thrive. So, to use 
 craft and falsehood, is reckoned to be thrifty; but how- 
 soever such thrive before the world, they thrive not 
 before God Almighty, that forbiddeth such thrift, 
 and condemneth all such thrivers, yea, as leasers aiid- 
 breakers of his law. 
 
 He sheweth the cause, w hy we should not use craft 
 or falsehood, one to deceive another ; the cause is, 
 that we be members of one body ; one member doth 
 
 3
 
 ] iO THE FATHERS OP THE ENGLISH CHURCH. 
 
 not deceive another, nor will hurt another, but 
 laboLireth for another, as the hand doth not hurt the 
 heud, the leg, or the foot, but will labour for them, 
 and provide tliat they want nothing, or that they be 
 not hurt, and will in no wise deceive them ; so should 
 we all do one to another, seeing we be members of 
 Christ's body, and one labour in truth for another, 
 without deceit, craft, or falsehood, as member? do. 
 
 Be ye angry, but sin not : the Apostle would, we 
 should not be angry at all ; but if so be it, that we 
 be angry, as we be men, subject to the infirmities of 
 the flesh, he moveth us to pacify and put away this 
 anger, lest it burst out in chidings, brawlings, con- 
 tentiousness, fightings, in backbiting, or detraction 
 of others ; or Test by anger not pacified, it bring to 
 words, and from words multiplied to fighting, and 
 so to murder, as oft times we do see to come to pass. 
 Therefore, the Apostle would that we should pacify 
 the ire, and put away anger, stirred up by occasion 
 or infirmity of the flesh, clear away from our minds, 
 that no part of ire or wrath should remain in heart or 
 mind, or at the least it should not rem^iin till the sun 
 set, or go down. Therefore he saith, let not the sun 
 go down upon your wrath ; that is, pacify and put 
 away anger and wrath, as soon as can be by the help 
 of God, and be reconciled in love with him, with 
 whom you were angry, and desire of him no ven- 
 geance ; but leave all vengeance to God, that will 
 punish all malefactors that will not repent. 
 
 jind give no place to the backbiter ': he sheweth 
 why we should pacify the ire and anger of mind, 
 lest the devil seeing ire and anger remaining in maid 
 or heart, should stir up men to avenge themselves, 
 or- move men to chiding, brawling, fighting, and so 
 to murder : *' for the devil doth not cease, but he 
 goeth busily about as a ramping lion, searching whonr 
 he may devour and kill." Pie ceaseth not, but he dili-
 
 t. EIDLEY. COMMENTARY ON THE EPHESIANS. Ill 
 
 gently labours to bring men to eternal death, and to 
 death, both of body and soul : therefore, pacify ire and 
 wrath, lest it burst up and bring more evils. To be 
 angry sometimes, it is lawful'; as with sin and evil 
 doers, that they may desist from evil doing, repent, 
 and amend : yea, not to be angry with sin is unlaw- 
 ful, and ofttimes cherisheth evil doers in their naughty 
 doings, and maketh them more bold to continue in 
 evilness ; and so winking at men's faults, is, as it 
 were, approving of evil doing. 
 
 He that hath stolen, let him steal no more : he mov- 
 eth men- to flee theft, or taking away other men's 
 goods against the will of the master. Thieves be^ 
 they, not only that steal, and rob openly by high- 
 ways, or otherwise take away other men's goods ; but 
 also all they, which by craft, falsehood, usury, might, 
 power, or mastership, take away other men's goods, 
 the master of those goods not knowing, or else not 
 willing. And although all these be not counted for 
 thieves before the world, and be not punished of the 
 world for thieves, yet before God they be thieves, 
 and shall be punished and hanged in' hell, if they 
 do not repent and amend. There be others, that 
 be thieves before God ; all they that be idle and will 
 not labour in their calling, but take profit and plea- 
 sure in idleness, filling their bellies ; which God will 
 punish as thieves, if they do not repent and amend, 
 for they be thieves before God, although they be 
 counted not thieves by the world, but honest men 
 or God's servants alway occupied in God's service ; 
 when God, peradventure, neither knoweth them to 
 be his servants, nor yet their service to be his ser- 
 vice, to his honour and glory. Many such belly- 
 beasts hath this realm found and cherished, and yet 
 doth. And thieves of this sort be in every country, 
 in every state of men, which take the profit due to 
 them, and do not their duty again to them to whom
 
 12 tHE PATHEl^S OF THE EXGLISH CHURCH. 
 
 they should. Therefore let every one amend, ancj 
 be no more thieves before God, that they may escape 
 punishment due for thieves, and the wrath of God^ 
 Let ever}' man labour in hi;^ calling, that he may 
 have to ^ive to him that needeth : here is shewed one 
 cause, why we should labour, that we may have to 
 help them, that have need : but he sheweth not how 
 we should labour, in what works, after what fashion, 
 he willeth every one to work in his calling, according 
 to his gifts given him of God. Some to labour with 
 hand, some with mind, and study, or counsel, or in 
 any other way to occupy themselves to the glory of 
 God and to the profit of their neighbours. All such 
 do labour : there are some that think no man doth 
 labour, but they that do occupy handy-crafts or works; 
 but these do not think well of workers, for they be 
 called labourers, that do work to the glory of God, 
 to the profit of others, whether it be by hand, foot, 
 tongue, mind, study, counsel, or any otherways in 
 their calling. For there are divers members in the 
 body, and to every one is given his gift of God to 
 the profit of othei s, and to God's glory : wherefore, 
 methink it is not against God's law, that priests should 
 labour with hand, specially such as cannot preach 
 God's word ; or if they could preach, it is not against 
 God's commandment to labour with hand, after the 
 example of Paul, wliich laboured v. ith his hands ta 
 get necessaries for himself and for others, lest he. 
 sliould be painful to others, or be a slander to the 
 Gospel ; lest any should think he preached for lucre 
 sake, or for to get him a living rather than to win and 
 bring men to Christ ; and also that he would give 
 others example to labour and not to be idle. 
 
 For tliese causes and others, Paul laboured with 
 his hand, and did get his living for himself and for 
 others, when he might justly have taken it of them 
 to whoiil he preached : but of his geixtlene&s, an.d
 
 I.. RIDLEY. COMMENTARY ON THE EPIIESIANS. 113 
 
 for other causes above shewed, he remitted his duty 
 due to him ; although ii priest, yea, a preacher of 
 God's word, may labour with his hand and remit his 
 duty due to him, yet the special labour of priests 
 .should be to be exercised in the study of the Scrip- 
 tures of God, which rcquireth all a man's labour and 
 diligx^nce, that they may have learning, whereby they 
 may profit others, and shew to the people on the 
 sabbath day. The study of the Scripture is required 
 of priests (1 Tim. iv.), rather than saying or mum- 
 bling up of a popish pair of Matins or Evensong, 
 without edifying. 
 
 We must labour, that we may have to give to 
 them that have need, and not ojily to get necessaries 
 for ourselves, or to get us a quiet or a pleasant life. 
 This place maketh against them, that say they would 
 never labour, if they might get their living in other 
 ways, and against all them that forsake labour and 
 give themselves to idleness, and will not labour when 
 they may labour to the glory of God, and to the pro- 
 fit of others. For what purpose and end good works 
 are to be done, it is shewed, Eph. ii. where the 
 Apostle saith, we are " not justified of works, lest 
 any should rejoice, but by grace through faith." 
 There if you please you may sec my mind. 
 
 Ver. 'ig — 32. Let nojilthy commiudcation proceed 
 out of your mcAiih^ but that uJiidi is good to edify 
 withal, ichen need is, that it be gracious to hear. And 
 grieve not the hohj Spirit oj God, wherewitli ye are 
 sealed unto the day of redemption. Let all bitterness^ 
 and fearfnlncss, and wrath, and roaring, and cursed 
 speaking, be far from you, ivilh all maliciousness : but 
 be ye courteous one to another, merciful and forgiving 
 one another, even as God hath forgiven you in Christ. 
 
 The Apostle cxhorteth men to flee all unclean 
 speaking, and all filthy communication, and willelli 
 
 VOL. II. I
 
 114 THE FATHERS OP THE ENGLISH CHUHCH. 
 
 them to speak cleanly and honest words, to the edi- 
 fvins: of others in Christ, and not to make sad the 
 Holy Ghost, which is grieved at filthy communication 
 and unclean words, which be signs of a lilthy and 
 unclean heart. " For of the abundance of the heart 
 the tongue speaketh." The Apostle forbiddeth all 
 iilthv communication or unclean words in all com- 
 panics of nicn, as at dinner, or supper, or any other 
 banquets ; and in these words he reproveth minstrels, 
 jesters, or railers, that use filthy or unclean words, 
 .songs, railings, or jestings, to delight the ears of the 
 liearers with indelicate songs or ribaldry words ; yea, 
 the Apostle reproveth all them that have pleasure in. 
 such unclean words or songs, in the which many 
 have pleasure, and cannot be merry, without they 
 have a jester that can make them and all their guests 
 merry with filthy words, and unclean communication; 
 with the which, great men's tables be furnished, and 
 their guests made merry and glad, at the which great 
 men do hi ugh. 
 
 So the breaking of God's commandments is 
 counted a pastime and a pleasure. But let all such 
 take heed, for it will be no pastime at the last day, 
 when we shall make answer for every idle word 
 (Mat. xii.): much more we shall make answer for 
 every noisome word and un[)roiitable, therefore let 
 every man refrain his tongue from speaking of hlthy 
 words, and his ears from hearing of unclean connnu- 
 uication, and from pleasure in the same, and in this 
 point we sliall not provoke God to pour his ven- 
 geance upon us, iior yet fear the j'eckoning at the 
 last day, lor noisome and unclean words: but let our 
 comiiuuiication be to the glory of God, and to the 
 cditVing of (3ne anotlicr. 
 
 Filthy communication grieveth the Holy Ghost, 
 jvivcn to us to be as a sureness of the heavenly inhe-
 
 L. RIDLEY. — COMMENTARY ON THE EPHESIANS. 115 
 
 ritance, promised to us of God, if we faithfully be- 
 lieve and walk in God's commandments, according 
 to liis pleasure. 
 
 He exhorteth men also to put away all bitterness, 
 ire, wrath, malice, envy, hatred, railing, 'and cursed 
 speakino; one of another, and all blasphemy against 
 God, and all other vices, with the affections and con- 
 cupiscence of the flesh ; and willcth, that we should 
 put virtue in their places, as gentleness, meekness, 
 mercifulness, and readiness, one to forgive another, 
 that they might obtain of God. mutual mercy and 
 forgiveness of their sins. 
 
 1 1
 
 llQ THE FATHEnS OF THE EKGLISH CHURCH. 
 
 CHAF. V. 
 
 Vcr. 1 — 2. Be ye followers therefore of God, as 
 dear children, and walk in love, even as Christ loved 
 lis, and gave himself for us, an offering and sacrifice 
 of a sweet savour unto. God. 
 
 Ill the end of the chapter that goeth before, he 
 exhorteth us to mutual forgiveness by the example 
 of God the Father. Now, goeth he forwards with 
 the same exhortation, moving us to be foUov/ers, not 
 of this world, the ilesh, or the devil, not of saints 
 departed, but in those things, wherein they were fol- 
 lowers of God ; but that we should be followers of 
 God, and follow his footsteps. This place reproveth 
 all them that will not be followers of God, but of 
 themselves, of their own mind, will, and pleasure; 
 followers of the world, of worldly honours and plea- 
 sures, and give themseh^es wholly to the world, and 
 to worldly fashions and manners, or will follow the 
 sensual pleasures of their flesh, and the lust or desires 
 of it. 
 
 This place reproveth all them that will not follow 
 God, nor his holy word, but will follow themselves, 
 their will-works, their own good zeals, or intent, 
 or works invented of themselves or of men, and 
 leave the works commanded of God undone ; as 
 many have done, preferring pardons, pilgrimage, 
 painting of stocks or stones, above works commanded 
 of God to be done. This place also reproveth all 
 them that will not be followers of God, but will go 
 before God, or else will be fellows, or check-mate 
 with God. Some there are that go before God, that 
 prefer men before God, or men's laws, men's decrees, 
 traditions, statutes, religiousness, ceremonies, or other- 
 like ordinances invented by man ; ])referring these 
 things above God's law, or God's commandment, and
 
 L. IlIDLEY.' — COMMEXTAKY ON THE ETHESIANS. 117 
 
 will punish much more grievously the hreakiiig of 
 inan's law, man's tradition, a dumb ceremony, bro- 
 ken or omitted, than the breaking of GcxFs com- 
 mandment. All such do not follow God^ but go 
 before God. 
 
 There be some also that will go equal with God, 
 and cheek-mate with him, which be they, that make 
 men's traditions, laws, or ceremonies, invented of 
 man, equal with God's law, and think themselves as 
 well bound to keep men's traditions or ceremoniog, 
 as God's law. Such there have been many in religion, 
 and I fear, there are as yet that so think, yea, that 
 think it is deadly sin to omit any part of man's tradi- 
 tions, ceremonies, or usual customs. This thing mak ■. 
 eth me so to believe, because there is more punish-. 
 ment for a tradition of man omitted, than for break- 
 ing of God's commandments, and more crying out 
 of a man's law being broken, than for the breaking 
 of God's law; and many that think man's law bindctii 
 as well the conscience, as God's law, and all one thing 
 to omit the one, as the other : all such follow not 
 God, but make man equal with God : all such the 
 Apostle here reproveth, and all them that will twine 
 too much on the right hand or left hand, and will 
 not follow Christ straight forth, declining to neither 
 hand. 
 
 He willeth, that we should walk in lov^e, as dear 
 beloved children : it behoveth children to follow their 
 father, and to shew their father in mannei's, con- 
 ditions, and in all goodness, and it is a shame for the 
 son to shrink from the virtue of his father. In love, 
 therefore, it behoveth us to follow our Father of 
 heaven, which, of his great love to us, did give 
 his only Son for us, to bring us to everlasting sal- 
 vation ; and also his Son Christ Jesus did shew the 
 love of his Father towards us, which was obedient 
 to the will of his Father, and willingly did suffer 
 
 I 3
 
 118 THE FATHERS OF THE ENGLISH CHURCH. 
 
 death, to deliver us from death, hell, and eternal 
 damnation, and brought life to us. And this same 
 Christ did give himself, an oblation, and a thankful 
 sacrifice for us to the Lord : by the which one sacri- 
 fice, he reconciled us to the Father, and made us well 
 beloved to him. 
 
 Here is allusion to the sacrifices of the old 
 law which pacified the ire, or wrath of God, as Noah 
 pacified the wrath of God by an oblation or sacrifice, 
 offered up to God (Gen. viii.) ; and this sacrifice 
 that Christ offered up to God, was a full and a suf- 
 ficient sacrifice to pacify the wrath of God, and to 
 take away all the sins of the world once for ever, as 
 Saint Paul sheweth (Heb. x.) ; " by one oblation, 
 he hath made them perfect for ever, that are sancti- 
 fied." Therefore they offend, that by other sacri- 
 fices than by Christ Jesn, go about to pacify the 
 ■wrath of God, and to take away sins, as by masses of 
 the Holy Ghost, of the five wounds, of requiem, or 
 other like ways or means, or by any works of men, 
 to be done to swage the wrath of God, to deserve 
 the grace of God, forgiveness of sin, and life ever- 
 lasting, by the virtue of the work in itself. For the 
 which end, good works are not to be done, as I have 
 shewed before. 
 
 Ver. 3 — 7. As for whoredom, cuid all itncleannes&, 
 or covetousne.ss, Jet it not he named ainongst you, as it 
 hecometh saiiits. Neither Jilthiness, nor foolish talk- 
 ing, neither jesting (ivhich are not comehj), hut rat Iter 
 skiving of thanks. For he ye sure, that )to whoremon- 
 ger, or unclean person, or covetous person (which is a 
 worshipper of images J, hath inheritance in the king- 
 dom of Christ and of God. (Let no man deceive you 
 with many ivords;Jfor hecauseof these cometh the wrath 
 of God upon the children of unhelief Be not ye there- 
 fore companions with them. 
 
 The Apostle sheweth here certain vices, that Chris-
 
 r. RIDLEY. COMMENTARY ON THE EPHESIANS. 1 Ip 
 
 tian men should flee and eschew : us wlioredoin, uii- 
 cleanness, and covetoiisness, vvhicli be vices not to be 
 named, much less to be done amongst Christians, . 
 that should be saints, and all holy in conversation 
 and living. The Apostle would have both the names 
 of these Vices, and the vices themselves clearly abo- 
 lished, and put away, that no man shoulil do them, 
 nor yet so much as name them once : for the ven- 
 s:eance of God doth come upon all fornicators, un- 
 cleanness, and covetousness. Example m them, 
 that perished in Noah's flood, and at Sodom and Go- 
 morrah, and of many other of the Israelites, that pe- 
 rished in the wilderness for those sins (Num. xxv.). 
 'rhe punishment of them may affray all others from 
 these vices, lest they be punished, as those were, with 
 the plague of God. 
 
 He requireth of us an holy convervsation of life, 
 as it be(X)meth saints, i. e. faithful men in Christ 
 Jesu, whom it becometh to be far from all whoredom, 
 fornication, adultery, or uncleanness, in word or in 
 deed. And here the Apostle reproveth all them that 
 have great pleasure to talk and speak themselves of 
 whoredom, fornication, baudry, or that delight to hear 
 others speak, talk, or rail uncleanly, and so to make 
 them merry, and their guests, U) laugh at filthy and 
 unclean words or songs ; and it is greatly to be la- 
 mented amongst Christian men, that such sauce, dis- 
 pleasing to God, should please Christian men, and 
 that the displeasure of God should be a laughter 
 amongst Christians. But those that have pleasure in 
 filthy communication, and delight therein, and will 
 use it, or suffer it to be used where they may let it, 
 they be whoremongers, and unclean in their hearts 
 before God. Hierefore, if they will not so be counted 
 before men, whoremongers, or u.nclenn, and laughers 
 at God's displeasure, yea, and avoid the plague and 
 punishment of God ; let them leave all fllthy com-
 
 120 THE FATHKKS OF THE ENGLISH CHURCH. 
 
 munications and filthy doing, cimend and do no more 
 so, have pleasure therein no more, suiier tliese vices 
 in no others, but reprove them : study to amend 
 yourselves and others, that you may avoid tl.e plague 
 of God for these vices. 
 
 The Apostle would that Christians should avoid 
 all uncomely behaviour, both in word and in gesture, 
 that none should be provoked to unclean doings, by 
 unclean words or gestures ; by the which, he reprov- 
 eth many unclean songs, called lovers songs, that 
 sound and provoke to unclean love, or filthy pleasure 
 of the body. He reproveth all uncomely dances, 
 used of women, and all other dissolute gestures, 
 that becom.eth not. He reproveth all foolish speak- 
 ing, idle talking, and feigned fibles^ of the which 
 Cometh no profit, nor eciif) ing to the auditors. Also 
 he reproveth all knavery in all scolding, all railing, 
 all uncomely jesting, and all uncomely behaviour, 
 that be not to the glory of God, nor yet to the edi- 
 fying of the hearers, nor to help to amend evil 
 doers, and make them better, to seek God's glory, and 
 the profit of others. 
 
 He dissuadeth Christians from whoredom, un- 
 cleanness, covetousness, and from ;;11 vices that fol- 
 low of these, if not for love of God, yet for 
 fear of the punishment that follows those vices, 
 that tiiey should abstain from them. He saith, that 
 no whoremonger, nor fornicator, no unclean person, 
 no covetous men, shall have the kingdom of heaven. 
 This pain threatened, which v.ithout doubt, will iaii 
 upon them, if they do not amend ; this pain shewed 
 how great sins before God be fornication, whoredom » 
 uncleanness, covetousness, uncomely railing or jest- 
 ing, for the which sins, men be excludtn:! from the 
 kingtlom of Christ and of God. They must needs 
 be great ^ins, that shut out from the kingdom of
 
 L. RIDLEY. — COMMENTARY ON THE EPHESIANS. 121 
 
 heaven, liowsoever they be esteemed oi' men in the 
 world, great or small. 
 
 The covetous man is called a worshipper of i maizes 
 or idols: for as the idolaters do worship idols for God, 
 and put hope and trust in idols; so doth the covetous 
 man worship riches for his god, making more of 
 riches than of God, loving riches better than God, 
 setting his heart and mind more upon riches than 
 upon God, putting trust and confidence in riches 
 more than in the providence of Gud, extolling him- 
 self above others, by reason of his riches, substance, 
 or goods, he hath above others. 
 
 After that he had admonished them to flee vices, 
 he biddeth them beware, that they be not deceived 
 by vain words ; from the whi?h it appeareth, that 
 there were amongst the Ephesians, some men of cor- 
 rupt minds and judgments, blinded with sin, and ob- 
 durated in the same. As, peradventure, some de- 
 sperate naughty fellows be amongst us, that think, 
 whoredom, fornication, adultery, filthy speaking, and 
 uncomely railing, uncomely gesture, and covetous- 
 ness, to be no sins, nor no displeasure to God : but 
 fornication or lechery to be manhood or proper to 
 man, hlthv railing or jesting, to be good pastime, 
 and that God would not be greatly displeased with 
 such little faults : so, they did extenuate and niiike 
 little or no faults these crimes and sins, thai Gotl called 
 great faults and abominable sins before him ; and so, 
 cared nothing for God's inhibition of these sins, but 
 played it away, laughing, mocking, and scorning at 
 God's commandment. 
 
 That no man should do so, or thiiik fornication, 
 adultery, whoredom, covetousness, to be no sins be- 
 fore God, but to know them for great sins, for the 
 which, God threatcneth so grievous punishment, as 
 expulsion from heaven ; and that none should think, 
 these vices to be no siu before God^ the Apostle
 
 122 TJIE FATHEKS OF THE EXGLISH CllVnCII. 
 
 saith, that the vengeance of God shall come for for- 
 nication, adultery, whoredom, covetousness, and 
 such like vices above rehearsed : he threateneth 
 pain and punishment, that none should have pleasure 
 any more in them, that none should commit them, 
 for fear of punishment, and that none should com- 
 mit these sins and think to escape unpunished, or 
 that God will wink at these faults, and suffer them 
 unpunished. 
 
 And not onlv the veno-eance of God will conie 
 upon all them that commit these faults and vices, but 
 also upon all them that do consent or approve them 
 any ways for lucre, advantage, profit, pleasure, or for 
 fear of man : or that do know them to he used, and 
 will not correct and reprove and study to amend those 
 that in these damnable sins offend God; and so pro- 
 voke God to pour out his plagues of punishment 
 upon these sinners, and consenters to them ; for doers 
 and consenters are worthy of like pain (Rom. i.). 
 
 Let us learn here, for what thinp-s cometh the 
 wrath of God upon disobedient children. Not for 
 eggs-eating upon the Friday, for eating of flesh upon 
 St. Laurence's even, for breaking of Thomas 13ee- 
 ket's ' day in Christmas, not for eating white meat in 
 Lent, but for fornication, adultery, whoredom, un- 
 cleanness, covetousness, filthy speaking, and ioolish 
 speaking, which ofttimes is cause of naughty man- 
 ners; for by evil speaking, the good is corrupted and 
 made evil, by evil company, or communication of 
 evil. 
 
 Ver. 8 — 14. For sometime ye were darkness, hut 
 now are ye light in the Lord; walk as the children of 
 light (for the fruit of the Spirit is all manner of 
 goodness and righteousness, and truth) ; and prove 
 what is pleasing unto the Lord. And have no fellow- 
 ship witii the wifruitfid works of darkness, but rather 
 rebuke them. For it is shamQ even to riame those 
 3
 
 L. EIDLF.Y. COMMENTARY ON THE EPHESIANS. 3 23 
 
 things which are done of them in secret. But all 
 things are manifest, luhen they are rebuked of the 
 light \for whatsoever is 'manifest, thai same is light. 
 Therefore saith he, Awake thou that sleepest, and stand 
 up from, the dead, and Christ^shalJ give thee light. 
 
 Of the vocation of men, now he exhorteth them 
 to holiness of Hfe, saying, You were sometime dai'k- 
 ness, now you be light in the Lord, and delivered 
 from darkness and from sin. Walk therefore, as it 
 becometh children of light to walk, in all goodness, 
 justice, equity, and truth, which be fruits of the Spi- 
 rit of God: the Apostle willeth alway, that we should 
 have before our eyes what we were, and what we are 
 of ourselves without the grace of God ; that we are 
 darkness, of the which, no light doth come, but by 
 the grace of God. We be made light in the Lord, 
 and not by our own merits or deservings, that we 
 should bring forth works of light to the glory of God, 
 and to the profit of others (Mat. v.). 
 
 He shewcth how we should walk, as children of 
 light, that is, to bring forth fruits of the Spirit in 
 all goodness, justice, and truth, seeking alway, those 
 things that may please God, having no companv with 
 works of darkness, but reproving them and the doers 
 of evil, that they may repent and amend. 
 
 He sheweth that he is ashamed to tell all their 
 faults, that they secretly do, thinking them to be no 
 sin ; but afterward they be examined by the light, 
 they be known to be sin, and those that have done 
 them, are ashamed, and repent, and study to reform, 
 and amend themselves. 
 
 He moveth men to arise from sleep, and from sin, 
 and from deadly works by repentance and amendment 
 of life, and he promiseth that God w ill be merciful 
 to all penitent persons, and that will amend their life 
 and live a new life.
 
 124 THE FATHERS OF THE EXGLISH CHlTKCH. 
 
 Vcr. ]5 — \7. Take heed therefore, how you walk 
 circumspecthj , not as the unwise, but as the ivise, and 
 redeem the time, for it is a miserable time. Where- 
 fore, be not ye unwise, but understand what the ivill 
 of the Lord is. 
 
 The Apostle admonisheth men to take heed with 
 wliom they walk, with whom they use company or be 
 conversant, and that they walk circumspectly, not as 
 unwise men, but as wise men, and as it becometh 
 wise men to do. If they will reprove men, look that 
 they reprove things worthy to be reproved, and that 
 in time and place, as becometh wise men to do, and 
 as for their works, look they be such as please God^ 
 not of man's invention, but ordinated of God for us 
 to walk in. 
 
 Redeeming the time : that is, watching all oppor- 
 tunity of time to do good, to reprove sin in time and 
 place convenient, or else amending time past, evil 
 spent in idleness, in will-vrorks, omitting God's 
 works; or in sins and pleasures of the flesh, or in 
 other evil works, to the which moveth the world, 
 the flesh and the naughty time, which moveth men 
 to evil. 
 
 For the days be evil : the days be called evil be- 
 cause of the malice of man, which is done upon days, 
 for the days are good, for they are the creatures of 
 God, and so are good. 
 
 Therefore be not unwise, but understand what the 
 will of the Lord is. They are unwise, that do not 
 geek time and place, to speak well and to do good ; 
 that seek more the glory of man than of God ; that 
 desire to know the will of man more than of God. 
 This place sheu-eth many to be fools, that think 
 themselves wise men, that be more diligent to 
 know the law of man than of God, that be well 
 learned in man's law, and ignorant in God's law, that 
 be wise men in man's law, and idiot fools in God's
 
 L. RIDLEY. COMMENTARY ON THE EPHE5IANS. 125 
 
 law. This place reproveth all them that be very di- 
 ligent in the study and knowledge of man's law, to 
 know the will of man, and how they should come to 
 riches and goods in the world ; but to know the will 
 of God and his law, they be nothing diligent, yea, 
 nor desirous of it : it is well, if they be not adversa- 
 ries to God's word : but all such shew themselves 
 what they be ; peradventure, wise men to the world 
 but fools before God, men that love more this pre- 
 sent life than the life to come. 
 
 This place should move all lawyers and judges to 
 be diligent to know God's law, lest in their judg- 
 ments they do judge otherwise than God's law will,^ 
 by the which all man's law should be ruled ; and if 
 God's law should be the rule of man's law (as it is 
 indeed), how shall they rule well man's law, that be 
 ignorant in God's law } Surely after my mind there 
 is nothing more to the hindrance of God's word, or 
 more to the destruction of men's souls in this realm, 
 than that the nobility, and lawyers, and others, that 
 have rule over the people, both 'in the spirituality and 
 in the temporality, be ignorant in God's law, in the 
 which it becometh them most chiefly to be learned : 
 that they might order all causes and matters, accord- 
 ing to God's law. Gentlemen, and a great part of 
 lavvyers, be ignorant in God's law, and therefore sel- 
 dom they do love God's word, or the true teachers 
 of it, and the lay-people follow the gentlemen or 
 
 rulers. 
 
 As touching the spirituality under the bishops, ru- 
 lers be lawyers, brought up in the bishop of Koine's 
 law, and for the most part, such men, that be igno- 
 rant in God's word, be chancellors, commissaries, and 
 officials, which ofttimes do hate God's word, and the 
 true preachers of it, and favour, as much as they 
 dare, the bishop of Rome's laws and his ways. It is 
 a very seldom thing to have a lawyer, a chancellor,
 
 125 THIS FATHERS OP THE ENGLISH CHURCH. 
 
 a commissurv, a preaciier of God's word to be a sctter- 
 forth of it." How bv them that be ignorant it hath 
 been hindered and letted, we have experience enough. 
 I pray God, that all bishops, with all their otfices un- 
 der them mav be true favourers of God's word, and 
 earnestly set forwards, and move, and exhort all men 
 to God's word, and to live after it, that God may 
 more and more be gloiified of all men. Amen. 
 
 Ver. 18 — 21. And he not dnmken with wine, 
 uherein is excess ; but he full of the Spirit, and talk 
 among yourselves in psalms and hymns, and spiritual 
 songs, singing, and making melody unto the Lord in 
 your hearts, giving thanks ahvay,for,all things, unto 
 God the Father, in the name of our Lord Jesus Christ, 
 submitting yourselves one to another, in the fear of 
 God. 
 
 The Apostle here forbiddeth drunkenness, as a 
 cause of fornication or adultery. He admonisheth to 
 beware of drinking wine, \\ b.ich provoketh to adul- 
 tery or fornication. In these words he forbiddeth 
 also all excess and riot in eating and drinking, or 
 other banqueting ; of the which come many in- 
 conveniences and great diseases, both to the body 
 and soul. Of unreasonable drinking or rioting, we 
 see daily, great sickness to come to the body, as the 
 gout, dropsy, palsy, and many other diseases of the 
 body. Also diunkenness, adultery, fornication, chid- 
 ing, fighting, man-slaughter, do come of great drink- 
 ing, which be destruction and death to t^ e soul. 
 The Apostle here not only forbiddeth sm and vice, 
 but also he forbiddeth the occasion and causes of 
 them. 
 
 Drunkenness ought to be eschewed for many 
 causes tl at come of it, that bring men to death oft- 
 times, both of the body and of the soul. It depriv- 
 eth men of wit, wisdom, and reason, and maketh 
 them worse than a brute beast, yea, than a swine.
 
 L. RIDLEY. COMMf:NTARY ON THE EPIIESIANS. 127 
 
 tliat wallows over and over in the mire. Drunken- 
 ness eauseth many diseases in the body, it bringeth 
 with it idleness, chiding, brawling, fighting, murder, 
 yea, what mischief doth it not bring with it ; death, 
 both to body and soul. It is therefore to be abhorred 
 of all men. 
 
 He not only reproveth vice, but he sheweth vir- 
 tue to be taken in the place of vice ; as here he re- 
 proveth drunkenness, and willeth men to be fuUilled 
 with the Holy Ghost, and to sing in their heart spi- 
 ritual psalms and hymns, giving tlianks to God al- 
 ways for his benetits. These spiritual psalms and 
 hymns, he setteth for the fruits of drunkenness. And 
 in this, methink the Apostle willeth that laymen and 
 Jay-women should sing spiritual psalms and hymns, as 
 priests and spiritual men, and give thanks to God 
 for all his benetits given to tliem. And in this he 
 sheweth plainly, that it is lawiul for laymen and lay- 
 women, to read the holy Scriptures, and to have 
 them by heart, that they may talk of them, and speak 
 of them to their edifying ; and sing spiritual psalms 
 and hymns, giving thanks to the Lord. How should 
 they sing spiritual psalms and hymns, except that they 
 knew them before, and had read them or learned 
 them .'' 
 
 This place evidently sheweth, that it is lawful for 
 laymen and lay-women to read the Scriptures of 
 God, and to talk of them to God's glory and to their 
 edifying. The Apostle doth not here speak only to 
 ministers in the cliurch, but to all men, to whom he 
 forbiddeth drunkenn'ess and its fruits ; and for them, 
 the Holy Ghost and his fruits to be received with 
 spiritual tlianks, psalms, and hymns, glorifying God 
 alway. 
 
 He willeth, that every man shall be obedient, one 
 to another, in his state and degree, and that in the 
 fear of God : that none should contemn another,
 
 12S THE FATHERS OF THE ENGLISH CHURCH. 
 
 thinkinc: himself better than otliers, but every one 
 should humble himself under others, and think him- 
 self worse in his own sient; and in this, he reproveth 
 • proud hearts and stomachs, and movt-tii every one 
 to meekness and lowliness in themselves. 
 
 Ver. 22 — 24. Let the ivomen submit themselves 
 unto their Jiusbaiuls, as unto the Lord ; for the hus- 
 band is the wife's head, even as Christ also is the head 
 of the congregation, and he is the Saviour of his body. 
 Therefore, as the congregation is in subjection to 
 Christ, liheivise let the wives be in subjection to their 
 Jmsbands in all things. 
 
 Before, the Apostle hath universally taught every 
 man. Now^ he cometh to particular persons, as to 
 the wife and the husband ; he sheweth their dutv 
 one to the other. But before I will shew of their 
 duties, I think it expedient something to treat of 
 matrimonv, by the which, the man and the wife be 
 joined together, and the one bound to the other by 
 the law of God, and that with such knots as cannot 
 be loosed without the breaking of God's law, and 
 displeasure of God ; except it be for such causes, as 
 by the Scriptures may loose the bond of matrimony, 
 as adultery, which is a cause of divorce, as saitli 
 Christ (Mat. v.). 
 
 First, it is to be shewed, for what causes matri- 
 mony was instituted and ordinated of God. One 
 cause was, that mankind should be multiplied to the 
 honour and glory of God by a lawful means between 
 man and woman. This mean was by matrimony or- 
 dinated of God, as appeareth, Gen. i. where it is 
 written, that after God made man to his similitude 
 he created the male and the female, and blessed 
 them, and said, " Grow and be multiplied, and fill the 
 earth ;" and this was one of the chief causes of ma- 
 trimony. 
 
 Another cause was, to avoid adultery and forni-
 
 L. RIDLF.Y. COMMENTARY ON THE EPHESIANS. 129 
 
 cation, and that matrimony should be a lawful re- 
 medy against ackiltery, forbidden in the general com- 
 mandment, "■ Thou shalt not commit adultery" (Ex- 
 od. XX.). This cause St. Paul sheweth (1 Cor. vii.), 
 saying, '^ Let every man have his wife, to avoid for- 
 nication : and every woman have her husband." 
 Adultery of the heart is as well forbidden, as adul- 
 tery in outward deed or act : to avoid all manner of 
 adultery, both of the heart and of outward act, and 
 for a remedy lawful for the same, it is commanded 
 that they shall marry and take a wife, that have not 
 the gift of chastity and of continence. 
 
 The third cause of matrimony is, that charity 
 might more be enlarged, and among strangers more 
 dilated and scattered ; and that those, that were 
 strangers, should be more coupled together by cha- 
 rity ; as the friends of the wife and the husband by 
 affinity, be more joined together in love and charity. 
 And for that cause it doth appear, that certain de- 
 grees of kindred were forbidden to marry together, 
 amongst whom was love already obtained, and com- 
 manded, that marriage should be out of certain de- 
 grees of kin, to make more love, and to dilate cha- 
 rity, as appeareth Lev. xviii. And also, this thing 
 appeareth in that, that there is more love commanded 
 to be between the man and the wife, than between 
 the children and the father. As it is written (Gen. 
 ii.) : " For this (saitli God) let the man forsake his 
 father and mother, and cleave to his wife, and they 
 shall be two in one flesh." 
 
 To these mav be added manv cVdier causes of ma- 
 trimony : that the wife should be as an helper to the 
 husband, and the husband to the wife; tn.at they 
 should labour together to provide necessaries for them 
 and their household ; to bring up their children vir- 
 tuously in love and dread of God, and in other whole- 
 some doctrine or craft. For these and divers other 
 
 V©L. II. K
 
 J30 THE FATHERS OP THE ENGLISH CHURCH. 
 
 causes, that may be gathered of Scripture, was matri- 
 mony ordinatcd of God and not of man. Therefore, 
 he that speaketh against matrimony, or condemneth it 
 as an evil thing, he speaketh against God's ordinance, 
 and condemneth that, that God himself ordinated. 
 
 Now, I will speak something of the duty between 
 the man and the wife, whose duties St. Paul here dc- 
 clareth. First, the duty of the wife towards her 
 husband he sheweth. He saith, it is the duty of 
 the wife to be obedient to her husband in all lawful 
 and honest things, and to be ready and diligent at 
 his lawful commandment, and in no wise disobedient 
 to him and his lawful commandments, neither in 
 word, nor yet in deed, nor in any behaviour, neither 
 in mind nor thought disobedient to her husband. 
 And here he reproveth all women, that be disobedient 
 to their husbands, and will not obey them, but will 
 have their husbands obedient to them, either for the 
 nobility of their stock they come of, or else for 
 their riches, or for proudness of heart and mind, that 
 they will have the rule and dominion over their hus- 
 bands, contrary to God's ordinance. And here, per- 
 adventure, some v/omen will ask, why should the wo- 
 man be more obedient to the man, than the man to 
 the wife ? To this I make answer and say, that the 
 wife should be obedient to her husband for many 
 causes, and not the husband to the wife. 
 
 The first and chief cause is, for the ordinance of 
 God, which hath ordinated, that the wife should be 
 obedient to her husband in all things lawful (Eph. v.). 
 And, " they that resist the ordinance of God, they 
 bring judgment to themselves" (Rom. xiii.). Where- 
 fore, it is no little fault in the wife to be disobe- 
 dient to her husband, or to desire the rule, do- 
 minion, or mastery over her husband, although her 
 husband would suffer it : for she that so doth, she 
 doth resist the ordinance of God, and taketh to her- 
 self damnation. Therefore, let women beware that
 
 L<, BIDLEY. COMMENTARY ON THE EI'HESIANS. 131 
 
 they be not disobedient to their husbands, nor de- 
 sire to be master over them, for in so doing, they 
 bring judgment and damnation to tlicmselves. Al- 
 though that fault is counted but a little fault before 
 men ; yet before God it is a great fault, and it must 
 needs be a great fault, for the which, judgment and 
 damnation do follow. 
 
 The second cause why that women should be obe- 
 dient to men is, for the transgression of Eve, which 
 was punished, and all lier posterity after her, that is 
 to say, all women ; that they should be in subjection 
 to men, and the wife in obedience to the husb.'md, 
 for Eve's transgression, which pain remaineth still in 
 women, and shall do for ever, in a sign of E\e's 
 transgression, as a pain for sin. 
 
 The third cause is, for the infirmity of women, 
 which for the most part, be not so wise, witty, con- 
 stant, sober, discreet, patient, sad, well- reasoned, 
 strong in body; and for other such-like infirmities of 
 women, which be foolish, light, unconstant, hasty, 
 angry, babbling, full of words, light of conditions, 
 mutable, unlearned, and other such-like infirmities, 
 which for the most part, be more in women than in 
 men. Therefore, it becometh the women to be obe- 
 dient to men, and be ruled by men, as of more wit, 
 wisdom, learning, judgment, sadness, soberness, and 
 other good qualities, which, for the most part, be more 
 in men than in women : for these and other causes, 
 it becometh the wife to be obedient to her husband, 
 and for a decent order to be had amongst m.en. 
 
 He sheweth how the wife should be obedient to 
 lier husband, even as to the Lord ; for the wives 
 serving their husbands in all hearty obedience, with 
 reverence do serve the Lord God, and do God's ser- 
 vice, and God's commandment, and they please God 
 so doing ; and no service of the wife to God can 
 please God better than when she obeyeth her hus- 
 
 K 2
 
 132 THE FATHERS OF THE EN«LI9H CHURCH. 
 
 band loyally in heart, vvill, mind, word, and in deed, 
 in all lawful things. Therefore, let the wife be obe- 
 dient to licr husband, not only in outward things, 
 but also in all inward things, as in will, in mind, in 
 heart, in thought, and without all murmur, and shew 
 her v.ili iiO" and okid obedience to her husband, as 
 the will and commandment of God is. 
 
 Par the man is the head of the luoman. Here he 
 sheweth a cause why the woman should obey the 
 man : for " the man is the head of thj woman." It 
 becometh every one to be obedient to his head : see- 
 hig the man is the head of the woman, it becometh 
 the woman to be obedient to the m.an, as to her 
 head. The man is called the head of the woman, 
 for as out of the head do come all necessary things 
 to feed and cherish other parts of the body, whereby 
 ihey live ; so it pertaineth to the man to provide all 
 necessaries for the woman, that she may live. The 
 head hath not rule over the other parts, that it should 
 use any tyranny or cruelness over the other parts. 
 So the man is the liead over the woman, not that he 
 should use tyranny or cruelness over the v/oman, or 
 use the woman as he list, otherwise than becometh, 
 or after an ungodly flishion or manner, but that he 
 should provide all necessaries for the woman, defend 
 her, keep her, and save her. 
 
 As the congregation is in subjection to Christ, like-, 
 wise let the luives le in subjection to their husbands in 
 all things. The wives must be obedient to their hus- 
 bands, as the congregation is to Christ. The con- 
 gregation only cleaveth to Christ and to none other, 
 only loveth Christ, heareth Christ, and serveth Christ, 
 and studieth to please Christ. So must the wife only 
 cleave to her husband, be obedient to her husband, 
 serve her husband, please her husband, and keep her- 
 self to her husband, and to no more. This place re- 
 proveth all those that be disobedient to their huft> 
 
 5
 
 L. RtDLEY. — COMMElfTARY ON THE EPHESTANS. 133 
 
 bands, do not serve their husbands willingly and 
 gladly, do not love their husbands, but others better 
 than them, or as well as them ; that be complainers 
 of their husbands, nor keep them only to their hus- 
 bands, but will have others, besides their husbands. 
 All such, the Apostle here reproveth, and willeth 
 they should amend. 
 
 Ver. 25 — 27. Ye hishands love your wives, even 
 as Christ- loved the congregation, and gave himself 
 for it : to sanctifij it and cleanse it in the fountain of 
 water hy the ivord, to make it unto himself, a glorious 
 congregation, having no spot, nor wrinkle, nor any such 
 thing ; but that it should be holy, and ivithout blame. 
 
 Now, he shevveth the duty of the husband to 
 his wife, whose duty is not to hate, to contemn, or 
 despise his wife, but to love her as his own flesh, 
 and as himself to make of her, and cherish her, 
 keep her honestly, and see that she want nothing 
 necessary. The xVpostle prescribeth a fashion or a 
 form, how the man should love his wife, even as 
 Christ hath loved his church, for tlie which, willingly 
 he did die that he might purge, make clean, and 
 sanctify it to himself, and make it a glorious and 
 an holy church, without all spot or wrinkle, and 
 without all fault or blame. 
 
 So ought the man to love his wife, even as him- 
 self, and so with love to embrace her, that he would 
 gladly die, if necessity so should constrain him, for 
 for her sake, rather than he would suffer her to perish 
 he would put his life in all jeopardy and peril. And 
 if he shall at any time perceive his wife wrinkled, 
 spotted, or with any vices polluted ; with sickness, 
 diseases, or any othervvays troubled with vice, sin, or 
 sickness, that then he should not set at little, or 
 contemn his wife, seek to be rid of her, and divorced 
 from her ; but he should then seek all ways and 
 means, for remedy for her. 
 
 K 3
 
 13 i THE FATHERS OP THE EXGL.SH CHURCH. 
 
 If she 'be diseased with sickness, see that she lack 
 nothing necessary for her, that lie is able, either by 
 labour or goods to get for her. Provide remedies 
 that may be gotten by man's help ; comfort her in 
 words and dec^ds, and say, she shall kick nothing 
 that may do her good, as long as you have one 
 penny, or may get it by your labour. 
 
 [{' she be aged, wrinkled, or not fair, she is not to 
 be despised for her age, wrinkles, or foulness ; but 
 lo be made of, and cherished, because she is your 
 wife giv^ePx to you of God, to be loved, even as you 
 do love your ov.n body, be she young cr aged, wrin- 
 kled or un wrinkled, fair or foul, good or bad. No 
 man despiseth his own body, be it never so de- 
 formed, aged, wrinkled, foul, fat, weak, sickly, or 
 any otherways diseased. So man may not despise 
 his wife for her infirmities or diseases, but study to 
 remedy them, if it be possible. 
 
 If thy wife be evil-tongued, spotted with sin and 
 naughty livino:, otherways than God's law will ; it is 
 the duty of the husband to correct, reform, and 
 amend his wife, by all ways and means, that are pos- 
 sible, and not to contemn her for her naughtiness, to 
 forsake her and leave her, and take ap.other ; nor to 
 upbraid her of her naughtiness, to blaze abroad her 
 sins and vices, to her and his rebuke and shame : 
 but to cover and hide her sins and faults, as much 
 as shall lie in him, to study how and by what means 
 he mav amend her, and make of an evil woman a 
 good woman. Which thing may be done by gentle 
 exhortation, counsel, and dissuasion from sin, if not 
 for love of God, yet for shame, rebuke, and confusioi:i 
 of the world ; for fear of punishment of God, either 
 in this world, or at least in the world to come, or 
 else in both. So, it is the ofhce of the husband, if 
 ]ie have an evil wli'v, to study by his wisdom to make 
 iicr good, to correct her faults, to remedy them, and
 
 L. RIDLEY. — COMMENTARY ON T^HE EPHESIANS. 133 
 
 to make her holy and virtuous, as Christ purged his 
 church, spotted aud polhited with sin, and made it 
 holy and fauUIess in his sight. 
 
 Here is shewed, how Christ hath purged his church 
 truly in the fountain of water, by his word. Al- 
 though God of his mere meicy and goodness, without 
 all man's deserts, or merits, only for Christ's sake, 
 hath washed and purged man from sin : yet he usetli 
 a mean, by -the which, he cleanseth men from sin, 
 which is by baptism in water, by the word of God ; 
 and so in baptism are our sins taken away, and we from 
 sins purged, cleansed, and regenerated in a new man, 
 to live an holy life, according to the Spirit and will of 
 God. It is not the water that washes us from our 
 sins, but Christ by his word and his Spirit, given to us 
 in baptism, that washeth away our sins, that we have 
 of Adam by carnal nature. 
 
 In that the Apostle ?aith,that Christ ''hath cleansed 
 his church in the fountain of v.ater by the word;" he 
 sheweth plainly, ti>.at baptism is a mean, whereby 
 Christ taketh away original sin, and maketh all them 
 that be baptized in the name of the Father, the Son, 
 and theHolv Ghost, according to Christ's institution 
 (Mat. xxviii.), to be cleansed from all the sin of 
 Adam. And if they be of age, they be baptized 
 through faith in the promise of God by his woi'd, tak- 
 ing upon them baptism ; as many, in the Apostles 
 time, at the preaching of the Apostles, were converted 
 from their sins, believed in Christ, and were christen- 
 ed ; and so delivered from their sins, and were saved. 
 
 This place of St. Paul maketh against the Ana- 
 baptists, that would not have children to bechristened, 
 which is a devilish and a damnable heresy, worthy of 
 great punishment. If we be Christian men, our office 
 is to bring every man, as much as in us is, to Christ, and 
 that sinners may becleansed from their sin, andbe saved. 
 
 Children be born in sin, and shall be damned, if 
 
 K 4
 
 lo6 THE FATHERS OF THE ENGLISH CHURCH* 
 
 they be not cleansed from their sin. Although God 
 do purge us from sin only, yet heusc^th Oieans, whereby 
 he taketh andAva-hetb away our sin-;. That means, 
 saith St. Paul here, is by the fountain of water in the 
 word of God> by the which means, Christ purgeth 
 his church and his congregation. Children are of 
 the church, or congregation of God ; wherefore chil- 
 dren must needs be christened, or else they are not 
 purged of their sius, nor shall be saved without bap- 
 tism, wdiich is the mean to purge and wash them 
 from their sins. And therefore, bnptism is counted 
 of St. Paul, to be (Tit. iii.) the fountain of rege- 
 neration, and renewino; of the Holy Ghost, which 
 God hath poured upon us abundantly, by Jesus Christ 
 our Saviour, This saying of St. Paul proveth, that 
 children of necessity must be christened, or else they 
 cannot be purged of their sins, nor yet saved by 
 Christj and come to life everlasting. Wherefore 
 the Anabaptists, that would not have children to be 
 christened, they shew themselves, that they would 
 not have children to be purged from their sin, and 
 be saved. If they would have children saved, they 
 would not deny to them the means, whereby Christ 
 purgeth his church from sins, and saveth. it, which is 
 by baptism, as here appeareth. 
 
 Secondly, it may be proved, by many places of the 
 holy Scripture, that children must needs be christened^ 
 or else they cannot be saved, except God of his 
 absolute power do save them. Besides these places 
 of Paul already brouglit, which have evidently proved, 
 that children must needs be christened, it is also 
 proved by St. John, saying : " Except a man be born 
 again of the Holy Ghost and of water, he cannot 
 enter into the kingdom of heaven." To be born 
 again of the Holy Ghost and of water, it is to be 
 christened, as Paul sheweth to Titus (Tit. iii.), where 
 baptism is called the fountain of regeneration, and of 
 renewing of the Holy Ghost. Children, therefore.
 
 L. RIDLEY. COMMENTARY ON THE EPI-IESIA.XS. 137 
 
 must be christened, if they shall enter into the king- 
 dom of heaven, and be partakers of Hfe celestial. 
 
 The third reason, to prove this same thing is, 
 that as there were none saved in the time of Noah's 
 flood, that were out of the ship of Noah, but only 
 those that were within the ship ; so in our time, 
 none are saved without baptism. This similitude 
 useth St. Peter (I Pet. iii.). Therefore, children, if 
 they shall be saved, must be baptized. 
 
 The fourth reason is, that, what was the sea and 
 the cloud to the Israelites, when Moses was their 
 captain, and they passed through the Red Sea, the 
 same thing to us now, is baptism, as saith Paul 
 (1 Cor. X.). This was a figure of our baptism ; but 
 as none of the Israelites were saved, that did not go 
 through the Red Sea, and entered the cloud with 
 Moses, so shall none be saved now, that have not 
 been christened. It pertaineth therefore, to the sal- 
 vation of children, that thev shall he christened. 
 
 The fifth reason is, " He that hath not the spirit oi 
 God, he is not of God, nor of Christ" (Rom. viii.). 
 Children have the spirit of Christ, if they be of 
 Christ, and shall be saved ; the spirit of Christ and 
 Christ himself they receive by baptism, witnessing St. 
 Paul, Gal. iii. ; where he saith, " Whosoever are 
 christened, they have put on Christ." First, he saith, 
 *' ye that are christened ;" and then, " ye have 
 put on Christ:" so, that christening goeth before 
 the putting on of Christ : children, therefore, before 
 they receive Christ, they must be christened. 
 
 The sixth reason. is ; " they, that will not be obe- 
 dient to the ordinance of G(jd, shall be damned'* 
 (Rom. xiii.). Christ hath ordinated, that all people 
 and reasonable creatures shall be christened (Matt, 
 xxviii. Mark, xvi.). Children are people and reason- 
 able creatures. Wherefore, it followeth, that chil- 
 dren must be christened, or else they shall be damned 
 in hell for evermore. But that children shall not be
 
 138 THE FATHERS OF THE ENGLISH CHURCH, 
 
 damned, it appcarcth Mat. xix. where Christ re- 
 proveth his disciples, that would not suffer children 
 to come to him : where he saith to his disciples, Let 
 not these children from coming to me; he took these 
 children in his arms, and laid his hand upon their 
 heads, and blessed them, and said, Of such is the 
 kingdom of God. Here are tokens that God loved 
 these children, that they pleased him, and that they 
 had faith ; for without faith no man can please God 
 (Heb. xi.). 
 
 The seventh reason is; circumcision in the old law 
 was a necessary oi'di nance, without the which no man 
 masculine was saved (Gen. xvii.). Baptism for us 
 in the new law is counted in the stead of circumci- 
 .sion ; and as no man child was saved without circum- 
 cision, so none amongst us shall be saved without 
 baptism. Children, therefore, must of necessity be 
 christened. That baptism to us in the law is in the 
 stead of circumcision, it a[)peareth in many places 
 of Scripture: as Phil. iii. where St. Paul s.-rith, 
 that " we are the circumcision, which worship God 
 in the spirit." This circumcision is that outward sign, 
 whereby we shew ourselves to all the world, that we 
 be servants of (rod, and that we will serve none 
 other, but God and Christ Jesus, whose badge and 
 name we have : and also we promised in baptism only 
 to serve hiu). 
 
 The eighth reason is; no man can be partaker of 
 Christ's resurrection, ascension, and glory, except he 
 die Vv'ith Christ, and be buried with him, and rise 
 with Christ. We cannot die v.ith Christ, except we be 
 lirst christened in Christ, as saith St. Paul (Rom. 
 vi.) : " Do you not know, that all we, that are 
 christened in Christ Jesus, that in his death we are 
 christened, buried with Christ by baptism into death, 
 that we might arise with Christ, and be partakers of 
 his glory ?" Mark the order of St. Paul, and then 
 see how it followeth consecjuently, thiit we iiuisi
 
 t, RIDLEY. COMMENTARY ON THE EPHESIANS 
 
 be christened of necessity, if we will be partakers of 
 his glory and kingdom. 
 
 The ninth reason is : the Apostles christened 
 whole households; as Paul christened Lydia, a seller 
 of purple, and her whole household (Acts, xviii.). 
 He christened Crispus, an high ruler of the syna- 
 gogue, with his whole household (Acts, xix.), and 
 Stephen's household (1 Cor. i.). It is very likely 
 that amongst these whole households he christened 
 children, seeina: children be of the households. Tlie 
 Apostles with all inward instructions and outward 
 signs did bring men to Christ, as much as lay in 
 them; and would that every man should know them 
 that were the servants of God, and that servants 
 should be made certain, that tliey were the servants 
 of Christ by some outward token, which was by 
 baptism. And therefore the Apostles baptized all 
 them that would become the serv;mts of Christ ; and 
 believe in Christ, and take Clirist for their Lord 
 and Master, whose outward badge was baptism : as 
 appeareth by St. Paul, Eph. iv. where he mov- 
 eth men to unity by reason of baptism, Siiying : 
 ** one God, one faith, one baptism, one Lord God 
 and Father of all, that worketh all in all." 
 
 The tenth reason is: The truth of God's words 
 and the true use of them hath been always in his 
 church and in the congregation of God. That 
 children should be christened, hath ever been used 
 in Christ's church since Christ's time, till these 
 Anabaptists did come; wherefore these Anabaptists, 
 denying baptism to children, greatly are to be blamed, 
 seeing there be so many Scriptures that prove evi- 
 dently that children must be christened, as I have 
 here shewed by some Scriptures; and more places 
 may be brought for that purpose, to prove the bap- 
 tism of children. 
 
 Now, I will bring in the reasons of the Anabap-
 
 140 THE FATHERS OF THE ENGLISH CHUECHi 
 
 tists, that they bring for their purpose, and shew 
 how weak and slender reasons they be, and how far 
 disagreeing from the Scriptures ; that no man should 
 be overcome and brought in an error or heresy by 
 such Tcasons, that be of no weightiness, and without 
 -Scripture, yea, contrary to holy Scripture. 
 
 They say, that those that should be christened^ 
 must first believe, and then be christened. Children, 
 they say, cannot believe, for " iaith is gotten by 
 hearing, and hearing by the word of God." So chil- 
 dren canno't have faith, say these Anabaptists : where- 
 fore they say, tliat children should not be christened. 
 To this reason I answer and say, that children may 
 have faith, although they have it not by hearing, yet 
 they have fliith by infusion of the Holy Ghost, as the 
 holy prophets had, and many holy men in the old law 
 had. Also, faith is the gift of God and the work of 
 the Holy Ghost. Who should let God to give his 
 gifts where he will, seeing faith is the gift of God ? 
 (Eph. ii. Phil, i.) He may give faith as well to 
 children, as to old men. Faith also is the work 
 of God (John, vi.), and not of man, of man's will, 
 or reason. Who shall let God to work, where he 
 list ? Therefore it is not impossible for children 
 to have faith, as these Anabaptists falsely suppose. 
 
 Also, God regardeth no persons, but giveth his 
 gifts, without all regard of persons; a child or old 
 man be counted as persons in Scripture ; wherefore 
 it followeth plainly, that God giveth not faith to an 
 old man, or denieth faith to a child, because he is a 
 child ; for then God should regard persons^ which htf 
 doth not. 
 
 And where they say that they jnust express their 
 faith, before they be chriotened; what will they dd 
 with deaf and dumb men, that get not faith by hear- 
 ing, nor cannot express their faith by words? Will 
 they exclude them from baptism, and condemn thfii* 
 to hell-pit ?
 
 L, RIDLEY.-^flOMMEXTARY ON THE EPHESIA.NS. 141 
 
 And also some aged, peradventure, will dissem- 
 ble and say, they have faith, when they have not 
 faith ; and if they will christen none without they be 
 certain of their faith, then shall they christen none, 
 neither young nor old ; seeing that old may dissem- 
 ble and say, they have faith, when they have not 
 faith. 
 
 And where they say there is no example in Scrip- 
 ture by expressed words, that children should be 
 christened : to this I answer, that it is enough, 
 that it may be justly gathered of the holy Scriptures, 
 truly understood, as of the Scriptures, I have shewed 
 before, and of many more : as that the Apostles 
 christened whole households, that they christened 
 some children. I suppose the Scripture doth not 
 bring forth example of children christened, not be- 
 cause there wereno children christened of the Apostles, 
 but because the Scripture doth not much speak of 
 women nor of children, but understands them in the 
 men. For I suppose there were many more women 
 christened of the Apostles than is mention made of 
 in the Scripture. Women and children are under- 
 stood in men of the masculine kind ,as Horn. v. saith, 
 " sin came upon all men by Adam, and by Christ 
 were all men justified ;" that is, all man, all women, 
 all children, were dead by the sin of Adam ; and all 
 men, all women, all children, made righteous and 
 justified by Christ. Although it is spoken after the 
 Greek tongue in the masculine gender, and no men- 
 tion made of the feminine gender, nor of children, 
 but they be both understood in the masculine gender; 
 even as well as if mention were made of them both, 
 and women and children be as well redeemed by 
 Christ, and washed from sins by Christ, as men. So, 
 I think that Scripture doth not speak of children, 
 when it commandeth baptism, but includeth all men 
 •f the masculine gender, all women, and children.
 
 142 THE PATHEES OF THE E^X}LISH CHURCH. 
 
 to be christened, when it commandeth that all crea- 
 tures should be christened; cliildren are to be counted 
 amongst creatures and people of God. 
 
 These things I have spoken as touching the baptism 
 of young children, whose baptism the Scriptures do 
 approve and allow, and condemn the erroneous opi- 
 nion of the Anabaptists which be fallen into an error 
 and an heresy, and have brought others to their 
 error, by reasons of no strength nor weight, but 
 foolish and contrary to the Scriptures ; which at the 
 first have, peradventure, seemed apparent to the ig- 
 norant in the Scriptures, but to them that be learned 
 in the Scriptures, they be of no pith nor effect, nor 
 prove the thing they go about, therefore let every 
 man beware of these Anabaptists, and flee their er- 
 rors, heresies, and deceivable doctrine, that bringeth 
 to death ; and let them receive the true doctrine of 
 Christ that bringeth to life. Now, I will return again 
 to St. Paul. 
 
 Ver. 28 — 30. So ought men also to Jove their 
 ivives even as their own bodies. He that loveth his 
 wife loveth himself. For no man yet ever hated his 
 onm ^ fleshy but nourisheth and cherisheth it^ even as the 
 Lord doth also the congregation, for we are members 
 of his body^ of his flesh, and of his bones. 
 
 The Apostle here sheweth how the man should 
 love his wife, even as his own body. For the man 
 and the wife be one body, coupled together by matri- 
 mony, a knot not to be loosed at man's pleasure. 
 Who hath ever been so mad, of so little wit, that 
 hath hated his own body, were it never so deformed, 
 or out of fashion, so weak, so lean, so sickly, so 
 filthy, and so full of naughtiness ; but hath ever 
 cherished and nourished his own body, and hid the 
 faults of it, and was ready to amend it ? So should 
 a man be affected towards his wife, as towards his 
 own body, yea, even as Christ hath loved his church ;
 
 L. RIDLEY. — COMMENTARY ON THE EPIIESIANS. 143 
 
 which hath not put it away when it was polluted with 
 filthiness and sins, but hath taken it to him, and hath 
 purged it, and made it clean, holy, and gay, and hath 
 dissembled many things in it, and at the last, healed 
 all her sores and diseases, and washed clean away 
 her spots and sins. 
 
 After the example of Christ towards his church, 
 let the husband do to the wife, and ever have before 
 his eyes, what thing he would should be done to his 
 own body, and the same thing let him do to his 
 wife. 
 
 This place reproveth those husbands, that love not 
 their wives, that contemn and despise their wives, 
 when they are sick, not providing for them necessa- 
 ries, not comforting them with all comfort they can ; 
 yea, this place checketh all them, that will not cover 
 and hide the fliults of their wives, if they be notable 
 crimes, and do not study to reform and amend their 
 wives, and to make them good, virtuous, and holy. 
 
 For 2ve ore members of one body ; he sheweth why 
 he called the wife the flesh of the man. It was, be- 
 cause the woman was made of the man, of a rib, taken 
 out of the side of Adam, and the woman's bone was 
 made of a bone of Adam, as it is written Gen. ii. 
 to the which place, St. Paul doth allude here. For 
 this cause, that the man should not contemn the wo- 
 man, as a creature, made of a viler matter than he 
 \vas of, and to certify the man, that he should not 
 contemn his wife, except he should contemn himself, 
 and his own flesh. This thing he sheweth, that 
 there should be more love between the man and the 
 wife; no strife, no contention, no debate, no contemn- 
 ing one another. 
 
 Ver. 31 — 33. For this cause, shall a man leave 
 
 father and mother, and cleave unto his wife, and they 
 
 two shall be one flesh. This is a great secret; I speak 
 
 of Christ and the conp-e^ation* ' Nevertheless y do ye
 
 144 THE FATHERS OF THE ENGLISH CHUKCH. 
 
 SO, that every one of you love his luife, even as him- 
 self; but let the ivifefear her husbajid. 
 
 Here the Apostle willeth, that there should be more 
 love between the husband and the wife, than between 
 the children and the parents ; he willeth, that the 
 son shall prefer the love to his wife, above the love 
 to father and mother. 
 
 The Apostle speaketh here only of the love, that 
 should be between the man and the wife. Of the 
 other duties of the man to the wife, is spoken in 
 other places of Scripture, as Peter (1 Pet. iii.) shew- 
 eth, that it is the office of the man, to do well with 
 his wife, to entreat her after knowledge, and to live 
 together as perpetual fellows of good and evil, for 
 all their lifetime, in peace, concord, unity, love, and 
 due obedience, according to God's law, providing to- 
 gether necessaries, that they might live holily and 
 godly, and bring up their children virtuously, in the 
 knowledge of God, in love and fear of God, to order 
 and rule their families according to God's will, giv- 
 ing them example of all goodness to follow. 
 
 Peter addeth, after knowledge ; that is, that the 
 man should order his wife after knowledge and wis- 
 dom, which be more in men than in women. For 
 men must bear the infirmities of women, and have 
 many things to pardon in them, and oversee, and 
 wink at, and dissemble, as if they had not knowledge : 
 or else there shall be little agreement between the 
 man and his wife ; and sometimes to exhort gently, 
 to rebuke sharply, and sometimes, clearly to remit 
 the matter, as he for his wisdom, shall see more ex- 
 pedient to entreat her, always endeavouring to make 
 his wife gentle, lowly, obedient, loving, honest, goodj, 
 holy, and virtuous. 
 
 In man it is, to supply that which lacketh in wo- 
 man ; to have more wit, wisdom, reason, prudence, 
 counsel, learning, ways to provide necessaries fca*
 
 L. RIDLEY, COMMENTARY ON THE EPHESIANS. 145 
 
 their living, and to order every thing well. Also, it 
 pertaineth to men, saith Peter there, to give to wo- 
 men due honour, that is, that the man should not 
 contemn nor despise his wife, or use her as his hand- 
 maid or servant, hut to take her as i'ellow of his per- 
 petual life, as joint heirs of God. 
 
 This place of Peter reproveth those men that con- 
 temn and despise their wives, will not use their com- 
 pany at bed, or at board, and other conversation of liv- 
 ing ; but leave them, forsake them, put them away 
 from them : also, it reproveth all them that use their 
 wives as their handmaids or servants ; that use much 
 chiding, or brawling, or fighting, with their wives ; or 
 use to bunch, beat, tread under their foot their wives, 
 as dogs or swine, or if any other ungodly ways they 
 do treat their wives, they be reproved of the Apostle. 
 Therefore, let all such froward husbands amend, lest 
 the plague of God fall on them, for their ungodly 
 treating of their wives ; whom they should know to 
 be fellows with them, and bought with the precious 
 blood of Christ, and called to be partakers of the 
 heavenly kingdom, as well as they that be men. 
 
 Finally, it is the office of husbands to use the com- 
 pany of their wives, and to pay duty, as St. Paul 
 calleth it (1 Cor. vii.), saying: " Let the man give 
 <luty to his wife, for the man hath not power of 
 his body, but the wife ; likewise, the wife hath not 
 power of her body, but the husband." St. Paul 
 reproveth all those married men, that do not do 
 their duty to their wives, but will take harlots to 
 keep, besides their wives, but let all such adulterers 
 take heed ; for the sword of the vengeance of God 
 hangeth over their heads, and God will smite, per- 
 adventure, sooner than they suppose or believe. 
 
 This i<i a great secret or mystery : as he should say, 
 this thing, that i have here spoken of, is a great mys- 
 tery, and more than can be shewed by words ; that is^ 
 
 VOL. II, L
 
 145. THE FATHERS OP THE ENGLISH CHURCH, 
 
 that the love of Christ tpwaixls his church can nd 
 tongue express, nor heart think it ; it passetb tar 
 all eloquence of tongue, or thought of man's heart. 
 Even so should the love between man and wife be 
 more, than any tongue by eloquence were able to 
 express. 
 
 The Apostle, to make an end of the duties between 
 the man and the wife, saith, it is the duty of the wife 
 to be obedient to her husband, to fear him, to have 
 him in honour and reverence, and esteem him as her 
 lord and master ; as Sarah called Abraham, her hus- 
 band, lord (1 Pet, iii.). And this subjection of the 
 wife must be without murmur or grudge, but wilU 
 higly, and with gladness; for it is inflicted to women 
 of God, for the transgression of Eve, as a pain for 
 sin ; therefore, let not the woman look at the hus- 
 iDand, or at his duties to her, or whether he be good 
 or evil, a Jew or a Gentile, a Scot or an English- 
 inan, a Frenchman or Dutchman, a freemaa or a 
 bondman, rich or poor, a gentleman born, or yeo- 
 man, gentle or ungentle, meek or froward ; but do 
 her duty to her husband, that God. requireth of her 
 bands.- Let her be obedient to him in all lawful 
 things, love him, fear him, have him in honour and 
 reverence, be he never so evil, unkind, naughty, ;and 
 poor. Let the wife be of honest conversation and 
 living, that the husband may espy in her, nothing but 
 that is chaste, womanly, good, just, virtuous, holy, 
 and godly, no hnder of lault with their husband s 
 manners and conditions : but if they find any thing 
 to be reproved with their husbands, to monish them 
 of it secretly, between them alone ; bearing with pa- 
 ' itience, the infirmities of the husbands, not wanton or 
 liglit in words or conditions, no babblers or strayers 
 abroad, but of few words, keepers of their houses at 
 home ; sober, sad, and constant lovers of their hus- 
 bands; studying always to please their husbands and
 
 L. HIDLEY.^ — COMMENTARY ON THE EPHESIANS. 147 
 
 none other ; that by their holy and chaste conver- 
 sation they might bring their husbands^, that were 
 heathens, to the faith of Christ ; and by their good- 
 ness, reform and amend the evihiess of evil husbands. 
 And so give no place to the devil, that moveth them 
 marvellously, that be married, to contention, strife, 
 and debate ; the one to contemn, despise, and abhor 
 the other, and not to bear the manners of the other, 
 nor love the other, nor do their duties the one to 
 the other; and so the wife desireth another husband, 
 and the husband another wife, for the man in his own 
 wife he seeth nothing that pleaseth him. So that 
 the devil blindeth his eyes, and setteth before the 
 eyes of the man, all the spots and faults of his wife 
 (as there is no man nor woman without faults) ; and 
 ill his wife's virtues, goodness, and good properties, 
 worthy of commendation, he never remembers ; this 
 thing worketh the devil, in the state of marriage, oft- 
 times, both in the man and in the woman ; and happy 
 ^ are they, that do not obey the devil, nor give place 
 to the works of the devil, which thing the devil work- 
 eth, to make them that be married, to break God's 
 commandments, and so to offend and displease God. 
 Also, to this helpeth the nature of man, which is 
 never content with his state or lot ; which setteth 
 little by the thing it hath at pleasure, and desireth 
 every thing it hath not, or is not lawful to have. 
 Wherefore, it ofttimes chances, that in the eye of the 
 man, every woman is more fair, better, and more 
 pleasant than his own wife. And ofttimes it chances, 
 that the man is so blinded, that he forsaketh his own 
 lawful wife, given him of God, for whom he should 
 forsake all others, and despiseth her, and loveth an 
 harlot, a drab, that is foul, and evil-favoured, and 
 ugly. So the naughty nature of man despiseth that 
 it hath, and desireth that it hath not, which to have 
 is unlawful, and against God's law. So laboureth the 
 
 L 2
 
 148 THE FATHERS OF THE ENGLISH CHURCH. 
 
 devil, to kill men in every state, and no man or woman 
 is sure from the temptation of the devil. Bat give 
 no place nor consent to the devil's temptation, and 
 then his temptation fhall not annoy or hurt you. 
 
 If the devil shall tempt any man or woman, as I 
 have said before, let him give no consent to the de- 
 vil, let the man have ever before his eyes, not the 
 faults, but the virtues of his wife, and her goodness, 
 ^\hat he is bound to her by the law of God, by reason 
 of matrimony. Let him think every thing in his 
 wife, worthy to be commended ; let him think his wife 
 above all others, both better and fairer ; for so she 
 is to him, by the ordinance of God, which halh bound 
 him to his wife only, that for litr he should forsake 
 all others, as iorg as she liveth ; that he should love 
 none above her. or so well, and put her away from him 
 for none, or should keep none other besides her. That 
 same thing, the wife also must thii^k and do. The 
 husband may use his lawful wife with a clear con- 
 science as a lawful remedy against adultery and for- 
 nication ; to use other women than his own wii'e he 
 cannot, with a clean and a clear conscience ; for it 
 is against God's law; and he, that doth so, offend - 
 eth God, displeaseth God, and his conscience is 
 spotted, for hecommitteth deadly sin. 
 
 Therefore, let the man think of his wife thus : this 
 woman is she, that God hath given to me, tiiat I 
 should embrace alone, that I should love her, as long 
 as we should live together, that I should think her to 
 me, most fairest of all won)en ; better and alone 
 meet for me, given of God to bring forth children, 
 to continue the world to God's honour and glory ; 
 for a lawful remedy against all kind of adultery, to 
 dilate charity between her and me, her friends and my 
 friends, her consanguinity and mine. And likewise, 
 the wife should think of her husband, that he is given 
 her of Godj that she should have an eye, not to. hLs
 
 L. RIDLEY. COMMENTARY ON THE EPHESIANS. 149 
 
 faults, but to his virtues, and her duty towards him : 
 that she should love him above all others, only study to 
 please hi in ; to make herself free to none other, but 
 to her husband alone ; to be obedient to him with 
 ail lowliness and gentleness ; to have him in fear^ 
 honour, and reverence. 
 
 Thus I have shewed, according to the doctrine of 
 St. Paul, part of th*^ duty of the man towards his wife_, 
 iind of the wife towards her husband. 
 
 L 3
 
 150 THE FATHERS OF THE BNGLISH CHURCir» 
 
 CHAP. VI. 
 
 Ver. 1 — 4. Ye children, obey your elders in the 
 Lord ; for that is right. Honour thy father and thy 
 motJier, that is the first commandment that hath any 
 promise, that thon mayest prosper, and live long upon 
 earth. And ye fathers, provohe not your children 
 unto wrath, hut bring them up in nurture and inform- 
 dtion of the Lord. 
 
 JNow the Apostle sbeweth, of the duty of children 
 to their father and mother. It hclpeth much to ob- 
 tain godly virtues, that children from their cradle and 
 from their young age be virtuously brought up in nur- 
 ture, in good, in virtues, and godly learnings, in love 
 and fear of God, in due obedience to their parents, in 
 gentle and lowly manners. For, as the old saying 
 is ; the bottle will keep the smell, or savour of that 
 liquor that is first received. So men, for the most 
 part, smell ever of that fashion and m.anner, and love 
 that way that they have been brought up in during 
 their young age. Tlicrefore, it is necessary, that 
 children in their young age, sliould be put to good 
 schoolmasters, that may, and will bring them np in 
 good, holy, and virtuous doctrine, and godly m.an- 
 ners ; that chikiren may learn to know God their 
 creator and maker, of whom, all goodness doth come; 
 to know the goodness and benefits of God towards, 
 them ; to laud and praise God, to give him thanks 
 for his benefits ; to be obedient to father and mother, 
 to give to them all honour, not only vvith outward 
 gesture, as bov>ing their knees, putting off their cap 
 to their pnrents, or asking their blessings, or doing 
 their lawful commandments, and being obedient with 
 all glad diligence, to do their parents' commandments, 
 but £ilsio that tiiey should honour tiicir parents with all
 
 L, RilJ'LfeY.-— dOMMENTAliYOJf THE EPHESlAK'S. 151 
 
 due honour, in giving and providing for them all ne- 
 cessaries, if thev need, or be poor, or have need of 
 the help of their children. For so this word, " ho- 
 nour," is taken in the Scri{)ture, not only for outward 
 reverence, but also for help or sufficiency of living, 
 as Paul sheweth, 1 Tim. v. ; where he saith, " The 
 elders, that rule well, are worthy double honour, 
 chietiy they that labour in the word of God." 
 
 In the Lord. This word sheweth, how children 
 should be obedient to their elders, and to their fa- 
 thers and mothers, that is to say, in the Lord : be- 
 cause the Lord hath so commanded, and it is the 
 will of the Lord, that children should obey their 
 parents : or else, in the Lord ; that is to say, in all 
 things, that please the Lord ; that is, in all lawful 
 things. So children, obeying their parents, giving 
 them due honour, do serve and please the Lord ; and 
 those children, that be disobedient to their parents, 
 do displease and oftend God. 
 
 For this is just, that ti;e children should obey their 
 parents, help and succour their necessity, giving due 
 honour to them: seeing children have received of 
 their parents, their being, (bod, and cost of bringing 
 up, wiien they were" not able 'to help themselves. 
 Therefore, it 'is equity, that they should help their 
 parents. ... 
 
 This isihejirst commandment in promise : to the 
 which, promise of reward is made of long life, either 
 in this life, or in the life to come, or in both : as oft^ 
 times chnnceth to them that honour their parents in 
 Ihis world. And the contrary is ofttimes shewed, 
 that those children, that do not honour their paren's 
 in this world, but be disobedient to them, contemn, 
 'despise, and will not acknowledge their father and 
 mother, or kinsfolks, or be so unkind and unn itiivLd 
 children, that desire the death of tlieir parents, for 
 their profit, goods, lands or riches ; it is ofttimes 
 
 i.4
 
 152 THE FATHERS OP THE ENGLISH CHURGH. 
 
 seen, that those children be of short hfe hi this world, 
 or die some evil death by some mischance, or evil 
 fortune (as called of man), when it is the secret will 
 and working of God, which will not sufter the con- 
 tempt of parents to be unpunished in this world ; 
 that all children might learn to be obedient to their 
 parents, to honour them, and not to contemn or de- 
 spise them, or to wish their death for any lucre sake, 
 for any honour, or promotion, or such-like thing. 
 . The Apostle promiseth two things to those chil- 
 dren, that honour their parents : the one is, that all 
 things shall be well to them, and all things prosper- 
 ous ; the other, length of life. And on the con- 
 trary, to them that dishonour their parents, he 
 threateneth two things ; that all things shall be evil 
 to them, and shortness of life. Which things, if 
 they chance not always in this life, yet surely in the 
 life to come they will chance ; and God will perform 
 his promise, for God is true in his promises, and will 
 perform them, either in this world, or in the world 
 to come, or else in both. And although it is read of 
 5ome children, that disobeyed their parents, that they 
 had great riches or felicity in this world, and of long 
 life, in whom this threat of God had no place in this 
 world ; yet, without doubt, it had place after this 
 life in them, or else such disobedient children to their 
 parents, were without felicity, and of short life before 
 •God. Children that do not obey their parents, they 
 offend against the law of nature, of equity, and jus- 
 tice, and against God's law written ; which all require 
 that children should give due honour to their fathers 
 and mothers. 
 
 \And., ye fathers, provoke not your cJiildren to wrath. 
 Now he Cometh to parents, and sheweth what- is 
 t'leir duty towards their children. Fathers and mothers, 
 for the most part, either they are too tender, soft, 
 gentle, or make too much of them ; or else, they are
 
 L. RIDLEY. COMMENTARY ON THE EPHESIANS. 153 
 
 too hard, cruel, sharp, or froward with them. Few, 
 or none of their parents, do know how they should 
 order or bring up their children ; but, either nature 
 moveth them to be too tender over them, and so they 
 make the children too wanton, self-willed, froward, 
 not caring for father and mother, yea, disobedient to 
 father and mother, and so ofttimes it is true^ that the 
 Mantuan saith, 
 
 " Blanda patrum segnes facU indulgentia gnatos f 
 
 i. e. " Too much pampering of fathers maketh slow 
 and disobedient children." Therefore, it is true, 
 that Solomon saith : " He that spareth the rod, he 
 hateth the child." And of the contrary part, there 
 are some parents that keep their children in too much 
 awe and fear of them ; by whose fierceness and liasti- 
 ness, the children be almost marred, and brought to 
 such fear, that they be without all sense, and for fear 
 they cannot tell what they should answer or do, yea, 
 for fear they cannot speak one word right. This 
 thing causeth tlie fierceness or rigorousness of some 
 too severe fathers towards their children, whom, bv 
 awe and fear, they think to make wise : and by that 
 means, they make them stark fools, and without 
 senses, as they be, that be angry, or in a fury, which 
 be past themselves for fire or fury, that for a time they 
 cannot tell what they say or do, or what is spoken to 
 them : to whose madness or fury, the Apostle doth 
 appear to allude here, when he saith, " Ye fathers, 
 provoke not } our children to wrath :" as he would 
 say, Ye fathers, by your hardness or rigorousness, 
 prov^oke not your ciiildren to be without sense, or m 
 such fear, that they cannot tell wh.at to say or do 
 for fear. 
 
 Therefore, let parents take heed, as they bring up 
 their children, and let them not use too much ten- 
 derness, nor yet too much rigorousness over their
 
 154 THE FATHERS OF THE ENGLISH CHURCtt* 
 
 children ; bringing them up in the knowledge of 
 God, in love and tear of God, in fear to break God's 
 commandments, in the love of God's word, of the 
 which, the children may learn, what is the true wor- 
 ship of God, how they should truly honour and 
 worship God, what is true virtue and holiness, what 
 works please GoJ best, and what please him not. It 
 pertaincth to the parents, to teach their children to 
 love virtue and to hate vice, to walk in virtue and go 
 forwards, and increase in virtue every day ; also, to 
 give to their children, holy examples of living, that 
 the children may see in the parents, no filthiness, 
 uncleanness, nor evilness to* follow. And also, the 
 children may not altogether be without correction ; 
 but the rod must be had sometimes, to correct the 
 wantonness of children and their negligence, to make 
 them obedient to wholesome admonitions and teach- 
 infys : vet the rod of correction mav not be used too 
 much, lest by too much beating, the children be dull 
 and care not for beating. 
 
 Therefore, children must be ordered sometimes by 
 fair means, and sometimes by correction. And it chan- 
 ceth ofttimes, that a man shall do more amongst 
 children with an apple, than with a rod ; so it be- 
 cometh the parents to bring u{) their children in 
 learning, and in correction of the Lord : if they can, 
 by themselves ; if they cannot, or will not take the 
 pains, then let them put their children to good 
 schoolmasters, that can and will bring them up vir- 
 tuously, in good learning, and in correction, as need 
 shall require, to correct their wantonness or negli- 
 gence. 
 
 The cause, and the fountain of all evil is, that chil- 
 dren and youth are not well brought up m learning 
 and sufficient chastisement ; children arc brought up 
 in too much tenderness, softness, sluggishness, idle- 
 ness, wantonness, pride of mind, elatioo of heart.
 
 L. RIDLEY. COMMENTARY ON THE £PHBSIA^^3. 155 
 
 and in arrogancy : they are taught not to know God, 
 but theinselvcs ; to know themselves, not evil, the 
 children of ire and of darkness by nature ; but to b& 
 gentlemen and lords, to be preferred before others, 
 and to prefer themselves before others, and to con- 
 temn others. Children are not brought up in the 
 learning of the Lord ; as in the reading of the holjr 
 Scriptures, and in the knowledge of God, and of our 
 Lord Jesus Christ ; but if they be brought up in 
 learning, they are, for the most part, brought up in 
 profane learning, and in thereading of profane authors; 
 of the which, they may learn eloquence and worldly wis- 
 dom ; and for that end, profane authors do serve, and 
 not to teach Christian faith or manners. And as chil- 
 dren be brought up in j^rofane learning, and of them 
 learn profane manners: so they walk in profane man- 
 ners and conditions, and so continue, and shew in their 
 living, profane manners and conditions, and be so 
 affected, as the Gentile authors be, that they have 
 read, and form their judgments after them : exam- 
 ples there be too many. 
 
 Therefore, let children learn eloquence and worldly 
 wisdom of Gentile authors, if they will ; and a 
 Christian faith and godly manners, to order their 
 living, according to the doctrine of Christ, of tlve 
 holy Scriptures ; which alone teach faith, true judg- 
 ments, and good manners. I will not here speak of 
 them, that be so brought up in learning, that not 
 only they do not read the holy Scriptui-es, but rather 
 teach others to beware of holy Scriptures, and neither 
 to look on them, nor to study them, as things un- 
 meet for children to look on. I will not now speak 
 of those that do contemn, despise, and set holy 
 Scripture at nought, or regard it not so much as a 
 profane author ; yea, have a natural hatred against 
 it, insomuch, that they v/ill not once vouchsafe to 
 read it themselves, nor yet suffer others to read it ;
 
 155 THE FATHERS OF THE ENGLISH CHURCH. 
 
 and vet this evil bringing up, hath been the cause, why 
 so many be so loth to receive holy Scripture, and why 
 they be so evil affected in judgments towards the holy 
 Scripture, that as yet, scarce they can bear any one 
 to have the New Testament in English, or to read it 
 to their comfort and edifying ; and cannot bear 
 the truth to be preached to them. Such hath been 
 their evil bringing up, and the smell of the liquor 
 that was first put in their nev/ bottles. 
 
 Therefore, look diligently, ye fathers and mothers, 
 what liquor ye put in the new bottles, that is, in your 
 children in their youth ; for they will smell of the 
 same liquor in their age. Therefore, if you will 
 have them good, honest, virtuous, and obedient to 
 you, look that they be brought up in the learning of 
 holy Scripture, which alone teacheth all goodness, true 
 holiness, true virtue, and due obedience to God and 
 'his commandments, to father and mother, and to all 
 others. I will not speak of gentlemen's children, 
 that be brought up in idleness, wantonness, in play, 
 in pastime, in hunting, and hawking, in riding, in 
 keeping of horses and dogs, in singing, dancing, leap- 
 ing, rioting, revelling, in hearing unclean songs or 
 ballads, otherwise called merry songs, meet for a 
 gentleman : as who should say, the office of gentle- 
 men or noblemen is nothing else, but to hunt and 
 hawk, to be idle, to take pastime and pleasure : as 
 who should say, their lands and possessions were given 
 for that end. Let them read the Scriptures, and 
 they shall find that they be appointed to other offices, 
 Avhich require great labour and pains, and great know- 
 ledge, if they shall dotheir duties as they should do. Let 
 them look, what thing pertaineth to the office of powers 
 and of magistrates; and the same thing, gentlemen or 
 noblemen, should think it pertaineth to them, for they 
 be magistrates or rulers^ under the king or prince, to
 
 L. EIDLEY. — COMMENTARY ON THE EPHESIANS. 167 
 
 see God's law fulfilled ; to see that peace, equity, and 
 justice, be kept, and sin and vice clearly put away. 
 
 Ver. 5 — 8. Ye servants, ohei/ your bodily masters 
 with fear and tremblings in singleness of your hearts, 
 even as to Christ ; not with, service only in the ei/e- 
 sight, as men-pleasers : hut, as the servants of God, 
 doing the ivill of God from the heart, tvith good ivilL 
 Think, that ye serve the Lord, and not men ; and be 
 sure, that ivhat good soever a man doeth, he shall re- 
 ceive it again of the Lord, ivhether he be bond or free. 
 
 Now he teacheth the office of servants ; whose 
 office is to be obedient to their masters, whom they 
 serve here in the world, in order to have meat, drink, 
 clothes, and wages : or whom they serve for to learn 
 handicraft, to get their living justly and truly, after 
 the time of their apprenticeship. He commandeth all 
 servants, howsoever they be servants, to be obedient 
 to their masters in all lawful things and lawful service; 
 and to do their masters' commandments justly and 
 truly, without all murmuring or grudging in heart and 
 mind against God or their masters ; and to refuse no 
 lawful work or labour, that their masters will put 
 them to. If it be such a work, as servants have not 
 been wont to do, it is no shame for the servant to 
 do it, but rather dishonesty in the master to com- 
 mand it, when it mav be done bv another serrant 
 accustomed to the same : as there are divers works 
 more accustomed to be done by men-servants, than 
 women-servants, and some others by women-servants, 
 rather than by men-servants. The Apostle willeth 
 also, that servants shall have their masters in honour 
 and reverence, and have a lowly fear towards them ; 
 by the which fear they should be afraid to displease 
 their masters, not only to avoid beating and punish- 
 ment of their masters, but for love to their masters, 
 whom for love they would not displease. , Here vvc 
 may learn, that it is not against .the liberty of the
 
 15& THE FATHERS OF THE ENGLISH CHURCH. 
 
 Gospel to serve carnal masters, and men here in the 
 world: for this service is the liberty of the Lord; and 
 those that do serve their masters, as they should do, 
 they, serving their masters, and doing their masters' 
 lawful commandm.ent, do serve God, and do the 
 commandment of God, as he sheweth hereafter, as 
 ye may read. 
 
 Jn siinpleyiess of your hearts. : he commandeth the 
 'servants to serve their masters in all simpleness of 
 heart, without all craft, falsehood, guile, debate^ fraud, 
 theft, or dissembling, in word, or in deed ; in the 
 ■which faults servants be ofttimes guilty. This place re- 
 proveth all those servants, that deceive their masters 
 by any guile, craft, or falsehood ; by dissembling, or 
 theft, by bribing or stealing away privily their master's 
 goods. This place requireth, that servants be faith- 
 ful and trusty to their masters, and that in no wise 
 they deceive their masters, either in word, work, or 
 deed. 
 
 Even as to Christy not with service only in the eye- 
 sight, as men-pleasers ; but as servants of Christ : 
 he willeth, that servants serve their masters with 
 faithfulness, truth, diligence, and gladness, as they 
 should serve God, and Jesus Christ. For servants, 
 serving their masters, they serve Jesus Christ, and 
 do the work of God, and are occupied in God's 
 service, no less, yea, peradventure, better than tiiey 
 that continually be occupied in God's service, as it 
 is called. For servants, obeying their masters, and 
 doing their masters' commandment, have for them 
 the word of God, that they work the work of God, 
 howsoever it be counted of men : as if they should 
 make clean tlie kitchen, or kennel, or any other such 
 vile office (as it may be counted), at their masters* 
 commandment, they work the work of God. There- 
 fore, let not ser»?ants consider the vilcness of. the 
 work they be commanded to do, but the command-
 
 J,. RIDLEY, COMMENTARY ON THE EPHESUNS. ISQ 
 
 ment of God, that hath conjmandcd them to do their 
 masters' commandments. And so the lawful com- 
 mandment of their masters is the commandment of 
 God. And servants, that do their commandment, do 
 the work of Gotl, and obey God, so doing. If 
 servants knew, that they served our Lord God, and 
 did the work of God, when they obey their masters, 
 and do their masters' commandment, surely, with 
 more gladness they would bear and suffer tlie pain 
 and wearisomeness of their great labours which they 
 sufter from being servants : and with more glad heart 
 they woLild do their masters' labours and business, were 
 the labours never so painful. 
 
 Also, servants may not be as eye-pleasers only : 
 that is, in the presence of their masters to be dili- 
 gent, profitable, and to do the work of their masters 
 faithfully, and so to please their masters well in their 
 presence : but in their absence, neither to be faith- 
 ful, profitable, nor diligent ; or care not how their 
 masters work' go forward to their masters' profit. 
 For good servan'ts it becometh to be diligent, faith- 
 ful, and profitable as well in their masters' absence, 
 as presence ; and to serve their masters, as they should 
 serve Jesus Christ, which looketh upon them always, 
 and seeth all they do, who by their guile, craft, or 
 falsehood, go about to deceive their masters. All 
 unfaithfulness and negligence in servants is here re- 
 proved and condemnetl by the Apostle. 
 
 Doing the will of Godfrojn the heart, with a good 
 will. It becometh servants willingly and gladly with 
 a free heart and mind to serve their masters, and to 
 do those things that God willeth. Wherefore ser- 
 vants may not do evil at the will of their masters, for 
 God willeth no evil. 
 
 And also servants may not grudge, or murmur 
 against their masters, when they command them to 
 do painful labours or business ; or to wish them evil, 
 
 A
 
 l60 THE FATHERS OF THE ENGLISH CHURCH. 
 
 to curse them, or bann them, or to go with a dog's 
 Paternoster, humping, or mumping at the matter, 
 not willing to do their masters' commandment ; or 
 be such, that have need to be pricked forward with 
 beating, whipping, or other punisiiment. For the 
 servant should do his master's lawful commandment 
 freely, willingly, and with gladness. 
 
 Thinking that ye serve the Lord, and not men. 
 This thing may comfort the servant : and in this 
 servants may comfort themselves and rejoice ; that 
 they, doing the lawful commandments of their mas- 
 terSy do serve not man, but God. And this comfort 
 may take away the painfulness of their great labours ; 
 which painfulness also may assuage the reward \\'hich 
 God hath promised to give to faithful servants. 
 
 And fear, unfaithful and evil servants, the pain 
 threatened to evil servants ; for as there is a reward 
 promised to good servants, so there is a pain to evil 
 servants, which God will give, when he seeth his 
 time. 
 
 Ver. Q. And, ye masters, do even (he same unto 
 them, putting away threa'enings ; and knojv, that even 
 your Master also is in heaven, neither is there am/ 
 respect of persons ivith him. 
 
 Here he shevveth the office of masters to their 
 servants. It is the office of masters to shew them- 
 selves meek and gentle to their servants, whom they 
 must suffer not to want necessaries, neither to want 
 meat or clothing ; not to treat them with great harsh- 
 ness, fierceness, or cruelness ; not to lay great bur- 
 dens on their backs, or to put them to intolerable 
 labours and pains. But the masters should thmk 
 their servants to be men, made after the similitude 
 of God, redeemed by the precious blood of Christ, 
 to be heirs and inheritors of the kingdom of Heaven, 
 as well as they. 
 
 Finally, let niasters so order themselves towards
 
 L. RIDLET. — COMMENTARY ON THE EPHESIANS. \6l 
 
 their servants, and be so loving, so kind, so gentle, 
 that of their servants they may be more loved than 
 drcad(?(I ; and do more for their love, than for fear, 
 or for profit. 
 
 Putting away threatenings. The Lord command- 
 eth the masters, not onlv to put away beatings and 
 punishments, bat also .'ui ■ael threatenings, fears, 
 and fell words, which make the servants ofttimes to 
 run away and forsake their master, contrary to the 
 law of God. This place reproveth masters that are 
 terrifying and cruel, and froward to their servants ; 
 that threaten great and grievous plagues and punish- 
 ments, thinking they sliiill do more with rough and 
 rigorous means, than with loving words and gentle 
 ashions. 
 
 But such froward masters deceive themselves, for 
 gentleness will do more with an honest servant, and 
 with him that feareth God, than any rough words or 
 rieorous m.anners : for there are few servants that be 
 amended by bunching, beating, or other grievous 
 punishment. If he need much punishment, it is a 
 token he is an evil servant, and little regardeth his 
 profit, or his master's profit, honesty, or worship. 
 
 ylnd knoiu, that your Master is in heaven. He 
 shewetii the cause why masters should treat their ser- 
 vants gently, and remit to Lhem plagues, punish- 
 ments, and threatenings ; because God the Father, 
 which is in heaven, is the Lord of the servants, as 
 well as he is of the masters ; and will make the ser- 
 vants equal with the masters in heaven. For God 
 doth not regard the persons of men, whether they be 
 masters or servants, but looketh at every man's 
 office and duty ; and whom he findeth to have done 
 their office arid duty well, he will reward them with 
 a great reward : and whom he findeth negligent in 
 their ofiice, and not to have done their duty, he \vill 
 punish, whether they be masters or servants. 
 VOL. u. M
 
 l62 THE FATHERS OF THE ENGLISH CHURCH. 
 
 Ver. 10 — 12. Finally, brethren^ he strong in the 
 Lord, and in the poiver of his might ; put on the 
 ar-mour of God, that ye may stand stedfast against 
 the crafty assaidts of the devil. For ive ivrestle not 
 against flesh and blood, but against rule, against 
 power, namely, against the rulers of the world, of 
 the darkness of this world, against the spirits of 
 wickedness under the heaven. 
 
 The Apostle herebefore hath exhorted men to the 
 unity of the spn-it, to peace, to concord ; and hath 
 shewed certain degrees how they shall Uve in their 
 ^tate, and do their duty ; as what is the duty of the 
 wife to the husband, and of the husband to the wife; 
 of the children to their parents, and of the parents 
 to their children ; of the servants to their masters, 
 and of masters to their servants. Now he sheweth, 
 that those that will live after the rule described to 
 them of Paul, sometimes shall have enemies, and 
 temptations of the devil, whom they must resist and 
 Overcome ; and here he sheweth what armour they 
 rnust have to fight against enemies, and by what 
 weapons they shall overcome enemies. Therefore, 
 "he commandeth them to be strong, not in them- 
 selves, in their own might or power, but in the 
 Lord, and in the power of the Lord, by the which 
 the enemies shall be overcome. If we be strong in 
 the Lord, we need not to fear enemies, for the Lord 
 is strong enough to overcome enemies and all ad- 
 versaries ; and we by him, for he hath care of us, 
 and will defend us from enemies, if we trust in him. 
 Put on the armour of God, that ye may stand 
 stedfast against the crafty assaults of the devil, in 
 these words he sheweth with what weapons we should 
 be armed, so that we may stand stedfast and sure 
 against the assaults and crafts of the devil : and to 
 overcome him, and put away his temptations, by the 
 %yhich he tempteth us -, as by carnal pleasure oi" the 
 5
 
 L. RIDLEY. COMMENTARY ON THE EPHE9IANS. 1 63 
 
 flesh, by covetoiisness of riclies, or desires of worldly 
 honours : by threatening or fear of the world, or 
 loss of goods, favour, or promotion ; by the which 
 means the devil useth to pluck men from God, and 
 irom his word. This armour, by the which we 
 shall resist the devil and his temptation, is not by the 
 light of the holy candle (hallowed on Candlemas 
 day), by sprinkling of holy water, by the ringing of 
 the hallowed great bell, by having on the body a cross 
 made on Palm-sunday, and a gnus eld, called, Ethelred 
 lace about the neck ; not by going to religions in- 
 vented by man, by taking this habit or that habit of 
 religion, in this place or in that place ; not by shut- 
 ting up within walls^ never to come out again, as if 
 the devil could not come within such walls, or by 
 eating of fish always, and never flesh. These are not 
 the armour that the Apostle biddeth us to put on to 
 resist the devil with : but he biddeth us put on the 
 armour of God; that is, the word of God, by the 
 which the devil is resisted and overcome, and all his 
 crafts and temptations be made in vain. By this ar- 
 mour Christ overcame the devil (Mat. iv.), to teach 
 us with what armour we should fight against the 
 devil, and how to overcome him and ail his tempta- 
 tions, and keep us safe from all hurt, or peril of the 
 temptations of the devil. 
 
 For we wrestle not against Jfcsh and blood, and so 
 forth :• as if he should say, we must not only fight 
 against the temptations of the flesh and of the world, 
 but also against more cruel adversaries than these be, 
 \is against the devil, wicked spirits, and all other 
 powers. And here the Apostle, like a valiant and 
 prudent captain of war, exhorteth his soldiers to be 
 of good cheer, and to fear nothing their enemies, 
 although they be fierce, cruel, and crafty, and have 
 great policy, ingenuity, and experience in fighting. 
 'He openeth all their craft and subtilty, their fears, 
 
 M 2
 
 l64 THE FATHERS OP THE ENGLISH CHURCH. 
 
 cruelness, and their bold assaults, that his soldiers 
 might know their adversaries' craft, and kill them in 
 their own turn, and beware of their malice. He en- 
 courages them to fight against the devil, and giveth 
 them armour to fight against him, and movcth them 
 to fight like valiant soldiers, and in no wise to shrink 
 or give place : and he sheweth them their enemies 
 against whom tliey should figlit ; also their might 
 and power, their fearfulness and crnclness, if they 
 be not resisted manfully with the uord and help of 
 God, by the which all these adversaries be sooiv 
 overcome. 
 
 And he speaketh after this manner, what strong 
 enemies to man are flesh and blood, carnal con- 
 cupiscence and lust, tyranny of evil men, persecu- 
 tion of the truth, and the malice of men, stirred up 
 by the devil, to bring men from God, to deny his 
 truth. But these enemies are nothing, if they be 
 compared with the devil and his powers, wicked 
 spirits and fiends, which, as it appeareth, have here 
 divers names, from the diversitv of their offices 
 that they do here in the air, to hurt men. They be 
 called powers, rulers of darkness of this world, spirits 
 of wickedness, by the which he meaneth nothing 
 else, but that Peter sr.ith (l Pet. v.), " Our adver- 
 sary, the devil, goeth about as a ramping lion, seek- 
 ing whom he mav kill and devour by all means and 
 crafts ; but resist him with the armour of God, and 
 he shall be overcome." 
 
 Ver. 13 — 17. For this cause, take ye the armour 
 of God, that ye may be able to resist in the evil day, 
 and starid perfect in all things. Stand therefore, and 
 
 ■your loins girded about with the truth ; having on the 
 breast-plate of righteousness ; and shod upon your 
 
 feet with the Gospel of peace, that ye may be prepared. 
 Above all things take hold of the shield of faith ^ 
 ti^herewilh ye may quench the fiery darts of the
 
 I. RIDLEY. COMMENTARY ON THE EI>HE3iANS. l6S 
 
 wicked ; and take the helmet of salvation, and the 
 sivord of the Spirit, which is the ivord of God. 
 
 The Apostle moveth every Christian man to take 
 the armour of God upon him, and to fight strongly 
 against the devil, or else he shall be killed and de- 
 voured of the devil ; which is so cruel a tyrant, that 
 he saveth none whom he may overcome, kill, and 
 devour. There is no mercy at his hand, and he will 
 kill all that do not resist him : it hclpeth not to sub- 
 mit himself to the devil's gentleness, and betaken 
 prisoner with the devil's majesty. But all such cow- 
 ards he will butcherly kill and devour. 
 
 Therefore, the Apostle exhorteth every one to fight 
 manfully against the devil, and give no place to him, 
 and to do as valiant soldiers, that think not to be 
 overcome, but to overcome. They put on their 
 armour, they are ready to fight ; with boldness they 
 shew themselves before their enemies, ready to fight, 
 and not to give place to their adversaries • they will 
 do all things, that they may, to afoy their enemies, 
 and make them to flee and give back ; to overcome 
 them, that they may have victory over their enemies, 
 and the laud and praise of the victory, and so triumph 
 in gladness. 
 
 Before the Apostle used a metaphor of soldiers 
 for to fight ; now he goeth forwards in the same si- 
 militude, and teacheth virhat armour Christian men 
 must have to resist the devil and his temptations, 
 carnal concupiscences, lusts, and desires of the world. 
 And first, he sheweth that a Christian man may not 
 be idle, or sure in himself, but be always as a soldier, 
 ready to fight against the devil and carnal lusts, and 
 never to give place to the devil ; but resist him 
 always in the day of evil, that is, v. hen the devil 
 moveth to evil by his temptations, by carnal lusts and 
 worldly desires ; and stand sure, and not be over- 
 come by any temptation. They cannot stand sure 
 
 M 3
 
 i66 THE FATHERS OF THE ENGLISH CHURCH* 
 
 and uncoliquercd, which do not resist the devil, nof 
 light with him, hut w^ll be overthrown at the first 
 meeting or temptation, and give place to the devil 
 and obey him. Such the devil killeth and devoureth, 
 for he is a ramping lion, and seeketh whom he may 
 devour. 
 
 He sheweth how men should stand against the 
 devil without peril, and how they should arm them- 
 selves, and what armour is to be put on every part, 
 that the devil may find no part naked or unarmed, 
 where he may pierce with his dart. Those that go 
 to battle have three manner of w^eapons or armour : 
 some armour they have to cover their body, some to 
 fight withal, and some to bear off strokes far from 
 the body. Soldiers were wont in battle to arm them- 
 selves with a girdle of mail about their belly and loins, 
 and a breast- plate, an helmet, and armour on their 
 legs, so that no part was unarmed, no place could be 
 hurt by weapons. So, in a Christian's war against 
 the devil and his temptations, it becometh a Chris- 
 tian man to be armed with like armour, to keep off 
 strokes and woimds. 
 
 First, it becometh Christian men to be girded with 
 the girdle of truth ; that is, to quench the lusts and 
 desires of the flesh by the truth, and to mortify them, 
 as St. Paul doth exhort (Col. iii.), saying, " Mortify 
 your earthly niembcrs, that is adultery, fornication, 
 uncleaniiess, carnal lusts of the flesh, covetousness, 
 and such-like that bring to death." They are said in 
 Scripture, to have their loins girded by the truth, 
 that have truly and unfeignedly quenched and mor- 
 tified the concupiscence of the flesh, which reigneth 
 in the loins (as authors do write) ; and not after the 
 jnanncrof hypocrites, which feign themsekes to be 
 chaste outwardly, and be in heart and mind filthy and 
 foul adulterers, only abstaining from outv.-;ird adultery 
 for fear of punishment, and shame of the world* And
 
 L. RIDLEY.— COMMENT Any OJi THE EPJlESJANS. l67 
 
 such there are many in the world, God knowcth, of 
 the spiritnahty, which rather for shame of the world 
 and worldly punishment^ than for fear of the dis- 
 pleasure of God, of eternal pain, and damnation, do 
 abstain from the outward act or deed of adultery ; 
 which be no less adulterous before God, than be 
 those that commit actual adultery. Also here is to 
 be noted, that first he would we should put away 
 adultery and carnal lusts and desires ; and after them 
 other vices that be not so nigh us. For first is that 
 enemy to be put away and eschewed, that is most 
 nigh to us. Therefore, concupiscence of the flesh is 
 to be put away and mortified, before all other vices 
 and sins. 
 
 Take on the hreast-plate of righteousness ; the breast 
 must be armed with justice, which is the breast-plate 
 of a Christian, by the which, that which is right, is 
 given to every man, and to God, that which is due 
 to God. True justice giveth only to Christ, our re- 
 conciliation, redemption, justification, forgiveness of 
 sin, and our life everlasting. And all that is good, 
 it giveth to God, as to the author of all goodness, 
 and not to us, to our works, or merits. True jus- 
 tice seeketh not other men's goods, nor kecpeth 
 things that be not ours, but giveth to every one that 
 which is just and right. And as a breast-plate doth 
 cover and defend the breast, so doth justice keep and 
 -defend the heart from all danger and peril of the 
 devil, and suffereth no evil to enter the heart. This 
 justice putteth away all guile, fraud, theft, lying, 
 stealing, craft, deceit, and all other crafty ways and 
 dissemblings, whereby others be deceived. This 
 justice will not suffer us to ascribe to ourselves those 
 things that be not ours, or to attribute to us that 
 which pertaineth to Jesus Christ. 
 
 He would we should he shod with 4he Gospel of 
 peace : he would we si^hould be ready to receive the 
 
 M 4
 
 <* 
 
 68 THE FATHERS OF THE ENGLISH CHURCH. 
 
 Gospel, that fc)ringeth peace, joy, and quietness to- 
 our conscience ; and to have on shoes, as armour for 
 our legs and feet ; which signifies, that we should 
 mortify our carnal affections and desires, and that 
 we should not desire carnal things, but heavenly 
 things, as the Gospel of peace, the kingdom of 
 heaven, and joy everlasting. These be armour to 
 defend the body, so that no dart wound it. 
 
 Above all things take^ tke shield of faith. Faith \^ 
 the armour that defendeth, not only the head, but it 
 also defendeth the whole body ; as a buckler defendeth 
 men from the darts of their enemies, so faith defend- 
 eth men from the temptations of the devil, and his 
 assaults. The devil casteth his firebrands and darts 
 ©gainst us, intending to pierce and wound us with 
 them. He throweth at us his fiery darts of difiidence, 
 of carnal desires and pleasures, when he casteth be- 
 fore our eyes sin, and the pleasure of sin, and by 
 such pleasing baits draweth us to sin. But all the 
 devil's fiery darts, by the which we be moved and set 
 on fire to sin, true faith doth quench and put them 
 clear out, and maketh us safe without hurt from 
 them. Of such virtue is faith, which is a sure 
 armour to beat off strokes, and will not suffer any 
 dart of the devil to wound us. 
 
 Take the helmet of salvation : that is, take Jesus 
 Christ, your Head, for your helmet to defend you ; 
 and have true hope in him, and " put all your care 
 in God, for he hath care for you :" and those that 
 believe in him he will defend and save them, and 
 make them to overcome the devil and all his tempta- 
 tions ; so, by true faith and sure hope in God, is our 
 enemy, the devil, put away, and his temptations da 
 not annoy or hurt us. 
 
 Take also t^ie sword of the Spirit^ ivhich is the 
 word of God, and the armour to invade our enemy, 
 thei devil ^ by tlie which the devil is put away and
 
 t. RIDLEY. — COMMENTARY ON THE EPHESIAXS. 1 69 
 
 expelled, wounded, and killed. Here we may learn 
 how necessary is the word of God to light against the 
 devil, to invade him, and to expel him. Yea, the 
 word of God is so necessary to fight against the devil, 
 that the devil is not overcome, nor overthrown but 
 by the word of God ; at the which he is not able to 
 stand, but it overthroweth him at the first, and all 
 the temptations of the devil are expelled by the word 
 of God only. 
 
 If the word of Cod be so necessary a tiling to ex:- 
 
 pel the devil and all his temptations, and by no other 
 
 way the devil is expelled, nor iiis temptations put 
 
 away ; I pray you what have they done that have 
 
 dissuaded lay-men and lay-women from the word of 
 
 God, and kept them so long from it, persuading the 
 
 unlearned, that it was not lawful, nor expedient for 
 
 them to read the holy Scriptures, to have the word of 
 
 God to light against the devil, and by it to drive 
 
 away the devil, and to resist utterly the devil's 
 
 temptations r I pray you judge you now, of whose 
 
 party have those men been ; of God's party, or of 
 
 the devil's partv, that have deprived Christians of 
 
 their arinour, by the which they should resist and 
 
 overcome the devil ? It were no great marvel if we 
 
 were brought into great darkness and blindness, and 
 
 the devil has had great rule and power over us, and 
 
 as sure bound in his chains, when we had no weapons 
 
 to fight against him, neither to keep out his fiery 
 
 darts ; nor yet weapons to smite him again. And 
 
 yet those that did take away from us our lauful 
 
 armour, that is the holy Scriptures, by the which 
 
 only the devil is overcome, they did persuade them 
 
 that they were our friends, and that to spoil us of 
 
 our armour, would be for our profit ; as who should 
 
 say, the devil will not tempt lay-men or lay women 
 
 to sin, and so bring them to death, but be a merciful 
 
 lord to them, which is against the nature of the
 
 i/O THE FATHERS OP TKE ENGLISH CHURCH. 
 
 devil's majesty. But if lay-men and lay-women do 
 not fight against the devil, and by the word of God 
 do not drive him away, but give place to him, they 
 shall be killed and devoured, and brought to eternal 
 death. 
 
 Therefore, let not Christians be spoiled of their 
 armour, that is, the holy Scriptures, that they may 
 resist and overcome the devil and all his temptations. 
 It is as necessary for lay-men and lay-women to have 
 their armour, as for spiritual men, as they are called, 
 seeing the devil doth tempt to §in, as well lay-men 
 as spiritual men. Thus the Apostle hath given us 
 weapons to fight against the devil and his temptations, 
 and willeth us to take chastity for a girdle ; justice 
 for a breast-plate ; denying of our affections, and 
 gladness to receive the Gospel for leg-harness ; Christ 
 for an helmet ; faith for a buckler ; and for a sword, 
 the word of God, that overcometh and killeth the 
 devil : and these are the weapons whereby Christian 
 men should fight against the devil and overcome him. 
 
 These weapons, given to Christians to fight against 
 the devil, do not take away from Christian princes 
 and rulers the secular or temporal sword, as the Ana- 
 baptists think and say : which, so thinking and say- 
 ing, do both think evil and say evil. For Christian 
 princes, and kings, and rulers may use the temporal 
 sv/ord upon malefactors and evil-doers, to correct 
 them, to punish them, yea, to punish them with 
 temporal death, to fear others from doing evil ; if 
 not for love of God and of heavenly reward, yet for 
 fear of punishment. This St. Paul plainly shewed to 
 the Romans, xiii. saying : " The rulers bear not the 
 sword without a cause, and that princes are to be 
 feared of them that do evil." 
 
 The Anabaptists are worthy to be reproved, that 
 iibuse this place of Paul, to prove their error and he- 
 resy ; saying, that Christian men should use nqn^
 
 L. RIDLEY. COMMENTARY ON THE EPHESIANS. 171 
 
 Other sword than the word of God, and that it is 
 not lawful for Christian princes to use a secular or a 
 temporal sword. By the which error they deny the 
 powers and lawful rulers, ordained by God, to punish 
 malefactors and evil-doers, as manifestly is written, 
 Rom. xiii. 1 Peter, ii. These Anabaptists in this 
 point shew their blindness and ignorance in Scripture, 
 and take away all order, all commonwealths, and 
 quietness in the world ; in that they deny high pow- 
 ers, and lawful rulers, ordained of God, for the 
 commonwealth, and take from them authority to 
 punish by the temporal sword malefactors, and 
 troublers of the commonwealth and peace. 
 
 What mischief should not be, if there were no 
 rulers, none to punish malefactors : what peace, what 
 quietness should be ? Surely, none at all. Who 
 should lie in his house sure from thieves and mur- 
 derers ? Who should keep his goods in safeguard ? 
 Who should walk by the way, or by the street, sure 
 of his life? Yea, who should not be killed at his 
 own door, within his own house, if there were no 
 rulers to punish malefactors with the temporal sword? 
 Surely none should be in peace, quietness, or safety 
 of his life. Therefore, let these Anabaptists read 
 the 13th chapter to the Romans, and they shall 
 clearly see that St. Paul condemned their heresy, as 
 a damnable heresy ; and very hurtful for the com- 
 monwealth, peace, and quietness. And as for this 
 place of St. Paul, it maketh nothing for the Ana- 
 baptists. For St. Paul here speaketh of weapons, 
 that Christians should use to fight with against thti 
 devil and his temptations: and not of weapons, 
 whereby secular rulers should punish malefactors, 
 evil doers, or evil sayers, to fear all others from evil 
 doing and evil saying. 
 
 Ver. 18— 20. And pray ahi ay s luith all manner 
 of prayer and supplication in tiifj spirit, and watch
 
 -!7'2 ^HE FATHERS OP THE ENGLISH CHURCtf. 
 
 thereunto icith all instance and .mpplication for alt 
 .mints, and for me ; that the u'ord may be given me, 
 that I may open my mouth boldly to utter the secrets 
 of the Gospel, whereof I am a messenger in bonds, 
 that I may speak therein freely , as it becometh me to 
 ^pea/i. 
 
 The Apostle hath shewed them with what armour 
 they should right against the devil. Now he shew- 
 eth, how they should get this spiritual armour, and 
 of whom it must be required and gotten, and by 
 what mean. He saith it must be desired of God the 
 Father, and obtained of him by making supplication 
 and praver for Jesus Christ's sake, and for none 
 other sake ; that all praise and thanks might be givea 
 to God alone for it. And he sheweth that we must 
 ofttimes pray in the spirit for this armour, and be 
 diligent and fervent in prayer, fervently desiring of 
 Go(l this armour. 
 
 He desireth all saints, that is, all faithful Christian 
 livers, to pray for him. In the which he teacheth 
 us to desire them, that be alive, to' pray to God for 
 us, as he desired these Ephesians to pray for him to 
 God. 
 
 For what thing Paul did pray, and desire these 
 Ephesians to pray for him, he sheweth that it was» 
 that Ggd would open his mouth, that he might speak 
 the word of God freely, with boldness, and without 
 all fear : iind that he might make open to all men the 
 Gospel, which he preached; for whose sake he vva» 
 in prison and in chains, as appeareth. 
 
 Finally, he desired that he might speak the Gospel, 
 as it did become him to speak. And in this St, 
 Paul giveth example to all preachers earnestly and 
 fervently to desire of God these things, that God 
 will open their mouth, that they might speak freely 
 the word, not of man, but of God : and that they 
 BjighL speaL God's word freely, frankly, and witbaufi
 
 C. KfOLEY. COMMENTARY ON THE EPIIESIANS. 1 73 
 
 all fear of man, contemning all persecution for God's 
 word, that they might not dissemble in the word of 
 God for pleasure or displeasure of man. We learn 
 of Paul, that he preferred the free preaching of 
 God's word above his deliverance out of prison, to 
 teach us to do such like, and not to care for our- 
 selves, so that by us God's word be promoted. 
 
 Ver. 21, 22. But f.lmt ye may also knoiv, ivJiat 
 case I am in, and what I do ; Tychicus, my dear 
 brother, and faithful minister in the Lord, shall shew 
 you all : whom 1 have sent unto you, for the same 
 cause, that ye may knoiu ivhat case I stand in, and 
 that ye might comfort your hearts. 
 
 Those things that were for the eternal salvation of 
 these Ephesians, the Apostle sent them by writing. 
 Those things that pertain to himself, and the case 
 he was in, he wrote not to them ; but left them 
 to be shewed by a faithful messenger, called Tychicus, 
 a faithful minister to Paul in prison : which should 
 certify these Ephesians of all things concerning Paul, 
 which should comfort their hearts, hearing the Lord 
 to be present with Paul in prison, and glad in the 
 Lord, patiently taking his affliction, and also that 
 more glory was given to God, and the word of God 
 more promoted by Paul's imprisonment, than if he 
 sl>ould have been out of prison ; and that few or none 
 did shrink from the Gospel, by reason ot his afflic- 
 tion or imprisonment ; yea, that many did receive 
 the Gospel unfeignedly, seeing his patience and con- 
 stancy in his afflictions. These things, with divers 
 others, he left to be shewed by Tychicus, a faithful 
 messenger, whom he greatly commended, by whom 
 he sent his epistle to the Ephesians. 
 
 Ver. 23, 24. Peace be unto the brethren, and 
 love with faith from God, tlie Father, and from the 
 Lord Jesus Christ. Grace be with all them, that 
 love our Lord Jesus Christ unfeignedly. Amen,
 
 174 THE FATHERS OP THE ENGLISH CHURCH. 
 
 Now he maketh an end of his epistle, and desireth 
 peace, charity, faith, grace, and the favour of God 
 to all them that love our Lord Jesus Christ unfeign- 
 cdly : to God be all honour and glory world without 
 end. Amen. 
 
 FINIS. 
 
 Sent from Rome to the Ephesians^ by Tychicus.
 
 AN EXPOSITION, 
 
 IN ENGLISH, 
 
 UPON THE 
 
 EPISTLE OF ST. PAUL 
 
 TO THE 
 
 PHILIPPIJNS, 
 
 For the Instruction of them that be unlearned in Tongues, 
 gathered out of Holy Scriptures, and of the old Catholic 
 Doctors of the Church, and of the best Authors that 
 4iow-a-days do write ; 
 
 By LANCELOT RIDLEY, 
 
 OF CANTEKBURY. 
 
 ^fhis Tract is printed entire from an original Copy in the public 
 sjjbrajy of the University of Cambridge.
 
 irS THE FATHERS OF THE EMGLISH CHURCH. 
 
 CHAP. I. 
 
 Ver. 1,2. Paul and Timotheus, the servants of 
 Jesus Christy to all the saints ivhich are at Philippi, 
 k-ith the bishops and minislers : Grace he ivith you, 
 and peace from God the Fath"-' and from the Lord 
 Jesus Christ. 
 
 Saint Paul, writing to the Phiiipoians this Epistle, 
 first salates them with a Christian salutation, and then 
 sheweth the matter that he woukl have :;hem to know. 
 And in this salutation, first he sheweth the names of 
 them that wrote this Epistle, inspired with the Holy 
 Ghost, as were all they that wrote the holy Scriptures 
 (2 Peter, i.) ; that this Epiftle should be the better 
 esteemed and received, knov. ing it to be sent to them 
 from their Vvcll-beloved friends, Paul and Timothy ; 
 by whom they had received many benefits of God, 
 and were made the wel! -beloved children of God, 
 which before v/ere the children of the ire, wrath, and 
 indignation of God ; and were justified and made 
 righteous, which before were sinners and wicked, 
 bound to sin, death, and hell ; but now, being de- 
 livered from all captivity of the devil, sin, and death, 
 have obtained grace, mercy, and forgiveness of sins 
 by the grace of the Gospel which Paul and Timothy 
 preached unto them, as it is written Acts, xvi. 
 And therefore, letters sent from Paul and Timothy 
 were welcome to them and thankful, and very com- 
 fortable, as are letters sent from one hearty friend tq 
 another. 
 
 Secondly, in this salutation he sheweth to whom 
 this Episilc was written ; that it was written to all the 
 saints and holy men that were faithful, and had re- 
 ceived the true fluth of Jesus Christ. For such are 
 called saints of Saint Paul, and oftcntimoe in the
 
 L. RIDLEY. ^COMMENTARY ON THE PHILIPPIANS. i7J 
 
 holy Scriptures, that we should not think that none 
 others are to he called saints in the holy Scriptures 
 but such as hishops of Rome, well paid for their 
 pains, have canonized and sanctified for saints : al- 
 though sometimes it is uncertain unto us whether 
 they were saints, sanctified hy Christ's hlood, or not. 
 For they are the true saints before God that be sanc- 
 tified by Christ and by his blood, whether they be 
 dead or alive, ranctified or canonized by the bishop 
 of Rome, or not. 
 
 Saint Paul dedicated this Epistle to the saints at 
 Philippi, that is to say, to the faithful men that were 
 at Philippi living, to whom he would have this Epistle 
 read, that from the reading of it they might have 
 much profit and spiritual food. Then it is evident, 
 he dedicated not this Epistle to the dead saints which 
 could not read this Epistle, nor hear it read, nor yet 
 take any fruit of it : but to those that were living 
 -saints, that is, to the faithful in Christ, as Chrysostom 
 saith (Pom. i.). 
 
 And therefore, let it be known to all men, that 
 those that live well and in the faith of Jesus Christ 
 here in this present world, arc called saints in the 
 Scriptures, as well as those that be departed this 
 present life. The ignorance of this thing hath been 
 the cause of much false trust, vain hope, idolatry, 
 and superstition ; and that some men have made 
 creators of creatures, and have desired of men that 
 which was only to be desired of God. They have 
 prayed to saints departed as to God ; put trust and 
 confidence in them as in God ; yea, I will not say in 
 their images ; such was their ignorance and blindness, 
 and have asked of them such things as should be 
 asked only of God ; as health of body, deliverance 
 from perils and jeopardies by water and by land, from 
 the power of the devil, from lightnings, tempests, 
 iire, water, and all sudden death. 
 
 1 VOL. II. N
 
 l/S THE FATHERS OF THE E^TGLISH CKURCW. 
 
 And some had one patron, some another of the 
 saints, so ailled ; yea, had their images, whom they 
 called upon betbre God, and above God. As some 
 called upon Saint Anthony for their swine ; upon 
 Saint Mudwyne for their kinc ; upon Saint Loy for 
 their horse ; upon Saint Roche for the pestilence : 
 upon Saint John Shorn for the ague ; upon Saint 
 Apolyne for the tooth-ach ; upon Saint Blaize for a 
 bone in a man's throat. Our Lady's girdle was a full 
 remedy for a woman that laboured of child-birth, 
 that she should be delivered without pain, and the 
 child be sure to be christened ; such was the trust 
 that many had in our Lady's girdle. And this was a 
 marvel that learned prelates and bishops would suffer, 
 so long, the people thus to be blinded, and to have 
 such false trusts, vain hopes, and so to dishonour 
 God : giving to saints that honour and glory, trust 
 and contidence, that should only be given and ascribed 
 to God, the giver of all goodness, pertaining to the 
 body or soul. 
 
 The saints and their images are not the givers of 
 good things that we have need of, and that we de- 
 sire in our prayers : but all goodness cometh of God 
 the Father. (Jam. i.) 
 
 IVith the bishops and ministers. He sheweth this 
 Epistle to be written, not only to the saints that live, 
 at Philip])i, that is, to the faithful congregation of 
 Christians, of the people whom lie would have to 
 read this Epistle, and to take comfort and profit of it 
 when read : but also it was dedicated to the bishops 
 and deacons that were there, from the which it is evi- 
 dent that there were divers ministers in the church of 
 Philippi ; as bishops to teach and instruct them in 
 the law of God, to feed them with spiritual food ; 
 which is as necessary to feed the soul, as meat and 
 drink, to feed the body, and more to be desired of 
 .Cliriijluiu iiieii, than corporeal food for the body^
 
 <L. RIDLET.— COMMENTARY ON THE PHlLirPIAlTS. 17C| 
 
 forasmuch as the soul is a more precious thing thail 
 the body is. But would to God, we were as desirous 
 of the food of the soul as of the body ! Then learned 
 men in God's word, and sincere preachers of it, 
 should he more rei^arded and esteemetl ; bisho[)9 
 should j;reach oftener than they do, they should de- 
 sire more learned men to be about them, and in theii* 
 dioceses, and make more of them than they do. Then 
 the people should better esteem and regard God's 
 word, which now in a m^muer is contemned and 
 despised of the most part of the jjcople, and counted 
 as a thing of little price or value, because bishops do 
 not preach themselves; or if they preach, it is very 
 seldom, and they do not prefer God's word before 
 ceremonies or traditions of men. 
 
 Negligence in setting forth of God's word in them, 
 to whom it pertaineth to be setters forth of it, is a 
 great cause why it is so little regarded ; why there is 
 so great ignorance and blindness, so many evil 
 opinions, preposterous judgments, false trusts, vain, 
 hopes, idolatry, and so much superstition as hath been, 
 and yet is in some parts of this realm, and not as yet 
 fully plucked away loy the verity of God's holy word. 
 For there are very tew sincere preachers of it, and 
 fewer like to be, if God do not provide by some 
 good persuasion to the high povv'ers and rulers, to 
 whom it pertaineth to provide that their subjects 
 perish not for lack of spiritual food of their souls ; 
 for if they lack it, it must needs follow, that the 
 people shall run headlong into errors, heresies, 
 idolatry, and many false trusts and vain hopes, and 
 call that which is good, evil ; and evil, good ; light, 
 darkness ; and darkness, light ; sweet to be sour ; 
 and sour, sweet ; and so condemn what is good 
 and godly doctrine, for heresy ; and in so doing 
 condemn themselves to everlasting death and damn- 
 atipn. As Isaiah jaith (Isa. v.)^ " Woe be t©
 
 180 THE FATHERS OF THE ENGLISH CHUPCIT.- 
 
 them that call good evil, and evil good ; light, dark- 
 ness, and darkness, light :" so for lack of knowledge 
 of God's holy word, of true and sincere preachers 
 of God's holy Gospel, the people shall perish and 
 hate their own salvation. 
 
 Therefore, I pray God, that high powers, ordina- 
 ted of Almighty God, chiefly to set forth his glory, 
 and to promote his word to the salvation of Christ's 
 people, dearly bought by no corruptible price (as by 
 gold or silver), but by the precious blood of the un- 
 spotted Lamb Jesus Christ (1 Pet. i.), that they 
 would diligently look upon thie health and salvation 
 of the souls of their people subjected to them, yea, of 
 their own health and salvation. For of them ac- 
 count shall be required to Avhom they have committed 
 the cure of Christ's flock, and whether they were 
 diligent in seeing Christ's people truly fed v\ itli the 
 bread of life or no. 
 
 And if any of the spiritual pastors have been neg- 
 ligent, or hi.ve had evil ministers under them, as 
 evil chancellors or officials, that neither know God's 
 word themselves, nor be preachers of it, yea, scarce 
 favourers of it. but rather adversaries and enemies to 
 God's holy truth, and no setters forth of it, but 
 hinderers all that they might : then it pertaineth to 
 high rulers to reform such negligent bishops and pre- 
 lates, and to command them to look better upon 
 their cures, and see that they be such as Saint Paul 
 (l Tim. iii.) would have ; and to have chancellors, 
 officials, and commissaries such as know God's word, 
 be preachers of it, and setters forth of it under them. 
 Or else, if they would not be reformed, and look 
 diligently upon their cures, as they should above all 
 things, to make the bishops or prelates, quondam : 
 and to set in their steads such as both could and 
 would tei:ch and preach God's word sincerely, as did 
 Titus and Timotheus, bishops ordained of Suint
 
 L. TvIDLEt. COMMENTARY ON THE I'HILIPPIANS. 181 
 
 Paul, which diligently taught their people wholesome 
 doctrine, and were not netr^;,ent in their offices, and 
 had servants accordingly, chat were hoth sober, dis- 
 creet, and learned in Cud's word, and also lovers of 
 it; which things are greatly to be desired in our 
 bishops and in their chancellors, officials, and com- 
 missaries. 
 
 At Philippi were not only bishops abiding and 
 dwelling amongst them, preaching truly the doctrine 
 of God, and who therefore had oi' tlie Phdij)})ians all 
 necessaries abundantly, and were had in great honour 
 and estimation for the word's sake, which they 
 preached, and for the Lord's sake, whose (aithful 
 servants they were : but also there were deacons, 
 whose office was to provide for the poor, that the 
 poor should not want necessary meat, drink, cloth^js, 
 or lodging. Such was the fruit of the Gospel tiiat 
 Paul had preachedamongst these Philippians, wlio were 
 desirous of it, and so obedient to do that thing that 
 pertained to the office of Christians, that they with 
 great gladness kept bishops to icuch them, and dea- 
 cons to provide for tiie poor people, for they re- 
 garded more the health of their souls tlian the cor- 
 ruptible riches of this world. Yea, these Philippians, 
 at their own cost, now kept many bishops, al hough 
 at the beginning they had cast Paul and Silas into 
 prison, esteeming them to be heretics and preachers 
 of false doctrines. But afterwa ds God, by his word 
 preached, turned their hearts, and made of them 
 Christian men, who before weie heathens ; and lovers 
 of his word, which before hated it worse than a dog. 
 Such is the goodness of God, that maketh good 
 men of evil men, and his servants of the servants of 
 the devil ; for the which God is to be glorified like 
 us he was in Paul (Acts, ix.). 
 
 Also, of this phcii wc may plainly sec, tliat all 
 bishops or pastors were not such as Paul and Barnabas 
 
 N 3
 
 }S2 THE FATHERS O^ THE ENGLISH CHUIICH. 
 
 were, having no place to rest in, bound to no church 
 more than to another, having necessaries at the will and 
 pleasure of those to w hoin they preached : for these 
 bishops were abiding at Philippi, and bound to the 
 Philippians above others, anil of them only they had 
 all necessaries abundantly, yea, peradventure, a cer- 
 tain stipend aiit>igned out for their livings. Or else 
 -how could they keep hospitality, and provide for the 
 poor, as their office doth bind them, as saith Saint 
 Paul ? (1 Tim. iii. Tit. i.) 
 
 And this thing maketh against all them that would 
 that bishops and pastors should have no certain living 
 pr stipend assigned for their living ; but to live only 
 of the alms and good-will of the people to whom 
 they preach, which tiling is contrary St. Paul (1 Tim. 
 iii.), who requireth of bishops to keep hospitality, to 
 provide for the poor, to have meat, drink, clothes, 
 and apparel, according to their state and degree, to 
 buy books, and all other necessaries required for stu- 
 dents in divinity. No small cost it is to have books 
 Sufficient for study in divinity, and in all tongues ne- 
 cessary to be learned for that study ; and that students 
 in divinity should be without care and trouble, anci 
 quietly give themselves to their divine study. It 
 3S therefore necessarily required that they should have 
 an honest stipend assigned for their living, and to 
 have it quietly, or else few or none will be students 
 'jn divinity and preachers of it. 
 
 And peradventure, some may move here a ques- 
 tion, and ask whether it is better for God's glory and 
 the salvation of man, that bishops and j)astors should 
 have a certain livins: assiirned as due to them ; to re- 
 quire for their living, and to require no more ; or to 
 live of the only alms that the people would give 
 unto true preachers of God's word, which God saith 
 are worthy of their meat (Matt, x.) : '' The work- 
 Bjan is worthy his meat." By meat he understandetls
 
 t. KIDLEY. — COMMENTARY ON THE PHILIPPIANS. 183 
 
 all necessaries for him to live, and quietly to study 
 without care, for an honest living. 
 
 To this question I answer, that T think It more to 
 the glory of God, for his word truly and sincerely to 
 be preached, and more for the health and salvation 
 of Christ's people, that bishops and pastors should 
 have a certain living as^igned out for their portion, 
 than that thev should have nothing certain. 
 
 The first reason that moveth me so to think Is, 
 that they should by that means preach and teach 
 God's word more trulv and more sincerely, more 
 freely and frankly rebuke vice and sin, and not to 
 flatter men In their sins, or to hold their peace, and 
 wink at the faults of men to whom they looked for 
 their living. 
 
 For if they should live only of the good -wills of 
 men, and should frankly and freely reprove the fiudts 
 of some men, they should have a small living, they 
 should go ofttimes hungry to bed, and have many 
 poor dinners, and worse suppers ; yea, peradventure, 
 be suffered to die in the street, for lack of necessaries. 
 
 Therefore, vice and sin should be more freely re- 
 buked, that the danger thereof shewed, might frighten 
 men from sin ; lest the plague of God, wliich is 
 death, slioukl fall upon such sinners, who would con- 
 tinue still in their sins, and provoke God to pour 
 upon them his |;lague of vengeance for those sins 
 which they should not know to be sin, or displeasing 
 to God, if their preachers should flatter them, wink 
 at their sins, and not rebuke them, nor yet shew the 
 danger of sin, and the punishment of God to Im- 
 penitent sinners that will not forsake sin and live a 
 new life In virtue and godliness. 
 
 What was the cause why that begging friars did 
 use so much flattery, and carried favour on every side? 
 but because they lacked livings, and therefore they 
 sang placebo J and preached pleasant things ; nourish- 
 
 k4
 
 184 THE FATHERS OP THE ENGLISH CHURCH. 
 
 ing men in idolatry, superstitions, false tritsts, vain 
 religions, preposterous judgments, and such like ; 
 the which they perceived the pec^pk- to be inclined to 
 of their own nature, bv the which every one is in- 
 clined to evil rather than to good and godly things. 
 For to do or believe evil things, v.'e have it of our- 
 selves; but to do good, and to believe well, we cannot 
 witliout the grace of God. And these things did the 
 false flattering friars to get a cheese, or their quarter- 
 groat ; and yet for all their flattery, they could scarce 
 get an honest living, killing spiritually their own 
 souls and the souls of many other men and women 
 deceived by them, to whom they promised life. 
 
 Secondly, if students in divinity be not quiet at 
 their study, and have not their mind upon what they 
 study ; but be disquieted, careful for their dinner and 
 supper, lack wholesome meat and drink, lack Are or 
 warm clothes ; little proiit they shall do at their books, 
 they shall not be able to come to such learning, as is 
 necessarily required for God's glory, and the salvation 
 of Christ's people. 
 
 Thirdly, in the Old Testament, the living for the 
 Levites that served in the temple, was certain, and 
 appointed by Almighty God. That their duty should 
 not be denied to them, he commanded by Moses* 
 law: how much more now should it be certain, what 
 things should be due to the minister of God's holy 
 word ; that he miQ;ht have both to live on for him- 
 self, his servants, and ins household, and also for 
 hospitality to be kept for others that need ? 
 
 And how can he keep hospitality except he have 
 something whereupon he may keep hospitality, and 
 feed others cor{)orally, as he should do ? 
 
 Fourthly, to assign a certain living to the minister 
 of God's word for his living, shall be less pain and 
 less trouble to the people than if every day or week 
 they should be troubled to give to him. That thing
 
 L, RIDLEY. COMMENTARY ON THE PHILIPPIANS. 185 
 
 should be very tedious to the people, and very trouble- 
 some to the pastor. 
 
 Therefore, seeing that God's law commandeth, 
 and God hath so ordained, that he that preacheth the 
 Gospel should live by the Gospel (] Cor. ix.) ; high 
 powers and rulers have done well, assigning to eveiy 
 pastor his living in a certainty, to be received with- 
 out trouble or business. But, would to God, that 
 the high powers, as they have assigned by their 
 godly laws this thing ; so, they would see that the 
 people should truly pay it, without all grudge or 
 murmur/ Lo their pastors, who truly feed them vvith 
 God's holy word ! Would to God, that high rulers 
 should cause every pastor to do his duty, and surely 
 to have his due again, and no part of it to be with- 
 drawn from him : for " the workman is worthy his 
 meat." (Mat. x.) 
 
 Grace and peace from God the Father, and from 
 our Lord Jesus Christ, be unto you. Here is shewed, 
 wha': things Paul and Timotheus desired to these 
 Philippians. They wished not kingdoms and em- 
 pires of this world, not worldly honours or riches, 
 not fat benefices or bishoprics, not high honours or 
 worldly dignities, as carnal men wish to their friends 
 and lovers, children or kinsfolk. But they wished 
 to them the grace, favour, and the love of God, 
 which things far pass all these corruptible worldly 
 riches. They also wish them peace with God, the 
 Father, which peace cometh not of man, nor of the 
 merits of man, by works, or deeds, wrought by man; 
 but of the mercy and goodness of God. 
 
 And this peace with God in their conscience have 
 not evil men, for they always fear God, and reckon 
 him as a cruel Judge, which without mercy will 
 punish sinners and breakers of his laws. And there- 
 fore, saith the Prophet ; " The evil say, Peace, 
 peace, and they have no peace" in their conscience
 
 is5 
 
 THE F At HERS OF THE ENGLISH CHURCH. 
 
 with God: but those that be justified by faith, they 
 have peace with God in their consciencej and lowly 
 fear God. 
 
 And here we may learn grace, favour^ and love of 
 God, and also peace with God not to be of ourselves, 
 but to be the gifts of God, freely given to thenij lo 
 whom it plei:setli God to give these .eifLo. 
 
 Here also we may learn, what thing one Christian 
 should desire to another, and wish in their letters, 
 salutations, or otherwise, most chiefly and before all 
 worldly goods, or riches : that is, the great favour 
 of God, and peace in conscience with God. For 
 what thing in this world can be pleasant to that man^ 
 that in conscience is not at quietness with Gotl ? 
 Surely, nothing ; and if thou wilt have peace with 
 God, see thou be in peace, concord, and unity with 
 thy neighbour, or else thou cannot be in peace with 
 God. 
 
 Ver. 3 — 8. / thank my God, as oft as I remember 
 you (ivldck I always do in my prayers for you ally, 
 and pray with gladness)^ because of your fellowship y 
 tvhich you have in the Gospel, from the first day unto 
 'how: and am surely certified of this, that He u'hich 
 hath begun that good work in you, shall go forth with 
 it, until the day of Jesus Christ, As it becometh me 
 to judge of you all, because 1 have you in my heart, 
 as those that are partakers u-ith me of grace in my 
 bonds, in defending and establishing of the Gospel. 
 For God is my record, hoiv J long after you all, even 
 from the very heart root, in Jesus Christ. 
 
 After the salutation, the Apostle beginneth to 
 shew the things that he would have known to these 
 Philippians. And first of all, he giveth thanks to 
 God for these Philippians, that they had received the 
 faith of Jesus Christ, and that they did stand sure 
 and constiint in it : not shrinking away from Christ, 
 for any a^ictioa or pcFgecution,, or by any craft or'
 
 L. RIDLEY. COMMENTARY ON THE PHILIPPIANS. 187 
 
 T?ubtil{.y, used by false apostles, to bring them from 
 Christ's faith. 
 
 And in this thing the Apostle teacheth us to give 
 thanks to God for benefits given to others by God, 
 and not to be sorry, as some be, for God's gifts, 
 given abundantly to others, which they themselves 
 lack ; and therefore arc sorry that others should have 
 what they lack ; as more knowledge, learning, or 
 cunning in God's word, than they. 
 
 They are blind and ignorant, and would have all 
 X)thers as ignorant and blind as they be. He praiseth 
 them, that they were come into the communion of 
 theGospel, and made partakers of salvation by Christ, 
 shewed to them by the Gospel, and this he doth, be- 
 cause he would have them more desirous of the Gos- 
 pel, and of the knowledge of Christ, and to be more 
 constant in the faith of Christ. 
 
 F'irtiis enim landata crescit^ 
 Virtue commended doth not make good men proud, 
 but more diligent, to increase virtue and to attain 
 unto it. 
 
 Also, we be here taught to pray for others, to be 
 glad of the gifts of God given, and especially above 
 all things, for the word of God, purely and sincerely 
 preached ; of the which cometh faith, for " faith 
 cometh by hearing, and hearing by the word of God" 
 (Rom. X.). So these people received friith by the 
 preaching of St. Paul, and were made partakers of the 
 Gospel of health and salvation by Christ (Acts, xvi.). 
 
 Froin the first day unto now ; having this thing 
 persuaded unto me, that He ivhich hath begun this 
 good work in i/ou, will go forth ivith it, until the day 
 of the Lord. This thing the Apostle would have 
 persuaded unto these Philippians, that God, which 
 hath begun this good work in them, that hath called 
 them from infidelity, superstition, idolatry, fornica- 
 tion, adultery, and from among other gentile fashions
 
 18^ THE FATHERS OF THE ENGLISH CHUITCH. 
 
 and heathen manners, to the faith of Jesus Christ, 
 and to our holy conversation of living ; that He who 
 hath begun this good work in them, will go forlh 
 and increase them more and more in faith and true 
 holiness by the knowledge of God's holy word. 
 
 And here he sheweth the common saying oft- 
 times to be true, that of a good beginning cometh a 
 good ending ; and that God continueth in good 
 men and obedient perse s those good works, that he 
 hath in them begun. Here we may learn to judge 
 those to finish well and briii^ *heir matters to a good 
 pass, that begin well. Yea, "his place teacheth us 
 to know that it is God, and nc . e, that beginneth 
 a good work in uS, and also i 't is God that 
 brings to a good end a good woriv, '3f the which 
 we learn the beginning of faith, or ft yood works, 
 and the increasement of them to be noL -f us, of our 
 might, strength, power, or merits ; but to be of 
 God only, and of his free grace and goodrievSs. 
 
 This place sheweth, that we, of our own free- 
 will, without the grace of God, are not able to begin 
 any good work, nor to go forth with it, nor to finish 
 it. For " we, of ourselves, are not able to think 
 any good thought, as of ourselves, but all our ability 
 is of Goa" (2 Cor. iii ). Of ourselves, ue are not 
 able to will •f'ny good work, for God Avorketh in us 
 the Willing' c»r gc od things, for his good will's sake 
 (Phil. u.). Aijil Christ saith in Jt.hn ; " Without 
 me you can ao r .hing." 
 
 Then what shaii we ascribe to our free-will without 
 Christ, and wiiiiout the grace of God ? Surely, no- 
 thing that '.s good Evil comeih of ourselves, and all 
 gooauess of '~ '^ the Father of light (James, i.). 
 And if th.^... jc I rue, as they be in very deed, then 
 m.clhinks ciiat tiiey err, and are to be blamed that 
 say, that we, of our free-will, may do good, may 
 assent, and receive the grace of God oiTered to all
 
 L. RIDLEY. COMMENT ARY OX THE PHILIPPIANS. ISQ 
 
 men, or not ass'. nt »o it and forsake it, if we list, 
 and at our pleisure and free-will; or else oar will, 
 they say, can ot be tree or called a free-wid. 
 
 Of these ui' n I wouKl ask one question ; whether 
 to assent lo tht grace of God offered, and to receive 
 it, is good, or no ? And if it he g.K)d, as I trust none 
 will deny, then it is of Gov), t!>e Father, and not 
 of us (James, i.). To this question St. Austin maketh 
 an^we^, and s-iith ; that in outward works indifferent, 
 Jtieither good ni): evil of themselves, we have a cer-^ 
 tan free liberty to do them, or not to do them : as 
 to lift up a !?f raw, or to lay it down again ; but to do 
 any thing that is acceptable to God, or meritorious 
 (as they were wont to call works pertainirig to our 
 justification, or to the salvation of a Christian 
 man), we cannot do it without the grace of God, 
 nor yet will it, nor assent to it. It wholly hangs of 
 God and of his grace, and not of us, or of our merits 
 or good Will, without God's working in us, and mak- 
 ing our will, ill of itself, to be good and comformable 
 to his will. For the grace of God healeth our evil 
 will, and maketh it agreeing to his godly will, and 
 so conformable to it, that we willingly, and freely, 
 and with gladness do those things, that God willeth 
 and commandeth: so, we holped with tlie present 
 grace of God, of a good will and gladly, do the works 
 of God. Not we do God's works, but rather tlie 
 grace of God in us. 
 
 St. Austin if) his book of grace and free-will thus 
 saith : " Co-operando Dens in nobis perfttit^ quod 
 operando iucepit : quo)/, am ip.^e, ut rclimus, operatitr 
 incipiens, qui volenticus co-optratur per/lciens; propter 
 quod ait hie Apostolus^ quoniam qui operaiur in vohis 
 opus bonum, pe.^/lciet usque in diem Jesa Christi. Ut 
 ergo velimus sine nobis operaticr ; cum aulem volumus, 
 £t sic volumus ut faciamus, nobiscum co-operatur ; 
 iamen sine illo vol operante ut velimus, vel coQperante
 
 igO THE FATHERS OF THE ENGLISH CHURCH. 
 
 cum volumus, ad bona pietatis opera nihil valemus.^* 
 JBeda hct'c colligit. verba ex Auguslino in hunc locum 
 Paidi. (i. e. " By working with us, God perfects 
 in us, that which he began by his own operation : 
 for he who pei'fecteth the work by working with us 
 when we are wilHng, himself beginneth the work, 
 that we do will ; cccording to what the Apostle 
 saith in this place, that he which hath begun that 
 good work in you, shall perform it until the day of 
 Jesus Christ. Therefore, God without us worketh, 
 that we may have a good will ; but when we have 
 that good will, and so will that we perform it, he 
 worketli with us : yet without him, either working 
 in us that we may have a good will, or working with 
 us, when we have that good will, we can avail no- 
 thing towards good works of piety," Bede ga- 
 thereth these words out of Austin on this place of 
 Paul.) 
 
 As it bccometh me to judge of you all. In these 
 words the Apostle sheweth his hearty and loving 
 mind towards those Philippians, that he did not 
 flatter nor deceive them with feigned and deceitful 
 words ; but simply, as he thought of them, so he 
 spake and judged of them. For he could think 
 none other, but that a good beginning should have 
 a good ending. And here he teacheth all in their 
 jouth to use and exercise virtuousness; for the 
 common saying is, 
 
 " He, tliat in his youth no virtue ivill use, 
 In age all honour will him refuse." 
 
 A saying not more common, than true. Use there- 
 fore in youth true virtue, and get godly learning, 
 that thou mayst have honour amongst men, and 
 glory with God everlasting. 
 
 The cause, why he thought just and convenient 
 fclius to think of them, was, because the grace of 
 5;
 
 J., RIDLEY. — COMMENTARY ON THKPHILIPPIANS. l()i 
 
 God leaveth or forsaketh no man, who before does 
 not leave and forsake God and well doing. And 
 thei-efore, he thought that God would not forsake 
 them, who were doing well, and ever going forwards 
 in the knowledge of God's word, and in holy works 
 commanded by it to be done of Christians, and to 
 *valk in them. (Eph. ii.) And therefore, he 
 thought that God woukl work in them more and 
 -more good works, and that he would not leave them 
 until tlie hour of death, and until the day of the 
 Lord ; when he shall come to judge the quick and 
 dead, and to reward all good works ; that is t(* 
 say, all those works, that God hath wrought in us. 
 
 God is so good and loving, that those works, 
 which he works in us, he calleth our works, and 
 will reward them, as if they were only our works, 
 and not by his grace. Isaiah saith, " Lord, thou 
 hast wrought in us all our works." Also Lyra here 
 saith, " As the beginning of a meritorious work is 
 of God, so is the continuance and the end of it, of 
 God." 
 
 The Apostle speaketh these words, not that he^ 
 would make them proud, or to be negligent to do 
 well : but rather that he should provoke them the 
 more to go forward in well doing, and to increase the 
 good hope he had conceived, and not to lose by neg- 
 ligence the grace of God, the assistant help and aid 
 of the Lord. 
 
 Becauae I have you in my heart, as those, that are 
 partakers with me of grace in my bonds, in defending 
 and establishing of the Gospel. Here be tokens of 
 love towards them .shewed, that he remembereth 
 them in heart, and in his bonds, and imprisonments, 
 which were not for his fiuilts, but for the Gospel of 
 God. Which bonds were not to him any shame or 
 rebuke, or hindrance to the Gospel of God : but to 
 kii great laud and prijise, and to the furth(^ranee and
 
 iQ2 THE FATHERS OF THE ENGLISH CHURCH. 
 
 increasement of the Gospel, and that by his bond^ 
 the Gospel was not slandered, but promoted, de- 
 fended, and surely confirmed. 
 
 From the which we may learn, afflictions, perse- 
 cutions, imprisonment, bonds, chains, and fetters, 
 to the true preachers and teachers of God's word, 
 to be no new thino;, to be no shame nor rebuke to 
 such faithful preachers, although flesh and carnal 
 wisdom otherwise do think and judge. Flesh 
 judgeth afflictions, persecutions, and imprison- 
 ments, to be shameful to hinder the word of God. 
 But God doth make these afflictions to promote the 
 Gospel, and increase it ; and makes the wisdom of 
 the flesh, and of the worldly wise men to be foolish- 
 ness before him, and in his sight. 
 
 Here the Apostle bringeth these Philippians to 
 his love ; first, in that he did give God thanks for 
 them, that they had received the Gospel, and were 
 made partakers of eternal health, declared by the 
 Gospel to them. 
 
 Secondly, he getteth their love, in that he prayed 
 for them always in liis prayers to God ; desiring and 
 wishing them good and godly things, as mercy, 
 peace, favour, and love with God the Father and 
 such like. 
 
 Thirdly, they could not but love him, which not 
 only in wealth and prosperity did remember them, 
 wish them good, and prayed for them ; but also did 
 remember them in his afflictions, and in prison for 
 the Gospel's sake he preached to the Gentiles, and 
 wrote unto them so comfortable, and also profitable 
 an Epistle. 
 
 Also here he remembereth his afflictions, which 
 he calleth the defence and confirmation of the 
 Gospel, and therefore are rather to be loved and 
 wished for, than to be hated of any Christian. So, 
 the Apostle calleth his afflicUons for the Gospel, the
 
 L.RJbLEY. — COMMEXTARY ON THE PHILIPPIANS. IQS 
 
 defence of the Gospel (2 Tim. iv.) : " In my first 
 defence, no man was present with me (I pray God 
 it be not imputed to them of God), but the Lord, 
 which was ever present witli me, and did strengthen 
 me, that by me the Gospel should be preached, and 
 the Gentiles hear the Gospel. And I was delivered 
 from the mouth of the lion" (so he calleth Nero, 
 the emperor, a lion for his cruelties). 
 
 So Paul used himself in prison, and defended the 
 Gospel, that the Gospel was stoutly defended, and 
 also greatly increased by his imprisonment, as here- 
 after is shewed. So afflictions, imprisonment, per- 
 secutions, and death of faithful preachers, be not 
 shameful, and worthy of rebuke, nor a hindrance to 
 the Gospel ; but be laudable, defend, promote, and 
 increase it. And therefore, faithful ministers of 
 God's word have no cause to be sorry in their tribu- 
 lations for the Gospel's sake ; but rather to rejoice 
 and be glad, for such be blessed of God, that suffer 
 for Christ, and for his word, and shall be partakers 
 of glory with Christ, and so shall they all be that 
 suffer with Christ (Rom. viii.). 
 
 Wherefore he saitli, You Philippians, as you be 
 partakers of my afflictions, and so with me suffer 
 v.ith Christ, if you continue with me in my afflic- 
 tions, you shall be partakers of the grace, glory, 
 and everlasting life with me. Which thing I think 
 it meet to think of you all, for so good beginnings 
 make me to have that good hope in you, that you 
 will continue to the end, well doing. 
 
 For God /.v my record, how I long after you all, 
 even from the very heart root, in Jesu Clirist. The 
 Apostle bringeth in God to witness, which knoweth 
 all things and the secrets of man's heart (for God 
 is only the searcher of the heart), that he spake 
 these words of no carnal affection, or for any lucre 
 sake, but for the pure love he had towards themj 
 
 VOL. II. o
 
 J 94 THE FATHERS OF THE ENGLISH CHURCH. 
 
 and that he loved them for no other cause, but that 
 he did see iheiii lovers of Christ and of his holy 
 word, and them to be such as declared by their 
 living that they loved God, had received his word, 
 and were doers of it, and that they were constant in 
 it, and therefore worthy of praise. 
 
 Here we may learn of Paul, that it is lawful for 
 Christian men sometimes to bring in God for wit- 
 ness, as here Paul did confirm the truth spoken. 
 Which thing was for th.e glory of God, and for the 
 pi-ofit of others, and to confirm bonds of peace, 
 which were made the better to be kept, because of 
 the promise confirmed by an oath, which should in 
 no wise be broken. Swearing in every trifling 
 matter, and for light things, and in daily communi- 
 cation, and where no need is to confirm God's 
 truth, nor profit to others, should not be amongst 
 Christian men. Lest by ofttimes swearing, men 
 run into perjury, to blasphemy of God, irreverently 
 taking God's name, and so break God's command- 
 ment, oflend God, and provoke liim to anger, and 
 to pour his vengeance upon such swearers. For it 
 is written, that the sword of God's vengeance shall 
 not go from the house of him that is perjured. 
 
 Fear therefore to swear, that vou may escape the 
 punishment of God, that is threatened for such, as 
 take the name of God in vain, and will swear by the 
 blessed body ot our Lord, by his arms, sides, feet, 
 legs, and by all his members, by the holy mass, at 
 every word they speak, or in every small matter, 
 where no need is to swear, arid v.lieie no just cause 
 compelleth them to swear. To such it; is spoken 
 j(Deut. v.), tliat he shall not be unpunished, that 
 taketh the nan^.e of God in vain, or bringeth in his 
 aiame irreverentlv. For his name is to be sanctified 
 and hallowed alway ; and God is not to be brought 
 in witiiesi of a false matter^, or to confirm our lies.
 
 L. rjDLEY. — COMMENTARYONTHEPHILIPPIANS, ^Q5 
 
 For God will punish all such, that abuse his holy 
 name. 
 
 It grievcth all good men to hear the great swearing 
 that is used commonly of all men ; and specially of 
 soldiers, serving men, and courtiers ; how at every 
 word God's holy name shall be blasphemed, and that 
 they, when rebuked for it, will not, or can not, 
 leave off swearing, because they have accustomed 
 themselves to blasphemy of God. But if they will 
 continue still in their evil custom, it will bring them 
 to the devil, everlasting death, and damnation. It 
 were better for them to leave their evil customs be- 
 times, than to go to the devil. 
 
 Also God will not suffer such blasphemers to be 
 unpunished ; but he will either punish them here in 
 this world, or else in the world to come, or perad- 
 venture in both ; as ofttimes it chanceth, that 
 swearers be both punished here, and in the world 
 to come. Here God punisheth such with poverty, 
 hunger, cold, imprisonment, sickness, evil and 
 sutlden deaths ; yea, and with t|iis punishment they 
 be punished here, so that all good men fly their 
 companv, abhor their communications, and hate 
 their b]asj)hemous words. And this thing are great 
 swearers sure of, that those, that be great swearers, 
 be less trusted : therefore, if fear of God will not 
 withdraw evil men from swearing and blasphemy, 
 let the worldly punishment pluck them from it. 
 
 Let high rulers make strict laws for peijury and 
 swearing ; let them swear not themselves, but when 
 need shall require, let them use few oaths ; for the 
 multitude of oaths maketh oaths less set by, and 
 perjurv unpunished maketh it to be counted as no 
 ein, or offence to God, nor to man. What quest, 
 in:ipannelled and sworn by an oath upon a book, will 
 not do something contrary to their oath, at the re- 
 (juest of them, that bear the rule and swing in that-^ 
 
 O 2
 
 }g6 THE FATHERS OF THE ENGLISH CHURCH. 
 
 shire they are in ? What thing shall not go on their 
 side, and at their pleasure ? Examples may be seen 
 in too many places and shires ; God amend it, and 
 make high rulers to look upon the matter, that per- 
 jury and blasphemy of God's holy name may be 
 avoided, and this evil use of swearing left ; that 
 God's name may not be called on, but in a true 
 matter, when need shall be, with great honour and 
 reverence according. 
 
 Ver. 9 — 11. And for tJie xame I pray, that, your 
 love may increase more and more, in all manner of 
 knoivledge, and. in all experience ; that ye may prove, 
 what is best, that ye may be pure, and such as hurt 
 no mcms conscience unto the day of Christ ; filed 
 with the fruits of righteousness, which come by Jesus 
 Christ, unto the glory and praise of God. 
 
 Consider here, good reader, what Paul desireth 
 in his prayers to the Philippians. He desireth them 
 to be increased more and more in charity, and in all 
 knowledge and spiritual understanding of God, and 
 of Christ Jesu. And in these he tcacheth us what 
 things we should desire to others, and how to wish 
 charity and spiritual knowledge to be increased more 
 and more to others. 
 
 He also teacheth, tliat it is the office of every 
 good Christian to desire and get more and more 
 knowledge of God and of Christ Jesu : and that we 
 mriy, as long as we live, ever get more and more 
 knowledge of God ; that no man, be he never so 
 well learned, should think himself to have all know- 
 ledge oi God, or to be so sufficiently learned, that 
 he should desire no more knowledge. And as they 
 do increase in spiritual knowledge, ?o he would have 
 them increase in faith, and in charity, and in godly 
 living. 
 
 And this place is against those men, that would 
 the lay peoplcj that be. very ignorant of God and of
 
 L.TIIDLEY. COMMENTARY ON THE PHILIPPIANS. 1 Q? 
 
 his word, should have no more knowledge than they 
 have ; and be sorry tliey have so much knowledge in 
 God's word as they have. 
 
 This place reproveth all them, that be idle, and 
 will not learn and study to have spiritual knowledge ; 
 but be so idle, that they had rather spend the whole 
 day, yea, the whole week, and month, at tables, 
 cards, and dice, than to hear a sermon, to read a 
 chapter of the New Testament, or of the Old. 
 Such be many curates, and bhnd priests, and pastors 
 in England, that be ignorant in God's word, and 
 will not study to have more knowledge ; but will 
 spend the whole day and week at tables and cards, 
 railing upon learned men, and true preachers of 
 God's word, calling them heretics, and saying it was 
 a merry world, when there was not so much spoken 
 of God's word, nor so much knowledge ; cursing 
 and banning them that brought so much knowledge 
 of it to men ; saying, they would go a hundred 
 miles barefoot to burn such heretic knaves. Well, 
 howsoever they rail at true preachers, that seek only 
 God's glorv, the health of such blind guides, or 
 blind priests, and the salvation of the people com- 
 mitted to their spiritual charge ; such idle curates or 
 people be here reproved and admonished, to study to 
 get more spiritual knowledge of Christ Jesu. 
 
 Also this place checketh all them that contemn 
 and despise holy Scripture, and the holy learning of 
 it ; that will not come to sermons, and lectures of 
 holy Scripture, when they may ; but will walk in the 
 church in the time of the sermon, or keep them idle 
 at home, or evil occupied, when they know there is 
 a sermon of God's word ; or will at that time get 
 them to breakfast, that they may absent themselves 
 from the sermon : so they flee fj-om God to the 
 devil, forsake their salvation, and run headlong into 
 death and damnation, except they repent and amend. 
 
 3
 
 IQS THE FATHERS OP THE ENGLISH CHURCH. 
 
 This place also maketh against all them, that go 
 about to persuade the lay people, that it is sufficient 
 knowledge for them to learn and know their Pater- 
 noster, so they call our Lord's prayer : and that they 
 have no need to know any more of God's holy doc- 
 trine. 
 
 But those that be wise, let them leave such doc- 
 trine, and they themselves use all diligence to learn 
 more and more knowledge of God's holy word, and 
 teach all others so to do, and increase in the same, 
 and as they increase in learning, so let them increase 
 in godly living. 
 
 That you may prove, ivkat is best, that you may 
 he pure, and such as hurt no mans conscience unto 
 the day of Christ : filled uith the fruits of righteous- 
 ness, u'hich come by Jesus Christ unto the glory and 
 praise of God. Here is the cause declared, why he 
 desired them to get all spiritual learning and increase 
 in the same ; that they might discern and truly 
 judge what is good, what is evil, what is for their 
 salvation, what is against it ; that they might know 
 light from darkness, and darkness from light ; sweet 
 from sour, and sour from sweet : and not to iudye 
 light darkness, and darkness light, life to be death, 
 and death life : and so to run into damnation threat- 
 ened to such evil judges (Is. v.). 
 
 And here he requireth of every inan, that they 
 should have a pure and just judgment, which can- 
 not be without true knowledge of God's holy word ; 
 by the which good is known from evil, light from 
 darkness, and life from death. And this place re- 
 proveth and condemneth all untrue, false, and pre- 
 posterous judgments in matters pertaining to the 
 salvation of the soul. 
 
 Lack of knowledge of holy Scripture is and hath 
 been the cause of much mischief, and of many pe- 
 rilous and false judgments in the world. Such had.
 
 L,I?rDLEY. ^COMMEXTARY ON THE PHILIPPIANS. IQQ 
 
 all they, that judged Christ Jesus (that innocent 
 lamb, that never did gin, in whose mouth was found 
 no deceit, falsehood, or craft) to he a sinner, a 
 drunkard, a dev^urer of meat, like in sin to pub- 
 licans and sinners, whose company he used to make 
 them good, as he did in deed : and that also called 
 him a blasphemer of God^ a deceiver of the people, 
 that cast out devils in the name of Beelzebub, say- 
 ing, that he had a devil within him. Such were the 
 false judgments iierc reproved of the scribes and 
 Pharisees "^by Christ Jesus. So Tertullus, the orator 
 (Acts, xxiv.), called Saint Paul an heretic and a pes- 
 tilent man, and his doctrine, heresy. 
 
 So now-a-days, many call the doctrine of the 
 Gospel of God, new doctrine and heresy, and the 
 teachers of it heretics. All such false judgments 
 the Apostle here reproveth, and condemneth them 
 that so judge, to hell lire (Is. v.), if they do not 
 here repent, and amend, and learn better know- 
 ledge, so that they may judge better and more 
 truly. Also here are reproved all preposterous judg- 
 ments ; as were all the judgments of them, that 
 preferred voluntary works -(as pilgrimages, offerings 
 up of candles to images, gilding of images, and such 
 like, not commanded of God), before the works 
 of mercy c(;nimanded of Ciod to the Ciiristians 
 
 to do. 
 
 Ignorance was the cause, why volunLiry works^ 
 were preferred before God's commandments. If 
 men had known works of mercy to be more thankful 
 to God, better to have pleased him, and been more 
 acceptalile to him ; I think many good men, much 
 given to voUmtary works, more than to works of 
 mercy, would have done differently, than what they 
 did. More they did bestow upon such voluntary 
 works, tlian they did give for the relief of the poor ; 
 yea, they were much more ready to do voluntary 
 
 o 4
 
 200 THE FATHERS OF THE ENGLISH CHURCH. 
 
 worksj than to fulfil God's commandments, which 
 was a great token and sign, that thev thought, and 
 judged voluntary works to please God better than 
 works commanded in holy Scripture. For, as to 
 these works, scarce they could be brought by any 
 persuasion, to give a crown or a noble to a poor 
 man m sickness : but to gild an image, and to spend 
 twenty shillings on the gilding, they of themselves 
 were ready enough. And yet there be such that 
 had liever give a crown to gild an image, if they 
 could be suffered without blame, than twelve-pence 
 to a poor biindj lame man, that is in extreme neces- 
 sity. 
 
 So you see the Apostle here requircth of all true 
 Christians, a pure and true judgment, and exclu- 
 deth all false and preposterous judgments from 
 Christ's people ; and that they sliould know how to 
 judge amongst good works, and if one be better than 
 another, to choose out the one that best pleaseth 
 God, ana with all gladness of mind to do it. 
 
 Secondly he desireth they may be pure and clear 
 from all vice and sin, from all craft and falsehood, 
 from evil affections of the flesh, from carnal de- 
 sires and lusts, from pomp, pride, and all vanity- of 
 the world : that they may be such, as neither by 
 word nor deed, do otiind anv ; that is, do not give 
 just occasion of evil. Sometimes occasion of jevil 
 may be taken where no occasion is given : as many 
 were offended by Christ, who never did offend, and 
 never did sin, and yet he was evil spoken ci\ and 
 was a slander and a stone of offence ; that is, an 
 occasion of hurt to the scribes, pharisecs, and un- 
 faithful Jews. Which offence came not of Christ, 
 but of the wickedness and maliciousness of evil men, 
 that took occasion of hurt where no occasion was 
 given, and were offended where they should not 
 Jiave been offended : but rather they siiould have.
 
 L.RIDLEY. — COMMENTARY ON THE PHILIPPIANS. 201 
 
 been offended with themselves, and their naughty 
 manners, evil hving, perverse and preposterous 
 judgments, and have mended them ; than that they 
 should have been offended by Christ, in whom was 
 no offence, nor by him was offence given, in word, 
 or in deed. Here -the Apostle forbids to give just 
 occasion of offence to any man, and that not for a 
 day or two, but unto the day of the Lord; that is, 
 during all your Hfetime, holy living is required of 
 every good Christian man and woman. 
 
 Thirdly, learn that it becometh all Christians to 
 be fulfilled with the fruits of justice ; that is, verity, 
 justice, faith, hope, charity, and all works of mercy, 
 wrought by the spirit of God ; and not by our merits, 
 deservings, or suffrages of others, but only of God's 
 grace by Jesus Christ, our Lord ; and that to the 
 ^lory and praise of God, and not for our own praise 
 and commendation, nor that by our works we should 
 merit or deserve God's grace or favour, reconcile us 
 to God, satisfy for sin, and obtain life everlasting by 
 the merit and worthiness of our works. But good 
 works we must do to the glory of God, to shew us 
 thankful to God, of whom we have received so many 
 benefits, to declare our faith not to be dead, to agree 
 to our creation and vocation, that we be not created 
 and made to be idle, but to labour profitable labours, 
 ordained not of us, but of God, that we should walk 
 in and serve God after our vocation, as we be called, 
 and as God hath commanded us, shewing ourselves 
 always obedient to God's will and pleasure. 
 
 Ver. 12 — 14. 1 would, you understood, brethren, 
 that mi/ business so happened unto the greater further- 
 ance of the Gospel ; so that my bonds in Christ arc 
 manifest throughout all the judgment hall, and in all 
 other places. Insomuch that many brethren in the 
 Lord, are emboldened through my bonds, and dare 
 7nore largely speak the ivordofGod without fear.
 
 !a02 THE FATHERS OP THE EXGLISH CHURCH. 
 
 The Apostle here declareth more plainly, how his 
 imprisonment and bonds were no hurt, nor damage 
 to the Gospel, but rather did promote it and set it 
 forward ; that these Philippians should not be of- 
 fended by Paul's bonds in prison, nor think him to 
 be evil, or an heretic, or sower of evil seed, or false 
 doctrine, and for false doctrine to be cast in prison 
 in fetters to his great slander and infamy, and to the 
 rebuke of the Gospel preached by Paul. And here 
 he sheweth two commodities to come to the Gospel 
 by his imprisonment and bonds. 
 
 The first is, that by this occasion the word of God 
 came to many, not only to the common people, that 
 came to him in prison, to whom he preached God's 
 word, and won divers to Christ, as Onesimus and di- 
 vers others ; but also is come to thejudgment hall and 
 into the palace of tlie hall of Nero the emperor. 
 Yea, the word of God was scattered and spread 
 throughout all the world. For at Rome were at that 
 time people of all nations, that wrote home to their 
 countries what things were done at Rome. 
 
 They, being at Rome, wrote of Paul and of his 
 p-ure and sincere doctrine, and how he was cast in 
 prison, and in chains for the Gospel of Christ, and 
 not for his faults or iniquities. Yea, Paul's constancy 
 in preaching and setting forth the word of God in 
 prison, and in judgment before Nero (an evil em- 
 peror, an enemy and adversary to God's Gospel), 
 and the patience that Paul had in piison and in bonds, 
 with all humility and meekness, did declare to all 
 good men both in Nero's court and without, that 
 Paul suffered bonds for Christ's Gosi>el, and for Christy 
 and not for any fault in himself. 
 
 The second commodity, that came by Paul's im- 
 prisonment, was, that some that had received Christ's 
 Gospel, and had professed the truth, favoured, and 
 loved it j yet they were fearful^ and for fear of per-
 
 t. RIDLEY. COMMENTARY ON THE PIIILIPPIANS. 203 
 
 secutlon, afflictions, loss of worldly goods^, and life, 
 durst not boldly and openly profess the truth and 
 Christ's Gospel. Such be many novv-a-days, that 
 shrink away from God and from the verity of his 
 truth, either for worldly lucre sake, for fear of af- 
 flictions, loss of men's favours, or of worldly goods, 
 or for fear of imprisonment, or of life. But those 
 that were fearful and durst not boldly profess Christ 
 and his Gospel, were made bold by mine afflictions 
 and bonds, and by the patience which they saw in 
 me, and set all fear aside, and boldly, freely, and 
 frankly professed Christ and his word, and published 
 it with great boldness, and were of God preserved 
 from the moutli of the lion, as I was. And the Gospel 
 was promoted by mine imprisonment, notwithstand- 
 ing the adversaries of God's word, which thought 
 to hinder and let God's word, and clean to abolish 
 it and destroy it by mine ^afflictions. But God 
 frustrated and made vain all their evil purposes, and 
 made them to serve his glory, and to promote his 
 word, and set it forth by those meahs^ wherewith the 
 adversaries had compassed to destroy God's word and 
 his glory. 
 
 So we see, that evil men's purposes come not al- 
 ways to effect. They attain not that thing they go 
 about ; they labour against God, but in vain ; for 
 there is no labour, no counsel, no wisdom, no pru- 
 dence, no power, no might, that will serve against 
 God. Yea, God is so good, prudent, and mighty, 
 that he turneth the purposes of evil men, and maketh 
 them serve to prom.ote his v;ill and pleasure. As here 
 Nero, the emperor, thought to have oppressed and de- 
 stroyed God's word clearly, setting Paul in prison and 
 in fetters. But God made his doing to further the 
 Gospel, so much as nothing could further it more. 
 Such is God's goodnesS; that at the length they la-
 
 204 THE FATHERS OF THE ENGLISH CHURCH. 
 
 boiir in vain, that labour against God, or against his 
 word. 
 
 The truth may be hid and obscured for a time, but 
 at the length it will burst out and be openly known 
 in spite of all his enemies. 
 
 Learn here, that Paul was in prison at Rome, 
 when he wrote this Epistle, and had no cause to be 
 ashamed of his imprisonment or bonds ; but rather 
 might rejoice in them, for they were for the glory of 
 God, and the promotion of his \a ord. So may all 
 others rejoice, when afflicted and imprisoned for 
 Christ and his Gospel.: for by such the Gospel is de- 
 fended, confirmed, increased, and promoted. 
 
 Ver.l5 — 18. Some preach Christ, of'envij and sfrifcy 
 and some of a goodwill. The one part preacheth Christ 
 of strife, and not purely, supposing lo add more ad- 
 versity unto my bonds : the other part of love, for 
 ihey know that I lie here for the defence of the Gospel. 
 What then? So that Christ be preached all manner of 
 ways (whether it be done by occasion, or true meaning J, 
 J rejoice therein, and ivill rejoice. 
 
 The Apostle said before, that the Gospel was 
 preached more liberally, and more without fear, from 
 the occasion taken by his imprisoimient. Now, he in 
 a manner correcteth himself, and with this thing not 
 to be done of all men, that had received the faith of 
 Christ and his Gospel; nor yet that all, who preached 
 Christ's Gospel, did in like manner preach it. For 
 some preach the Gospel of envy, malice, and con- 
 tention. Some preach it of a good will. So we may 
 see not all men to be of like goodness, nor of like 
 faith, nor of godly living. For some be good, and 
 bring forth good fruits, and some be evil, and bring 
 forth evil fruits. 
 
 The one part preach Christ, of strife, and not 
 purely, supposing to add more adversity vnto my bonds. 
 He shcv»'cth for what end and purpose some preach
 
 L.RIDLEY. COMMENTARY ON THE PHILIPPIANS. 205 
 
 Christ : not purely, but of strife and of contention, 
 not seeking God's glory, nor yet the salvation of 
 Christ's people. But they chide, and brawl, sow dis- 
 cord and debate, and with great hatred of me preach 
 the Gospel : thinking by that means to add more 
 and more adversity and afflictions unto me, to make 
 me more hated of Nero, the emperor ; knowing 
 that it was persuaded to Nero, that the preaching of 
 the Gospel should be destruction to him and to his 
 empire. And therefore Nero would have no preach- 
 ing of the Gospel, but hated the Gospel worse than 
 a serpent, or a dog. And therefore he cast Paul in 
 prison, and thought to have killed him, and the more 
 the Gospel was preached, the more Nero hated 
 Paul ; as they knew well enough, which preached 
 the Gospel not purely, but knew all the blame 
 should be laid upon Paul's back, and that he should 
 run the more and more into the ire and indignation 
 of Nero, the emperor ; and so Paul should suffer 
 for all, and more punishment come to him. 
 
 See, how sometimes devilish persuasions are 
 brought into the heads of high ])rincea and rulers, 
 yea, persuaded unto them, as here was to Nero, the 
 emperor, that tlie preaching of the Gospel of Christ 
 should be the destruction of his realm, and the 
 cause of rebellion of the subjects against their heads 
 and rulers. Whereas there is nothing that is more 
 for the salvation of the ])eople, than is the preaching 
 of God's word ; for that is the mean, by the which 
 God hath ordained to save his people (1 Cor. i.). 
 And nothing more keepeth the people in a good or- 
 der, and in due obedience, with all humility and 
 subjection to their heads and rulers, than the word 
 of God, truly and sincerely preached. 
 
 It is a great marvel, tliat the devil should persuade 
 this to any man, tiiat life is death, and light is dark- 
 jies?, Tlie word of God, it is life, and bnngeth
 
 206 THE FATHERS OF THE ENGLISH CHURCH* 
 
 with it life and the Spirit of God : as saith Christ 
 (John, vi.) ; " The words which I spake unto you, 
 they be life and the Spirit," that is, they bring Hfe 
 and the Spirit of God. What is a greater offence, 
 than to call life, death ; and death, life ; to whom 
 the Prophet (Isa. v.) threateneth everlasting woe ? 
 What is more blasphemy to God, than this? Yea, 
 it is sin against the Holy Ghost to call the Gospel of 
 God to be the destruction and death of the people,, 
 when it is the only health and salvation of the people: 
 a sin, which is not forgiven in this world, nor in the 
 world to come. 
 
 This is an old craft of the devil, to persuade high 
 princes and worldly rulers that the preaching of the 
 Gospel is the destruction of the people, and the de- 
 cay of their worldly realms, honours, and dignities. 
 Whereas the Gospel maintaineth kingdoms, pre- 
 serveth honours and dignities, and saveth ihe people 
 from the devil, and hell fire, and everlasting damn- 
 ation. 
 
 What other cause was, that Christian princes and 
 rulers would not suffer the Holy Scriptures to be in 
 their mother's tongue, as they call it ; that not only 
 priests, but also laymen might read the holy Scrip- 
 tures to their comfort and edifying in God and in 
 Christ, bat that it was persuaded to them, that the 
 holy Scriptures were not profitable, nor to the health 
 and salvadon of their people, but that they were 
 hurtfulj brought errors and heresy, contempt of m.i- 
 gistrates and rulers ; and so were the death and de- 
 struction of their subjects ? And therefore the holy 
 Scriptures were shut up from the lay people, un- 
 learned in the Latin ton2:ue, lest thev should take 
 hurt of them. Whereas the holy Scriptures be the 
 spiritual food of the soul : and the soul, lacking this 
 spiritual food, must needs dicj as the body, wanting 
 corporeal food.
 
 L.KIDLEY. COMMENTARY ON THE PHIXIPPIANS. 20/ 
 
 The holy Scriptures l)ring life, health, and salva- 
 tion, as is said belbrc, except some evil men do 
 abuse them ; and because some have, and do abuse 
 the holy Scriptures to their destruction, is it meet 
 to take them from all laymen ? For what thing is 
 so good, so holy, that cannot be abused; or that 
 some have not abused, or do abuse ? P'ire, water, 
 meat, drink, apparel, be things necessary for man ; 
 and yet some have abused them to their great hurt, 
 loss, shame, rebuke, and death. But because some 
 evil persons abuse good things, is it meet or 
 convenient to forbid all men the good use of these 
 things ? I think you will say, no, for then we should 
 have neither fire nor water, bread nor drink, coat 
 nor gown. 
 
 Bat this thing I think it meet, that those, that do 
 abuse good things, be punished, and by punishment 
 taught to use good things better, with thanksgiving 
 to God. Likewise, I wish and desire, that the reading 
 of holy Scriptures should not be forbidden to all 
 lay men and women ; but forbidden only to such as 
 do abuse them, and do not take them and read them 
 to their comfort in Christ, and for amendment of 
 their lives ; and that such might have them as will 
 lawfully teach themselves and their household virtue 
 and godliness. 
 
 Here also we may learn, that Paul, although he 
 preached God's word purely and sincerely, yet he 
 had many enemies and adversaries, yea, of that sort, 
 that preached the Gospel, as he did, to the people, 
 and so thev would be counted, as to preach the 
 Gospel of God, for God's glory, and for the edifying 
 of the people, through envy and liatred they had to 
 Paul, and to bring Paul in more hatred to Nero, the 
 emperor, and by that means to increase Paul's pains 
 and torments. For they knew that Nero would 
 be more fierce and cruel against Paul^ the more the 
 i
 
 208 tHE FATHERS Of THE ENGLISH CHUECH^ 
 
 Gospel of God should be preached abroad, and more 
 published. 
 
 Here we may see what envy and malice do, and 
 that wicked men sometimes pretend holiness, that 
 they may do displeasure to him whom they envy, 
 and to bring him to more torments and pains : as 
 these adversaries of Paul did preach, not purely, nor 
 sincerely, but of envy and of contention. And if 
 there were such in Paul's times, that so envied St. 
 Paul, let us not marvel, if there be such in our 
 time, that envy all good preachers, and would bring 
 them to pains, prisons, and torments. 
 
 Also, here we may see, that as impiety and de- 
 struction of the people were persuaded to Nero, for 
 the health and salvation of his people ; so, to many 
 Christian princes and high rulers it was persuaded, 
 that the translation of the holy Scriptures in the 
 mother-tongue would be the destruction of the people. 
 So princes have erred for a time. But thanks be to 
 God, that error is taken away from many princes 
 and high rulers, and the truth, in the place of error, 
 hath persuaded them, that the holy Scriptures in the 
 mother-tongue are very profitable for all men, that 
 will use them well. And those, that do abuse them, 
 let them be punished in example to others, that 
 others may fear to abuse the holy Scriptures of God, 
 given for our salvation. 
 
 Some preach Christ of a good lulll. Now, he 
 toucheth the other part, saying, some men preach 
 Christ purely and sincerely, and of a good will, and 
 they be those, which of charity and of love to God's 
 glory, and the health of the people, preach God's 
 word truly, nothing else regarding but God's glory, 
 and the edifying of Christ's people, not seeking 
 thereby their own lucre, advantage, honour, and 
 glory. 
 
 Here, we may see that in Paul's life there were 
 
 4
 
 t. RIDLEY.— COMMENTARY ON THE PHILIPPIA^:S. lOQ 
 
 some good preachers, some evil pi-eachers ; nor did 
 every one think well of Paul. For some thought 
 him an heretic, and a deceiver of the people, and 
 therefore they laboured with all diligence to increase 
 his pains, and stuilied to bring Paul to shame, re- 
 buke, torment, and death. Others there were, that 
 knew Paul to preach the truth, and to defend the 
 Gospel by his afflictions, and they were made bold 
 by his constancy and patience to preach and publish 
 Christ's Gospel without all fear, and that in the court 
 and hall of Nero. 
 
 But here, peradventure, some will ask, did all 
 know Paul to preach the truth ? No, for God did 
 not lighten every man's mind with the light of truth. 
 For some did count the truth to be falsehood, and 
 the Gospel to be heresy, and did hate it, as now yet 
 some do call God's word, heresy, and true preachers 
 of it, heretics, and do hate them and persecute them. 
 The cause is. they are not lightened with the light 
 of truth, but be blind in it : whether that blindness 
 hath deserved their malice, which hath blinded 
 them, or the prince of this world hath blinded their 
 eyes, that they cannot see, nor yet hear the truth of 
 God's word preached. 
 
 So that Christ be preached, ivhether it he by oc- 
 casion, or true meaning : I rejoice therein, and 
 will rejoice. Here the Apostle rejoiceth, that the 
 word of God is pieached, howsoever it be j)reached 
 of them that preach, whether they do it of a good 
 mind, or of an evil j)u?-pose and intent. It is better 
 the word of God should be published abroad, tbaa 
 be hid under the candlestick, and so hid, to profit 
 none: for published, it protits some, and goeth not 
 in vain (Isa. Iv.). For although they, that preach 
 it of an evil uiind to hurt others, or to make others 
 more punished, do not profit themselves, so doing, 
 nor do any profitable work to themselves ; yet they 
 
 Y^)i.- II. p
 
 210 THE FATHERS OP THE ENGLISH CHURCH. 
 
 do or work profitable to others : tvill they, nill they, 
 they promote God's glory. So, God orders the mat- 
 ter of wicked men. 
 
 So, here we may learn, that Christ may he shewed 
 of evil men, which profit not themselves, so doing, 
 but others. So, evil men sometimes do works pro- 
 fitable to others, but not to themselves. If it had 
 not been a good work and pleasant to God, that 
 Christ should be openly preached of evil men, Paul 
 would not have rejoiced in it. 
 
 Wherefore, we may see, that it is better that an 
 evil man should give a penny to a poor man, and 
 speak well of God, than to give nothing at all, or to 
 speak nothing of God that is good. This work, 
 done of an evil man, is not meritorious, as they call 
 it, for it is not done in faith : but it is called, honiim 
 opus in genere (a good work in itself). If it were 
 done of a good faithful man, and of a good intent, 
 it should have its reward. But because it cometh 
 from an evil man, and of no good purpose, it lack- 
 eth its reward before God, for God doth not esteem 
 works, done out of faith, and of an evil man. 
 Such works are not acceptable betbre him, nor doth 
 he promise life everlasting to such, as labQur with- 
 out faith, and lack charity. Such works do not 
 profit, to obtain eternal felicity and endless joy with 
 Christ (1 Cor. xiii.). "■ 
 
 Ver. 19 — '21. Fo7- ] hnoiv, the same shall chance 
 to my salvation, and throvgh your prayer and 7fn- 
 nistering of tJie spirit of Jesus Christ, as I look for 
 and hope, that in nothing I shall be asJiamed, hut 
 that witJi all corifidence (as always in times past, even 
 fo noil' J, Christ shall be magnijied in my body, whe^ 
 (her it be through life or throu'fi death. For Christ 
 is my lije, and death is to me advantage. 
 
 Before, he hath shewed the evil purposes of them, 
 that preached Christ of contention, and of a pre-
 
 r. HIDLEV. COMMENTARY ON THE I'HILTPPIANS. 211 
 
 tended holiness, and not of a good mind or will, 
 but to hinder the Gospel (which they promoted, so 
 doing), although they intended to do the contrary, 
 and also to have added to Paul more grievous pains 
 and afflictions. 
 
 Now, he declareth, that his adversaries could not 
 hurt him, nor bring him to death. But rather, on 
 the contrary, he trusted to their humble prayer and 
 to the administration of the Spirit of God, given to 
 him, which can and will make all the labours of the 
 adversaries vain, and make them to serve God's truth, 
 and to be profitable to God's ministers, rather than 
 hurt to them. Now, Paul surely trusted that the 
 evil purposes of his adversaries would be profitable to 
 him, and to the Gospel of God, by two things. 
 The one is, by their prayer ; for he knew the prayer 
 of a just man to be much worth before God (Jam. v.). 
 And therefore he used much prayer, and desired oft- 
 times the prayers of others, to teach us to do such 
 like. 
 
 Secondly, he hoped the evil doings of his adver- 
 saries would not hurt, but rather further, the Gos- 
 pel, by the administration of the Holy Ghost, to 
 whom nothing is impossible or difficult ; but he will 
 do what thing shall be most to God's glory, to the 
 furtherance of his vv'ord, ar.d the health of the 
 people. 
 
 As I look for and hope, that in nothing I shall be 
 ashamed. The Apostle shewcth, that his hope should 
 never deceive him, for he was sure that those that 
 put their full trust and hope in God, should not be 
 confounded, should never have cause to mistrust 
 God, should at the length obtain that thing they hope 
 for of God. /Vs it is written ofttimes in David's Psal- 
 ter, " our fathers have hoped in the good Lord, 
 and they were not confounded ;" they have obtained 
 the thing they hoped. Yea, also, he surely trusteth^.
 
 2-}Qr THE FATHERS OF THE ENGLISH CHURCH. 
 
 that as God hatli been present with him in other^ 
 times, and places, in his afflictions, so, he trusted, 
 that God would not leave him now destitute of his 
 aid and help, but would be with him, and help 
 him, and deliver him, to the preferment of the 
 Gospel. 
 
 Here, we may learn of Paul to desire others to pray 
 for us, and know the prayers of others to be pro- 
 fitable, and to have a sure trust in God, and hope, 
 that God will not leave his servants without help and 
 comfoit, although for a time he suffer them to be in 
 afflictions. y 
 
 ^s Christ always in times past^ eveji so now^ shall 
 he magnijied in my body, zvJielher it be through life, 
 or through death. Here, the Apostle sheweth, what 
 thing he hoped of God, that Christ should be always 
 magnified by hini, both in life and in death. That, 
 if so be it. he .should live, he would preach and teach 
 ail-where Christ's glory, and make it famous to all 
 the world, that all men above all worldly things 
 •should desire and study to set fortli honour and glory 
 to God and to our Saviour Jesus Christ, and to think 
 them born for this end and purpose. 
 
 And most specially, bishops, prelates, pastors, and 
 curates, should have their v.hole study to promote 
 God's word by pure and sincere preaching of it. 
 And so, by it purely preached, Christ should be 
 magnified in their bodies : that is, by their living in 
 this life in their bodies, saith he. 
 
 And if it should chance me to die ; as to suffer 
 "death for the Gospel's s-dke, I do nothing doubt, but 
 that by my death Christ Jesus should be magnified, 
 -and that he is the only Saviour, and that there is no 
 •salvation widiout him, that there is none other in 
 whom we shall be saved, but only in Jesus Christ. 
 And if I shall suiter death for the Gospel's sake, 
 X should have no hurt by tliat, but mucli profit. 
 
 4,
 
 >t. IIIDLEY. COMMENTARY ON THE PHILIPPIANS. 213 
 
 Which thin<r I desire, that I rniMit be delivered from 
 much sorry pain and many evils in this world, and to 
 come to the heavenly joys that last always ; unto the 
 which I cannot come, without I be first delivered 
 from this mortal body by bodily death, after the ex- 
 ample of Christ, which first did suffer death, and so 
 entered into his glory. So, must theydo, that shall 
 be partakers of his glory. Here, we learn of Paul, 
 that death is moi« profitable to good men than life. 
 
 Ver. 22 — 26. Bat innsmiicli, as to live in theJlcsJi, 
 is fruitful to me for the ivork ; Itvot not, 7uhat T shall 
 choose. For both these thini^s lie hardunt-o me. I 
 desire to be loosed aud to he jvith Christ, rvkich thing 
 were much better for me; but to abide in the flesh is 
 more needful for you. And this am 1 sure of that I 
 shall abide and continue ivithyou all, for tJte further- 
 ance and joy of your faith, that ye may abundantly 
 rejoice in Christ Jesu though me, by my coming to 
 you again. 
 
 The Apostle openeth now more plainly, why he 
 said his death should be to him advantage, for by 
 it he should be delivered from the miseries, wretch- 
 edness, pains, torments, and afflictions of this 
 world, and th:it lie should be with Christ in heaven, 
 in glory, aiKl joy ; and to live in this life, he knew 
 it was but pain and labour for him. 
 
 JFliat 1 shall choose, I wot not. Two things cnme 
 to the Apostle's mind ; the one, what was good for 
 himself only : the other, what was more profit to the 
 people of Christ Jesu. As for himself, he knew it 
 was much better for him to die, than live ; for by 
 that means he should be delivered from the troubles 
 of the world, from imprisonments and chains, from 
 rebukes and taunts of the world. But for the peo- 
 ple, he knew his life should be much more profit than 
 his death. For he knew he should much more pro- 
 fit the people, and bring them to salvation, by faitb- 
 
 P 3
 
 2J4 THE FATHERS OF THE ENGLISH CHUKCH. 
 
 ful preaching of God's holy word. And for the peo- 
 ple's sake, looking to their profit, he did not desire 
 death, but rather to live in his flesh, that he might 
 bring them to Christ, and so to eternal salvation with 
 Christ. But of these two, considering all things, he 
 cho-e rather to die, than to live. Not that he re- 
 fused labours, or to suffer pains of imprisonment, or 
 of fetters, or of death ; for these things he was con- 
 tented to suffer: but that he might be delivered out of 
 the miseries and wretchedness of this life; and that he 
 might come to the eternal felicity and joy with Christ 
 Jesu in heaven, always to be in bliss. 
 
 Here, we learn of Paul, death rather to be desired 
 than life, and death to good men to be much better 
 to them than this present life ; that they should be 
 no longer pilgrims, or far from God, but always to 
 be present with him in glory and felicity. And there- 
 fore, holy men desired of God to be dissolved from 
 this body and this naughty world, full of naughtiness 
 and unhappiness ; that they should displease God no 
 more, that they should be wrapped no longer in the 
 evils and misenes of this world, full of all evilness, 
 that they might be with God in joy and in heavenly 
 glor}'. So, after the exan^ple of good men, should 
 we all desire rathci* death, than life, as they did. 
 
 The Apostle here reproveth them, that fear death, 
 and shnnk in their bodies, uhen they hear of death, 
 as do carnal and worldly men, wh.ose heart and mind 
 is all upon carnal pleasures and woilclly desires* ho- 
 nours, and dignities. For the flesh fcareth death, 
 and shrinketh at the voice of death, as Christ did, 
 after his liuman nature. But he overcame death, 
 that we should nothing fear tlie death of the body, 
 which we know shall arise again, an immortal body 
 (1 Cor. XV.). But if we will consider the matter 
 well, as we should do, there is no cause why we should 
 fear death. Because death is the debt of nature, 
 which debt we must needs pay, nill we, ivill ice. For the
 
 £. RIDLEY,' COMMENTARY ON THE PHILTPPlA.lNrS. 215 
 
 sin of Adam brought it to us naturally, and therefore 
 we must all die the death of this mortal body, and 
 suffer that pain inflicted for sin. 
 
 Many places of holy Scripture shew us, that we 
 shall die. Paul (to the Hebrews, ix.) saith, that '' it 
 is decreed of God, that all men once should die." 
 Ecclesiasticus (ii.) saith also, that " the wise man and 
 fool die, the learned and the unlearned." Paul(l Cor. 
 XV,), "All we shal! not sleep, but all shall be changed.'* 
 *' All we shall stand before the justice of Christ, to 
 give account for those things we have done in our 
 bodies, whether it be good or evil" (2, Cor. v.). " We 
 have come naked from our mother^s womb, and we 
 shall return again naked" (1 Tim. vi.). 
 
 Then seeing we cannot eschew death, why do we 
 fear death ? It is a foolishness to fear that thing, 
 which through fear cannot be avoided. Therefore, 
 there is no cause, v/hy we f^liould fear death. But 
 this is to be feared, that we do not provide for death, 
 as we should do ; that we do not prepare us to die, 
 as we should do ; that the death of the body might 
 bi-ing unto us no hart, nor damage, but much profit, 
 joy, and bliss. 
 
 Divers examples shew us plainly, that we shall all 
 die ; Abraham, Isaac, Jacob, Moses, Joseph, David, 
 Isaiah, Jeremiah, Daniel, Christ, and his Apostles : 
 all patriarchs and prophets, our fathers, mothers, 
 grandfathers, grandmothers, princes, kings, emperors, 
 lords, earls, dukes, priests, monks, canons, that were 
 before, are all dead. For they were mortal, so shall 
 we all die, whether we be good or evil, as they were. 
 
 The time of death, the manner of it, and the place 
 is to us uncertain, but as the hour of death is most 
 uncertain, so there is nothing more certain unto us 
 than that we all shall die from this corporal and this 
 present life. 
 
 Death, as Christ saith (Mat. xxiv.)^ '^ shall come 
 
 p 4
 
 2l6 THE FATHERS OP THE EXGLISH CHURCH. 
 
 to US, like a thief, and in the hour that he is nofc 
 looked for." Example in the slow servant, and in 
 the foolish virgins (Mat. xxv.)- Also, the life of 
 man is assimilated to grass (Isa. xL). to a shadow, or 
 to a cloud (Wis. ii.)," which shortly passeth away. 
 And Joh (xiv.) saith, that "a man born of a woman 
 livetli a little time, and is filled with ail miseries, and 
 goeth away as a flower, and is trodden down, and 
 fleeth as a shadow, and never tarrieth in one state." 
 Therefore, let us n^t make muc^h of our painted 
 sheath, that is, o"f our frail and corruptible body ; a 
 lump of earth, which is as a tent to tarry in for a little 
 tii^.e, as Feter saith (2 Peter, i.), -'Let us think, 
 that if the house of this tabernacle should be de- 
 stroyed, we have a building wilh God, a building 
 everlasting in heaven, not made by man's hand" 
 (2 Cor. v.). 
 
 Therefore, let us watch, that death steal not upon us 
 sleeping, and come upon us unawares, and unprovided ; 
 lest we beexcludcd out from heaven ..and from heavenly 
 joys. Let us take good heed, that the door be not shut 
 tons, and we not suffered to comein. Letus providefor 
 death, that when God shall come and call us by cor- 
 poral death, we be not then I'ound slow and unprofit- 
 able servants, not looking for the coming of the Lord, 
 lest he be angry with us, and divide as, and put our 
 parts with hvpocrites, where shall be wee{)ing and 
 gnashing of teeth. Let us be re.idy at all times for 
 death, and then we shall not fear death, let us have a 
 true faith in Christ, pure charity to oar neiglibours, 
 and live virtuouslv, and then dvaiU ^hall be welcome 
 to us at all times. 
 
 There are three things, that make death terrible 
 and fearful to men, but they are not to he feared. 
 
 The first is, an evil opinion of late days, crept in 
 and raised by the Anabay^tists, or by others, ignorant 
 in God's holy word. Some there l)e, that thmk the
 
 i.. RIDLEY. — COMxMENTARY ON THE THTLIPPIANS. "21 7 
 
 souls of good faithful men, departed this present life^ 
 do not go to rest, peace, and glory with Christ, but 
 that they sleep, witliout perceiving good or evil ; and 
 that they lack the joy of heaven, till the day of judg- 
 ment. And this evil opinion maketh some to fear 
 corporal death. But let this evil opinion fear no man 
 to die, and to depart his present life. For they that 
 die in Christ, be bk ssed, and in peace, rest, and com- 
 fort with Christ, and so in joy and bliss, as I shall 
 t>liew more at large by the holy Scriptures of God. 
 
 The second thing, that maketh men to fear death, 
 is the old iriveterate opinion of the third place, some- 
 times called pnrgatori/ : into the which place, as they 
 have said, go all the souls of them, which, in this 
 world, have not fully satisfied for their sins, by works 
 here in this present life done: and are in that third 
 place, griev<3usly punished with great pains and in- 
 tolerable punishments, which nothing differ from the 
 pains of hell as they say, but thatthepainsof purgatory, 
 as it is called, have an end ; while the pains of hell 
 have no end, but always shall endure and be more 
 grievous and grievous to such as shall suffer in hell 
 and the pains thereof. But if we live well, and die 
 in Christ, we shall not need to fear the pains of this 
 third place after this life, for the holy Scriptures put 
 good men in more comfort, than so ; as anon, by 
 God's grace, ye shall read here by holy Scriptures. 
 
 The third thing, that maketh men to abhor death, 
 is the pains of hell, threatened by God to evil livers, 
 for then- sins to be justly punished : which pains men 
 should fc;rr indeed, an^leave living evil, and live well 
 after God's laws, as they have professed to live. Men, 
 considering when they should die and change this 
 corporal life, and that they must go either to heaven, 
 purgatory, or to hell : and that none go straight to 
 heaven, without ho have fully satisfied for his sins 
 i)ere, as few or none do ; and if any do, yet the evil
 
 218 THE FATHERS OF THE ENGLISH CHURCH. 
 
 opinion saith, that they shall not go to heaven, till 
 the day of" the last judgment, but till that time be 
 without joy and bliss ; and if they shall go to the 
 tliird place, or to hell, they be in extreme pains and 
 torments; men, I say, these things considering, it is 
 no marvel though they fear death. How can they not 
 fear death, that think their life after this present life, 
 not to be better, but much worse, in pains and great 
 punishments ? 
 
 But these three bugs should not make us to fear 
 to die in Christ. For the first opinion is an evil 
 opinion, and contrary to the holy Scriptures, which 
 say, that the souls of good men be with Christ ; and 
 if they be with Christ, they lack no joy, comfort, 
 glorv, or felicity. St. Paul saith here, " I desire to 
 be dissolved from this mortal body, and to be with 
 Christ." He thought to be with Christ, if he were 
 dissolved from this corruptible body. And like it is 
 5pt;ken 2 Cor. v. As long as we be in this body, 
 we be far from God, therefore we w^ould be far from 
 this body, and be present with God. Such, as be 
 present with God, be in joy and felicity. And (Luke, 
 xxiii.) Christ said to the thief, crucified with him 
 upon the cross; "This day (not to-morrow, or at the 
 last judgment) thou shalt be with me in paradise." 
 JVisdom (iii.) conlirmeth these things, saying ; "If 
 the just man be prevented by death, he shall be in 
 refreshment." And again, the same saith, that " the 
 souls of good men be in the hands of God, and no 
 torments of malice touch them, they appear to the 
 eyes of the wicked to die, •but they be in peace." 
 Also Luke (xvi.) sheweth plainly, that Lazarus was 
 in joy and comfort, and the rich man in pains and 
 torments. These places of holy Scriptures and many 
 more, that might be brought for the same purpose, 
 do suflicientlv prove, that the souls of good men, de- 
 parted this life, are with God and with Christ in joy, 
 IdHss, peace, refreshing, comfort, and in rest, without
 
 }.. RIDLEY. COMMENTARY ON THE PHILIPPIANS. 219 
 
 all pain of malice ; as the holy Scriptures afore al- 
 ledged, do sufficiently prove. 
 
 As touching the second thing, that bringeth men 
 in fear to die, 1 think we need not to fear that bug ; 
 for, as to the f'tate and condition of souls departed, that 
 place is uncertain, to us and the name ot it (as the 
 king's book *= saith, speaking of the third place, called 
 sometimes purgatory) if they be not with God, or in 
 hell. The holy Scriptures do appear to make no 
 mention of it, and then by the same authority it is 
 affirmed, bv the same it may be confuted, as saith 
 Jerome (Mat. xxiii.). 
 
 And if it be such a thing, as bishops of Rome may 
 rob and spoil at their pleasure, and will not: if there 
 be any such pains, as they have said, or feigned to 
 be, then they be very uncharitable and unmerciful. 
 Charity requireth to do to thy neighbour, as thou 
 wouldest be done to. Mercy persuadeth deliverance 
 from pains and torments. And if money, which 
 bought Pope's pardons, indulgence in pilgrimages and 
 in masses said ad scala coeli, might rid men out of the 
 great pains of that place, then it appeareth that rich 
 men were always ha[>py. For they, by their money- 
 buying pardons, were soon delivered out of pains: and 
 poor men were ever unhappy, that had not money to 
 buy pardons, for they must lie still in torments. But 
 how that doth agree with Christ's saying (Luke, vi.), 
 I cannot tell. He saith, " Woe be to you rich, that 
 laugh, for you shall weep." Not ail rich men shall 
 weep, but such as abuse their riches. Of this third 
 place I will not speak, but this the Scripture doth 
 say, that he that dieth m the faith of Jesus Christ, 
 he resteth in peace with Christ. And if he die out 
 of fiiith, he is judged. " He that beiieveth hath life, 
 and he that doth not believe is now judged" (Juhn, 
 
 * The book set forth by Henry VIII. under the title of A ne- 
 cessary Doctrine and Erudition for any Christian Man,' A. D. 
 1543. (Ed.)
 
 St^O tHEl FATHERS OF THE ENGLISH CHURCH. 
 
 ill.). He spcaketh of a true and lively faith, working 
 by charity at all opportunity and occasion given, and 
 after its ability. 
 
 And as for the third bug, tluit bringeth men in 
 fear of death, that is the thing that should fear men 
 and pluck them from sin and sinful living; lest they 
 come to the pains of hell, and there be in torments 
 evermore without end. To the which pains they 
 shall come, that here live wickedly, and contrary to 
 the will and commandment of God, if they, before 
 death, do not repent and amend and call to God for 
 grace and mercy, and obtain pardon and remission of 
 sins, and v/alk in a new life, having sure failh in 
 Christ, hope, and charity, continuing and increasing 
 in them. 
 
 Here, we may learn of Paul rather to desire death 
 than life. And death is rather to be desired of true 
 Christians, than to be dreaded, and that for many- 
 causes, and much profit to us. Fii*st, where is a true 
 faith, it maketh them certain of eternal life, as saith 
 St. John (iii.)} " ^^ that believeth, hath eternal 
 Jife ;" unto the which \vg cannot come without the 
 death of the body, therefore death is to be wished of 
 lis, that we may come to life. 
 
 Secondly, if we believe God to be our Father, and 
 if we love him above all creatures in this world, we 
 will desire above all things to come unto our Father, 
 so loving, so kind, so merciful, full of all goodness, 
 riches, and glory. To our Father we cannot come, 
 except before by death vtc be separated from our mor- 
 tal bodies. Tlierefore Ic^t us desire death, that we 
 may com^e to our heavenly Father, whom we love 
 above all things. 
 
 Thirdly, as long as we arc in this mortal body, we 
 be far from God (2 Cor. v.)- To be present with God 
 we always desire ; to be present with God we cannot, 
 without we be de<id from this corporal body. Deaths
 
 L. RIDLEY. COMMENTARY ON THE PHILIPPIANS. 221 
 
 therefore, is not to be feared but desired, tliat we may 
 be present in glory with God. 
 
 Fourthly, pilgrims and strangers, far from home, 
 desire ever homewards, and are not merry, nor quiet, 
 till they come home, wliere their treasure, riches, 
 friends, lands, and possessions are. We Christians, 
 as long as we be in this life, are as strangers and 
 guests, far from home, wandering with much care 
 and heavy hearts, having here no dwelling-place 
 (Heb. xii.). But we are seeking the habitation to 
 come, which is in heaven, where is our home, our 
 riches, our treasure, laid up and surely kept for us, 
 and our lands and possessions, yea, a kingdom, an em- 
 pire, our friends and kinsfolka. And thither we can- 
 not come, except before by death we forsake this cor- 
 ruptible body. Death, therefore, is of us all greatl}^ to 
 be desired, and not to be dreaded, for by it we enter 
 to take possession of our heavenly inheritage, joy, an<l 
 bliss. 
 
 Fifthly, as long as we are in this naughty body, wc 
 are subjected to many evils and much misery, many 
 sicknesses and diseases ; as to fevers, agues, palsy, 
 dropsy, gout, pestilence, and to many other sorrows, 
 pains, and troubles, from all which death deliveretU 
 us ; and without death we cannot be delivered from 
 them. Therefore, death is to be wished, that we may 
 be delivered from all miseries and wretchedness of 
 this present life. 
 
 Sixthly, no hurt, or d<image we sufter ])y the death 
 of the body, but get much profit antl commodity. 
 By death we are delivered from mortality and made 
 immortal. We are rid from pains, and brought to 
 joy, receive life, and heavenly salvation, and then we 
 shall be like to God in glory, in eternal felicity, and 
 jn heavenly inheritance, to the which Christ hath 
 called us, and redeemed us with his jjrecious blood. 
 And in heaven we shall be in such joy and glory, as
 
 '^12 THE FATHERS OP THE ENGLISH CHURCH. 
 
 ^^ no tongue can tell, nor eye hath ever seen, nor 
 ear heard, nor man's heart can compass that glory and 
 joy that God hath prepared for them that love him'* 
 (1 Cor. ii.). But to these joys and felicities we can- 
 not attain, except we first die^ and he delivered from 
 our mortal bodies. 
 
 These things if we will consider them well^ and 
 deeply in our hearts weigh them ; there is no cause 
 why we should fear the death of the body, but ra- 
 ther we should desire it, as Paul and other holy men 
 did, desiring to be outof this corruptible and naughty 
 body, and to be present with God. 
 
 / desire to be loosed, and to he ivith Christ. Paul 
 desired to be dissolved from his mortal body, that he 
 might be with Christ. So, should we do, and not 
 fear death, but desire death, if it were so the will of 
 God. For death is not to be feared to good men, 
 but rather to be desired. For the death of good men, 
 saith the Prophet, is precious in the sight of the Lord. 
 And therefore, many good men have desired death, 
 and to be delivered from this body, laden with sin, 
 thai: they might be v/ith God, and with Christ Jesu 
 in glory. 
 
 Bat to abide in the Jlesh is more needful for you. 
 Paul sheweth here, although it were better for him- 
 self to die, than live; yet he saith, th.at it should be 
 more profit for these Philippians, that lie should live 
 than die ; and that they shoiild have more profit by 
 his life, than by his death. By the which saying, he 
 doth appear to say, that saints cannot profit men so 
 jnuch, being dead, as if they were living, and so 
 their prayers do not profit men here living, so much 
 as did their pure preaching of the Gospel, when they 
 lived upon earth, and in their corporal bodies. 
 
 And this am I sure of that I shall abide and con- 
 tinue iviih i/ou all; for the furtherance and joy of y out 
 J'l.i h ; that ye may abundantly rejoice in Chnsb JesUj^ 
 through my coming to you again. Note, how sure-
 
 L. RIDLEY. COMMENTARY ON THE riilLIPPIANS. 0.13. 
 
 Paul was, that he should return again to these Philip- 
 pians, and abide, and continue amongst them , and 
 that to their prolit ; both to the increasement of their 
 faith, and also to their greater rejoicing in God by 
 bis coming to them. Here we learn, that God shew- 
 eth sometimes to some, those things that do follow ; 
 as here Paul sheweth his deliverance and coming to 
 these Philippians, and the profit of his coming. 
 
 Also, this place willeth, that the coming of the 
 bishop or pastor to his cure should not be without 
 spiritual profit for his flock, that it should be to the 
 increasement of faith by p.ure and sincere preaching 
 of God's word, and that they should more and more 
 rejoice in God, knowing God's benefits the better by 
 the word of God purely preached by the bishop, pas-. 
 tor, or curate. 
 
 And this place doth something reprove those bi- 
 shops that be dumb, and will not preach when they 
 come into their diocese ; that will not feed their 
 people with the food of the soul, but suffer them to 
 perish without food for them. How should bishops in- 
 crease the true faith of the people, that will not preach 
 to the people God's word ? For as foith cometh by 
 hearing of God's word, so it is increased by the same 
 word. And as Paul more regarded those things, that 
 should be profitable to others, than to himself; so 
 should all others do, both bishops^ pastors, curates, 
 'and all the lay-people. 
 
 But, alas for })ity ! few or none seek others profit, 
 but their own. And so they be well, and live in e^se, 
 rest, and pleasure. They care not what becomes of 
 others, what pains or torments others suffer. But 
 let every one amend this fault, and study to be pro- 
 fitable, as well to others, as to himself. For we be 
 not born for ourselves alone, but to glorify God, and 
 to profit others by words, counsel, works, and deed§, 
 as God hath given his gifts and talents, for that pur
 
 224 THE FATHERS OP THE ES'G LISH CML^KCH* 
 
 pose. Not all gifts be given to one, bat to divers, 
 that every one should be an helper to another ; for 
 every one needs help of another. 
 
 Ver. 27, 28. Onlij let your conversation he as it 
 hecnmeth the Gospel of Christ ; that whether I come, 
 and see, or else be absent, I may yet hear of you, that 
 ye continue in one spirit and one soul, labouring (as 
 we do) to maintain the faith of the Gospel, and in no- 
 thing fearing your adversaries, ivhich is to them a to- 
 ken of perdition, but unto you (a tokenj of salvation, 
 and that of God. 
 
 Now, the Apostle exhorteth them, that they would 
 live, as it becometh the profession of the Gospel, 
 and as it becometh Christians, that have professed 
 Christ in baptism, and to serve him all their life-time, 
 and to frame themselves after Christ's doctrine ; and 
 to do that, whether he come unto them, or be absent 
 from them, preaching Christ to other people, nations, 
 and countries, according to his vocation and calling 
 of God. And here the Apostle teacheth all men to 
 live, as it becometh Christians to live, whether their 
 bishop, pastor, or curate be present with them, or 
 absent from them, that they may obtain eternal life, 
 propari?d by Christ in heaven. 
 
 That ye continue in one spirit, and one soul, labour- 
 ing to maintain the faith of the Gospel, as me do. To 
 what thing he exhorteth them, especially here is 
 shewed ; that they should continue in one spirit, that 
 is, in spirit of unity and concord, Vv-ith all diligence, 
 studying to maintain, defend, and increase the faith of 
 tlu- Gospel, that is, faith in Ciirist got by the Gospel 
 preached (Ron], x.). And to help them that labour 
 for to set forth, or preach Christ's Go. pel ; and to 
 help, succour, and comfort them, if it shall happen, 
 those that preach Christ's Gospel, or otherways set 
 it forth, be cast in prison, in fetters and chams, a^ 
 ofttimes chances to them.
 
 L. RIDLEy.-<^COMMENTARY ON THE PHILIPPIANS. 225 
 
 And [lere he calleth them, that put themselves in 
 jeopardy of loss, goods, favour of men, and danger of 
 imprisonment, and death of body, to maintain the 
 faith of the Gospel, to fight for the faith of it, and to 
 fear no adversaries, nor yet their torments or punish- 
 ments for the Gospel sake ; knowmg that they arc 
 blessed before God that suffer for Christ and for his 
 Gospel (John, xii.). And they shall find life with 
 Christ, howsoever they be here in this world es- 
 teemed, or counted, or what cruel death soever they 
 shall suffer here for the Gospel. 
 
 And in iiothiuiX fi^^''' yoz^r adversaries, ivhich is to 
 them a token of perdition, but unto you a token oj 
 salvation, and that of God. That none should think 
 they suffered hurt or damage of their adversaries, 
 which cast in prison or put to death the faithful 
 preachers, or setters forth of the Gospel ; he saith^ 
 that persecution, imprisonment, or other cruelness of 
 enemies, used to good ministers of God's word is to 
 them no hurt, but profit, no perdition, but salvation 
 to them, that patiently for the Gospel's sake, such 
 great pains and torments do suffer. And the same 
 afflictions and persecutions, which be to the good 
 man a cause of salvation, be to the persecutors, ene- 
 mies, and adversaries to God's word, the cause of 
 their damnation. 
 
 And this place should greatly fear all adversaries of 
 the Gospel, that they should no more persecute the 
 Gospel, or the faithful preachers of it ; lest they, 
 persecuting the Gospel, get unto themselves eternal 
 damnation in hell. 
 
 And also this jjjace may comfort such, as suffer 
 afflictions for Clirist and for his word, that their af- 
 flictions be not to their hurt, but to their profU., 
 iiealth, and salvation. 
 
 Of this place also we may learn^, that it is evil and 
 
 ^OL. II. Q
 
 2l6 THE FATHKRS OF THE ENGLISH CHURCH. 
 
 da.nniible to persecute, torment, or otherwise to pu- 
 nish ihe true preachers or setters forth of the Gos- 
 pel, or tiiose that hve after the Gospel. For to them 
 this place of Paul threatent th peniition and damn- 
 ation ; and to them that he afflicted for the Gospel, and 
 patientlv suffer, it })romi?eth salvation. So, one work 
 maybe the cause of salvation and damnation : the cause 
 of salvation to the good, and the cause of damnation 
 to the evil. And that thing is not of man, but of 
 God, that so orijereth the matter, that n)aketh the 
 persecution of the Gospel to serve to his glory, and 
 to the salvation of his people. Such is God's good- 
 ness, which turneth the malice of evil men to his 
 glory, and to the profit of others. 
 
 Ver. 29, 30. For unto you it is given, 7wt only 
 that yoiL should believe on Christ, but also sujjer for 
 his sake, and to have even the same sight, irhich you 
 have sL'cn in me, and now hear of me. 
 
 The cause is here shewed, wiiv it VN-as said that 
 afflictions were the cause of health to these Philip- 
 piai7s : and that iiot'of man but of God. For to 
 them it was given, not only that they should believe 
 jn Christ, but also that they should suffer for Christ. 
 And so they by patient sufferiijg, should have health, 
 iife, and eternal salvation. And that this salvation 
 shoukl not be ascribed to corporal afflictions, as 
 tliough aiiiiccions and worldly })ei-s{icutions deserved 
 tliat thing; but to God is t^alvation on?y to be justly 
 attributed. 
 
 Tiiis place sheweth, that faith and patience in ad- 
 versity be gifts of God, and come of God, and not 
 of our miglit or powers, without God's grace : for 
 faith and [jaticnee be gifts of God. 
 
 ylnd to hare the same sight in you, zvhich you 
 have seen in me. It appeareth of this place, that 
 the Pliilippians had stood stifiy in defence of the..
 
 L.RIDEEY. COMMENTARY ON THE PHILIPPIANS. 227 
 
 Gospel, and to have been constant in it, and patient 
 in adversity for it, after the example of Paul, as is 
 written Acts, xvi. The examples of good men 
 help much to virtue and to patience in adversity ; 
 as these Philippians followed Paul in faith^ and in 
 patience of afflictions. 
 
 ii a
 
 228 THE FATHERS OF THE ENGLISH CHURCH. 
 
 CHAP. II. 
 
 Ver. 1 — 4. If there he amongst you any consola- 
 tion in Christ, if there he any comfort of love, if 
 there be any fellowship of the Spirit, if there be any 
 compassion and merry, fulfil my joy ; that you may 
 draw one way, having one love, being of one accord, 
 and of one mind, that there be nothing done through 
 strife and vain glory ; but that through meekness of 
 mind every inan esteem another, belter than himself. 
 And let every man iooh, not for his own profit, but 
 for the prrft of others. 
 
 The Apostle e^horteth all men to the study of 
 concord, and to the unity of the Spirit of God, 
 shewiii£!: irrcat mi^Ciiief to come of discord, and 
 inuch good of concord, peace and unity in Christ; 
 that by that means he might clearly expel discord, 
 and brin2: in Concord and a2:reemcnt in all scoodness 
 and godliness. 
 
 And first of all. note in Paul the Apostle of God 
 great humility and gentleness, that when he might 
 by his authority have commanded them, and charged 
 them under the pain of suspension or excommuni- 
 cation to concord, yet he used not Ins authority, as 
 bishops of Home and their ministers do and have- 
 done ; as " we charge you," " we command you, 
 under the pain of suspension, excommunication, in- 
 terdiction, or such like, to do this or that." But 
 he used a more gentle fashion to win them, and to 
 bring them to fuliil his request, that was by humble 
 petition and desire ; by the which meek and humble 
 hearts be sooner won and overcome than by rough 
 and sharp words, stubborn and froward. And by 
 gentleness he thought he should win them, and 
 bring them to accomplish his purpose, rather than
 
 L. RIDLEY. COMMEXTARY ON THE PHILIPPIAXS. 2-29 
 
 by lordly commandments and evi! thro.J':'nines : 
 teaching all bishops and pastors to use all g'aitleness 
 rather than great threats and cruel punisiiincnts ; 
 and so by gentleness they shall be conquerors. 
 
 If there be any consolation in Christ, if' there be 
 any comfort of love. His InunbKr manner and 
 gentle fashion is now expressed, saying, " If there 
 be any consolation in Christ" in you, ami if any 
 Christian exhortation have place among\s: you, if you 
 will do any thing for Christ's sake, fulfd my rccjuest 
 and accomplish it. If there be any comfort of love 
 in you, either towards God, your neighboui-, or 
 yourself, or your own salvation, do that, I require 
 of you. K there be any communion of the Spirit 
 of God in you ; if the Holy Ghost be amongst you, 
 and you partakers of him and of his gifts, by whose 
 might and power you are all knit together in one 
 body, and made one with Christ Je^us : if there be 
 any tender mercy in you, as should be no otherwise, 
 than the mother hath to the child born of her own 
 body, and one man should have towards another, 
 and be not in you wanting or dried up ; for all these 
 and for the love that you have, not only to me, but 
 to your own souls' health and salvation, fulfil this 
 my request and joy. For there is nothing that caa 
 be to me more joy, than the fullilling of this my 
 request. 
 
 Behold, the gentleness of Paul, by the which he 
 humbly and instantly desiretli them, u hen he might 
 justly have commanded them, and charged ihem by 
 great threats. Unlike to Paul are thoso, that do not. 
 desire, but charge and command under great pains 
 to the breakers, when so wholesome things be nei- 
 ther charged, nor desired to the people. And two 
 things there were, that might have moved them to 
 accomplish his desire, the place from whence Paul 
 wrote these words f that was from the prison, wher^- 
 
 Q. 3
 
 '230 THE FATHERS OF THE ENGLISH CHlfRC'H. 
 
 he was for their sakes and for the Gospel preached to 
 them, and to other Gentiles. And the other, that 
 he speaketh to them after this sort, if you will com- 
 fort me now heing in prison and in honds for your 
 sakes, as I know you would comfort and help me all 
 that you can, if you pity my pains, and be sorry 
 that I am in prison and in bonds, and would do plea- 
 sure to me and comfort me ; do that thing-, which is 
 most to my comfort and joy, which is the accom- 
 plishment of my request. The other thing, that 
 might move them, was the request, and the manner 
 of desire of it, in all humbleness and gentleness. 
 
 That ye draw one wcnj, having one love, being of 
 one accord, and of one mind. Now, is shewed 
 what thing the Apostle so entirely desired of them. 
 He did not desire them, that they si.ould labour and 
 make sure, that he might be delivered out of prison, 
 and out of fetters. He desired not that should be 
 profitable to him or for his carnal pleasure, but that 
 thing that was most for the profit and commodity of 
 these Philippians. Which was, that they should be 
 like affected in manners and conditions, having the 
 true knowledge of Christ Jesu, and their judgnicnts 
 directed after Christ and his learninc;, and that thev 
 should all think one thing, and be of one mind and 
 affection, according to the true measure of Christ's 
 word, having one charity ; that is, being altogether 
 in ])erfect charity and in love : that there should be 
 no hatred nor malice amongst them, that they should 
 be of one mind, and will, and affection, rejoicing 
 together, and having pity and compassion together. 
 
 And here the Apostle declareth, that he was not 
 careful for himself, nor sought his own profit or de- 
 liverance out of prison and bonds. But rather he 
 was careful for others, sought the profit of others, 
 more than his own profit. Here we learn that a 
 dear conscience an.d a just cause delivereth him, that
 
 L. RIDLEY.-^COMMEJTTARY ON THE nilLiri'IAXS. 23 1 
 
 is in prison, from carefulness for himself; maketh 
 him glad rather than sorry or lieavy ; it maketh his 
 pain or afflietion to be to iiim as no pain at all : but 
 that such be careful for oth(M-s, and desire that others 
 may live a life meet for a Christian ; and thev lament 
 the evilness and malice oF evil men, and pray God 
 for the evil, that he will convert them from their 
 eviincss and malice, and so make them good of evil 
 men. And nothing helpeth more that we should be 
 like in manners and conditions, than that we first of 
 all aarree in reliirion and in true holiness after God's 
 word, for seldom they can agree in manners, that 
 be divers in the opinion of true holiness and sincere 
 knowledge of God's holy word. 
 
 That there be nothing done through .slrjfe and va'iu 
 glori/. The cause why he would have them of one 
 affection and mind is, that nothing should be done 
 amongst them of strife, contention, or of vain 
 glory. For many inconveniences and much mischief 
 come of strife and vain glory. Of strife cometh 
 contention, debate, chiding, bi-awliug, fighting, and 
 murder. In contention the truth is suppressed, and 
 falsehood and lies are set in the stend of truth, and 
 the verity is either banished, orelsi> ^ut to silence.^ 
 
 Vain glory expelleth true faith, as Christ stith 
 (John, v"), '' How can yon believe, which do seek 
 glory, one of another r" \'ain glory maketh good 
 works to lose their reward with Christ (Matt. vi.). 
 Vain glory maketh men to condenm one another, 
 and to go by the ears together. Yea, vain glory 
 causeth '^all evil, and maketh men to be contemned 
 both of God and man. Therefore flee vain glory : 
 for there is no cause, why we should desire it. For 
 what have we, that we have not received ? Or what 
 good can we do of ourselves, without God's grace ? 
 Surely nothina:, that i^ good, but all that is evil. 
 Therefore for all good things w^e do, let all thanks 
 
 a 4
 
 ,•232 THE FATHERS OF THE ENGLISH CHURCH. 
 
 be given to God and all glory : for to him it is most 
 due and most convenient. 
 
 But that through meekness of mind every man c-s- 
 teejn another letter than himself, and let every man 
 lock not for his own profit, hut for the profit of 
 others. Two remedies are declared against two 
 vices, that is to say, vain glory and contention. 
 The first is luimbleness of mind, to think himself 
 to be worse than others, and to thmk he hath no- 
 thing, whereof he should be proud, or desirous of 
 vain glory : and that every one should think another 
 better than himself, and worthy more praise than 
 he. For when every man pleaseth himself too 
 much in his own conceit or mind, and thinketh 
 what he doth is best done, and that no man's wis- 
 dom or counsel is to be preferred before his own, 
 and will have his mind accompli-^hed and none else, 
 and that all men's wit or wisdom be nothing, except 
 his wisdom shall approve the same : where such 
 a mind is, there is vain glory, and it must be 
 remedied by humbleness of mind, to prefer other 
 men before himself, and other wits or wisdom before 
 his ov.n, that unity and concord may be had. For 
 amongst proud men, as saith Solomon, there is no 
 concord, but strife ; but amongst humble and meek 
 men there is peace, unity, and concord, and other 
 gifts of the Holy Ghost. 
 
 The other remedy against contention and vain 
 gloiy, is, that every one should search and study for 
 the profit of others, as for his own profit. For 
 when every man studieth, inordinately desireth his 
 own profit, and carelh not what hurt or damage 
 comes to others, so he be well himself; there must 
 needs rise discord, and debate, and many inconve- 
 niences, which chance not where every man studieth 
 the profit of others, and preferreth others before 
 himself. I would they should read and mark dili-
 
 L. RIDLEY. — COMMENTARY ON THE PHILIPPIANS. 233 
 
 gently what the Holy Ghost requireth of them, that 
 be proud and vain-glorious, and more diligent 
 seekers of their own protit, than of others. Yea, 
 whom doth this place not rebuke and condemn ? 
 And let us all pull away all vain glory, and let us 
 study not only to profit ourselves, but others, and 
 be not such as care for none, but for ourselves, and 
 our own bellies and belly cheer. 
 
 This place reproveth us all for too much love of 
 ourselves, and too little of others. It reproveth 
 them that care not what chance comes to others, so 
 they be well themselves, so they live in wealth and 
 pleasure, having all things at v;ill and pleasure and 
 commandment. Let all such remember in the midst 
 of their pleasure, that from these carnal pleasures 
 they shall go; and that to pains, if their pleasures 
 have been with the displeasures, hurt, and injury of 
 others, contrary to God's will and pleasure. 
 
 Ver. 5 — 8. Let the same mind he in you, that was 
 in Christ Jesu, ivhich being in the shape of God, 
 thought it no robbery to be equal ivith God, but made 
 himself of no reputation, and took upon him the 
 shape of a servant, became like another man, and 
 was found in his apparel,, as a man; he humbled 
 himself, and was obedient unto death, even the death 
 of the cross. 
 
 The Apostle here exhorteth us to humbleness, and 
 to seek the profit of others, after the example of 
 Christ Jesu, which so humbled himself, although 
 he was equal with God, the Father, in deity, sub- 
 stance, and divine power, that he was become as a 
 servant, and dejected himself under others, as 
 though he had been the mo-t vile servant, when he 
 was Lord of all lords, and King, above all kings of 
 this world. This thing did Christ to teach us lui- 
 inility, and to humble ourselves: Christ, oeing in 
 the shape of God, equal to God m acity and d^^'ine
 
 534 THE FATHERS OF THE ENGLISH CHURCH. 
 
 power, essence and substance, thought it no robbery 
 in him to be equal vvitli God, thai is, he thought 
 by no unjust title he had possessed that honour, and 
 that uc> injury was done to God, the Father. For 
 Christ is God, as the Father is God, and Christ and 
 the Father be one (John, xvii.) saith Christ. " I 
 and my Father are one." And therefore he knew, 
 he should not lose that title, that he should be equal 
 with the Father in substance and deity ; and feared 
 not the losing of it, as those do, that by robbery or 
 unlawfully get any name or title of honour or dig- 
 fiitv. Christ, being by nature God, thought it no 
 robbery for him to be equal with the Father. 
 
 If Christ did humble himself, who was our Lord 
 and King, it is a shame for us, servants and subjects, 
 to be proud ; seeing we have nothing good, but of 
 him, by him, and for his sake ; as John teacheHi 
 (John, i.) : " All things are by him, and without 
 him notiiing was made." This place sheweth in 
 Christ two natures, that is to say, his divine nature 
 and his human nature. After his divine nature he 
 is God, and always equal to the Father. After his 
 human nature he humbled himself, and took the 
 sh.ape of a servant upon him, and in shape and 
 manner of living was a man, and took all the infir- 
 mities of man upon him, sin only excejjted (for he 
 never sinned, nor in him was any craft found). And 
 thus Christ did humble himself; that by his humble- 
 ness he should exalt us, and brinar us to heaven, and 
 by his example of humility re{)rove our arrogant 
 hearts and stomachs, and teach humbleness of heart 
 and mind in words and works. 
 
 And not only Christ humbled himself in the shape 
 of a servant, or as a servant, but also he humbled 
 himself to death, and that to the death of the cross, 
 that by his death we should be delivered from death. 
 For by death he overcame death, and brought us.
 
 X.EIDLEY. — COMMENTARY ON THE PHIL'IPPIANS. 235 
 
 that were dead by sin, to eternal life, unto the 
 which we should never have corne, if Christ had not 
 suffered death for us, to bring us to life. 
 
 Ver. 9 — 11. Tlicre fore hat k God cocalted him ^ and 
 given him a 7iame, which is above all narjies, that in 
 the name of Jesus every knee should boiv, both of 
 things under the earth, and that all tongues should 
 confess, that Jesus Christ is the Lord, unto the praise 
 of God, the Father. 
 
 Because before he shewed the humility of Christ, 
 and that unto tlie death of the cross ; that no man 
 should think Christ ahvay to be in that humbleness 
 of the cross ; or think that Christ was so received of 
 the Father of heaven, as he was of the world : now 
 he sheweth of the exaltation, or of the glory of 
 Christ, that followed his humbleness of the cross, 
 that no man should think rnen to lose any honour 
 or glory by humility, but rather to get thereby high 
 honours with men, and great glory with God. For 
 the Scripture saith (Mutt, xix.) that " he, that 
 humbleth himself, shall be exalted, and he, that 
 exalteth himself, shall be humiliated and made low." 
 And here of a reward, that is, of exalting, lie ex- 
 horteth men to humility, after the example of Christ 
 Jesus. We may be ashamed to be proud, when our 
 Lord and Master is humble. And if we will or de- 
 sire to be exalted, let us be humble and lowly in our- 
 selves ; for the way to high honours is by humility, 
 and by the cross, although iiesh and worldly wisdom 
 do not iudge so, but the contrary. 
 
 He saith, that God hath exalted Christ Jesus to 
 high honours, and given him a name above all names. 
 Which saying is to be understood not so, that Christ 
 was not always in highest honours; or that his name 
 was not always abov.^ all other names, after his deity 
 and divine nature, by the which he was like to the 
 Father, and om Witli liim in substance^ deity, and
 
 236 THE FATHERS OF THE EXGLISH CHURCH. 
 
 glory : but this is spoken after liis human nature, 
 and after it he was exalted to high honours and to 
 a name above all other names. And his name is 
 taken in this place, as ofttimes in Scripture, for his 
 power and majesty, which Christ had above all other 
 powers and majesty above all creatures in ihe woild,; 
 that ail creatures in the work), in heaven and in 
 earth, should be obedierit to him, should bow their 
 knees to him, and give him honour and reverence, 
 and acknowledge him to be Lord over all creatures. 
 
 And that all tongues should confess, that Jems 
 Christ is the Lord, unto the praise of God, the Fa- 
 ther. God hath exalted Christ Jesus also, tliat all 
 tongues of angels, of men, and of all other crea- 
 tures, Should confess Christ Jesus to be Lord over 
 them all, and that of him have they health, life, and 
 salvation, and of none other, but of him alone, and 
 by him, and in him : and that unto the glory of 
 God, that all things should be done to God's glorv ; 
 and that so to honour Christ, is to the glory of the 
 Father. 
 
 Ver. 12, 13. Wherefore, my dear I'clmred, as yc 
 have alway obeyed (not only in my presence, but now 
 also much more in my absence), even so icork out your 
 own satiation with fear and trembling. For it is God, 
 which ivorheth both the will and the deed, even of hi^ 
 6wn good tvill. 
 
 Of those words that go before, he now, as \i 
 were, gathereth a conclusion after this wise : You 
 see, what is the love of Christ towards you, that 
 did redeem you from sin, death, hell, and the devil, 
 and all the thraldom of the devil ; and that by no 
 corruptible thing, but by his precious blood (1 Pe- 
 ter, i.). You also have heard, what was Christ's 
 humility unto the death of the cross for our sakes, 
 to bring life unto us all by his death, an.I how he 
 sought always the health 'and salvation of others. 
 
 4
 
 t.RIDLEY. — COMMENTARY ON ^Hfi PHILIPPIANS. 237 
 
 Do you such like, as Christ did, be humble and 
 meek, loving and charitable : always seek the profit 
 of others, and continue in the same, and you shall 
 be exalted with Christ unto glory, not by yourselves^ 
 but by Christ. 
 
 And here he exhorteth them after this manner; 
 Deal- beloved, hitherto you have been obedient to my 
 counsel, which I did give you for 3^our health, both 
 in my presence and absence, and you have been fol- 
 lowers of Christ, walking according to your voca- 
 tion ; now do that, which I desire of you for your 
 profit. And here he praiseth them for their true 
 obedience to him, that by that means he might make 
 them now more obedient to his wholesome counsels, 
 and to do them with more gladness. So, we learn 
 that we should do good, not only in the presence of 
 the pastor, but also in his absence ; as the servant 
 is bound not only to do well in his master's presence, 
 but also in his absence (Eph. vi.). For in so doing 
 they serve God, which is present always, and always 
 doth see them, and look upon tliem ; and they, 
 truly and faith. fully serving their master, do serve 
 Ood. So, let us alway be obedient to God, and to 
 his word, be humble and meek, seeking alway things 
 profitable to others, and we shall be sure to be ex.-r 
 alted with Christ to glory in heaven. 
 
 JV'uJi fear and trembling luork your own salvation. 
 Here is shewed what thing he would have them to 
 do now in his absence. Tliat they should do and 
 work, not those things, that should tend to profit 
 and commodity to him, but to their own health anci 
 salvation : and that they should work their own sal- 
 vation with fear and trembling, as tiiey do, which 
 work with fear and dread ; they take good heed that 
 nothijig be done amiss, or otlicrwise than it should 
 be dqne. And he biddeth them work their own sal- 
 vation I not that he meant, they could do that thing
 
 238 TItE FATHERS OF THE ENGLISH CHURCH. 
 
 without Christ, or without the grace of God (for 
 that they cannot do, as it followeth afterwards here)', 
 but he thought to have concord, unity of the Spirit 
 of God, humbleness of mind, to seek the profit of 
 others. For these be things pertaining to salvation, 
 and those that do these things he calleth to work 
 their own salvation. For these works they do, that 
 shall be saved by Christ ; and those that shall not be 
 saved, do not these works, but contrary works. 
 
 For it is God, that luorketh in you, both the will 
 and the deed, even of his own good ivilL These 
 words he addeth, lest any man should attribute or 
 ascribe his own health, justice, or salvation, to his 
 might, power, merits, or works, done by him, or 
 them, without God's grace, or without Christ. 
 Therefore he saith, that it is God that worketh in 
 us, that we do will good things, and that we dd 
 good works; and that of his own good will "and 
 mind, and not for our good wills sake. For we, 
 without God's grace, cannot will any good thing of 
 ourselves, as of ourselves : but we, helped with the 
 grace of God, do will and do good things by God's 
 grace, by the which our will, of itself evil, is made 
 conformable to God's will ; and so willingly and 
 gladly we do good things. 
 
 Mark also here, what manner of speaking the 
 Scripture useth, which, when it doth seem to ascribe 
 to us, or to our works, our justification, health, or 
 salvation, by and by after it doth, as if it would cor- 
 rect itself, either by some words going before or 
 coming after, lest to man it should be attributed or 
 given, what is due to God, or to Christ Jesus, who 
 is the principal author of all good works and deeds. 
 And surely no good tlK)ughts,Vills, deeds, or works, 
 can be in us without God's will preventing all o\u- 
 thonghts and wills, and workiue with our wills, when
 
 t.RJDLET. COMMENTARY ON THE PHIUPPIANS. 23(; 
 
 made conformable to GodV good will, as is said 
 ber;re. 
 
 Ver. 14 — 16. Do all things without murmurin^s 
 and disUii'ings, thiU ye viajj be blameless and pure, 
 and the children of God, without rebuke in the midst 
 of the crooked and perverse nation : amongst ivhoni 
 see that you shine, as lights in the world, holding fast 
 the word of life unto my rejoicing in the day of Christ, 
 that 1 have )iot run in vain, neither laboured in vain. 
 
 Here the Apostle moveth them to join to concord, 
 and humility, good living and pureness of life, and 
 that they should do all things without murmuring or 
 contentions, disputing or troublesome reasoning in 
 matters above their learning or capacity. He would 
 not 'have them to murmur, either against God, or 
 against potentates, or powers, as the people of Israel 
 in the wilderness did against Moses, Aaron, and 
 Hur ; lest tliey should be smitten of the fiery ser- 
 pents, as they were, for their murmuring. For God 
 would have men to do good, and to work good u'orks, 
 of a good heart and cheerful mind, and not of a 
 loathsomeness, as some do, ever murmuring against 
 God and against man, never content with their 
 chance or sort of living ; but ever niurmuring either 
 against God, that giveth no better living, or against 
 some men, who they think have better living than 
 they have, or better living than they have deserved. 
 
 He excludetli here also all contentious reasoning 
 in matters pertaining to salvation, and willeth that 
 all communication in such mattei's should be done 
 with humblc;ness, and meekness, and of a good 
 mind, with all sobriety, only for that intent to know 
 the true honour and worship of God fi-om the false, 
 and for the am.endment of their life, that they may 
 know how to live better. 
 
 That ye may be blameless and pure, and the chil- 
 dren of God without rebuke, in the midst of the croQkeJ.
 
 '2 10 THE FATHERS OF THE ENGLISH CHUCRH. 
 
 and perverse nation. The Apostle rcqiiircUi of thi'in 
 an holy conversation of living, pure and clear from 
 all vice and sin, that no man n)ay justly reprove 
 them for any fault : yea, he would have them live 
 so holily, that they should be without all oficnce, 
 given by word or by deed, to any man. Yea, that 
 they should he faultless, that no heathen nor perverse 
 men should have any just occasion to be ofFcnded 
 with them, or to report evil of them. Although 
 no man can live so holily in this world, but there 
 will be some, peradventure, that will speak evil of 
 him ; yet the Apostle would have us to live so godly, 
 that no man coukl reprove either us, for our life or 
 for our doctrine, or for our reli<i;ion ki'r|))ug-. 
 
 There are some men, so evil of themselves, that 
 they will speak evil of the best livers, and from their 
 evil tongues and slanders no man can ilee, or be sure 
 to be lice from their evil reports, or malicious words. 
 As Christ himself, although he never oflended, never 
 did I'ault or tresjiass ; yet he was not clear from mis- 
 report and slanderous rebukes of evil men. How 
 much more c:ni we not be clear from evil tongues: 
 for who is he, that can stop all evil tongues ? 
 
 Amonsrst whom, see, you shine, as livjus: in the 
 tvtrld, unto my rejoicing, in the day of Christ, lie 
 would that they sliould'shine, as lights in the midst 
 of a perverse uiition : he would have them live so 
 holy, and so without fault, amongst evil men, that 
 evil men could h;i,v(^ no just cause to sj)eak evil of 
 them. I^ut that they should report all goodness of 
 them, and glorify (iod by their virtue and holy 
 hving, as is taught Matt, v. " Let your light so 
 shuie before men, that they may see your good 
 works, and^ glorify Ciod the Father, uhirh is ill 
 heaven." This place reproveth all tli(;m, th.it livcJ 
 evil, that give just occasion of ofleiicc to others.
 
 .L.UIDT-EY. — COMMi:NTAll.r ON TlirU'Ifl Lll-JM AN.^. 241 
 
 tMflicr by wtwd, dcetl, or other couvcrsalioii of 
 living. 
 
 'J'his place eheekelh froward nien,r,hider.s, brawlers, 
 f)^o;hters, railers of othiM-s, and all that hurt others 
 hy their eorrnpt maimers, or hy lllthy word^ draw 
 others to c;vil, or provoke others to that thing-, that 
 is evil and contrary to God's will. 
 
 Jltfldiu!^ J'asl ihe luord ojliff: to his rcjoivins^. He 
 would, that they sliould in no wise let go the word 
 of life, which is (jod's word, and called the word of 
 life, heeause it bringeth life with it to all believers 
 and doers of it. yVnd as the light sheweth the 
 straigfit way iVoni the wrong way, and a sure way 
 from jK-rils and jcoj)ardies : so the word of (rod, it 
 sheweth the straight v/ay to h(;aven, and biddeth us 
 beware of that way, that bringeth to d<'ath, hell^ 
 and damnation. It sheweth what things men should 
 take, and what thing they should refuse and for- 
 sake. 
 
 This j)lace sheweth how profitable the word of 
 God is to nw, that it is so ])ro1Itable and so necessary, 
 that without it we cannot live a life acceptable or 
 [)leasant to God ; for it is th<' fo(jd whereby the soul 
 iiveth (Matt. iv.). And it is the light to give light 
 to our feet, for, wanting it, we walk in darkness, 
 knowing not whelher we go to life or death, hea- 
 ven or'hcll, to God or to the devil. They, that 
 take not God's word, think ofttimes to please God, 
 wbcMi they disj)lease him, and lun into dan)nation, 
 dunking to do works of salvation. As in times past, 
 we, wariting the light of holy Scrij)tures, have wan- 
 xlered in strange hills, vales, mountams, woods, and 
 pastures, seeking saviours, oth(M- than C'hrist ; takmg 
 death for life, 'thinking darkness to be light, and 
 lies for the truth. But, thanks be to God for his 
 goodness, tlu; liglit is sprung uj) to such, as sat in 
 darkness, and in the region of the shadow ol" death; 
 
 \0L. II. It
 
 242 THE FATHERS G¥ THfe ENGLrSH CHUHCIK 
 
 the night is gone, the day is come, as the Apostle 
 saith (Rom. xiii.) : " Therefore let us put away 
 works of darkness, and put on the armour of light, 
 that in the day we may walk honestly without 
 
 fault." 
 
 And these things he desireth, that he might re- 
 ioice in them and with them, unto the day of Christ 
 Jesus ; that they might walk in faith, hope, cha- 
 rity, humbleness, patience, unity of spirit ; seeking^ 
 the profit of others, shewing with all good works in^ 
 the midst of an evil nation of people. Their doing 
 thus, was great rejoicing and glory to the Apostle, 
 so that nothing could be more joy to him, than 
 that was, as nothing is more rejoicing to a master, 
 than is to hear his scholars go forwards in good learn- 
 ing and godly virtue, and to persist in it, and eveif 
 more and more increase in learning and virtue. 
 
 That I have not run, nor laboured in vain. The 
 Apostle would have run in vain, and lost his labour,^ 
 among these Philippians, if they should have shrinked 
 from Christ, from his word, from faith, hope, cha- 
 rity, and from good works, which things should have 
 been a great grief to him, as it is a grief to the 
 master, when his scholars do not profit, nor go for- 
 wards in learning and virtue, or shall at any time go 
 backwards, forsaking learning and virtue. This place 
 V'illeth us to rejoice in all them, that increase in 
 learning, virtue, and goodness ; to be sorry for the 
 contrary, for decay of learning, virtue, and godly 
 Conversation of living ; and it rcproveth all them, 
 that rejoice in evil, and be glad of others' adversity. 
 
 Ver. 17, ]8. Yea, and though I he offered up 
 lipon the offering and saerjfioe of your faith, Tarn glad, 
 and rejoice ye with me. Now, the Apostle turneth 
 liimself to his afflictions, the which he speaketh of 
 ^in the first chapter before, and he speaketh after thi?> 
 iorl. I am not sorry for mitiu itfflictioiis-, which I
 
 L. RIDLEY. COlriVIENTARY OJf THE PHILIPPIANS. 243 
 
 suffer in prison for you and for the Gospel's sake, 
 but further even for the Gospel of God I am con- 
 tented to be offered np and to die. And if it shall 
 chance me to die for the Gospel's sake and for your 
 profit, I have wherein I may rejoice, not only for 
 my own cause, bat also for you. For myself I may 
 rejoice, that our Lord Jesus hath vouchsafed me to 
 suffer for his name and Gospel, and so by suffering 
 to be made partaker of his death and of his glory. Jn 
 you I may rejoice, that by me you, being instructed 
 in the faith of Christ Jesus, are made a thankful sa- 
 crifice unto God, and content to suffer with Christ, 
 and so by suffering are made partakers of his passioii 
 and glory. If for many causes, saith the yVpostle, 
 mine afflictions, bonds, and death are pleasant to 
 me, as they be indeed, then they should not be to 
 you bitter or grievous : because I have you all as? 
 fellow -partakers of my joy and comfort. For it is a 
 laudable thing to suffer for the Gospel's sake, and all 
 afflictions for it, are to be counted as gladness and 
 comfort. 
 
 And here, peradventure, the Apostle doth allud© 
 to the thank-offefings and sacrifices offered up to 
 God in the old law. As if he should say ; If it shall 
 chance me to be offered up, or to be killetl, because 
 I have preached the only sacrifice of Christ, once 
 offered up for the sins of the world to be purged, to 
 be a sufficient sacrifice for ever to take away all the 
 sins of the world, and if by this preaching I have 
 preached and made you a lively sacrifice, acceptable 
 and pleasing to God ; therefore I rejoice, and you 
 shall rejoice with me also, if this thing shall come to 
 pass. 
 
 Ver. 19 — 24. / trust in our Lord Jesus to sond Tl- 
 motheus shortly unto you, that 1 also may be of good 
 comfort, when I knoiu ivhat case you stand in. For 
 i have 710 vian, that is so like minded to me, ivhich 
 
 B 2
 
 ii4 THE FATHERS OF THE £\^GLISH CBURCH. 
 
 ivilk so pure affection careth for you. For all others 
 seek their own, not that ivhich is Jesus Christ's. But 
 ye know the proof of hiin^ for as a child tuifo the 
 father, so hath he ministered unto me in the Gospel. 
 Him I hope to send, as soon as I know, how it will 
 go with me. But I trust in the Lord, that I also inij" 
 self shall come shortly. 
 
 The Apostle shcweth his great love and care which 
 he had lor these Philippians, and for their comtort 
 he trusted in the Lord, that he should send to them 
 Timotheus, Vvhom he highly commendeth unto 
 them, which both would teach them by the v/ord of 
 God, and also be as diligent to profit them, as I, 
 Paul, if I were present amongst you. For he is none 
 otherwise affected towards you, than I myself. And 
 he is as careful for you, as I am, and would as gladly 
 profit vou. Yea, he will confirm you in the true 
 faith of Christ Jesus. This Timotheus I send unto 
 -you, that he might know your state, and that you 
 might be of one mind, humble and meek, ver)' con- 
 stant in true faith and love of God and of his word j 
 .and that from it you do not shrink for [ifflictions^ 
 jior yet for fear of any man, and that he might cer- 
 tify me of your state, that I might be glad and re- 
 joice with you. 
 
 Paul here commendeth Timotheus, both for his 
 good mind which he had to God and his v*'ord ; and 
 also for tlie zeal, which he had to profit them. His 
 learning, his sobriety, and otlier virtues he needetli 
 iiot to commend to them, for they should be de- 
 clared in himself, when he came amongst them. Ti" 
 motheus is here commended of Paul for his virtu® 
 *nd godly learning ; of tlie which we may learn, what 
 becometh a taithful minister of Christ, and for what 
 things he shoidd be esteemed. ' 
 
 Also, this place sheweth, to v.hom bishops should 
 e.owmit weighty matters, as the cure of their flocks
 
 ■1.. RIDLEY. 'COMM^XTARY OX THE I'lIILirriAXS. 245 
 
 and of souls ; surely to none other, but to proved 
 men, of good fame and name: to men well learned 
 in holy Scriptures, as Timotheus was : and to them 
 that do not seek only their own filtliy lucre, carnal 
 ease, rest, or pleasure, but above all things those tilings 
 that pertain to Jesus Chri!>t, and to the health and 
 profit of others ; and especially the health of tlieir 
 souls that are committed to their spiritual charge : 
 lest the bishops suffer pain for the blood of them, 
 that perish by their negligence, and the blood of 
 such as perish be required of their hands, which 
 committed the cure of souls to the unlearned and to 
 the blind, that one blind man should lead another, 
 and so both fall into the ditch. 
 
 And that is the great cause why the world is so 
 blind and ignorant, and haters of God's word, or so 
 httle regard it, for as the priest is, so arc the people 
 for the most part. If the curate love God and his 
 word, the people do likewise love God and his word. 
 If the curate be ignorant and unlearned, blind both 
 in learning, judgment, and in affection, liis ilock 
 ofttimes be such like. And so both the unlearned cu- 
 rate, or pastor, andhisfiock,hatingGod and his word, 
 ehall perish in their faults. And so will the bishops 
 that committed the cure of their sheep to such greedy 
 wolves and lions. 
 
 For all others seek their oicn^ not that which is in 
 Jesus Christ. The Apostle complaineth of ministers 
 of the Gospel, and of others tb.at were about him, 
 that sought rather their own glory and profit, than 
 the glory of God, or the protit of others. Much 
 more we now in our time may complain upon such 
 unfaithful Gospellers, as they would be called, which 
 do not regard God's glory, or his word, further 
 than it doth make for their carnal liberty, worldly 
 .profit, honours, and dignities, and voluptuous liv- 
 ing. And yet they will be called Gospellers and fa- 
 
 * 3
 
 246 THE FATHERS OF THE ENGLISH CHURCH.' 
 
 voLircrs of God's word, wlien their works do shew, 
 that they favour God's word only for their carnal 
 pleasures and worldly commodities, and make God's 
 word to serve for their carnal purposes, and so they 
 abuse God's word. But by such talkers and not 
 doers of God's word the holv word of God beareth 
 evil, and is evil reported of. 
 
 For many say, that there is no man so carnal, so 
 sensual, so covetous, so desirous of goods, riches, 
 lands, possessions, honours, dignities ; so crafty, 
 60 false in word and deed, so disobedient to all good 
 order, as some of these be, that would be called Gos- 
 pellers, or favourers of God's word. But although 
 some be such carnal men and abusers of God's holy 
 word, despising all good ordinance for their carnal 
 liberty to be fultilled ; yet the more part of the Gos- 
 pellers, as I trustj be good men, and use the Gospel 
 to God's glory and to the profit of their own souls 
 and of others, fleeing all carnal libeity, and obeying 
 with a;ladnes5 all Q-ood and 2:odlv ordinances. And 
 for one or two evil, all ar j not to be condemned, nor 
 to be railed on, or esteemed evil, but he thatabuseth 
 a good thing, he is worthy of blame, rebuke, and 
 punishment, and none other. 
 
 But ye know tJie profit of khn : for as a child luito 
 the father^ so he ministered unto me in the Gospel, 
 You know Timotheus well enough ; I need not 
 greatly to commend him to vou, whose learning and 
 sobriety are known well enough to you. He hath 
 served and ministered here at Rome to me in prison, 
 as the son should to his father, v%ith as great diligence 
 and faithfulness. And him I trust to send siiortlj 
 unto you, after that I shall know what may become 
 of ^ me. For the Apostle looked, that he should 
 shortly be called before Nero to justice, and then 
 either to be put to death, or else to be delivered out 
 of prison, and out of bondc. But rather he tliought
 
 -i.RIDLET. COMMENTARY ON THE rHILIPI'I AXS. 24? 
 
 he should be delivered froni tlie cruelty of Nero, 
 and as soon as this should be done, iie promised 
 to send to them Tiinotheus to their 'conilbrt and 
 rejoicing, as he trusted to the Lord, to whose 
 will lie committed the whole matter, teaching us so 
 to do in all things, and not to Le slothtul or negli- 
 gent i:i our office, or in our vocation. 
 
 Ver. 25 — 27. Neueriheless, I thought ii neccssaii) 
 to seiul unto you the brotlier, Epaphioditus, uhkh ii 
 viy companion in labour, and my fellow-so/dicr, and 
 your apostle, and mjf vuiiister at my need : for fo 
 much as he longed after you all, and was full of hea- 
 viness because ye had heard that he v:as.sich. And no 
 doubt he was sich, and that nigh unto death, but God 
 had mercy on him, and no! on him only, but on me 
 also, lest 1 should have had sorrow upon sorrow. 
 
 Paul did not send to the Philippians now Timo- 
 theus, whom he commended to them so highly, but 
 one Epaphroditus, a faithful minister and preacher of 
 the Gospel, and the apostle and true pastor of these 
 Philippians. This Epaphroditus brought to Paul in 
 prison money and other necessary things, sent from 
 the Philippians to help and comfort him in prison. 
 This Epaphroditus Paul did send again to the Phili[)- 
 pians with much praise and commendations, for his 
 diligent service to him in prison, and for his faithful 
 ministration of the Gospel. 
 
 This place sbeweth, that it is lawful sometimes 
 and good to praise ministers faith.ful and diligent in 
 their vocation. Mot that thereby they should be 
 .proud in themselves, but more humble and meek, 
 and more studious to increase virtue and good learn- 
 ing, for the which they be commended of good mcai, 
 although they themselves think they be not wor^ 
 thy of such commendations. For they that de- 
 sire praise or laud of men, lose their reward before 
 Ppd (Mi)tt. vi.). They for that very desire be un-- 
 
 ? 1
 
 24S THE FATHERS OF THE ENGLISH CHURCK. 
 
 worthv of praise, and they shall lack their praise of 
 God which they desire or look for from men. 
 
 It appearethof this place that Epaphroditus, whom 
 Paul here callcth his fellow and companion, and the 
 apostle of these Philippians, was their peculiar and 
 proper pastor, assigned and appointed specially to 
 these Philippians, and that he had of them all things 
 necessary for his living, and that he gathered of 
 them certain money or subsidy, and carried it to 
 Paul in prison, and there served hhn, providing for 
 "Paul such things as were necessary. Epaphroditus, 
 being absent from the Philippians, his proper flock, 
 and being sent to Paul to serve him in prison for 
 lack of other ministers, doth shew that the proper 
 pastor may be sometimes absent from his flock for 
 certain causes (as here Epaphroditus was absent from 
 these Philippians), so they be absent for like causes 
 as he was : and so that in their absence their flock 
 be not left without a faithful pastor, as Paul left Titus 
 in Crete, and Timotheus at Ephesus, when he went 
 abroad preaching the Gospel of Christ Jesus to otlier 
 people and nations of the Gentiles, winning thenl 
 to Christ. 
 
 So I would desire that all pastors and bishops, 
 that if they be absent from their special cure, that they 
 should not be idle, live in carnal pleasure and rest, 
 but be occupied in preaching and teaching God's 
 holy word to others as Paul was. This Epaphroditus 
 ministered to Paul in prison all things necessary for 
 him, bringing to Paul a subsidy from the Philip- 
 pians, and served Paul in prison, as an hired servant 
 " should serve his master, diligently and faithfully. 
 
 Here we may see, that amongst the Gentiles, pri- 
 soners were not so straitly kept m prison, but that 
 there was ]3assage to any man to come and go at 
 their })leasure, without any evil suspicion, and with- 
 out all blame. As you may see here, to Paul "i
 
 t.ElDLEY. COMMENTARY ON THE PHILIPPIAXS. C-lf) 
 
 prison resorted divers, which did minister to him 
 necessary things, and who were to him as -servants, 
 whom he might have sent to do his husinpss,as here 
 lie had I'imotheus and Epa])hruditus. Wjierefore, 
 this place doth also shew, that it pertaineth to the 
 livinp-ofthe ministers of God's word to have servants 
 to serve them, to minister to them necessaries, whom 
 they may send on their business. So, should a pastor 
 of God's word have a living, not only suliicient to 
 find liimself necessaries, as meat, drink, cloth, ap- 
 parel, house, fire, books ; but also to find him ser- 
 vants and ministers necessary, that lie in his study 
 of divinity may have no trouble, nor care for any 
 thing necessary to him. 
 
 Paul desired to send to these Philippians ratlicr 
 
 Epaphroditus, thanTimotheus, to comfort them, and 
 
 to deliver them from their heaviness which they were 
 
 in, because they heard that Epaph.roditus was very 
 
 sick, and at the point of death. Therefore, to see 
 
 Jiim recovered from his sickness should comfort them 
 
 more, than if he should have sent Timotheus to 
 
 them. And here is a great argument of love to the 
 
 pastor, when he desireth to take away all heaviness 
 
 fiom his flock, and again an argument of love of the 
 
 people to their pastor or curate, when they are sorry 
 
 for their pastor to be sick, or any adversity to chance 
 
 to him, and they cannot be merry or glad, till they 
 
 hear he be made whole, or delivered fiom his trouble. 
 
 As these Philippians were in great heaviness for the 
 
 sickness of Epaphroditus, and were merry, when 
 
 they did see him recovered from his sickness, and 
 
 therefore Paul sent rather Epaphroditus to them than 
 
 Timotheus. 
 
 And as you heard that Epaphrodilus ivas sick, so 
 he teas without doubt, and that vis^h nnto death ; 
 of the which we may here learn, good men not al- 
 -^vays to have been without sickness of the body. Eor
 
 230 IIIE FATHERS OF THE ENGLISH (tftritCH. 
 
 such sickness is common both to the good and the 
 evil, yea, ofuimcs the worst sort of men have more 
 lieahh and wealth, and pleasure, riches, and glory 
 of this world, than good men. For by tribulation 
 iind afflictions God proveth and trieth his elected 
 people, whether they will be constant to him in 
 faith, hope, charity, patience, &c. or no. 
 
 But peradventurc, some will ask here why Paul 
 did suffer Epaphroditus to be sick and at the point of 
 death, seeing that Paul healed so many from sick- 
 ness, and restored them to health again ? Why did 
 he not this to Epaphroditus ? To this Ambrosiuf^ 
 maketh answer, saying, " Miracles done by the 
 Apostles were made for the infidels' sakes, and not 
 for the faithful." Furthermore he saith, that" God 
 proveth his elected people with many and divers af- 
 flictions, to prove their constancy and })atience.'* 
 And finally he saith, that " signs and gifts of healing 
 were not in the Apostles at their will and pleasure, 
 but when the will of God was that they should heal 
 or do miracles, and when the glory of God did re- 
 quire them to the confirmation of his word, and for 
 the profit of the people, when they were done." 
 
 But God had mercy on him, and not on him onJi/y 
 but on me also, lest I should have had sorroiv upon 
 sorroiu. Here is shewed, who taketh away sickness 
 of the body, and who dclivereth men from their bo-! 
 dily sickness : surely none other, but God the ere-, 
 ator and governor of all things. Therefore God is 
 to be called upon in all adversities, sickness, and 
 tribulations by Jesus Christ, our mediator and advo-, 
 cate to the Father of heaven (1 John, ii.). Know 
 of tliis ])lace that the Apostle saith, that God not 
 only had mercy on Epaphroditus, whose sickness he 
 took away, but also on himself being in prison, that 
 he should have a faithful servant to minifstcr to hifn 
 necessaries in prisop.
 
 |[..BIDLEY. COMMENTARY ON THE PHILirPlANS. 151 
 
 And here we learn that it is of tlie mercy of CkkI, 
 that siclcness be ])ut away, and tliat those that be 
 fiick be made whole; and not of any virtue or holiness 
 of any hewn stone, carved or painted post or pillar, or 
 of any image made, carved, or painted. Wherefore, 
 they have erred from the truth, and have robbed 
 God of his glory, who have ascribed health of body 
 to this or to that image made of stone, or of wood, 
 and not to God alone, and to him alone have not 
 given due thanks, as to the only author of their health, 
 and of his alone mercy and grace. 
 
 The Apostle sheweth another cause of the mercy 
 of God to him, in the recovery of health to Epa- 
 phroditus, that he should not have sorrow upon sor- 
 row. H^re, you may see Paul not to be clear from 
 all afflictions of the flesh, as from all joy and sorrow, 
 but to such carnal affections to be subjected, and to 
 have sometimes been troubled vyith all, as other men 
 be, living in this world. Wherefore, they that think 
 the Apostles to have been without all joy, gladness, 
 or heaviness in this body, do not think as they should 
 of the Apostles : but think them as dead stones and 
 logs without life or sense; for so they were not, but 
 rather as Paul was, who was sorry of Epaphroditus* 
 sickness, and glad of his amendment. 
 
 Behold, the life of a good man is very profitable 
 to the living people ; and therefore they rejoice at 
 his corporal health, and be sorry for his sickness or 
 his death, but not as the heathen do, as if there were 
 no life, joy, nor bliss after this ])rcsent life in the world 
 to come, where good men shall be made immortal, 
 and in such joy, bliss, and glory, as " no tongue 
 can tell, nor heart think that glory that God liath 
 prepared for them, that shall love him to the end of 
 
 their live."?." (J Cor. ii.) 
 
 Ver. 28—30. I have sent him therefore the jnore 
 hastilij, that ye might see him and rrjoice again, and
 
 '252 *rilK FATHERS OF THE EXGLISH CHL^CH. 
 
 fJmt I also might have the less sorroiu. Receive hint 
 therefore in the Lord tvith all gladness, and make 
 much of such: for because of the ivork of Christ Jieivent 
 so far, that he came nigh to death and regarded not 
 his life, to fulfil the service^ tvhich ivas lackirig on your 
 part toivards me, 
 
 Paul now sent to the Philippians Epaphrodltus, 
 that in the sight of him they slioiikl greatly rejoice, 
 and in his amendment from his sickness : -and their 
 rejoicing was a sufficient proof tiiey loved him. 
 And so it becometh the pastor to be loved of his 
 flock, that they may both rejoice at his coming 
 to them, and also at his deliverance from sickness or 
 other adversity. 
 
 And this place reproveth evil pastors, that be not 
 loved of their parish, because of negligence of their 
 office, and also for their unprofitableness amongst 
 their flock. Behold, the Apostle was very careful 
 for these Philippians. He woftld rather lack the ne- 
 cessary service of Epnphroditus, than that they 
 should lack their comfort and joy by the absence of 
 him from them. For Paul ^^■as not sorry for the 
 joy of these Philippians^ but rather was without 
 sorrow and all heaviness, that he might do the of- 
 fice of charity the better, that is, to rejoice with 
 them that rejoice, and weep with them that weep. 
 
 Receive him in the Lord therefore tvith all gladness. 
 He, that hiddcth them rece^ive Epaphroditus, sent 
 to them with all gladness and in the Lord, bidding 
 them to set much not onlv by him, but also by all 
 them that be such like as he is, that is, faithful 
 preachers, and teachers of God's word, which be 
 wortliy double hcmour (I Tim. v.), and reverence, 
 not for their own sakes, but for the word thev preach, 
 and for their Master's sake, whose word and wiU 
 they teach. 
 
 And this place checketh all thcm^ that rail upon
 
 X.RIDLEY. — COMMENTARY ON THE PHILIPPIANS. '233» 
 
 preachers, teachers, or setters forth of God's holy 
 word, and that contemn or despise such preachers, 
 or make of them a laughinp^ or mocking stock, be- 
 cause they do not approve the manners and fashions 
 of this world. 
 
 Make muck of such, because of the tuork of Christ:. 
 He willeth them to make much of Epaphroditus, and 
 of such faithful ministers of God's word, that car& 
 not for themselves but for others, and care not what 
 pain or labours they take, so they may profit others, 
 yea, that care not for their lives for the Gospel'sK 
 «ake. As this Epaphroditus refused no labours to 
 «erve Paul in prison, and had none or little respect to 
 his own body, and by reason of his great pains lie, 
 cast himself into sickness, so that he was nigh unto 
 death, he chose rather to serve Paul in prison with, 
 the infirmity of his body, than to be in health to fol- 
 low the worldly honours and pleasures of the flesh. 
 
 To fulfil the service which ivas Ictching on. your part, 
 fowards me. Here is the cause shewed, why Epa- 
 phroditus was so diligent to serve Paul and put him- 
 self in such jeopardy of sickness. It was to fullij, 
 their office and duty, which they ought to have 
 done to Paul ; therefore he saith, that duty which 
 you ought to have done to me, this Epaphroditus 
 Iiath fulfilled it in your presence to me by his service, 
 done to me for you. Therefore, you should receive 
 him with Madness and love him. 
 
 And here you see, wliat service the people owe to 
 their pastor, besides the giving of him sufficient liv- 
 ing for himself and his necessary ministers, and that 
 one may supply sometimes the office and duty of 
 another. And let every man be diligent in his ofhce 
 or vocation, that be is called to of God, and not be 
 tender of himself as to his flesh too much, or make 
 too much of himself. For we should not study to live 
 lop^, but to live wqII. For to livg long, it is not iu
 
 154 THE FATHEKS OP THE ENGLISH CHliRCUl 
 
 US, but in God, who knovveth the time and hour of 
 deatli, which be unknown to us ; nor yet the man- 
 ner of our death, nor the place where we shall die. 
 Nothing is more certain than that we shall die : but 
 nothing more uncertain than the hour, place, and 
 nianner of death. Therefore, let us be ready at all 
 times to die, and look every day for death and pre- 
 pare for it, having a sure faith, adorned with hope 
 and charity, and then we shall not care how soon, 
 death come ta us.
 
 Z, RIDLEY,— <:OMMENTARYON THE nULir^lAJCS. 25^ 
 
 CHAP. III. 
 
 \ef. 1 — 3. Moreover, my brethren, rejoice in tJi^ 
 JLorcL fVhereas I write ever one thing unto you, it 
 pit'veth me not, and maketh you the surer. Bewara 
 of dogs, leicare of evil works, beware of dissention. 
 For 2ve are the circumcision^ even we, that serve God 
 in the spirit, and rejoice in Christ Jesu, and have no 
 confidence in tlie^fiesh. 
 
 The Apostle speaketh, after this sort: Hitherto X 
 have taught you, that Christ's passion was sufficient 
 for your salvation, without the works of the law : 
 and that neither circumcision, nor sacrifice com- 
 manded in the law, be necessary for your salvation, 
 but that you may be saved by Christ without the 
 works of the law. Now, from henceforth see you 
 rejoice in nothing, but in the Lord. For as without 
 the sun there is no light ; so without Christ there is 
 no joy, no peace, no justice, no reconciliation to 
 the Father, no remission of sin, no way to heaven, 
 no truth, no life, but Christ is all these things to 
 the believer. In God alone therefore rejoice ; as I 
 fiave written before, so I write still, and I am not 
 ashamed to write to you the same things of Christ, 
 and it is sure for you to trust these things. 
 
 And here we learn of Paul to rehearse one thing 
 once or twice, sj)ecially if they be things necessary 
 to be known, and should be sure fixed in the heart* 
 and stomachs of the people, and therefore it is no 
 4-ebuke to rehearse such things divers times, that they 
 may be known and in their minds fixed more surel\ . 
 Although some say, " overmuch of one thing i^ 
 nought :" yet I say with the Apostle, that a good 
 tale may be thrice told, as this ; that in Christ be al| 
 things pertaining to our salvation, without thqwoik 
 of the law.
 
 25(3 THE FATHERS OF THE ENGLISH CHURCff. 
 
 It is sure to yon. As if he would say, Although I 
 write so oft one thine, and am not ashamed of it ; 
 for it is sure for you to know the same tiling, ant? 
 to confirm you to that doctrine, which is always one, 
 and like itself, teaching the truth and shewing the 
 way that bringeth to life. And do not apply your- 
 selves to that doctrine, that now teacheth one thing, 
 and then another new thing, and is contrary to itself, 
 and teacheth diversities. Of which uncertain doc- 
 trine spcaketh St. Paul (2 Tim. iv.), saying, " The 
 time sliall come, when they shall not hear holy and 
 wholesome doctrine, but after their own lusts shall 
 heap unto them doctors (teachers), whose ears da 
 itch, and they pluck their ears from the truth, and 
 they shall turn them to fables and lies." 
 
 Here, we may learn the property of true doctrine ;• 
 it is always constant, and teaches one thing. It does 
 not teach now one and now another, or the contrary 
 it taught before. It is always constant to itself, it 
 Sheweth truth, no fables or lies, as the false doctrine 
 doth teach lies, errors, heresy, pleasure, and lusts 
 of men, now one new thing now another, to please 
 men withal. And that doctrine truly is to be suspect- 
 ed, that sheu'eth much diversities- of religion, as to 
 iaitb, justice, remission of sin, and divers ways to 
 eternal life with Christ Jesu. 
 
 Beware of dogs, beware of evil luorhers, beware of 
 dissention. Three things he monisheth them to be- 
 ware of, and to flee from. The first is, he willeth 
 them to beware of dogs, he meaneth pseudo-apostles, 
 whom he calleth dogs. For as dogs do bark, grin, 
 pnash, and bite, always envying others, and tread- 
 ing under foot that dog, that is overthrown, and 
 bite him and kill him if they can : so the pseudo- 
 apostU^s do hate, envy, and bark against true preachers 
 of God's holy word ; to bite them by their slan- 
 derous tongues with raijing, jesting upon them^
 
 i 
 
 L. RIDLEY. COMMENTARY ON THE PHILIPPIA,NS. 257 
 
 calling them lollards, heretics, deceivers of the 
 people, abjects, runagates, apostates, ragged, new- 
 fangled knaves, and by many other like names do 
 call them, tread them under their feet, and keep 
 them down in the mire, or in prison : biting them 
 with bonds, chains, fetters, bringing and seeking 
 false witness against them, and all to kill, if they can, 
 the true preachers, teachers, and setters forth of 
 God's holy word. These pseudo-apostles St. Paul 
 calleth dogs, whom he would have them to eschew 
 and flee, and in no wise to give credence to them or 
 to their false doctrine, not agreeing with holy Scrip- 
 tures, but greatlv dissenting therefrom. 
 
 Secondly, he admonisheth them to beware of evil 
 workers ; these pseudo-apostles he calleth evil 
 workers, not because they denied good works, but 
 because they preferred their own good works, as 
 their traditions, ceremonies, laws, customs, and 
 other decrees, made of themselves without God's 
 word, above the precepts and commandments of 
 God ; or at the least made them equal with God's 
 law, thinking it no less offence before God, to break 
 one of their traditions, than to break God's com- 
 iTiandment. Yea, they thought that more offence 
 iind greater punishment was had for the breaking of 
 a small tradition of man, than for God's command- 
 ment being broken. Examples of this were many 
 both in religion, and out of religion, before commis- 
 saries, chancellors, and oiticials. But to all these 
 Christ threateneth everlasting woe (Mat. xv.), say- 
 ing, " Woe be to you, that niake void the command- 
 ments of God for vour traditions." 
 
 Also, he calleth pseudo-apostles evil workers, be- 
 cause they made equal the works of the law, as cn-- 
 cumcision and other works of the law, with the keep- 
 ing of God's commandments, and thought them as 
 necessary, as the other works commanded of God, 
 
 VOL. II. ?
 
 258 THE FATHEKS OF THE ENGLISH CHURCH. 
 
 and that without the works of the law no man could 
 be saved ; as that without circumcision no man could 
 come to eternal salvation. Which St. Paul writeth 
 against throughout all his Epistles, and also it was de- 
 creed of the Apostles (Acts, xv.) circumcision not 
 to be necessary for salvation, but salvation to come 
 to the Gentiles without circumcision, and that there 
 is no necessity of circumcision to salvation. 
 
 Thirdly, he calleth pseudo-apostles evil workers, 
 because they did their works, not in that name or 
 end they should be done, for they did all their works, 
 that they might be seen of men, and have the vain 
 praise and glory of the world, and so they lost their 
 reward before God (Mat. vi.). 
 
 Fourthly, they did their good works, that they 
 should merit and deserve the grace of God, recon- 
 ciliation to the Father again, remission of sins, and 
 ^atisfaction for their sins, and life everlasting, and 
 that of the merit and worthiness of tlieir outward 
 works : so to their works they attributed their justi- 
 jficationand salvation. And, therefore, the Apostle 
 moveth them to beware of such workers of iniquity, 
 raid ix)t to follow them nor their works, nor to v.ork 
 after them. 
 
 Finally, he willeth them to beware of dissention, 
 which these pseudo-apostles caus'e, that preach cir- 
 cumcision, as a thing necessary for salvation, and 
 without it no man to be saved. These preach not 
 circumcision, but concision, and dissention ; for 
 they, preaching circumcision an necessary to salva- 
 tion, preach not cirQumcision, but concision and se- 
 paration from Christ. And they separate the people 
 of God from God and from Christ, by their evil doc- 
 trirfe. He calleth circumcision, concision, as we, 
 alluding to a good thing out of order, say, it is de- 
 formed, when others €all it reformed, changing a
 
 I 
 
 L.IIIDLEY. ^^COMMENTARY ONT THfe PHILIPPIANS. 259 
 
 letter or a syllable, keeping a like sound in the word, 
 not much differing from words before spoken. 
 
 For 7ve are the circumcision^ even we that serve 
 God in the spirit and rejoice in Christ Jesu , and have no 
 comfort ( confidence) in the fiesh. " Here, the Apostle 
 teacheth carnal circumcision" (which false apostles so 
 much esteemed and preached, and enforced and re- 
 quired as being necessary to salvation.) So, false pro- 
 phets did say, contending us to be purged from our 
 sins and grafted in Christ only by external circumci- 
 sion and not by Christ only. But Paul here teach- 
 eth the contrary, and boldly pronounceth them to 
 be made the people of God, not by circumcision, 
 but by Christ ; and to be purged from their sins only 
 by Christ, and that they are the true circumcision, 
 that have mortified and cut away all carnal affections 
 and lusts of the iiesh ; which do worship Christ in 
 the spirit, and serve him by a true faith and by per- 
 fect charity: and rejoice in Christ, and have no con- 
 fidence in the flesh, trusting health and salvation to 
 come none other way but only by Christ and by his 
 death to us all. 
 
 And, here, hewilleth us not to rejoice in men, in 
 the law, ceremonies, outward sacrifices, in cunning 
 learning, in riches, honours, worldly wisdom, or po- 
 licy ; but " he that will rejoice, let him rejoice in 
 the Lord." (Jer. ix. Gal. vi.) He would also, we 
 should not trust in the fiesh in carnal sacrifices and 
 in outward works to be saved by them, by the wor- 
 thiness of the outward work ; but that we should 
 trust to be saved only by the mercy of God, and by 
 Jesus Christ only. 
 
 Ver. 4 — 6. Though I have whereof I might rejoice 
 in the fiesh, if any other man think that he hath 
 whereof he might rejoice in the fesh, much more I, 
 which luas circumcised on the eighth day, one of the 
 people of Israel, of the tribe of Benjamin^ an Ha- 
 
 s 2
 
 2^0 THE FATHERS O* THE ENGLISH CHURCH. 
 
 breiv of the Hebrews ; as concerning the laiv, a Pha- 
 risee ; as concerning ferventness, I persecuted the con- 
 gregation ; and as touching the righteousness , which is 
 in the law, I was unrelmkable. 
 
 Here, is more at large expressed, what it is, to 
 trust in the flesh. By the flesh, he understandeth 
 circumcision, works of the law, the stock of the 
 Jews he came of, his fathers, as Abraham, Isaac, 
 and Jacob, the holy sect of the Pharisees, and their 
 holy institutions of living, his good zeal which he 
 bad to keep the law of Moses, for the which he 
 persecuted them, tliat openly professed Christ, or 
 defended Christ's religion. In the which things out- 
 wardly if any man might rejoice or trust in them, 
 much more, saith Paul, he himself might re- 
 joice and trust in them, and give no place to any 
 man in these things, but either to be equal with the 
 pseudo-apostles, or else to exceed them all. 
 
 Mark, that it helpeth much to affirm uny thing, 
 when he, that affirmeth, may declare himself equal 
 to them, tiiat would extol tUemKelvcs above others. 
 As here the Apostle shewed himself to be equal with 
 the pseado-apostlcs, boasting themselves as being 
 tar above Paul, when they were inferiors to him, as- 
 touching the flesh. We learn here that it is good 
 to take example of ourselves, if we will teach humi- ' 
 lity and submission, when we may adv^ancc ourselves 
 above others, but of humbleness we do not. 
 
 The Apostle compareth himself with the pseudo- 
 apostles, and in their glory of the flesh he giveth na 
 place to them, as if any would say ; " I come of the 
 holy fathers, Abraham, Isaac, and Jacob, and am 
 circumcised ;" and so in them, will rejoice and boast 
 himself. In the same things, saith Paul, I may as 
 well rejoice as they ; for I come of these holy fa- 
 tJiers, that is, of the Israelites, yea, of the tribe of 
 Benjamin, and was circumcised on the eighth day, 
 
 4^
 
 L.RIDLEY. — COMMENTARY ON TITE PHI LIT'PIANS. 26l 
 
 born of the Jews, and not of the Gentiles, or pro- 
 selytes newly come and professing to keep the law of 
 the Jews. 
 
 And if any psendo-npostle do boast him of his 
 holy sect or profession of religion, and say, " he is of 
 the most holy sect of the Pharisees, the best and ho- 
 liest religion of all amongst the Jews :" of the same 
 may I rejoice, saith Paul. For I am a Pharisee, and 
 of that religion a brother : or if any do think them- 
 selves famous for zeal and love which they have to 
 the keeping of the law in themselves and in others, 
 in that thing I need to give no place to any man, saith 
 Paul. For I kept that law blameless, so that no 
 man could justly reprove me for it ; and as touching 
 others, that were thono-ht to have transQ-ressed the 
 law, I persecuted them, and brought them to pri- 
 son and to death. Such was my zeal, as touching 
 the law, which both I kept and would that others 
 should have kept it. 
 
 This place slicweth us that Paul was a Jew, born 
 both of father and mother of the tribe of Benjamin, 
 circumcised the eighth day, of the sect of the Pha- 
 risees, a keeper of the law outwardly without re- 
 proach, and from a blind zeal to the observation of 
 the law, to have persecuted Christian men and wo- 
 men, as is written more at large. Acts, ix. 
 
 Ver. 7 — 11. B?it. the f lungs that were advantage 
 unto me, have J counled loss for Christ's sake : yea, 
 I think all things hut loss for that excellent knowledge s 
 sake of Christ Jesu, my Lord, for whom 1 have 
 counted all things loss ; and do judge them hut dung, 
 that I might ivin Christ, and be found in him, not 
 having mine oivn righteousness, which comctli of the 
 law;'h(t by thefaih of Christ, (namely) the righ- 
 teousness tvhich Cometh of God in faith, to know him 
 and the virtue of his resurrection, and the fellowship 
 of Jus passion, that 1 may he conformable unto Im 
 
 s 3
 
 262 THE FATHERS OF THE ENGLISH CHURCH. 
 
 death, if hy any means I might attain to the resur- 
 rection of the dead. 
 
 Now, the Apostle doth not much boast himself of 
 his kindred, the Jews, of the holy flithers he came 
 of, of his circumcision, of his holy religion, of his 
 diligent keeping of the law outwardly without fault 
 or blame, of his zeal, by the which he had advanced 
 himself^ before men and before the world, and had 
 counted these things as lucre to him or advantage, 
 and much to have helped him to justice before God : 
 but he now boasted not of these things, for he knew 
 they profited him nothing to true justification before 
 God, for that justice before God coiPiCth not to us 
 of the flesh, of holy fathers, of w^orks of the law, of 
 our good blind zeals, not according to God's word ; 
 but of the mercy of God by Jesus Christ. 
 
 Thin gs, that lu ere advantage unto me, have T counted 
 loss for Christ's sake. Mark, how St. Paul altered 
 and changed his judgment, that these things which 
 he counted, some time before he came to the true 
 knowledge of Christ, to be advantage to him and to 
 help to justification before God; these same things 
 he afterwards, when he came to the true knowledge 
 of Christ, esteemed as no helpers to true justification 
 before God, but rather for hurt and hindrance to his 
 justice in the sight of God. 
 
 So, amongst us there have been many things which 
 we have esteemed for virtue, and the furtherance of 
 our righteousness before God, which now we know 
 neither to have any virtue, nor yet to help to our 
 justification before God. Such were many divers 
 religions of men and women ; their observances, ce- 
 remonies, services, and traditions were more straitly 
 kept amongst them, than God's word ; and the 
 breaking of them was more straitly punished, than 
 the breaking of God's law. Yea, how many were 
 in religiort, that thought they should be saved hy
 
 L.RIDLEY. COMMENTARY ON THE PITILU'PIANS. 263 
 
 their religion, habit, coat, cowl, and being buried 
 in their habit within their monasteries, as they called 
 them. But let all these not he ashamed to alter and 
 change their judgments with Paul, and know that 
 all these things will notjustify them before God with- 
 out faith in Christ, amendment of life, and walking 
 in a new life. 
 
 Also, how many have thought pardons, pilgrim- 
 ages, decking images with golden clothes of silk, 
 velvet, or damask, and offering up of candles to 
 them, to have been meritorious works, and to be 
 preferred before works of mercy commanded of 
 God : or else they would not have been so ready to 
 do these works, and so loth to do other works com- 
 manded of God : but now let them with Paul ac- 
 knov/ledge their ignorance and blind judgments, and 
 change them, as Paul did, when brought to a more 
 true knowledge of God and of his truth ; and let 
 them not be ashamed to think and judge other ways, 
 than they have judged before, when they were in 
 ignorance, and in blindness, lacking true knowledge 
 of God's holy word, by the which they are delivered 
 from their ignorance ; for the which lautl and praise 
 be to God for ever. Amen. 
 
 Yea, I think all things kit loss for that excelleni 
 knoivledges sake of Christ Jesu, my Lord. Now, he 
 declareth more at large, wherefore he counted 
 these things to be hurtful to him, which before lie 
 counted for his advantage : that was, for the excel- 
 lent knowledge of Christ and of his truth, which he 
 wanted before, when he, of ignorance and of a blind 
 and wicked zeal, persecuted the church of Christ. 
 
 Note here, what true knowledge of Christ doth, 
 it altereth and changeth men, their judgments and 
 manners, and maketh them as if they were new made 
 again, and to condemn those works, which they be-, 
 ibre esteemed and judged good works. Yea, 14 
 
 s4
 
 264 THE FATHERS OF THE ENGLISH CHURC*H, 
 
 maketh men to count all worldly riches, goods, lands, 
 and possessions, as hurt, dung, or dust, for Christ 
 and for the knowledge of Christ, that he might win 
 to him Christ, whom good men preferred above all 
 worldly riches or treasures, that he might be made 
 just only by Christ. 
 
 Here, we learn of Paul to repeat one matter, worthy 
 to be noted and surely printed in all men's minds, 
 once, or twice, or thrice, if need be ; that it might 
 be fixed and rooted more surely in men's hearts and 
 minds. Here, he preferreth Christ and the know- 
 ledge of Him above all riches or treasures of this 
 world, shewing that it is better for us to lack all 
 worldly riches, than to bck Christ and his word. 
 For he, that hath Christ, hrth i\]\ things and all 
 riches: for in Christ Paul put all the treasures of the 
 wisdom and knowledge of God (Col. ii.). 
 
 For Christ is our justice, holiness, wisdom, re- 
 demption, the light, the way, the verity, and the 
 life, by whom cometh all goodness. Therefore he, 
 that hath Christ, hath all things ; and he, that want- 
 eth Christ, hath nothing. And if we lose Christ, 
 we shall lose light, justice, the way to the Father, 
 truth, and life. And I am sore afraid that we shall 
 lose Christ shortly from amongst us : in so much 
 that the knowledge of Christ and of his holy word 
 is so little esteemicd or regarded, specially of bishops 
 and high rulers, who should most regajxl it, and pro-, 
 vide, that there should be many to preach and teach 
 Christ and his doctrine, and should for such provide 
 honest livings with quietness; or else there shall be 
 none, or few, that vv'ill or shall be able to preach 
 and teach Christ's Gospel, and so shall Christ be 
 taken away from us, and the people perish. 
 
 ^nd he found in Jdm, not having mine own righ- 
 teousness, which cometh of the law, hut hy faith of 
 Christ, He goeth forward, shewing wherefore he
 
 L.IIID.LEY. — COMMENTARY ON THE PHILIPPIANS. 205 
 
 contemned all worldly goodness, that he might win 
 to him Christ, that he might he justified hy Christ, 
 and not by the law, his own merits, or the suf- 
 frages of others. 
 
 Here, Paul maketh two justices ; the one of the 
 Jaw, after the which he walked, when he persecuted- 
 the church of God, and was without blame before 
 ijien. Of that justice none is made just before God. 
 
 The other justice is of true faith in Christ Jesu, 
 that worketh by charity at all opportunities and occa- 
 sions giv'en ; of the which is justification received and 
 had, as by the mean: for" God is he, which justi- 
 fieth" (Rom. viii.). And, " by whom we be saved 
 only of his mercy, through faith, and not of our 
 works, lest we should rejoice" (Eph. ii.). And 
 yet we may not cease from doing of good works, which 
 necessarily be required of us to walk in ; such as, to re- 
 pent of our former Hfe in sin, to amend our life, for- 
 sake sin, have faith, hope, and charity, and finally, 
 to walk in a new life in all virtue and godliness. 
 
 To know him, and the virtue of his resurrectioriy 
 and ike felloiu ship of his passion. Yet he continueth, 
 shewing wherefore he counted all his own justice for 
 dung or dust, that he might have true justice by 
 liiith in Christ ; that is, remission of sins and life 
 everlasting, which all they obtain with Christ, who truly 
 know Christ, his resurrection, and the virtue there- 
 of, beiqg before made partakers of his passion ; who 
 have died with Christ, and be buried with him ; who 
 have died from their sins, returning no more again 
 to them, but being dead to their evil life by the Spirit 
 of God, and walking in a new life : all such shall 
 come to the knowledge of Christ's resurrection, and 
 be made partakers of his glory. And for that end 
 Paul contemned all worldly riches and pleasures, that 
 he might come to the resurrection of the dead ; that 
 is, that he might be partaker of immortal glory with
 
 t6d THE FATHERS OF THE ENGLISH CHURCH. 
 
 Christ, who Is the cause of the resurrection of all 
 them that be dead in Christ, and the author of all their 
 joy and glory ; and that so he might come to that 
 glorv, which they now have, that died in Christ. 
 
 Thus Paul contemned worldly things for the ex- 
 cellent knowledge of Christy to win Christ, to find 
 righteousness in Christ, to know the virtue of 
 Christ's resurrection and the fellowship of his passion, 
 to be made conformable to Christ's death, that he 
 might come to the resurrection ; that is, unto that 
 gloryj that they have, that died in Christ. This is 
 to teach us to do like unto him, and to count all 
 worldly things nothing in comparison to Christ's 
 Gospel, and to those holy things which we obtain 
 by Christ. 
 
 Ver. 12 — 14. Not that I have attained unto it al- 
 ready, or that I am already perfect ; but I follow, 
 ' if I may comprehend that, ivhercin I am comprehended 
 of Christ Jem. Brethren, I count not myself yet 
 that I have gotten it, but one thing I say, f forget 
 that, ivhich is behind, and stretch myself unto that 
 which is before, and press unto the mark appointed, 
 to obtain the reward of the high calling of God in 
 Christ Jesu. 
 
 Although Paul had obtained' righteousness by faith 
 before God, yet he thought himself not perfect and 
 without all sin, which no man can be, living in this 
 sinful flesh, as saith theEvangelistSt. John (1 John, i.). 
 Therefore, every one must study to mortify carnal 
 aiTections, and put away all sin by the Spirit of God, 
 that he may attain true justice before God, and be 
 as perfect, as is possible for him to be in this cor- 
 poreal body. 
 
 Here, we may learn of Paul, that holy men in this 
 life were not without' all sin and carnal affections, 
 nor in all things perfect. As here Paul confesseth 
 himself not to liave attained to all justice before God_,
 
 L.EIDLEY, — COMMENTARY ON THE PHILIPPIANS. 267- 
 
 nor yet to be perfect, but to labour and endeavour 
 himself with all his might and power to come to per- 
 fection. So let us study and with all diligence en- 
 force ourselves to come to perfection, that we may 
 be holy and godly, and so without fault or blame ; 
 that those sins, which be in us, be not imputed to 
 us of God for sins ; that we may be blessed, for he 
 is blessed, not he that hath no sin, but he to whom 
 God imputeth not his sin^ as saith David in the 3'ld 
 Psalm. 
 
 J forget that which is behind, and stretch myself 
 unto that, ivhich is before. Here, the Apostle shew- 
 eth plainly, thac he had not attained as yet to that 
 thing, which he desired, but that he, with all dili- 
 gence, study, and labour, counted to come to it 
 and obtain it. And therefore he forgot those things, 
 that were behind him, as all worldly things, holy fa- 
 thers, circumcision, keeping of the law, his holy re- 
 ligion, his zeal for the law and such like ; and did 
 look at those things, which were before his eyes, 
 that were unto the a-lory and life to come. 
 
 And, here, he taketh a similitude from those, that 
 run in a rank for a Vv'ager. Such runners do not 
 jook behind them to see how much ground they 
 have run, but they look before them and unto the 
 place they run unto, desiring victory, and the wager 
 promised to the winners. vSo, let us all not look be- 
 hind us, that is, to our old sinful life and to the way 
 of perdition, in the v/hich we have run in times 
 past, but look before us, that is, to amend our life, 
 forsake sin, and let us walk in a new life, desiring 
 justice only by Christ. With dili,2:cnce and study 
 let us endeavour ourselves to come to the eternal 
 life, promised to such, as ^ball walk in the com- 
 mandments of God and keep them justly. And, so, 
 let every one run in the rank of this world, till he 
 €ome to the end, and obtain victory over all liis cne^
 
 t68 THE PATHERS OF THE ENGLISH CHURCH. 
 
 niies, and receive the wager promised to such^ as 
 shall run truly according to their vocation, that is, 
 everlasting glory and life in Christ Jesu, and by 
 Christ, our only redeemer and saviour. 
 
 Ver. 15, 16. Let us therefore fas many as be per- 
 
 Ject) be thus minded, and if ye be otherwise minded, 
 
 I pray God even to open this unto you. Nevertheless, 
 
 in that, whereunto we are come, let us proceed by 
 
 tne rule, that tve may be of one accord. 
 
 Now, the Apostle exhorteth thetr to continue and 
 go forwards in the doctrine of truth he tiinght t'^eni, 
 in the which he said Christ to be our only Saviour, 
 and that Christ's sacrifice was a sufficient sacrifice 
 to justification, and to take away the sins of the 
 world, and to bring U6 to life without the works of 
 the law. And here he admonisheth all them, that 
 think themselves perfect, to know that there is none 
 other name under heaven in v.hom we shall be saved, 
 but in the name of Christ. And that Chi-ist's justice 
 is sufficient for us, and that we by Clirist have re- 
 mission of sins without our merits or deservings of 
 that grace, coming only of God's mercy and good- 
 ness. 
 
 Here, peradventure, 5omc will ask, how the 
 Apostle calletli himself pcrfecl., which (as before is 
 written) calleth himself imperfect ? To this it may 
 be answered, that a man may be called perfect and 
 imperfect, having respect to divers things. If you 
 look to the grace of God and to faith in Christ Jesu, 
 so a man may be called perfect. If you look to the 
 flesh and to the infirmities of the flesh, so he is im- 
 perfect. So, Paul, looking to the grace of God and 
 to faith in Jesu Christ, calleth himself, and others 
 like to him, perfect. 
 
 ^nd if you be otherwise minded, I pray God to 
 ttpen even unto you this. He willeth us to suffer the 
 weakness of them, that be weak, and to pray for
 
 L.RIDLEY. COMMENTARY ON THE PHILIPPIANS. 16Q 
 
 therrij that they may be strong, as if he should say ; 
 " Suffer those that be weak amongst you, until the 
 time that God shall shew to them, that Christ is only. 
 our justice and our life : and pray to God that they 
 may perfectly know that thing, which they cannot 
 do, but by Christ, or by the Holy Ghost, certifying 
 them in their hearts, that Christ is our righ- 
 teousness." 
 
 This place willeth us to pray for them that err 
 from the truth, that God might bring them to his 
 truth, and not to call such, pharisees, adversaries to 
 God, blind guides, dumb dogs, and belly beasts, &c. 
 Let us proceed by one rule, that rue may he of one 
 accord. He willeth us to consent and agree to the 
 truth of God's holy word, and with one consent and 
 mind go forwards in the truth, and to defend the 
 known truth with all our might and power ; and to 
 set it forth, and not to shrink from it for fear of per- 
 secution, cruelty of men, for loss of favour, worldly 
 goods, riches, lands or possessions, promotions, or 
 dignities. Nor yet let us shrink from the truth for 
 fear of offending such, as be weak, before whom we 
 must forbear, and not use alway our liberty, or that 
 which we may do : but not forbear to shew them the 
 truth, that they may be, not alway weak children, 
 having need of milk. Such must be taught the 
 truth in all gentleness and meekness, and the truth 
 may not give place to them, but they to the truth ; 
 and they^Tlust receive the truth, that they may be; 
 strong men and no weak children. 
 
 And although some will say, the truth may not be 
 cpoken for breaking of concord and unity, saying; 
 " By concord small tilings do increase and grow to 
 great things, and by discord great things do coma 
 to nought :" to this is answered, that is concord, by 
 the which the truth is not obscured, oppressed, hid, 
 or put to silence, and by which, those lliat be weak,
 
 270 THE FATHERS OP THE ENGLISH CHUHCIi. 
 
 do not continue weak, but are by it brought to 
 strength, that they may eat strong meat. The Apostle 
 would not have us always children, having need of 
 milk. : but tliat we should grow from children to 
 men, that we might be fed with strong meat of 
 men. 
 
 Thus let us all agree in one way of the truth, and 
 let us follow that way, and walk no more in the ways 
 of perdition, in the ways of error and heresy, in 
 the ways of lies, fables, evil customs, long used, con- 
 trary to the will and pleasure of God, and contrary 
 to the health and salvation of our souls. And as the 
 Apostle prayeth (Rom. xv.), God grant us all to be 
 of one mind, that we may all think one thing, not 
 after men, the world, or the flesh, but after Jesus 
 Christ and his doctrine. 
 
 Ver. 17 — 21. Brethren, he ye the followers of mCy 
 and look on them, which walk even so, as you have us 
 for an example. For many walk {of whom Ihave 
 told you often, hut norv 1 tell you weeping) even ene- 
 mies of the cross of Christ, whose end is damnation^ 
 whose god is the helly, and ivhose glory shall he to 
 their sltame, which are earthly minded : hut our con- 
 versation is in heaven, from whence ive look for the 
 Saviour, Jesu Christ, the Lord, who shall change 
 our vile hody, that it may he like fashioned unto his 
 glorious body, according to the ivorking, tvherehy he is 
 able to subdue all things unto himself. 
 
 Note, that the Apostle setteth himself an example 
 for us to follow, that after his example we should 
 walk in the way of truth, and not shrink from it for 
 any persecution, for any cruclness of men, for any craft 
 of pseudo-apostles, for any loss of worldly goods, 
 favour of men, punishment of body, or for loss of 
 this present life. 
 
 Here, we learn how we should worship saints, that 
 is, to follow their footsteps in all holiness and in true
 
 L. RIDLEY. COMMENTARY ON THE PHILIPPIANS. 2/1 
 
 virtue, in faitli, in hope, in chanty, and in pa- 
 tience, and to follow tlie doctrine of truth, as they 
 did, and to continue in it to the end, after their 
 example. 
 
 Another way we are taught in Scripture to ho- 
 nour saints, is, to glorify God in his saints, to give 
 glory and thanks to God, which hath made, and 
 doth daily make good men of evil men. As the 
 church of the Jews glorified God in Paul, because he 
 had made him a preacher of his word, which word 
 he did before impugn and persecute. 
 
 Thirdly, we may honour saints in confirming our 
 faith, certifying us that we shall come to that glory, 
 wherein they are, if we live here, as they did, learn- 
 ing Gcxl's word and living according to it. Yea, it 
 helpeth very much to persuade, when a man doth 
 bring himself, as an example to be followed, as here 
 the Apostle did. Would to God that all bishops' 
 lives were so holy, so good, that their true preach- 
 nigs and holy living wei'e examples to others to fol- 
 low, and worthy to be followed, as Paul was in his 
 true preaching,' and in the continuance of the same 
 with holiness of life. 
 
 j4ndlook on them which zeal k, a. 'i 7/ on have us for an 
 example. Lest any man should think, that Paul 
 had set himself only for an cxam])le to follow, he 
 willeth them to observe others, who walked after his 
 example, and to take them for an example to follow, 
 that we should follow holy men's footstei)S, and to 
 follow them in faith, patience, meekness, and con- 
 temning the world, as they did, and alway have a 
 respect to the world and life to come. 
 
 For- many lualh (of whom I have told you often, but 
 now [tell you iveeping). He sheweth the cause of this 
 admonition, wherefore he exhorteth them to follow 
 him, and such others that walked in the way ol 
 truth and in i-miocent living. It was, that they
 
 272 THE FATHERS OF THE ENGLISH CHURCH. 
 
 should not be deceived by pseudo-apostles, that walk 
 not after Christ's doctrine, but after themselves, theif 
 own imaginations, and fantasies, after men, and tra- 
 ditions of men, and not after Christ's doctrine. 
 Whom to eschew and to flee their company and 
 ■wicked ways, I, both present with you and also ab- 
 sent from you, have admonished you both by words 
 and by letters. 
 
 Here, we learn of Paul, that it is not enough to 
 shew, what should be done, but also it must be 
 shewed, what should be avoided and eschewed, that 
 good things might be taken, and evil things refused 
 and forsaken. And as the Apostle had shewed them 
 before to beware of these walkers in iniquity, and to 
 flee them and their wickedness ; so he doth now ex- 
 hort them again with weeping tears. So sore he la- 
 mented, that there should be such evil v,alkers and 
 deceivers of others, warning them that they should 
 take heed of pseudo-apostles, and to flee their false 
 and deceiving doctrine. 
 
 Here, we may sec, that there were in Paul's time 
 pseudo-apostles, deceivers of the people, and preachers 
 of false doctrine, not agreeing to holy Scriptures ; 
 and that it grieved Paul much, that there should be 
 such. So, it is now in our time. There be some 
 false teachers, clothed in sheep-skins, but within 
 they be gj-eedy wolves ; pretending much holiness, 
 but shewing little in very deed, whom we should 
 eschew and flee ; and as it grieved the Apostle such 
 to be in his time, so now it grieveth all good men, 
 that there should be any pseudo-apostles amongst 
 the people, to pull and pluck the people of God from 
 God's word and histrutli. 
 
 Thcij he enemies of the cross of Christ, tvhose end 
 is damnation, whose god is their hclly, and whose 
 gJory shall be to their shame, which are earthly -rrtind- 
 ed. NoW; hedescribcth these pscudo apostles in their
 
 L.illDLEY. COMMENTARY OX THEPHILIPPIANS. 2/3 
 
 own clothing and apparel. First, he saith they be 
 enemies of the cross of Christ. For they ascribe to 
 the law, and to works of the law (as to ciicumcision, 
 sacrilices, and ceremonies of the law, to works and 
 traditions of men, and to merits of saints), the grace 
 of God freely given, reconciliation to the Father, 
 remission of sin, satisfaction for sin, and life ever- 
 dasting ; which things should be ascribed only to 
 Christ, that suffered, upon the cross, death, to obtain 
 these things to us. Therefore they, ascribing these 
 blessings to other things than to Christ alone, arc 
 enemies to the cross of Christ. Or if any preach 
 the ceremonies, or sacrifices of the law in the stead 
 of Christ, and ascribe justice, or righteousness, and 
 forgiveness of sin, to any other thing than to Christ, 
 or to Christ's passion, they are enemies of the cross 
 of Christ. 
 
 Such were they, that brought us the bishop of 
 Rome's jjardons, masses at scala coeli, bidding us to 
 go hither and thither on pilgrimage, to set up 
 candles before images, to say five Pater nosters, five 
 ^ve Marias, and' « 6Vee<i before this image or that 
 image, in this place, rather than in that place : pro- 
 mising to us by these things to be released from the 
 pains of purgatory, so many days, lents, and years. 
 Yea, promising by these things once in our lives and 
 at the hour of death clear remission of all our sins^ 
 both a poena et a culpa (from the punishment and 
 guilt), so they called their promised remission. But 
 these be enemies to the cross of Christ, ascrib- 
 ing to the inventions of man those things, tnat only 
 should be attributed to Christ alone, and to none 
 other. 
 
 Secondly, he saith, their end is perdition, shewing 
 to what end and purpose the doctrine of p cudo- 
 apostles bringeth; that it bringeth to death and damn- 
 ation. Therefore; they and their di:vilish doctrine 
 
 VOL. II. T
 
 ^rjA THE FATHERS OP 'ttlZ EJTGLISH CHURCH. 
 
 are to be eschewed and avoided of all good men, lest 
 men be brought by them and with them to deatli 
 and damnation both of body and soul. 
 
 Thirdly, he saith, their god is their belh/. In 
 this he sheweth, for whose sake they preached the 
 law, and the works of the law, and did all things 
 they did. That it was for their belly, which they 
 preferred before God or his truth ; that they might 
 live easily in quiet, rest, pleasure, honour, and in 
 all delicioiisness of life, and have all things at their 
 wills and pleasures, be honoured, and had in great 
 reputation above all men. And what others did for 
 God's cause, these belly beasts did it for their belly's 
 sake. And as other good men do prefer God above 
 all things, so did these slow-bellies prefer their belly 
 above all things. 
 
 Of such St. Paul speaketh (Rom. xvi.), and bids 
 lis beware of them, savin^;, " Brethren, I beseech 
 you, that you would consider them, who cause de- 
 bate and offence against the doctrine, which you 
 have learned, and that you turn from them. For 
 they be such, that serve not Jesu Christ, but their 
 bellies, and by flattery and fair speaking, deceive the- 
 hearts of the simple.'" Of them also he speaketh, 
 Gal. vi., saying, " Those that after outward face 
 would please you in the flesh, they would compel 
 you to be circumcised, only for this end, that for the 
 cross of Christ they should not suffer." 
 
 Ixt men, therefore, look about whether there be 
 such preachers and teachers, yea, such that pretend^ 
 to favour God's word, and would have the name of 
 setters forth of it, and would be counted to do all 
 things for God's word sake ; and who yet do it for 
 themselves, and for their bellies sake, for they do 
 not work for the glory of God, but for themselves- 
 and for their bellies sakes, that they might live in 
 case^ rest, and quietness, in wealth and in all carnal
 
 L. RIDLEY. COMMENTARY OX THE PllILIPPIANS. 2/5 
 
 pleasures, In honour and dignity; that they might 
 get worldly goods, riches, lands, and possessions, 
 and have all things at their own will and pleasure. 
 See, if there he any such amongst us, and pray God 
 for them, that at length, yea, shortly, they may be 
 changed and turned to God, and to seek earnestly 
 God's glory, the salvation of others, more than their 
 own glory, worldly profit, carnal liberty, or pleasure. 
 
 Fourthly, he saith, thei}- glorij shall be lo their 
 shame. He noteth these pseudo-apostles to be am- 
 bitious and vain-glorious, desiring laud and praise 
 of the world, and to be honoured of all men. But 
 their glory shall be turned into their rebuke, shame, 
 and confusion. For their whole institution of jiv- 
 ing and their whole docti'ine savourelh nothing else, 
 but earth and carnal things, as circumcision, carnal 
 works of the law, choosing of meats, difference of 
 days, man's traditions, ceremonies, and such like 
 things, which they teach and afhrm for no other 
 cause, but that they themselves should suffer no af- 
 flictions, and no part of the cross of Christ, and 
 that they themselves miglit live in wealth and plea- 
 sure and in worldly honours. They seek not hea- 
 venly things, as faith, hope, charity, patience, 
 meekness, the glory of God, health, life, and the 
 .salvation of others. Therefore their glory shall be 
 turned into rebuke, shame, and confusion, who seek 
 rather earthly things, than heavenly things. 
 
 And it is greatly to be feared, that the glory of 
 many pastors, bishops, prelates, high rulers, magis- 
 trates, lawyers, judges, gentlemen, and of others, 
 that be in authority in great lionour and glory, having 
 great riches, lands, and possessions ; 1 say, it is to 
 be feared that their high glory will be turned into re- 
 buke, shame, confusion, yea, into damnation, be- 
 cause they seek earthly things and woi'Idly pleasme, 
 more tlian the glory of God, and prefer worldly 
 
 T 2
 
 276 THE FATHERS OF THE ENGLISH CHURCH. 
 
 things before godly things, yea, prefer men and 
 men's commandment before God and his command- 
 ment. I pray God, it be not spoken to them at 
 their dcathi, as Christ spake to the scribes and pha- 
 risees (Mat. xv.), saying ; '' Woe be to you scribes 
 and pharisees, for yoa have made void or broken God's 
 commandment by your traditions." I pray God, \i 
 be not spoken hke to others, Woe be to you that have 
 neglected or broken God's commandment, to fuliil 
 your carnal pleasure, to get your worldly riches,, 
 honours, dignities, lands, and possessions ; and in 
 order to get and maintain them have not cared what 
 sorrow, pain, or trouble, have come to others ; have- 
 not cared for God and his word any further, than it 
 £crved for their carnal pleasures, Or worldly riches. 
 
 But our conversation is in heaven, from 7vhence 
 ive look for the Saviour, Jesu Christ, the Lord. The 
 Apostle setteth himself as one contrary to these 
 pseudo-apostles, and sheweth his conversation of 
 living to be contrary to them : as if he woidd say, 
 They altogether savour earthly things, their heart and 
 mind is all upon the earth, and tixed upon earthly 
 things, carnal pleasures, and worldly commodities. 
 Whereas my mind, heart, will, study, intent, and 
 affection, are in heaven, and upon heavenly things. 
 And therefore, I look not for worldly riches or plea- 
 sures, but for our Lord Jesus Christ, which shall 
 alter and change our vile and corruptible bodies, sub- 
 jected to corruption and carnal affections ; and shall 
 make them immortiil bodies, conformiiblc to his 
 glorious body, and make them^ gracious bodies in the 
 day of judgment, when he shall exalt this cor- 
 ruptible body with the soul to immortal glory, joy, 
 and bliss. The souls of them, that be dead in 
 Christ, now are in gloiy. Tlie body jieth in the 
 earth, and rottcth uuto the day of judgment, an<^
 
 1, RIDLEY. COMMENTARY ON THE PHIHITIANS. 277 
 
 tiieii shall arise, and with the soul be joined again, 
 and shall then receive glory. 
 
 This place reproveth all them, that set their hearts 
 too much upon this world, on worldly honours, riclies, 
 and carnal pleasures, and have not their hearts look- 
 ino- up to heaven, desiring heavenly joys and bliss. 
 Yea, this place ehecketh them, that deny the resur- 
 rection of the body, and the immortality of the soul, 
 and the last day of judgment, in the which the mor- 
 tal body shall be made an immortal and glorious body, 
 conformable and hke to Christ's body, as touching 
 the inniiortality, glory, joy, everlasting felicity, and 
 bliss. 
 
 According to the tcorhing, whereby he is able to 
 subdue all things unto himself. Lest any should 
 ascribe the resurrection of the body to any might or 
 power of the body or of the soul, he saith, that God 
 worketh this thing of his omnipotent power, by the 
 which he worketh all things good, and hath all 
 things subjected to him. And as he created and 
 made all things of nothing, so easily he may gather 
 the bodies, lying in the dust of the earth, and join 
 them again to their souls^ and make them to arise 
 immortal bodies, and to receive life, joy, and salva- 
 tion. And this hope have all good men, and they 
 look for that day of the general resurrection, that 
 tliey be made like to Christ, our Saviour, in immor- 
 tality, and in glory. 
 
 T 3
 
 278 THE FATHERS OF THE ENGLISH CHUJICH, 
 
 eHAP. IV. 
 
 Ver. 1 — 3. Therefore, my brethren, dearly he-, 
 loved and longed for, my joy and my crown, continue 
 .vo in the Lord, ye beloved, -f pray Euodias, and be- 
 seech Syntiche, that they be of one mind in the Lord.- 
 Yea, and 1 beseech that my faithfid yohefelloiu help, 
 the ivomen, ivho have laboured with me in the Gospel,, 
 with Clement and with my other helpers, whose names 
 are in the book of life. 
 
 Because he had taught them before, that Christ 
 was our only justice, resurrection, and life ; which 
 thing they knew by faith in Christ, wherein they 
 were very constant and sure ; now he exhorteth them 
 to constancy in true faith, by certain knowledge of 
 Christ's doctrine, anddesireth them to stand in the 
 Lord, and be constant in him. And as they had 
 begun in the Lord, so he would have them continue 
 in the Lord, and not to turn from the Lord to the 
 ]aw, or to works of the law, or to needy ceremonies, 
 or to traditions of men, tluit could not justify them, 
 nor purge them from their sins. And these things 
 now he. thought he might desire of them, for as 
 much as they v/ere dearly beloved to him, his joy, 
 comfort, and h.is delectation ; and therefore by right 
 he thought he might desire more of them, than of 
 his enemies. 
 
 / pray Euodias, and beseech Syntiche, that they be 
 of one mind in the Lord. He desireth two women, 
 Euodias and Syntiche, to be of one mind, and no 
 longer at discord ; for it appeareth that these tw'o 
 women did not agree, but were at debate, and that 
 the one envied the other, and therefore the Apostle 
 studicth to take frorp them their debate, and to recon-
 
 ■L, RIDLEY. COMMENTARY OX THE PHILIPPIAXS. 27 1} 
 
 nie them together again, and to join them togctlier in 
 mutual benevolence autl love one to another. 
 
 Here^ we learn tliat discord or debate niay arise 
 amongst good friends and favourers of the "Gospel : 
 but that displeasure or discord is to be ceaseti or 
 quen&hed by other friends, as shortly as can be pos- 
 sible, that those, that were at discord, n)ay be at 
 concord and agree in the Lord Jesu. 
 
 / beseech, thee, my faithful yuhefelloiv, hel/j the 
 women, zchich have laboured ivith me in the (rospcf. 
 Here, the Apostle dcsireth, a true, kind, and fairliful 
 woman in the Lord, which had laboured with hiu), 
 and taken pains wi^li him in tiic GosjX^l. For, wliei^ 
 he preached with great pains and labour, this womati 
 did take pains and labour with him. 
 
 Whether she was his wife, as some authors do 
 think, or it was some other good woman, it maketli 
 no great matter ; nor of it will I dispute, but leave 
 it to others to judge. I think rather it was a woman, 
 than a man (although some translate this word in the 
 inas("uline gender and not in the feminine gender), 
 and that the Apostle desireth one woman to help 
 another. 
 
 And those that laboured witii iiim, and did mi- 
 nister to him meat, drink, clothes, tire, and other 
 necessaries, he calleth them here, co-ojjeratores evan- 
 gelii cum illo, that is, fellows or workers with him 
 m the Gos{x;l, because they ministered to liim, 
 preaching the Gospel, or in })rison, those things 
 which he had need of. Amongst whom he namcth 
 one Clemens, for his gentleness and true heart and 
 mind in all gentle fashion, which he had to the Gos- 
 pel preached by Paul. He moveth them to favour 
 ;ind help all his helpers in the Gospel, whose nau^.cs 
 he saith are not forgotten with God, howsoever the 
 are contemned or despised of men ; but are in tlu 
 
 T 4
 
 ^50 THE FATHERS OF THE ENGLISH CHURCH. 
 
 book of life written and enrolled^ not to be blotted 
 out again. 
 
 And here, we may learn, that it is a work acceptable 
 to God, to be a worker of the Gospel, or a fellow to 
 him who laboureth in the Gospel, to preach, teach, or 
 set it forwards, or to minister to such necessaries, to 
 favour them, to help them, if they need, or be in 
 prison, or to put themselves in peril or danger for 
 the helping of them, that set forth God's w^ord truly 
 and sincerely. 
 
 And this is a great comfort to those, that suffer 
 for the Gospel's sake, and continue in the same pa- 
 tiently to the end, that their names are written in 
 the book of life before God, and shall not be rased 
 out again ; although here, pcradventure, before men 
 they be contemned and despised for evil doers, or evil 
 fcipeakers, and be punished or put to death : yet re- 
 main their names in the book of life with God, who 
 knoweth them as his servants. 
 
 Ver. 4 — 7 • R^yoice in the Lord khuay, and again 
 1 say, rejoice. Let your softness he knomn to all 
 men. 7 he Lord is even at hand. Be not careful, but 
 in all things, let your petitions in prayer and suppli- 
 cations 7cith giving of thanks be knoivn before God. 
 ^nd the peace of God which passeth all understanding 
 hecp your hearts and minds in Christ Jesu. 
 
 The Apostle exhorteth men to rejoice in the Lord, 
 and not iu other things of this world ; not in ho- 
 nours, riclies, men, friends, kindred, gold, sih'er, 
 lanrls, possessions, nor in wisdom, or in prudence 
 of the flcvh, or in strength of body, as the prophet 
 (Jer. ix.) biddeth, saying ; " Let not the wise man 
 rejoice in his wisdom, nor the rich in his riches, nor 
 the strong man in his strengtli ; bat he that will re- 
 joice, let him rejoice in that: he knou^eth me, saith 
 God, by his prf)phet, which am God, that maketh 
 judgment, justice, and faith." Therefore, he that
 
 r,. KIDLEY. COMMENTARY OX THE rHILIPPIANS. 281 
 
 will rejoice, let him rejoice in God, uhicli is the 
 author of all goodness, and the deH verer froin uU 
 evils and adversities. Therefore, saith the A})ostle 
 (1 Cor. i.), " He that will rejoice, let him rejoice 
 an God ;" and so shall his joy be full, sure, constant, 
 permanent, and perfect. 
 
 And here he rebulceth such, as rejoice more in 
 worldly things th.an in God ; as those that rejoice in 
 riches, lands, possessions, i>i men, in magistrates, 
 in nobility of stock, in their religion, histitution of 
 living, in cunning leaniing, or in such like more 
 than in God. All such be here reproved : rejoice 
 ■ iherefore in the Lord alway in all times and in all 
 places. 
 
 Let your softness be known to all men. Now, he 
 teacheth them good and godly manneis, and coni- 
 mandeth them to put on all good manners and inno- 
 cency of living, and willeth their holy conversation 
 of livinc: to be known to all men, not onlv to <xood 
 men, but also to the evil, that every man might take 
 example of godly virtue of them, and follow them in 
 virtuous living, and so glorify God with them which 
 is in heaven, as is written (Mat. v.). And good ex- 
 ample of living helpeth very much to virtue, and 
 offtimes one follows another in virtue or in wicked- 
 ness. 
 
 The Lord is at hand. Lest modest, meek, and 
 patient men should think themselves forsaken oiGod,^ 
 or should despair of God, or of his goodness, as if 
 lie had left them and forsaken them, suffering them 
 to be afflicted of the evil or to want necessaries, he 
 saith, that God is nigh to all modest, good, and 
 godly men, and that he forgetteth them not, al- 
 though he sulfcreth them to lack comfort for a time 
 and help ; but in time of need, God scndeth to 
 them both comfort and help ; for he is careful lor 
 them, and nigh to all, that will call upon him in 
 unity and in truth, 3
 
 26'2 THK t'ATHERS OF THE ENGLISH CHURCH. 
 
 Be not careful. He moveth them not to be care- 
 ful, nor to mistrust God, that he will not give unto 
 them all things necessary, when they shall have need, 
 or that he will not deliver them from trouble and af-' 
 flictions, that chance to them. And that they should 
 not doubt in these things, he said, the Lord was at 
 hand to help them at their need; and that they should 
 not be careful for their living with a mistrust in God, 
 he biddeth them here as teacheth more largely 
 Christ (Mat. vi.). 
 
 And here, he taketh awav covetousness. or unmer- 
 ciful laying up of riches to live upon in old age, as 
 some say, mistrusting God, thinking that God will 
 not give unto them necessaries in age, as he did in 
 their youth. Let us put away all such diffidence of 
 God, and let us seek first his kingdom and bis jus- 
 tice, and God will give us all necessaries without our 
 trustless carefulness, as is promised (Mat. vi.). And 
 here the Apostle doth not forbid labour, or a godly 
 providing, but he forbiddeth carefulness, mistrusting 
 of God, and the unmerciful laying up in store from 
 the poor. 
 
 But in all things let i/our petitions in prayer and 
 mpplications with giving of thank. s he knoum before 
 God. Now, he teacheth, how we shall have all ne- 
 cessaries, and by what means; that is, of God, tha 
 Father, the merciful giver of all good things, and 
 that by humble, meek, and faithful prayers, made 
 after the will of God, desirina: necessaries, as it shall 
 j)leaseGod togive them, appointing with God no time, 
 noplace, nor manner of giving, but referring all to his 
 divine will and pleasure. And if in these prayers we 
 shall continue, desiring those things, that shall be to 
 the glory of God and for our health and salvation ; at 
 length we shall obtain of God these our petitions, 
 made in fiith for Christ's sake, always giving thanks 
 to God for his benefits given to us, taking prospe- 
 rity and adversitv, as we should do ; that is^ not
 
 t.v niDLEY. — COMME>^TARy ON THE PHILIPPIANS. 283 
 
 being proud in prosperity, nor yet comfortless, honvy 
 or sad in adversity, neither murmuring against God, 
 nor yet envying others their felicity and foy. 
 
 Jfnd the peace of God, ivhichpasseth all linder stand- 
 nig, keep your hearts and minds in Christ Jesu. Here, 
 is shewed, what followeth them, that bear prospe- 
 rity and adversity, as they should do ; viz. that they 
 have peace and quietness in their liearts and con- 
 science with God, which peace have none, but such 
 as be justified by faith (Rom. v.), " We justified by 
 faith have peace with God." " The evil saith. 
 Peace, peace ; but to him is'' no peace with God ;" 
 as saith the propliet. And this peace or quietness 
 of the conscience, it far surpasseth all things that may 
 be apprehended of the understanding. 
 
 And this to be true, sheweth the conscience of 
 such, as fall into desperation of God's mercy, for 
 their sins, as Cain and Judas did. And also it js 
 declared in the Canaanites, which were almost dead, 
 without heart, comfort, spirit, or life in their bo- 
 dies, when they heard the children of Israel to have 
 entered their country, or land, to possess it, as their 
 own, and that they were sent to kill them down, like 
 beasts, without mercy, as is written in the book of 
 Joshua. And this peace of conscience is not gotten 
 by our might, or power, sacrifices, or ceremonies, 
 but by Jesus Christ, that all laud and praise might 
 be given to God for it, as of whom all goodness does 
 come to us for Christ's sake. 
 
 Ver. 8, g. Furthermore, brethren, ivhatsoever things 
 are true, whatsoever tilings are honest, wliatsoever 
 things are just, whatsoever things are pure, whatso- 
 ever things pertain to love, whatsoever things are 
 of honest report ; if there be any virtuous thing, if 
 there be any laudable thing, have those same in your 
 viindy which ye hnvc both learned and received, and
 
 38-1 THE FAIHERS OF THE EN'GJ.ISH CKCRCH. 
 
 heard and seen in me : those things do, and ilie God of 
 peace shall be with you. 
 
 Now, the Apostle, making an end of his Epistle, 
 exhorteth the:n to think, and do not only those 
 things, which be worthy of praise, but also that they, 
 following his cxainpie, may have the God of peace 
 with them, aiid be fulfilled with faith and all good 
 
 works. 
 
 And fii-st, he niovetli them to do and follow true 
 things ; whereby he putteth away all deceit, craft, 
 hypocrisy, and dissimulation. As Christ is the trutli 
 and loveth the truth, so he hateth all craft and false- 
 hood ; and it is a marvel, that any man will love 
 that thing, that God hateth so much, as falsehood, 
 craft, deceit, and dissimulation. It is a token they 
 love the devil, a false liar, better than God, which 
 is alway true and hatttth lies and falsehood. 
 
 It is a wonder to see how some men will give 
 credence to the devil's lying, rather than to God, 
 saying truth, and promising necessaries to all them, 
 that seek him in truth, that seek first the kingdom 
 of God and his justice. It is a toi^en that such be 
 rather the servants of the devil, than of God. And 
 tncrefore they, miistrusting God, run headlong to 
 the devil, and use his craft and falsehood ; and with 
 much deceit and many lies get their living, to the 
 great hurt of others, and to their own judgment and 
 damnation. Tticrefore, leave the crafts of the devil, 
 and follow Christ and his truth, if you will be saved 
 and come to everlastinc; salvation. 
 
 Secondly, follow honest things, seeming and be- 
 coming for Christians, worthy of praise, and meet 
 for those that abhor dishonesty, filthy, vain, foolish, 
 and trifling things. In the which saying the Apostle 
 would, that the behaviour of our body in habit, ves- 
 ture, word, deed, look, countenance, going, and 
 »11 things about us, should be honest and comely
 
 L.nrDLEY. — COMMENTARY ON THE PIIILlrPIAXS. 285 
 
 for our state and cle2:ree. And in this thinj he re- 
 proveth all tliem, that keep not seemly manners or 
 fashions in habit, gesture, words, deeds, as become 
 their degree or voeation. 
 
 The Apostle would all things to be done seemly 
 after a comely order. And here he reproveth sueh, 
 as their vocation requireth to be sober, sad, and 
 discreet men, and men of gravity and wisdom, that 
 nevertherless be liglit in manners, full of words, not 
 becoming their vocation ; mockers and scorner.-* u{ 
 others, jesters and railers at all others' manners, and 
 such as cause men to laugh, when it becometh their 
 state and vocation to be men of gravity, sobriety, 
 and to give to others example of soberness. And 
 here he reprovelh all unclean communication, filthy 
 words, uncleanly manners or jestings, all scoffing 
 and railing, that do not become Christians, sober, 
 wise, and discreet men. 
 
 Tliirdly, he exhorteth them to do all just things : 
 for justice is that thing, whereby is given to every 
 one wiiat is due for him. Whereby nO man should 
 desire but what is equal and just to be givt n to him. 
 By the which saying he condemneth all injuries, 
 'wrongs, rapines, theft, murder, craft, ialsehood 
 in buying, selling, in changing one thing for an- 
 other.' And by justice we be taught to render to 
 God that which pertaineth to God, and to give to 
 man that which pertainetli to man. 
 
 And in this he re{)roveth those that ascribe to 
 themselves, to their might, merit, power, the grace 
 of God, preservation of them from evil, remission 
 of sins, and life eternal, and that of the merits and 
 worthiness of their works. These things must be of 
 justice ascribed only to Christ, our Saviour, that is, 
 to reconcile us to the Father of heaven, to justify 
 •us, to take away our sins, and to give life everlast- 
 ing. These be works of God, pertaining to God,
 
 286 THE FAlllEKS OF THE ENGLISH CHVnCtt, 
 
 and to hlin only to be ascribed, and to none other^ 
 neither men, words, nor deeds. 
 
 Fourthly, he exhorteth men to pure and clean 
 living : for it becometh Christians to be ])ure and 
 chaste in heart, mind, soul, and body, and to fiee 
 all adultery, fornication, filthy and unclean commu- 
 nication, and that not one filthy word come once out 
 of their mouths. As the Apostle saith (Eph. iv.), 
 *' Let no filthy word go once out of your mouth." 
 Yea, he biddeth these Ephesians (Eph. v.), that 
 no unclean communication be heard amongst them^ 
 for the vengeance of God cometh upon such. 
 
 Fifthly, he w-illetli them to do all things, that per- 
 tain to love : to do good to all men, both to friends 
 and foes ; and to please all men in all goodness and 
 humbleness, to hurt no man, but profit every man ; 
 to offend no man, and so do good alway, and in 
 all places after tlieir ability. 
 
 -Sixthly, he willeth them to do those things, that 
 may get them a good fame and name ; and to do 
 those things, that be worthy of laud and praise be- 
 fore God and man : that is, to do the will of God, 
 and to please God, and to keep God's command- 
 ments, and in all good works to walk ; and that, 
 not for to get them a fame or name, but that the 
 name of God might in all things be magnified and 
 glorified ahvay of all men in the world. 
 
 If there he any virtuous thing, if tlicre he any laud- 
 ahle thing. He moveth them to follow all virtuous 
 things and all things that be worthy of laud or praise 
 before God or man : and not in these thinsrs to seek 
 
 ... o 
 
 their own praise or commendations, but the praise 
 of God, thjt God might be glorified and his name 
 sanctified by the virtuous living of good men amongst 
 the heathen nation, amongst whom God's holy name 
 bears much evil, and is evil spoken of for the wic-
 
 L.RIDLEY. COMMENTARY ON THE nilLirPI ANS. 2&7 
 
 kedness and sins cf evil Christians, t]^.at live not ac- 
 cording to their profession at the font-stone. 
 
 He would, they shou/d have in rnind all virtuous 
 and laudable things, whieh they had learned of him, 
 and heard and seen in him praetised. Would to God 
 that all bishops, pastors, prelates, kings, princes, 
 emperors, dukes, earls, lords, and lawyers, woukl 
 live so virtuously, so holily, so godly, that their 
 lives might boa mirror Or glass to look in, and to 
 spy in them all virtue, all humbleness, and meek- 
 ness, love of God and of his word unfeignedly, and 
 that they sought the glory of God, and the "health 
 of their people, more than tlieir own glory, pleasure, 
 or commodity ! Then the name of God should be 
 more glorified than it is. Then the name of God 
 should not be evil spoken of amongst the heathen, 
 amongst whom the name of God is blasphemed, be- 
 cause many Christians live worse, than do the heathen 
 people. 
 
 The God of peace shall be with you. Now, he pro^ 
 miseth to them the God of peace to be present with 
 them, if they will follow Christ, hear his doctrine 
 and learn it, live after it, and go forwards in all virtue 
 and godliness, as he teacheth them, shewing that 
 a reward alway follows virtuous living ; as the God 
 of peace to be with them, to pacify and quiet their 
 conscience, that they should be at peace with (iod, 
 iind so by a reward he exhorteth them to virtue. 
 
 Ver. 10 — 14. / rejoice greatly in the Lord, that 
 now at the last ye are reneiucd again to care for me, 
 as ye cared for me afore, hut ye lacked opportunity. 
 I speak not: this, because of necessity, for I have 
 learned in luhatsoever estate 1 am, therewith to be 
 content. I can be low, I can be high, every where 
 and in all things. Jam meet, both to befall and to be 
 hungry, to have plenty, and to sujjer need. / can 
 do all things through Christ, which strengthenclh me.
 
 288 THE FATH2RS OF THE ENGLISH CHURCH, 
 
 jSlotivilhstanding you have done well, tliat you heat 
 part with me in my tTibulation. 
 
 .The Apostle giveth thanks to tliese Philippians for 
 their duties and offices done to him, and for their 
 chanty sent to him in prison by Epaphroditus. Hero, 
 we learn to give thanks to our benefactors for their 
 benefits done to us, lest we should be counted un- 
 thankful or without good civility or gentle manners^ 
 although those that do kindness were .bound of duty 
 to do that thing they did. As theSe Philippians 
 were bound to do no less to Paul than they did. Ye 
 hear, that Paul rejoices in the Lord that their readi- 
 ness to help liim was in them revived again and quick- 
 ened, and they ditl return to do their duty which 
 they had omitted for a time towards him, wherein 
 he teacheth us to rejoice of the amendment of them, 
 who have for a time neglected or omitted to do their* 
 duty to any man due, or to pay their debts, or to 
 give to their pastors what is due to them for neces- 
 saries to be paid or given. 
 
 In the which you were careful, hut you lacked op^ 
 portunity. Here, he partly excuseth them of their 
 negligence, that they ceased for a time to send him 
 necessaries in prison, as if he would say, I know you 
 were careful for me, and that you would have sent to 
 me such things as you thought I should need. I 
 think you did not forget me. I do not reprove you 
 for your duty undone to me, I knovv' you lacked no 
 good mind or will ; butyou had no opportunity, nor 
 man convenient, nor faithful and trusty messenger, 
 by whom you should have sent your charity withal^ 
 which you sent to me by Epaphroditus. 
 
 And here privily he reproveth them of their fault 
 and slothfulness, teaching them what they ought 
 to have done to him. But he, preventing their ex- 
 cuse, saith, that they wanted opportunity to send to 
 him such things, as he needed. And so opportunity
 
 L. RIDLEY. — COMMENTARY ONTHE PHILIPPIANS. QBQ 
 
 standeth in the stead ofttinies of an excuse ; or else 
 by opportunity he understandeth their afllictions and 
 tribulations, by the which they were letted for a time 
 to send to him necessaries, and so opportunity then 
 was a just excuse for them. 
 
 / speak not this I'eccmse of necessity. I say not 
 these words because through your fault or negligence 
 I lacked necessaries, or was in great need, or could 
 not live without your help : for I have learned to 
 take all chances of living, as they chance to rne by 
 experience, and to be contented with my lot, as it 
 shall chance. If I have plenty of riches, I give li- 
 berally to the helping of the poor and needy. If I 
 have no plenty, I draw back my hand, and fashion 
 me after mine ability, and give as I may, and not as 
 I would. Fulness does not corrupt me, if I have 
 plenty and more than for my necessities : and hunger 
 does not deject me, or put me out of comfort, it I 
 lack sometimes those things, which I would have, or 
 be necessary for me. 
 
 Here, the Apostle teacheth the true use of riches 
 and of poverty. The true use of both is to be con- 
 tented with our lot. It pertaineth to the rich man, 
 not to be proud of his riches, or to think himself 
 thereby better than others be, or to contemn others, 
 or to think he had his riches of himself, of his own 
 wit or policy, works and labours, and not of God, 
 the author of all riches and giver of all goodness, or 
 to keep them to himself unmercifully from the needy. 
 But it pertaineth to the rich man to know that he 
 hath riches of God, to give God thanks for them, 
 to be humble and meek, and to be liberal to the 
 poor and needy. 
 
 Also, here we may learn, that it Is not evil to have 
 great riches, but it is evil to abuse great riches ; as 
 to be proud for riches given, to extol ourselves above 
 ethers, to contemn or oppress others, to trust in 
 
 VOL. II, V
 
 2Q0 THE FATHERS OF THE ENGLISH CHUHCH. 
 
 riches, to make riches our God, to shut up our 
 hands from helping of the needy. So, riches are not 
 to be despised, but the abuse of riches is to be de- 
 spised. For many holy saints, as Abraham, Isaac, 
 Jacob, Lot, Job, David, had great riches. But they 
 did not abuse their riches, but used them well, be- 
 stowed them to the glory of God, and were liberal to 
 such, as had need. They kept hospitality, and re-r 
 ceived the needy into their houses, and ministered 
 to their necessities more gladly, than the guests oft- 
 times desired ; and therefore they brought guests 
 home to their houses, as it were by enforcement, or 
 against their will : so ready were they to do the 
 merciful work of hospitality, and they lacked not 
 their reward of God (Heb. xiii.). 
 
 lean do all things through Christ, ivhich strength- 
 erieth me. That I do bear riches and poverty, as I 
 should do, it is not to be ascribed to me, to my 
 miglit, or power in me, but to Christ my Saviour, 
 by whom I may and can do all things well ; I can 
 both suffer adversity, and in prosperity not abuse 
 God's gifts, but use them well, as is said before. If 
 riches do come, the heart may not be fixed upon *• 
 them ; if poverty do invade us, let us think we be 
 rich enough, if we have God, and possess a clear 
 conscience from sin. Let us think tliat we may do 
 all things by Christ, and that without his help or 
 power we can do nothing;, without whose grace great 
 riches cannot profit us nor others, yea, they will 
 come to great decay and to nouglit. Therefore, let 
 us altogether hang upon Christ, of his help and fa- 
 vour, and by him be contented with our lot, taking 
 in good worth whatsoever thing chance to us, be it 
 prosperity or adversity ; saying with Job (Job, i.), 
 " The name of God be blessed," thanks to God for 
 pll his gifts. 
 
 JS'jtivitJiStanding ye haii^ dov.e iv^ll, that ye hear 
 o,
 
 L.fllDLEY. COMMENTARY ON THE PHILIPPIANS. IQI 
 
 part 7vit/t me in my trihulation. These words lie 
 addeth, lest he should be thought to have contcinned 
 their kindness or reward^ sent to hirn in prison by 
 Epaphroditus. Therefore, he saith, You did well, 
 and as you should have done, that yon sent your 
 charity to me, by the which you are made partakers 
 of my afflictions, and shall be with me partakers of 
 my joy. And as you sent your kindness and reward 
 of a good mind to me, to recompense your duty, 
 omitted for a time ; so, I of a good mind accept it 
 with thanks, given to you for it. Note, that those, 
 that communicate to the works of good men, shall 
 he partakers of glory with good men, for a good 
 work shall not lack its reward of God. 
 
 Ver. 15 — 18. But ye of Philippihiow, that in the 
 beginning of the Gospel, luhen 1 departed from Mace- 
 donia, no congregation hare part with me concerning 
 giving and receiving, but ye only. For unto Tkessa- 
 lonica ye sent once, and cfterward again unto my ne- 
 cessities. Not that I seek gifts, but I seek the fruit., 
 that it he ahundcmt in your reckoning. For 1 have a, ; 
 and have plenty. 1 ivas even filled, when I received, 
 ef Epaphroditus that, 2vhich came from you, an odour 
 of sweetness^ or sacrifice accepted and pleasant unto 
 God. 
 
 Paul here sheweth the benefits of these Philip- 
 pians towards him with giving of thanks, and these 
 Philippians he commendeth above others, that they 
 sent him help, when he was in prison, and x\hen he 
 iirst preached the Gospel, going from Macedonia, 
 and calling to the faith of 'Christ ; and that these 
 Philippians did send to him, when no other congre- 
 gation helped liim, nor communicated to him, and 
 so were partakers neither of giving nor receiving. As 
 if he would say, There is no cause why you should 
 think me debtor unto you, bjcause you sent to m^ 
 necessaries, and no congregation but you alone. 
 
 u '2
 
 ^gl THE FATHEPxS OF THE ENGLISH CHURCH. 
 
 Tor in so doing you did but that thing which you 
 were bound\o do to me, for it is meet that he, that 
 giveth, should receive. If we preach unto you and 
 sow spiritual seed amongst you, do you count it a 
 great thing if we shall reap }our carnal things (As 
 saith PauC 1 Cor. ix.) ? I have sown amongst you 
 spiritual seed, God's word ; therefore you ought to 
 have given to me necessary food. 
 
 And he callelh their subsidy, sent to him by Epa- 
 phroditus, an account of giving and receiving. They 
 received of Paul spiritual food, therefore they ought 
 to have given to him carnal food. In that he saith, 
 MO congregation to have ministered to him help, but 
 only these" Philippians, we learn, that Paul did not 
 receive of many congregations temporal food or sub- 
 sidy, as he miglit have done, for the workman is 
 worthy his meat. But he abstained and would not 
 receive temporal food of all congregations of people 
 for divers causes. As well that he should not be an 
 offence to the Gospel, and that they should not say, 
 that he preached for a living, or for lucre sake, or 
 for his belly-cheer, and that he would give others 
 example to labour for their living, he with his hands 
 got living for himself and for those, that were with 
 him (Acts, XX. 2Thess. iii.) And that others should 
 not be ashamed to labour with their hands and to 
 shew it was no dishonesty for priests to labour with 
 their hands. 
 
 That ivas necessary fo?- one, which you sent me. He 
 praiseth them, not for that they sent to him atThes- 
 salonica what was necessary, or that he desired of 
 them such a stipend or sum of money, or that he 
 should by praise or by giving of thanks provoke other 
 congregations to do such like ; but rather because 
 that he required and wished to them a reward of God 
 for their benevolence to him. And, here, we learn 
 more to consider and wish for a reward of God to be 
 4
 
 L.RIDLEY. COMMENTARY ON' THE PIIILIPPIANS, 2()3 
 
 given for alms done, than to wish to ourselves licl[) 
 of our poverty, or relief of our neeessity. And so 
 we should look more at the profit of others, than 
 for the taking away of our need, after the example 
 of Paul here. 
 
 For I have all, and havp.pkntij. Now, he shcweth 
 the cause that he desired not money of any congre- 
 gations ; for he had no need of money at that time, 
 for he had money in plenty. And therefore he de- 
 sired not money of others, but others to be rewarded 
 of God for their beneficialness. And he calleth 
 their benevolence or alms, a savour of sweetness, 
 or sacrifice acceptable and pleasant to God ; alluding 
 to the acceptable sacrifices in the old law of Moses, 
 commanded to be offered up to God, which smelt 
 well and were called thankful sacrificcSj if they were 
 done, as God commanded them to be done. 
 
 This place sheweth temporal sustentation given to 
 them, that preach the Gospel, to be pleasant and 
 thankful sacrifices to God, although those, that do 
 give them, be bound to give an honest living to the 
 preacher of God's word, as Christ saith (Matt, x.), 
 " The workman is worthy of his meat." Note, that 
 they please God, that do their duty, and pay their 
 debts, and give their temporal duty by laws appointed 
 to their pastors: and they, that do not, displeascGod. 
 Ver. 19, -20. My GudfuJJil all your need, accord- 
 ing to his riches in glory, in Christ Jesu. Unto God 
 and our Father be praise for ever and ever. Jmen. 
 • As these Philippians sent to Paul all things, that 
 . were necessary for him, so again he wished to them 
 all necessaries that they had need of. He wished 
 not to them great abundance of all riches or any 
 great excess ; "but necessaries to the use of their life, 
 to teach us to wish so both to ourselves and also to 
 others. Excess and abundance of riches oftliinc^ 
 bring infamy, slander, offence of God and ot our 
 
 u 3
 
 2Q4: THE FATHERS OF THE ENGLISH CHURCH. 
 
 n-eighbour. Moderate riches have less jeopardy and 
 more true glory. Therefore, he wished to them no 
 excess, but sufficient hving, and that to be given 
 them of God, the author and giver of all goodness, 
 whose riches cannot be consumed by giving to others. 
 For he hath all riches : his barns are full of riches, 
 and cannot be wasted or spent, but the more he giv- 
 eth, the more he may give and doth give. To him 
 be all honour and glory evermore, world without end. 
 Amen. 
 
 Ver. 21 — 23. Salute all the saints in Christ Jesus. 
 Tlie brethren that are with me salute you. All the 
 saints salute you ^ but especially they that are of the 
 emperor s house, Tlie grace of our Lord Jesus Christ 
 he with you all. Amen. 
 
 Now, he finishes his Epistle with salutations after 
 his humble manner. And first, he saluteth all the 
 saints, that is, all the faithful believers in Christ 
 Jesu, sanctified not by bishops of Rome, but by the 
 blood of our Saviour Jesu Christ, in whom they be- 
 lieve and serve him by perfect charity, keeping the 
 commandments of God, living in this world : such 
 he calleth here saints. 
 
 Secondly, he saluteth them in the name of all the 
 faithful brethren, that were with him, that either 
 came to him, or did minister to him in prison neces- 
 saries, or did other business for him. Specially he 
 saluteth them in the name of the brethren, that were 
 abiding in the court of iSJero, where were many that 
 boldly and without fear openly professed Christ and 
 his word. Finally, he wished the grace of our Lord 
 Jesu Christ to them all. To God the Father with 
 his Son Jesu Christ, and the Holy Ghost, be glory 
 for ever. Amen. 
 
 E\'D OF THE EXPOSITION UPON THE PHILIPPIANS.
 
 2CJ5 
 
 EXTRACT 
 
 PROM AN EXPOSITION UPON THE EPISTLE OF 9T. 
 
 JUDE, 
 
 BY 
 LANCELOT RIDLEY, 
 
 OP 
 
 CANTERBURY. 
 
 [N. B. The Exposition on St. Judc is contalued in the same 
 volume in the Cambridge University Library, from 
 which the foregoing Exposition on the PhiHppians has 
 been transcribed.] 
 
 Ver. 1 ..... . To those that are Icloved in God, 
 
 the Father, and by Jesus Christ preserved and called. 
 
 Here, it is shewed to whom this Epistle was dedi- 
 cated and sent, that is to say, to all men and women, 
 renewed hy the blood of Christ, whom Jesiis Christ 
 hath called, of his only mercy and grace, and not of 
 the merits, works, and dcservings of men. First 
 he loved them, and then he did call and sanctify 
 them . 
 
 Here, are two things to be noted ; first, that Jesus 
 Christ loveth whom he will. Secondly, those that 
 he calleth, he sanctifieth them : he calleth men to 
 him of his only mercy, and not of their merits, nor 
 yet of the worthiness of their works. God calleth 
 Bometim.es inwardly by inward inspiration, as he did 
 call St. Paul (Acts, ix.), and many other prophets. 
 Sometimes he calleth inwardly in the heart, and out- 
 wardly by the preaching of the Gospel, to the which 
 
 V 4
 
 igG THE FATHERS OF THE ENGLISH CHURCH. 
 
 they give credence that be called. Christ calleth not 
 after the pleasure of man, but after the will and 
 pleasure of God ; when God willeth, and not when 
 man willeth ; whom God pleaseth to call, and not 
 whom manjudgcth worthy to be called ; nor yet when 
 man thinks meet to be called, but when God thinks 
 and knoweth men apt and. ready to come, when they 
 be called. By the which saying many reasons be 
 taken away of the calling after the will of man, hy 
 the merits of men, and when men judge men to be 
 apt and ready to the hearing of the Gospel, and will 
 give credence to it. . 
 
 And although God only doth call, and when he 
 will, without any endeavouring or work of man : yet 
 ofttimes, and for the most part, he useth certain 
 means ; as by preaching of the Gospel, and by hear- 
 ing of it preached. As he giveth other gifts by 
 means, •as learning by study, riches by labour, wis- 
 dom by experience, faith by the Gospel preached: 
 so he calleth men to him by preaching of God's word, 
 which those believe, whom he calleth, and who after 
 it do live a life, pure and clean in all innocency of 
 living, 
 
 "■ God knoweth, who be his ;" and those he 
 calleth to him in time prefixed, and when he know- 
 eth tlicm to be most apt to follow their calling. Here, 
 you u)ay see the cause, why God would not have his 
 Gospel at the first preached to the Jews and to the 
 Gentiles, and that in all times. It was because he did 
 see them not apt to receive it, nor yet apt to believe 
 it. Therefore, that they should avoid more pain, 
 God did hide from them his Gospel ; and when he 
 did see them apt to receive and believe the Gospel, 
 he made the Gospel to be preached to the Gentiles, 
 and they believed it, and were saved, as many as 
 were ordained to life. 
 The order, that God useth most commonly ta
 
 L, RIDLEY. AN EXPOSITION ON ST. JUDB. 2Q7 
 
 them that shall be saved, may be here gathered of 
 the Apostle Jude. First, he saith, they believed in 
 God, the Father: secondly, they be preserved iti 
 Christ Jesus : and thirdly, they be called by Jesus 
 Christ, through his word, to be obedient to do those 
 things gladly and freely, that the word of (jod teach- 
 eth them. This thing St. John testificLh (John, 
 xvii.), saying; " Father, I have shewed thy name 
 to men, whom thou hast given to me of the world: 
 they were thine, and to me thou hast given them, 
 and they have kept thy word. Now truly they have- 
 known that all things, which thou hast given to me, 
 were of thee ; for the words, which thou didst give 
 Hie, I did give to them, and they have received them, 
 and they have known truly, that from thee I have 
 gone, and that thou scntest me." 
 
 Here, we may learn the mean, which God useth 
 towards them, that shall be saved. Although God 
 only save us by himself, by Jesus Christ, and of his 
 mere mercy and grace ; yet he useth a mean, whereby 
 he bringeth men to salvation : that is, to save by tiie 
 word of God preached, the giving credence to it, 
 and the working after it. Wlierefore, if the word 
 of God be not preached nor had amongst us, it is a 
 great token, that we be not in the favour of God, 
 , nor of elected people to salvation. 
 
 Also, if we in ourselves do perceive no desire, nor 
 love to the word of God ; but disregard it, esteem it 
 at little value, think other things more precious than 
 it, or think it foolishness, or as a vain thing : then 
 it is a token, that those, who think so, be none of 
 the people of God, nor yet in the favour of God, as 
 long as they shall think so. Of these tokens and 
 signs every one in himself may soon perceive, whe- 
 ther he is in the favour of God, or no ; in that he 
 Jiath, or hath not a desire or a love to God's word.
 
 ig8 THE FATHERS OP THE ENGLISH CHURClt. 
 
 to hear it, to read it, to believe it, to work after it^ 
 and to esteem it above all worldly things. 
 
 Ver. 2. Mercy be to you and peace y and may cha- 
 rity be multiplied. 
 
 h\ this salutation what things St. Jude desireth 
 and wisheth to them, to whom he writeth, here it is 
 shewed. He desireth that God would increase and 
 multiply his gifts in them, and specially give them 
 mercy, peace, and charity with him : which three 
 jrifts be very necessary for every Christian man and 
 woman, as long as they shall live in this world. 
 
 The Apostle here teachcth us what things we 
 should desire, one unto another ; that is to say, the 
 gifts of God to be increased and multiplied amongst 
 us, and in all men. Far from this wholesome coun- 
 sel of the Apostle Jude be those men and women, who 
 do not desire nor wish good things unto their neigh- 
 bours or other men ; but desire vengeance, evil 
 chance, death of their neighbours, or evil fortune to 
 chance unto their neighbour, or neighbour's cattle or 
 goods ; who do curse and bann their neighbours, de- 
 siring God to take vengeance upon them, or to send 
 some sudden sickness, or disease upon them, as the 
 pestilence, the small-pox, the falling sickness, or 
 yuch-like. Those men follow not the counsel of the 
 Apostle in this place. Let therefore all such evil per- 
 sons, that follow not the counsel of the Apostle, 
 leave their evil and devilish affections and desires, 
 which bring everlasting death, if they be not left and 
 forsaken with repentance before death : and let them 
 .follow the wholesome counsel of St. Jude, who de- 
 sireth mercy, peace, and charity to be multiplied to 
 ■every one. 
 
 First, lie desireth to them the mercy of God, 
 that it would please God to give them his mercy and 
 grace, that they might repent them of their old vices 
 and sins, and utterly forsake them, and have a new
 
 L. SIDLEY. — AN EXPOSITION ON ST. JUDE. IQQ 
 
 life in Christ Jesus : which thing no man can do with- 
 out the mercy and grace of God ; therefore mercy 
 and grace are first of all to be desired. 
 
 Secondly, he desireth peace between men and God 
 in men's consciences : which peace and quietness in 
 conscience evil men have not, for to evil men is not 
 peace with God in their consciences, as the prophet 
 saith, but evil men hate God alway, and fear him 
 sore, lest he should punish them. For they count 
 God, as a strict judge or a cruel tormentor, that will 
 suffer no fault to go unpunished, but will extremely 
 punish every fault, or trespass done against him. 
 The evil sometimes do abstain from vices and sins, 
 but not for love of God, or of justice, but for fear of 
 pain, or for hope of reward of men, or favour of 
 men. The evil sometimes have peace outwardly, as 
 with men and with the work! ; but inwardly in their 
 conscience they lack peace and quietness. In their 
 heart they have God, as one wroth with them, their 
 consciences bite them and trouble them sore : day 
 or night they be not quiet in conscieiice, but ever, 
 when they remember God, they fear pain and pu- 
 nishment. This considering, Jude desireth to them 
 peace in their conscience witli God, whicli peace only 
 is given to men, that be justified by faith ; a •■ wit- 
 nesseth St. Paul (Rom. v.) : '' We, being justified 
 by faith, have peace with God." Whether they 
 have peace with the world, and the men of the 
 world, or no; good tnen, that be justified by faitlT> 
 have peace with God inwardly in their conscience. 
 
 Thirdly, he desireth charity, that they should be 
 charitable and loving one to another, knit together 
 in mutual love, one loving another heartily, and 
 shewing their love by mutual works, and deeds ; 
 and that their love should be only for God's cause, 
 but not for any carnal lucre, or advantage, honour,
 
 300 THE FATHERS OF THE ENGLTTH CHURCH. 
 
 or any carnal cause. Thus in this salutation we be 
 taught what Christian men should desire and wish 
 one to another, that is to say, mercy, peace, and 
 charity of God, as the Apostle teacheth us. 
 
 IND OF THE SELECTIONS FROM LANCELOT RIDLEY. 
 
 INDEX 
 
 TO THE 
 
 elections 
 
 PROM THE 
 
 WORKS OF LANCELOT RIDLEY. 
 
 I. Entire Tracts. 
 
 1. Account of the Life arid Writings of Lan- 
 celot Ridley - _ _ _ - Page 9 
 
 2. A Commentary upon St. PaiiVs Epistle to the 
 Kphesians - - - - - -]4 
 
 3. An Exposition upon the Epistle of St. Paul 
 
 to the Philippians - ^. - - -17Q 
 
 ir. 
 
 An Extract from an Exposition upon the Epistle 
 of St. Jude - - - - - - 0Q5
 
 SOME ACCOUNT 
 
 OF THE 
 
 IGN ANB ACTJS 
 
 OF 
 
 KING EDWARD THE SIXTH.
 
 303 
 
 SOME ACCOUNT 
 
 OF THE 
 
 Life, Charactek, and Acts 
 
 OF 
 
 KING EDWARD THE SIXTH. 
 
 Extracted from the Ninth Booh of Fox's Ads 
 and Monuments, ivith Notes and Illustrations from 
 other Writers. 
 
 Next after the death of king Henry succeeded 
 king Edward his son, being of the age of nine years. 
 He began his reign the 28th day of January, A. D. 
 1546, and reigned six years eight months and eight 
 days, and deceased the 6th dayof July, A. D. 1553. 
 Of whose excellent virtues and singular graces, 
 wrought in him by the gift of God, although no- 
 thing can be said enough to his commendation, yet 
 because the renowned fame of such a worthy prince 
 shall not utterly pass our story without some grateful 
 remembrance; I thought in few words to touch 
 some little portion of his praise, taken out of great 
 heaps of matter, which might be iuferrcd. For to 
 stand upon all that might be said of him, it would 
 be too long ; and yet to say nothing, it were too 
 much unkind. If kings and princes, which have 
 wisely and virtuously governed, have found m all 
 ages writers to solemnize and celebrate their acts 
 and memory, such as never knew them, nor were 
 subject unto them ; how much then are we, Engll^ll 
 pien, bound not to forget our duty to king Edward,
 
 304 THE FATHERS OF THE ENGLISH CHURCH. 
 
 a prince, although but tender in years, yet for his 
 sage and mature ripeness in wit and all princely or- 
 naments, as I see but few to whom he may not be 
 equal, so again. I see not many to whom he may not 
 justly be preferred. 
 
 And here, to use the example of Plutarch, in 
 comparing kings and rulers, the Latins with the 
 Greeks together, if 1 should seek with vA-hom to 
 match tliis noble king Edward, 1 find not with whom 
 to make my match more aptly, than with good Jo- 
 siah. For as the one began his reign at eight years 
 of his age, so the other began at nine. Neither 
 were their acts and zealous proceedings in God's cause 
 much discrepant. For as mild Josiah plucked down 
 the hill altars, cut down the groves, and destroyed 
 all monuments of idolatry in the temple ; the like 
 corruptions, dross, and deformities of popish idolatry, 
 which had crept into the church of Christ for a long 
 time, this evangelicalJosiah, king Edward, removed 
 andpurgcdthe true temple of theLord. Josiah restored 
 the true worship of God in Jerusalem, and destroyed 
 the idolatrous priests : king Edward in England, like- 
 wise, abolishing idolatrous masses and false invoca- 
 tion, reduced again religion to a right sincerity ; and 
 more vi'ould he have brought to perfection, if life and 
 time had answered to his godlv purpose. And though 
 he killed not, as Josiah did, the idolatrous sacnticers, 
 yet he put tliem to silence^ and removed them out of 
 their places. 
 
 Moreover, in king Josiah's days, the holy Scrip -• 
 ture and book of God's word was utterly neglected 
 and cast aside, which he most graciously repaired and 
 restored again. And did not king Edward the like 
 with the self-same book of God's blessed word *, and 
 
 * The two following testimonies of this prince's early vene- 
 ration for the word of God are given by Fuller and Strype : 
 •' Such wns ihe piety of this young prince, that being about to
 
 LIFE OP KING EDWARD THE SIXTH. 305 
 
 with other wholesome books of Christian doctrine, 
 whicli before were decayed and extinguished in his 
 father's days by sharp laws and severe punishments 
 here in England ? 
 
 Briefly, in all points and respects, between him 
 and this our godly king, no odds are to be found, 
 but only in length of time and reign. Who if he 
 might have reached (by the sufferance of God) to the 
 continuance of Josiah's reign, proceeding in those 
 beginnings, which in his youth appeared, no doubt 
 
 take down something which was above his reach, one of his play- 
 fellows proffered him a bossed-plated Bible to stand upon, and 
 heighten him to take what he desired. Perceiving it a Bible, witli 
 holy indignation he refused it, and sharply reproved the offerer 
 thereof; it being unfit, he should trample that under his feet, 
 ■which he was to treasure up in his head and heart. How many 
 iiow-a-days, unable in themselves to achieve their own wicked 
 ends, make God's word their pedestal ; that standing thereon, 
 they may be (not the holier, but) the higher, and the better ad- 
 X'antaged, by abusing piety, to attain their own designs!" 
 
 Fuller'^ Chitrch Hist. Brit, book vii. p. 424. 
 *■' At the king's coronation, which was on Shrove-Sunday, 
 Feb. 20, 1546 (he being then a boy of only nine years old), an 
 author, that wrote about those times, relates that he heard it from 
 credible hands, that when three swords were brought, signs of 
 his being king of three kingdoms, he said, there was one yet 
 wanting. And when the nobles about him asked him, what that 
 ■was ; he answered, * The Bible. That book,' added he, ' is 
 
 * the sword of the Spirit, and to be preferred before these swords. 
 
 * That ought in all right to govern Us, who use them for the 
 *■ people's safety by God's appointment. Without that sword 
 
 * We are nothing ; We can do nothing ; We have no power. 
 ' From that We are what We are tlils day. From that We re- 
 ' ceive whatsoever it is, that We at this present do assume. 
 ' He, that rules without it, is not to be called God's minister, or a 
 
 * king. Under that we ought to live, to fight, to govern the 
 ' people, and to perform all our affairs. From that alone we 
 
 * obtain all power, virtue, grace, salvation, and whatsoever we 
 
 * have of divine strength.' 
 
 " And when the pious yoi^ng king had said this, and some 
 other like words, he commanded the Bible, with tlie greatest re- 
 ference, to be brought and carried before him." 
 
 Strype'*- Ecclcs. Mamorlals, vol. ii. p. 22. 
 
 VOL. U. X
 
 300 THE PATHErxS OF THE ENGLISH CHURCH. 
 
 but of his acts and doings some great perfectioil 
 would have ensued to this church and realm. But 
 the manifold iniquities of Englishmen deserved an- 
 other plague, which after fell amongst us, as in 
 sequel of the story hereafter (God willing) shall be 
 declared. 
 
 In the mean time, to proceed in the excellent vir- 
 tues of this Christian young Josiah (as we have be- 
 gun), although neither do we know, nor vi'ill leisure 
 serve us to stand upoti a full description of all his 
 acts : yet will we (God willing) give a little taste of 
 the noble nature and princely qualities of this king. 
 Hereby the reader may esteem with himself, what is 
 to be thought of the rest of his doings, though they 
 be not here all expressed. 
 
 And first, to begin with that, which is the chief 
 property of all other external things in a prince to be 
 considered, that is, to be loved of his subjects. Such 
 were the hearts of all English people toward this 
 king inclined, and so toward him still continued, as 
 never came prince in this realm more highly esteemed, 
 more amply magnified, or more dearly and tenderly- 
 beloved of all his subjects, but especially of the good 
 and the learned sort. And yet was he not only be- 
 loved, but also admirable by reason of his rare toward- 
 ness and hope both of virtue and learning, which in 
 him appeared above the capacity of his years. And 
 as he was entirely of his subjects beloved, so with no 
 less good-will he loved them again. 
 
 His nature and disposition were meek, and much 
 inclined to clemency. There wanted in him no 
 promptness of wit, gravity of sentence, or ripeness 
 of judgment. Favour and love of re'igion were in 
 him from his childhood. Such an organ, given of 
 God to the church of England, he was, as England 
 had never better. Over and besides these notable 
 excellencies and other great virtues in him, add piore-i
 
 ■K. 
 
 I 
 
 ilFU OP KING EDWARD THE SIXTH. 307 
 
 over skill and knowledge of tonyues and other 
 sciences, whereunto he seemed rather boru than 
 brought up. 
 
 Moreover, there wanted not in him to this feli- 
 city of wit and dexterity of nature, like happiness 
 of institution of good instructions. Neither did there 
 lack again in him any diligence to receive that, whichi 
 they would teach him ; insomuch that in the midst 
 of all his play and recreation, he would always observe 
 and keep his hours appointed to his study, using the 
 same with much attention, till time called him agaia 
 from his book to pastime. In this his study ancf 
 keeping of his hours, he did so profit, that Dr. 
 Cranmer, the archbishop then of Canterbury, be- 
 holding his towardness, his readiness in both tongues, 
 in translating from Greek to Latin,, from Latin to 
 Greek again, in declaiming * with his school-fellows 
 without help of his teachers, and that extewpore ; 
 would weep for joy, declaring to Dr. Cox, his school- 
 master, that he would never have thought that to 
 have been in him, except he had seen it himself. 
 
 To recite here his witty sentences, his grave rea- 
 sons, which many times did proceed from him, and 
 how he would sometimes in a matter, discoursed of 
 by his council, add thereunto of his own, more rea- 
 sons and causes touching the said matter, than they 
 themselves had or coulddevise, it was almost incre- 
 dible in that age to see, and unnecessary here to 
 relate. 
 
 This in him may seem notorious and admirable, 
 that he, in these immature years, could tell and recite 
 all the ports, havens, and creeks, not within his 
 own realm only, but also in Scotland, and likewise 
 in France; what coming in there was, how the tide 
 
 * Several specimens of his epistles and declamations in the 
 Latin toiigue are preserved in Strype's Ecclebiastical McmcTlals, 
 yf>\. ii. Eeposit. of Origina^^ p. l62. 
 
 X 2
 
 308 THE FATHERS OP THE ENGLISH CHURCH. 
 
 served in every haven or creek ; moreover, what 
 burthen and what wind served the coming into the 
 haven. 
 
 Also, of all his justices, magistrates, and gentle- 
 men, that bare any authority within his realm, he 
 knew their names, their housekeeping, their religion, 
 and conversation, what it was. Few sermons or 
 none in his court, especially in the lord Protector's 
 time, but he would be at them. Again, never was 
 he present- at any such discourse?, but he w^ould take 
 notes of them with his own hand. 
 
 Besides and above all other notes and examples of 
 his commendation, as touching the chiefest point, 
 which ought most to touch all men, i. e. for maintain- 
 ing, promoting, preferring, embracing, zealing, and 
 defending the true cause and quarrel of Christ's holy 
 Gospel ; what was his study, his^ zealous fervency, 
 his admirable constancy therein, by this one example 
 following, amongst many others, may notably appear. 
 
 In the days of this king Edw^ard the Sixth, Caro- 
 lus the emperor made request to the said king and 
 his council to permit Lady Mary (who after suc- 
 ceeded in the crown) to have mass in her house, with- 
 out prejudice of the law. And the council on a time, 
 sitting upon matters of policy, and having that in 
 question, sent Cranmer, then archbishop of Canter- 
 bury, and Ridley, then bishop of London, to intreat 
 the king for the same, who, coming to his grace, al- 
 leged their reasons and persuasions for the accom- 
 plishing thereof. So, the king, hearing what they 
 could say, replied his answer again out of the Scrip- 
 tures, so groyndedly, gravely, and fully, that they 
 were forced to give place to his replication, and grant 
 the same to be true. 
 
 Then they, after long debating in this manner 
 \yith his majesty, laboured politically in anotlii^r sort, 
 and alleged, "• what dangers the denying thereof
 
 LIFE OP KIXC EDWARD THE SIXTH. 30C) 
 
 might bring to his grace, what breach of amity of 
 the emperor's part, what troubles, what uiikind- 
 ness, and what occasions of evil in sundry ways 
 it would enforce, &c." Unto whom the king an- 
 swered, willing them to content themselves ; for lie 
 would (he said) " spend his life and all he had, rather 
 than agree and grant to that which he knew certainly 
 to be against the truth." The which, when the 
 .bishops heard, notwithstanding they urged him still 
 to grant, and would by no means have his nay ; then 
 the good king, seeing their importunate suit, that 
 needs they would have his majesty consent thereto, 
 in the end (his tender heart bursting out into bitter 
 weeping and sobbing) desired them to be content. 
 Whereat the bishops themselves, seeing the king's 
 zeal and constancy, wept as fost as he, and took 
 their leave of his grace. 7\nd coming directly from 
 him, the archbishop took Master Cheke, his sthool- 
 inaster, by the hand, find said ; " Ah, Master Cheke, 
 you may be glad all the days of your life, that you 
 have such a scholar; for he hath more divinity in his 
 little finger, than all we have in all our bodies." 
 Thus the Lady Mary's mass for that time was stayed. 
 
 Over and besides these heavenly graces and vir- 
 tues most chieily to be required in all faithful and 
 Christian magistrates, which have governance of 
 Christ's flock ; neither was he also unprovided of 
 such outuard gifts and knowledge, as appertain to 
 the governance of his realm politic. Insomuch that 
 neither he was inexpert or ignorant of the Exchange, 
 and all the circumstances of the same, touching do- 
 ings beyond the sea ; but was as skilful in the prac- 
 tices thereof, and could say as much therein, as the 
 chiefest doers in his aiiiiirs. 
 
 Likewise, in the entertaining of ambassadors, he 
 would give them answers, and that to every parr of 
 their oration, to the great wonder of them that hoiU-J 
 
 X 3
 
 310 THE FATHERS OP THE ENGLISH CHURCH. 
 
 liim, doing that in his tender years by himself, which 
 jnany princes at their mature age seldom are wont to" 
 (^o, but by others. And as he was a great noter of 
 things that pertained to princely affairs, so had he 
 a chest severally to himself for every year, for the 
 keeping of such records and matters, as past and were 
 concluded by the council. Of whom also he would 
 require a reason and cause of every thing, that should 
 pass their judgments. And of this chest he would 
 ^evermore keep the key about him. His notes also 
 ■he ciphered in Greek letters, to the end that those 
 that waited upon him, should not read nor know 
 what he had written. 
 
 He had moreover great respect to justice, and to 
 the dispatch of poor men's suits, and would appoint 
 hours and times with Master Cox, then master of 
 iiis requests, how and by what order they might be 
 sped in their causes without long delays and attend- 
 ance ; and he would so also debate with him, that 
 their matters might be heard and judged with equity 
 accordingly. 
 
 What Hieronimus Cardanus * saith of him con- 
 cerning his knowladge in liberal sciences, I thought 
 here to express in his own words (translated 
 from the Latin), so much the rather, because he 
 speaketh from his own experience, and upon the pre- 
 sent talk which he had with the king himself. The 
 words of Cardanus are these : 
 
 . * " This summer (1552) Cardan, the great philosopher of that 
 age, passed through England. He was brought from Italy, on 
 the account of Hamilton, archbishop of St. Andrews, who was 
 then desperately sick of a dropsy. Cardan cured him of his dis- 
 ease In his going tln'ough England he waited on king 
 
 Edward, 'where he was so entejtained by him, and observed his 
 extraordinary parts and virtues so narrowly, that on many occa- 
 tions he writ afterwards of him, with great astonishment, as 
 peingthe most wonderful person he had ever seen." 
 
 Burnet, Hi^t. Rpforni. vol, H. p. 20S»
 
 LIFE OP KING EDWAUD THE SIXTH. 311 
 
 " There was in him a towardly disposition and 
 pregnancy, apt to all human literature, as who, 
 being yet a child, had ihe knowledge of divers 
 tongues, first, of the English, his own natural tongue, 
 of the Latin also, and of the French. Neither was he 
 ignorant (as I hear) of the Greek, Italian, and Spa- 
 nish tongues, and of other languages, peradventure 
 more. In his own, in the French, and in the Latin 
 tongue, he was singularly perfect, and with the like 
 facility was apt to receive all others. Neither was he 
 ignorant in logic, in the princii)les of natural philo- 
 sophy, or in music. There was in him lacking, 
 neither humanity, the image of our mortality, a 
 princely gravity and majesty, nor any kind of toward- 
 ness, beseeming a noble king. Briefly, it might 
 seem a miracle of nature, to behold the excellent 
 wit and forwardness, that appeared in him, being yet 
 but a child. This I speak not rhetorically, to am- 
 plify things or to make them more than truth is ; 
 yea, the truth is more than I do utter. 
 
 *' Being yet but fifteen years of age, he asked of 
 me in Latin (in which tongue he uttered his mind 
 no le&s readily and eloquently tiian I could do myself) 
 * What my books which I had dedicated to him, 
 ' De varieiate rerum, did contain ?' I said, that ' ni 
 ' the first chapter was shewed the cause of comets, or 
 ' blazing stars, which hath been long sought for, and 
 ' yet hitherto scarce fully found out.' — ' What cause 
 ' (said he) is that ?' — 'The concourse or meeting (said 
 ' I) of the light and wandering ])lanets and stars.' 
 
 "To thisUie king thus replied again: ' Forasmuch 
 ' (said he) as the motion of the stars keepcth not one 
 ' course, but is divers and variable by continual altcr- 
 ' ation, how is it then that the cause of these comets 
 ' either doth not cjuickly dissijxite and vanish, or that 
 ' the comet dofn not keep one certain and unifonn 
 ' course and motion with the said stars and planets : 
 
 X 4
 
 i 
 i 
 
 ii 
 
 312 THE FATHERS OF THE ENGLISH CHURCrf. 
 
 Whereunto I answered, that, ' The comet hath his 
 ' course and moving, but much more swift than they, 
 
 * because of thediversity of aspect, as we see in crystal, 
 ' and in the sun, when tlie form of the rainbow re- 
 
 * bounded on the wall. For a little mutation maketh 
 
 * a great difference of place.' Then said the king ; 
 ' And how can that be, having no subject: for of the 
 ' rainbow the wall is the subject?' — ' Likewise (said I) 
 ' as in Lactea via, or in reflection of lights, as where 
 
 * many candles be lighted and set near together, in 
 the middle they cause a certain bright and wliite 
 lightsomeness to appear, &c.' 
 
 And so by this little ti'ial a great guess may be 
 given, what was in this king. In whom no doubt 
 was a great hope and expectation amongst all good 
 and learned men, both for the ingenious forwardness 
 and amiable sweetness, which in his conditions ap- 
 peared. He began to love and lavour liberal arts and 
 sciences, before he knew them, and to know them 
 before he could use them. His mortal condition and 
 sudden decease and decay in those tender and unripe 
 years, not only England, but all the world, hath cause 
 to lament. O how truly is it said of the poet : 
 
 ^ Those thhigs that be exceeding excellent 
 ' Be not most commonly long permanent.* 
 
 " A show or sight only of excellency he could give 
 us ; long example he could not give. Where a 
 kingly majesty required gravity, there you slioukl 
 have seen him a sage and an old man, and yet 
 gentle and pleasant also, according as the condition 
 of his age then required. He played well upon the 
 lute. He had also to do in handling of weighty af- 
 fairs of the realm. He was liberal and bountiful in 
 heart, &c." (Translated from Hleronymus Carda- 
 nus, in lib. De Gcnituris.) 
 
 Thus after the godly disposition and properties of
 
 LIFE OF KING EDWAKD THE SIXTH. 3] 3 
 
 this kinj2;, briefly in this wise declared, now, God 
 willing, we will intermeddle something to describe the 
 order and proceedings which he followed in his ad- 
 ministration and government of both the states, as 
 well politic, as especially ecclesiastic. He, after the 
 decease of his father, coming nnto the crown, because 
 he was of young and tender age, was committed to 
 sixteen governors. Amongst whom, especially the 
 lord Edward Seymour * , duke of Somerset, his 
 
 * The following" fine prayer, conaposed and used by the duke 
 of Somerset on his being elevated to the office and dignity of liie 
 lord Protector, is taken from Strype. 
 
 The Lord Protector s Prayer for God's Assistance in the high Office 
 of Protector and Governor, newly committed to him, 
 
 ^ " Lord God of hosts, in whose only hand is life and death, 
 victory and confusion, rule and subjection, receive me, thy Imna- 
 ble creature, into thy mercy, and direct me in my requests, that 
 I offend not thy high majesty. 
 
 ♦' O ! my Lord and my God, I am the work of thy hands ; 
 thy goodness cannot reject me. I am the price of thy Son's 
 death, Jesu Christ ; for thy Son's sake thou wilt not lose me. I 
 am a vessel for thy mercy : thy justice will not condemn me, I 
 am recorded in the book of life, I am written with the very blood 
 of Jesus ; thy inestimable love will not cancel then my name. 
 For this cause, Lord God, I am bold to speak to thy ^Majesty. 
 Thou, Lord, by thy providence hast called me to rule ; make ma 
 therefore able to follow thy calling. Thou, Lord, by thine order 
 hast committed an anointed king to my go\'ernance ; direct me 
 therefore with thy hand, that I err not irom thy good pleasure. 
 FiuTsh in mc. Lord, tliy beginning, and begin in me tJiat thou 
 wilt finish. 
 
 " By tiiee do kings reign, and from thee all power is derived. 
 Govern me, Lord, as I shall govern ; rule me, as I shall rule. I 
 am ready for thy governance ; make thy people rcaily for mine. 
 "i seek thy only honour in my vocation ; amplity it. Lord, with 
 thy might. If it be thy will, that I shall rule, make tliy congre- 
 gation subject to my rule. Give me power. Lord, to supprew, 
 whom thou wilt have to obey. 
 
 " I am by appointment thy minister for thy king, a shepherd 
 for thy people, a sword-bearer for thy justice : prosper the V\»e^. 
 save thy people, direct thy justice. I am readv, Lord, to do ilnt 
 tiiou commiuidesti command ikil Lbou wiit. iiemcujbcrj O
 
 314 THE FATHERS OF THE ENGLISH CHURCH. 
 
 his uncle, was assigned and adjoined to him as Pro« 
 tector and Overseer of him and of the rommon- 
 weahh ; a man, not so highly advanced for his con- 
 sanguinity, as also for his noble virtues, and espe- 
 cially for his favour to God's word, worthy of his vo- 
 cation and calling. Through the endeavour and 
 industry of which man, first that monstrous hydra 
 with six heads, the six articles * I mean (which de- 
 God, thiDe old mercies; remember thy benefits shewed hereto- 
 fore. Remember, Lord, me thy servant, and make me worthy 
 to ask. Teach me what to ask, and then give me that I ask. 
 None other I seek to. Lord, but thee, because none other can give 
 it me. And that I seek is thine honour and glory, 
 
 *^ I ask victory, but to shew thy power upon the wicked. I 
 ask prosperity, but for to rule in pence thy congregation. I ask 
 wisdom^ but by my counsel to set forth thy cause. And as I ask 
 for myself, so. Lord, pour thy knowledge upon all them which 
 shall counsel me. And forgive them, that jin their offence I 
 suffer not the reward of their evil. 
 
 " If I have erred. Lord, forgive me ; for so thou hast pro- 
 mised me. If I shall not err, direct me ; for that only is thy pro- 
 perty. Great things, O my God, hast thou begun in my hand; 
 let me then, t^ord, be thy minister to defend them. Thus I con- 
 clude. Lord, by the name of thy Son Jesus Christ. Faithfully I 
 commit all my cause to thy high providence, and so rest to ad- 
 vance all human strength under the standard of thy omnipotency." 
 Stkype.? Ecdes. Mem.voX. ii. Rep. of Grig. p. 18. 
 
 * " In this parliament, synod, or convocation (called by Hen. 
 VlII. A. D. 1540), certain articles, matters, and questions, touch- 
 ing religion were decreed by certain prelates, to the number espe- 
 cially of six, commonly called the six articles (or the whip with 
 six strings), to be had and received among the king's subjects iu 
 pretence of unity. But what unity thereof followed, the groan- 
 ing hearts of a great number, and also the cruel death of divers, 
 both in the days of king Henry and of queen Mary, can so well 
 dechre, as I pray God never the like be felt hereafter. 
 
 " The doctrine of these wicked articles contained in the bloody 
 act (ahi cugh it be woithy of no memory amongst Christian men, 
 kul'rather deserved to be buried in perpetual oblivion, but that 
 poaterity may corae fiEiithfully and truly to comprise things done 
 in tlie church, as well one as another), is briefly in order as 
 follows : 
 
 " The first article enforced tlie doctrine of transubstantiatiosu
 
 LIFE OP KING EDWARD THE SIXTH. TUo 
 
 'voured up so many men before), was abolished and 
 taken away. By reason whereof the counsels and 
 proceedings of the bishop of Winchester began to 
 decay, who, storming at the same matter, wrote td 
 the lord Protector in the cause thereof, as by his 
 letters is to be seen (for which see Fo.vs MarlijrSy 
 voL ii. book ix.). 
 
 The holy Scriptures he restored to the mother 
 tongue, masses he extinguished and abolished. Fur- 
 thermore, after softer beginnings, by little and little, 
 greater things followed in the reformation of the 
 churches. Then such as before were in banishment 
 for the danger of the truth, were again received to 
 their country. To be short, a new face of things 
 began now to appear, as it were in a stage, new 
 players coming in, the old ones being thrust out. 
 For the most part the bishops of churches and dio- 
 ceses were changed. Such, as had been dumb pre- 
 lates before, were compelled to give place to others 
 that would preach and take pains. 
 
 Besides, others also out of foreign countries, men 
 of learning, and notable knowledge, were sent for 
 and received : among whom were Peter Martyr, 
 Martin Bucer *, and Paulus Phagiu^. Of whom 
 
 "■ The second excluded the laity from communion in both kinds. 
 
 " The third forbad the marriage of priests. 
 
 "■ The fourth enforced the vows of chastity or single life. 
 
 "■ The fifth established private masses. 
 
 " The sixth asserted the necessity of auricular confession. 
 
 " The first article was enforced' under the penalty of death by 
 burning, for heresy 3 the other five by severe penalties and de- 
 privations." Fox, vol. ii. p. 441. (Ed. 1542.) 
 
 * " The king provided the two universities of the land with 
 two learned for'eigners, Peter Martyr, to read divinity at Ox- 
 ford, and Martin Bucer at Cambridge, both coming from Stras- 
 burgh, but Martyr first. These grave and learned doctors wer« 
 placed there, the lord Protector and the archbishop (Cninmer) 
 judgino- them the fittest persons to inform the studeni* in their no
 
 3l6 THE FATHERS OF THS EN-GLISH CHURCH. 
 
 the first taught at Oxford, the other two professed 
 at Cambridge, and that with no small commendation 
 of the whole universitj'. Of the old bishops, some 
 weve committed to one ward, some to another. 
 Bonner, bishop of London, was committed to the 
 Marshalsea, and eftsoons for his contempt and mis- 
 demeanour deposed from- his bishopric. Gardiner, 
 bishop of Winchester, with Tonstal, bishop of Dur- 
 ham, was cast into the Tower for his disobedience, 
 where he kept his Christmas for three years together ; 
 being more worthy of some other place without the 
 Tower, if it had pleased God otherwise not to have 
 meant a further plague to this realm by that man. 
 
 But these meek and gentle times of king Edward, 
 \mder the government of this noble Protector, have 
 this one commendation proper unto them, that 
 amongst the whole number of the popish sort, of 
 whom some privily did steal out of the realm, many 
 were crafty dissemblers, some were open and mani- 
 fest adversaries : yet of all that multitude, there was 
 not one man that lost his life. In sum, during the 
 whole time of the six years of this king, much tran- 
 quillity, and, as it were, a breathing time was granted 
 to the whole church of England. 
 
 So that, the rage of persecution ceasing, and the 
 sword taken out of the adversaries hand, there was 
 now no danger to the godly, unless it were only by 
 w^ealth and prosperity, which many times bringeth 
 more damage in corrupting men's minds, than any 
 time of persecution or affliction. 
 
 When this virtuous and godly young prince (in- 
 
 tions and doctrines concerning religion. Because, as they were 
 very learned in other sciences, so in divinity they took the holy 
 Scripture for tlieir guide, and gathered their tenets from no other 
 authority but from thence, according to the constant principle of 
 that great and good archbishop." 
 
 Strype'^ Ecc. Mem. yo\, ii. p. 121,
 
 LIFE OP KING EDWARD THE SIXTH. 317 
 
 clued with special graces from God) was now peace- 
 ably established in his kingdom, and had a council 
 above him, grave, wise, and zealous in God's cause, 
 especially his uncle, the duke of Somerset, he tlien 
 most earnestly likewise desired, as well the advance- 
 ment of the true honour of Almighty God, and the 
 planting of his sincere religion, as also the utter 
 suppression and extirpation of all idolatry, super- 
 stition, h.ypocrisy, and abuses througliout liis realms 
 and dominions, and therefore following, as is albre 
 expressed, the good example of king Josiah, he de- 
 termined forthwith to enter into some reformation of 
 religion in the church of England. Many injunc- 
 tions were publislied in his name^ addressed to all 
 ranks in church and state, relative to the progressive 
 reformation of religion, and com.missioners were sent 
 over the whole realm to enquire into the state of reli- 
 gion and to enforce the royal orders. 
 
 At this time the first book of the Homilies was 
 written, publislied under the sanction of the king 
 and his council. 
 
 Now, during the time that the commissioners were 
 occupied abroad in their circuits about the speedy 
 and diligent execution of these godly and zealous or- 
 ders and decrees of the king and his council, his ma- 
 jesty (with the advice of the fame) yet still desiring 
 a further reformation as well in this case of religion, 
 as also in some others of his civil government, ap- 
 pointed a parliament of the three csLatcs of his realm 
 to be summoned against the fourth day of November, 
 in the first year "of his reign, and the year of our 
 Lord one thousand iive hundred forty and seven, 
 which continued unto the twenty-fourtii day of De- 
 cember then next following. In th.e which session, 
 forasmuch as his highness minded the governance 
 and order of his people to be in perfect unity and 
 concord in all things^ and especially in the true faith 
 
 4
 
 31S THE FATHERS OP THE EX^GLISH CHURCH. 
 
 and religion of God, and therewithal also duly weighed 
 the great danger, that his loving subjects were in 
 for confessing the Gospel of Christ, through many 
 and divers cruel statutes made by sundi'y his prede- 
 cessors against the same (which being still left in 
 force mio;ht both cause the obstinate to contenm his 
 gracious godly proceedings, and also the weak to be 
 fearful of their Christian-like profession), he there- 
 fore caused it, among other things, by the autho- 
 rity of the same parliament to be enacted, that all 
 acts of parliament * and statutes, touching, men- 
 tioning, or in any wise concerning religion or opi- 
 nions, should from thenceforth be utterly repealed, 
 made void, and of none effect. 
 
 By occasion whereof, as well all such his godly 
 subjects, as were then still abiding within the realm, 
 had free liberty publicly to profess the Gospel, as also 
 many learned and zealous preachers, before banish- 
 ed, were now both licensed freely to return home 
 again, and also encouraged boldly and faithfully to 
 travail in their function and calling, so that God was 
 much glorified, and the people in many places greatly 
 edified. 
 
 The following are some of the principal steps taken 
 towards the reformation of religion in this young 
 king's reign. 
 
 A. D. 1546. Protestant bishops and preachers were 
 appointed to preach the Lent sermons 
 at court. 
 1547. Erasmus's Paraphrase on the Ne\V 
 Testament and the first book of Ho- 
 milies were published and enjoined to 
 be read. 
 
 * Amongst the repeale.l acts particular mentiop was made of ih* 
 afoieiiained statute of the six articles.
 
 LIFE OP KING EDWARD THE SIXTH. SIQ 
 
 A royal visitation commenced, ac- 
 companied with injunctions and arti- 
 cles of inquiry. 
 
 Many acts of parliament were passed 
 against Popish abuses and errors. 
 A.D.I 548. The book of Common Prayer was ap- 
 pointed to be drawn up, and was 
 enacted. 
 
 Peter Martyr and Martin Bucer were 
 appointed to the divinity chairs of the 
 two universities. 
 J 549. A firm stand was made by the king on oc- 
 casion of his sister (afterwards queen) 
 Mary refusing to use tlie new book of 
 Common Prayer in her private cha- 
 pel — ^and again also in 1551. 
 
 1550. The learned foreigners were much en- 
 
 couraged, and disputations held in 
 
 public by them at the universities. 
 Protestant sermons and books \vere much 
 
 enforced and circulated. 
 The English Communion-Book was re^ 
 
 formed. 
 Refractory bishops were punished. 
 
 1551. Many eminent Protestants were pre- 
 
 ferred to important stations in the 
 church. 
 Fresh orders and injunctions wcr« 
 given to the bishops to carry on and 
 enforce the reformation. 
 
 1552. The Liturgy was revised a second 
 
 time, and published in an improved 
 form. 
 Forty- two articles of religion were framed 
 for uniformity of doctrine, and a Cate- 
 chism explanatory of their practical
 
 320 THE FATHERS OF THE ENGLISH CHURCH. 
 
 design was also published by royal 
 authority. 
 A.D.I 553. Subscription to the articles and the 
 use of the Catechism was en- 
 forced. 
 Amongst the many good deeds of this godly prince, 
 was tiie founding of several schools, with liberal en- 
 dowments. The magnificent institution of Christ's 
 Hospital in the city of London remains as a monu- 
 ment of his piety and zeal. By that establishment 
 above 1000 children, of both sexes, are maintained, 
 educated, clothed, and prepared for divers stations 
 in the universities, in trade, and in the maritime 
 service. 
 
 Thus having discoursed of things done and past 
 under the reign of king Edward, such as seemed not 
 unfruitful to be known, we will now draw to the 
 end and death of this blessed king, our young Jo- 
 siah. Who about a year and a half after the death 
 of the duke of Somerset, his uncle, in the year of 
 our Lord 1553, entering into the seventeenth year 
 of his age, and the seventh year of his reign, in the 
 month of June, was taken from us, for our sins, 
 no doubt. Whom, if it had so pleased the good 
 will of the Lord to have spared v^ith longer life, not 
 unlike it was, by all conjectures probably to be 
 esteemed by those his touard and blessed beginnings, 
 but proceeding so as he began, he would have re- 
 formed such a common-wealth here in the realm of 
 England, as by good cause it might have been said 
 of him, that was said in the old time of the noble 
 emperor Augustus, in reforming and advancing the 
 empire of Rome : " Which empire he received (as 
 he said) of brick, but he left of fine marble." But 
 the condition of this realm, and the customable be- 
 haviour of English people (vvhose property is com- 
 m.only to abuse the liglit of the Gospel, when it is
 
 LIFE OP KING EDWARD THE SIXTH. 32 \ 
 
 offered), deserveci no such benefit of so blessed a re- 
 formation, but rather a contrary plague of deforma- 
 tion, such as happened after his reign, as you sivill 
 hear (the Lord granting) in the next queen's days 
 that followed. 
 
 Thus then this godly * and virtuous youth, on 
 the time and month above mentioned, was cut from 
 us, whose worthy life and virtues have been partly 
 afore declared. We will add here the order and 
 manner of his godly departing. 
 
 As the time approached when it pleased Almighty 
 God to call this young king from us, which was the 
 sixth day of July, in the year above said, about three 
 hours before his death, this godly child, his eyes being 
 closed, speaking to himself, and thinking none to 
 have heard him, made this prayer which followeth. 
 
 The Prayer of King Edward before his Death. 
 '^ Lord God, deliver me out of this miserable and 
 
 * " When crowned king, his goodness increased with his great- 
 ness ; constant in his private devotions, and as successful, as fer- 
 vent therein, witness this particular. Sir John Cheeke, his 
 school ;naster, fell desperately sick ; of whose condition the king 
 carefully inquired every day. At last his physicians told hiin that 
 there was no hope of his life, being given over by tliem for a dead 
 man. ' No,' saith king Edward, ' he will not die at this lime, 
 ' for this morning I begged his life from God in my prayers, and 
 *■ obtained it.' Which accordingly came to pass, and he soon after, 
 against all expectation, wonderfully recovered. This was at- 
 tested by the old earl of Huntingdon, bred up in his childhood 
 with king Edward, unto sir Thomas Cheeke, still surviving, about 
 80 years of age. 
 
 " He kept an exact account, written with his own hand, of nil 
 memorable accidents, A^ith the accurate date thereof. No high 
 honour was conferred, bishopric bestowed, state office disposed 
 of, no old fortification repaired, no nev/ one erected, no bullion 
 brought in, no great sums sent forth of the land, no ambassadors 
 dispatched hence, none' entertained here, in a word, no matter 
 of moment transacted, but by him, with his own hand it was 
 recorded." Fuller'5 Church Hist, book vii. p. 42^. 
 
 N. B. Tkeivhole of Jung EJirard's journal of his oicn rei^n is 
 preserved in Burnet's History of the Rcfor mation , vol. ii. 
 VOL. II. Y
 
 322 THE FATHERS OP THE ENGLISH CHURCH/ 
 
 wretched life, and take me among thy chosen. 
 Howbeit, not my will, but thy will be done. Lord, 
 I commit my spirit to thee. O Lord ! thou knovvest 
 how happy it were for me to be with thee, yet for 
 thy chosen's sake send me life and health, that I 
 may truly serve thee. O my Lord God bless thy 
 people, and save thine inheritance. O Lord God, 
 save thy chosen people of England. O my Lord 
 God, defend this realm from papistry, and maintain 
 thy true religion, that I and my people may praise 
 thy holy name, for thy Son Jesus Christ's sake." 
 
 Then turned he his face, and seeing who was by 
 liim, said unto them, " Are ye so nigh ? I thought 
 ye had been further off." Then Dr. Owen said, 
 " We heard you speak to yourself, but what you 
 said we know not."' He then (after his fashion) 
 smilingly said, " I was praying to God." The last 
 words of his pangs were these : " I am faint, Lord, 
 have mercy upon me, and take my spirit." And thus 
 he yielded up the ghost *. 
 
 * '*■ His funeral was solemnized at Westminster, Aug. S. 
 Whereat were expressed, by all sorts of people, such signs of sor- 
 row for his death, by weepings and lamentations, as the like was 
 scarce ever seen or heard upon the like occasion." 
 
 Strype'5 Ecc. Mem. vol. ii. p. 431. 
 
 " Day, bishop of Chichester, preached the funeral sermon 
 
 ". It was intended by the queen (Mary) that all the burial 
 
 rites should have been according to the old forms that were before 
 the reformation. But Cranmer opposed this vigorously, and in- 
 sisted upon it, that as the king himself had been a zealous pro- 
 moter of the reformation, so the Elnglish service was then esta- 
 blished by law. Upon this he stoutly hindered any other way of 
 officiating, and himself performed all the offices of the burial ; 
 to which he joined the solemnity of a communion. In these, it 
 may be easily imagined, he did every thing with a very lively 
 sorrow ; since as he had loved the king beyond expression, so he • 
 could not but look on his funeral, as the burial of the reformation, 
 ajud in particular a^ a i»tep to hi^ own." 
 
 IJuRNE'i,, Hht. Be/or. vol. ii, p. 244t.
 
 LIVE OP KING EDWARD THE SIXTH. 323 
 
 Axv Instruction of Kmg Edward the Siilli, oiren 
 to Sir Anthony Sahitleger, Knight of his Priry 
 Chamber, ivho zcas of a corrupt Judgment conurn- 
 ing the Eucharist. 
 
 In Eucharist then there is bread. 
 
 Whereto I do consent ; 
 Then with bread are our bodies fed. 
 
 And further what is meant ? 
 
 I say, that Christ in flesh and blood 
 
 Is there continually, 
 Unto our souls a special food. 
 
 Taking it spiritually. 
 
 This transubstantiation I 
 
 Believe as I have read. 
 That Jesus sacramentally 
 
 Is there in form of bread. 
 
 St. Austin saith, " The word doth come 
 
 Unto the element. 
 And there is made," he saith in sum, 
 
 " A perfect sacrament." 
 
 The element doth then remain. 
 
 Or else must needs ensue, 
 St. Austin's words be nothing plain, 
 
 And cannot be found true. 
 
 For if " The word," as he dotli say, 
 
 " Come to the element," 
 Then th' element is not away, ; 
 
 But bides there verament. 
 
 Yet who doth eat that lively food. 
 
 And hath a perfect faith, 
 Receiveth Jcsu's flesh and blood,' 
 
 For Christ himself so saith. 
 
 Y 2
 
 324 THE FATHERS OF THE ENGLISH CHURCIff 
 
 Not with our teeth his flesh to tear. 
 Nor take blood for our drink ; 
 
 Too great absurdity it were 
 So grossly for to think. 
 
 For we must eat him spiritually. 
 
 If we be spiritual. 
 And whoso eats him carnally. 
 
 Thereby shall have a fall. 
 
 For he is now a spiritual meat. 
 
 And faithfully we must 
 That spiritual meat right spiritually eat. 
 
 And leave our carnal lust. 
 
 Thus by the spirit I spiritually 
 Believe, say what men list ; 
 
 No other transubstantiation I 
 Believe of th' Eucharist : 
 
 But that there is both bread and wine. 
 Which we see with our eye, 
 
 Yet Christ is there by power divine. 
 To those that spiritually 
 
 Do eat that bread and drink that cup : 
 But some esteem it light. 
 
 As Judas did, which eat that sop. 
 Not judging it aright. 
 
 For I was taught, not long agone, 
 I should lean to the Spirit, 
 
 And let the carnal flesh alone. 
 For it doth not profit. 
 
 God save him, that me thus taught. 
 
 For I thereby did win 
 To put from me that carnal thought. 
 
 That I before was in.
 
 LIFE OP KING EDWARD THE SIXTH. 325 
 
 For I believe Christ corporally. 
 
 In heaven doth keep his place. 
 And yet Christ sacramental ly 
 
 Is here with us by grace. 
 
 So that in this high mystery 
 
 We must eat spiritual meat. 
 To keep his death in memory. 
 
 Lest we should it forget. 
 
 This do I say, this have I said. 
 
 This saying say will I ; 
 This saying, though I once denied, 
 
 I will no more to die. 
 
 End of King Edward* s Life. 
 
 X 3
 
 A 
 
 SHORT CATECHISM^* 
 
 OR, 
 
 PLAIN INSTRUCTION, 
 
 CONTAINING 
 
 THE SUM OF CHRISTIAN LEJRNING, 
 
 SET FORTH BY 
 
 THE KING'S MAJESTY'S AUTHORm^ 
 
 FOR ALL 
 
 SCHOOLMASTERS TO TEACH. 
 
 1553. 
 
 Y 4
 
 329 
 
 TsE following Catechism received the sanction 
 of the same Convocation of the Clergy, wlierein was 
 framed and concluded the book of Articles of Reli- 
 gion, 42 in number, agreed upon by the bishops and 
 other learned men, in the year of our Lord 1552. 
 In the following year, the Articles* and theCateciiism 
 were published and bound together in the same vo- 
 lume, by royal edict. 
 
 * A copy of the articles of religion, as established in the 
 reign of King Edward the Sixth, is here subjoined, as the 
 Editors apprehend it may be satisfactory to the reader to see the 
 articles and catechism of that reign in their original connexion 
 together. 
 
 Articles agreed upon by the Bishops and other learned and 
 godly Men, in the last Convocation at London, in the Year of 
 our Lord 1552, to root out the Discord of Opinions, and esta- 
 blish the Agreement of true Religion. — Published by the King's 
 Majesty's Authority, 1553. 
 
 1. Of Faith in the Holy Trinity. 
 
 There is but one living and true God, and he is everlasting, 
 without body, parts, or passions ; of infinite power, wisdom, and 
 goodness, the maker and preserver of all things both visible and 
 invisible. And in unity of this Godhead there be tl-ree persons, 
 of one substance, power, and eternity, the Father, the Son, and 
 the Holy Ghost. 
 
 2. That the Word, or Son of God, was made very Man. 
 
 The Son, which is the word of the Father, took man's nature 
 in the womb of the blessed Virgin Mary, of her substance ; so 
 that two whole and perfect natures, that is to say, the God- 
 head and manhood were joined together into one person, never to 
 be divided, whereof is one Christ very God and very man, who 
 truly suffered, was crucified, dead, and buried, to reconcile his 
 Father to us, and to be a sacrifice Ibr all sin of man both original 
 and actual. 
 
 3. Of the going down of Christ into Hell. 
 
 As Christ died and was buried for us, so also it is to be believed, 
 that he went down into hell ; for the body lay m the sepulchre
 
 330 THE FATlIErxS OF THE ENGLISH CHURCH. 
 
 until the resurrection, but his ghost, departing from him, was with 
 the ghosts that -u'ere in prison or in he] 1, and did preach to the 
 same, as tlic place of St. Peter doth testify. 
 
 4. The Resurrection of Christ, 
 
 Christ did tmly rise again from death, and took again his body, 
 with ilesh, bones, and all things appertaining to the perfection of 
 Iran's natvire, wherewith he ascended into heaven, and there 
 sitteth, until he return to judge men at the last day. 
 
 5. The Doctrine of holy Scripture is sufficient to Salvation. 
 
 Holy Scripture containeth all things necessary to salvation : so 
 that whatsoever is neither read therein, nor may be proved thereby, 
 although it be sometime received of the faithful as godly and pro- 
 fitable for an order and comeliness, yet no man ought to be con- 
 strained to believe it as an article of faith, or reputed requisite to 
 the necessity of salvation. 
 
 6. The Old Testament is not to le refused. 
 
 The Old Testament is not to be put away as though it were con- 
 trary to the New, but to be kept still ; for both in the Old and 
 New Testaments everlasting life is offered to mankind by Christ, 
 who is the only mediator between God and man, being both God 
 and man. Wherefore they are not to be heard, which feign that 
 the old fathers did look only for transitory promises. 
 
 7. The three Creeds. 
 
 The three creeds, Nicene Creed, Athanasius' Creed, and 
 that which is commonly called the Apostles' Creed, ought tho- 
 roughly to be received ; for they may be proved by most certain 
 warrants of holy Scripture. 
 
 8. Of Original or Birth Sin. 
 Original sin standeth not in the following of Adam (as the Pe- 
 lagians do vainly talk, which also the Anabaptists do now-a-days 
 renew), but it is the fault and corruption of the nature of every 
 man that naturally is engendered of the offspring of Adam, whereby 
 man is very far gone from his former righteousness which he had 
 at his creation, and is, of his own nature, given to evil ; so that 
 the flesh desireth always contrary to the spu'it 3 and therefore in 
 every person born in this world, it deserveth God's wrath and 
 damnation ; and this infection of nature doth remain, yea m them 
 that are baptized, whereby the lust of the flesh, called in Greek 
 (p^'yjy.cc (7«fx.o5, which some do expound the wisdom, some the sen- 
 suality, some the aflection, some the desire of the flesh, is not 
 subject to the law of God. And although there is no condemn- 
 ation for them that believe and are baptized, yet the Apostle
 
 AllTlCLES OP KING EDWARD THE SI\tH. 331 
 
 ibth confess, that concupiscence and lust hath/of ilsclf, the natum 
 of sin. 
 
 9. Of Free-ivill. 
 
 We have no power to do good works pleasant and acceptable 
 to God, without the grace of God by Cluisl preventing us, that 
 we may have a good will and working in us, when we have tliat 
 will. 
 
 10. Of Grace, 
 
 The grace of Christ, or the Holy Ghost by him given, doth 
 take away the stony heart, and giveth an hcarl of flesh ; and al- 
 tliough those that have no will to good things, he niaketh them 
 to will ; and those that would evil things, he niaketh them not to 
 will the same: yet nevertheless he enforceth not the will: and 
 therefore no man when he sinneth, can excuse himself as niit 
 worthy to be blamed, or condemned, by alleging that be siiuieJ 
 unwillingly, or by compulsion. 
 
 1 1 . Of the Justif cation of Man. 
 
 Justification by only fiith in Jesus Christ, in that sense as it is 
 declared in the Homily of justification, is a most certain and 
 wholesome doctrine for Christian men. 
 
 1 2. Works before Justification. 
 
 Works done before the grace of Christ, and the inspiration of 
 his Spirit, are not pleasant to God, forasmuch as they spring not 
 of faith in Jesu Christ, neither do they make men meet to receive 
 grace, (or as the school authors say) deseiTe grace of congruity : 
 but because they are not done as God hath willed and commanded 
 them to be done, we doubt not but they have the nature of sin. 
 
 13. Works of Supererogation. 
 
 Voluntary works besides, over and above, (Jod's command- 
 ments, which they call works of supererogation, cannot be taught 
 without arrogancy and iniquity. For by them men do declare, 
 that they do not only render to God as much as they are boinid to 
 do, but that they do more for his sake than of bounden duty is 
 required : whereas Christ saith plainly, When ye have done all 
 that is commanded you, say. We be unprofitable servants. 
 
 14. No Man is without Sin but Christ alone. 
 
 Christ in the truth of nature was made like unto us in all things 
 (sin only excepted), from which he was clearly void, both in his 
 flesh and in his spirit. He came to be the Lamb without spot, 
 who by sacrifice of himself made once for ever, should lake away 
 the sins of the -svorld ; and sin (as St. John saith) was nut in him 
 3
 
 332 THE FATHERS OF THE ENGLISH CHURCH. 
 
 But the rest (yea, although we be baptized and bom agaia 
 in Christ) yet we offend in many things, and if we say we have 
 no sin, we deceive ourselves, andthe trutliis not in us. 
 
 15. Of Sin against the Holy Ghost. 
 
 Every deadly sin willingly committed after baptism, is not sin 
 acrainst the Holy Ghost, and unpardonable : wherefore the place 
 for penitents is not to be denied to such as fall into sin after bap- 
 tism. After we have received the Holy Ghost, we may depart 
 from grace given, and fall into sin ; and by the grace of God (we 
 may) rise again, and amend our lives. And therefore they are 
 to be condemned, which say they can no more sin as long as they 
 live here, or deny the place for penitents to such as truly repent 
 and amend their lives. 
 
 16. Blasphemy against the Holy Ghost. 
 
 Blasphemy against the Holy Ghost, is when a man oi' mn.lice 
 and stubbornness of mind doth rail upon the truth cA God's -.vord 
 manifestly perceived, and being enemy thereunto persecuteth that 
 same ; and because such be guilty of God's curse, they entangle 
 themselves with a most grievous and heinous crime ; whereupon' 
 this kind of sin is called and affirmed, of the Lord, unpardonable. 
 
 17. Of Predestination and Election, 
 
 Predestination to life is the everlasting purpose of God, whereby 
 (before the foundations of the world were laid) he hath constantly 
 decreed by his own judgment, secret from us, to deliver from 
 curse and damnation those wbpm he hath chosen out of man- 
 kind, and to bring them to everlasting salvation by Christ, as ves- 
 sels made to honour : whereupon such as have so excellent a 
 beneiit of God given unto them, be called according to God's pur- 
 pose by his Spirit working in due season : they through grace 
 obey the calling : they be justified freely : they be made sons by 
 adoption ; they be made like the image of God's only begotten 
 Son Jesus Christ : they walk religiously in good works, and at 
 length, by God's mercy, they attain to everlasting felicity. 
 
 As the godly consideration of predcsiination and our election in 
 Christ is full of sweet, pleasant, and unspeakable comfort to 
 godly persons, and such as feel in themselves the working of the 
 Spirit of Christ, mortifying the works of the flesh, and their 
 earthly members, and drawing up their mind to high and hea- 
 venly things, as well because it doth greatly establish and confirm 
 their faith of eternal salvation, to be enjoyed through Christ, as 
 because it doth fervently kindle their love towards God ; so for 
 curious and carnal persons, lacking the Spirit of Christ, to have 
 continually before their eyes the sentence of God's predestination, 
 is a most dangerous downfal, whereby the devil itiay thrust ihcra
 
 ARTICLES OF KING EDWARD THE SIXTH. 333 
 
 cither into desperation, or into retchlessness of most unclcaa 
 living, no less perilous than desperation. 
 
 Furthermorej although the decrees of predestination arc un- 
 known to us, yet we must receive God's promises in such wise as 
 they be generally set forth to us in holy Scripture : and in our 
 doings that will of God is to be followed, which we have exprcbsljr 
 declared unto us in the word of God. 
 
 l8. We must trust to ohtain eternal Salvation only ly thg 
 
 Name of Christ. 
 
 They also are to be had accursed and abhorred that presume to 
 say that every man shall be saved by the law or sect which he 
 professeth, so that he be diligent to frame his life according to 
 that law, and the light of nature. For holy Scripture doth set 
 out unto us only the name of Jesus Christ, whereby men must 
 be saved. 
 
 19. All Men are hound to keep the moral Commandments 
 
 of the Law. 
 The Law which was given of God by INIoses, although it bind 
 not Christian men as concerning the ceremonies and rites of the 
 same, neither is it required that the civil precepts and orders ot it 
 should, of necessity, be received in any commonwealth ; yet no 
 man, be he never so perfect a Christian, is exempt and loose 
 from the obedience of those commandments which are called 
 moral : wherefore they are not to be hearkened unto, who atHrm, 
 that holy Scripture is given only to the weak, and do boast them- 
 selves continually of the Spirit, of whom they say they have 
 learned such things as they teach, although the same be most 
 eminently repugnant to the holy Scripture, 
 
 20. Of the Church. 
 The visible church of Christ is a congregation of faithful men, 
 in which the pure word of God is preached, and the sacraments 
 be duly ministered according to Christ's ordinance, m all thos« 
 things that of necessity are requisite to the same. ^ a ■ v. 
 
 As the church of Jerusalem, of Alexandria, and of Antioch, 
 liath erred : so also the church of Rome hath erred, not only in 
 their living, but also in matters of taith. 
 
 21. Of the Authority of the Church. 
 It is not lawful for tlae church to ordain any thing that is con- 
 trary to God's word written, neither m:.y it so expound one place 
 of Scripture, that it be repugnant to another : wherelore, althougn 
 the church be a witness and keeper of Holy Wni, yet as it ougni 
 not to decree any thing against the same, so beside lUe same 
 
 *
 
 334 THE FATHERS OP THE ENGLISH CHUIlCH. 
 
 ought not tcrentbrce any thing to be believed for necessity of 
 salvation. ^ 
 
 22. Of the Author it 1/ of General Coiincli,^. 
 
 GiMieral councils may not be gathered together without the 
 commandment and will of princes. And wjien they be gathered 
 (tbrasmuch as they be an assembly of men, whereof all be not 
 governed with tlie Spirit and word of God), they may err, and 
 sometimes have erred, not only in worldly matters, but also in 
 things pertaining unto God. Wherefore things ordained by 
 tliem as necessary to salvation, have neither strength nor autho- 
 rity, unless it may be declared that they be taken out of the holy 
 Scripture. 
 
 23. Of Purgatory. 
 
 The doctrine of school authors concerning purgatory, pardons, 
 ■worshipping, and adoration, as well of images as of relics, and 
 also invocation of saints, is a fond thing, vainly feigned, and 
 grounded upon no warrant of Scripture, but rather repugnant to 
 the word of God. 
 
 54. No Man may minister in the Congregation except he 
 
 he called. 
 
 It is not lawful for any man to take upon him the office of pub- 
 lic preaching, or ministering the sacraments in the congregation, 
 before he be lawfully called, and sent to execute the same. And 
 those we ought to judge lawfully called and sent, which be chosen 
 «nd called to this work by men, who have public authority given 
 unto them in the congregation, to call and send ministers in the 
 •Lord's vineyard, 
 
 a 5. Men must speak in the Congregation in such a Tongue 
 as the People underslandeth. 
 
 It is most seemly and most agreeable to the word of God, that 
 jn the congregation nothing be openly read, spoken in a tongue 
 unknown to the people ; the which thing St. Paul did forbid, ex- 
 cept some were present that should declare the same. 
 
 26. Of the Saa-aments. 
 
 Our Lord Jesus Christ hath knit together a company of new 
 people, with sacraments most few in number, most easy to be 
 kept, most excellent in signification, as is baptism and the Lord's 
 4!U])per. 
 
 The sacraments were not ordained of Christ to be gazed upon, 
 or to be carried about, but that we should rightly use tiiem. And 
 in such only as worthily receive the same, they have a wholesome 
 effect and operation, and yet not tUat of the. work wrought, as
 
 ARTICLES OP KING EDWAKD THE SIXTH. o.lS 
 
 some men speak j which word, as it is strange and unknown to 
 holy Scripture, so it engendcreth no godly, but a very super- 
 stitious sense ; but they that receive the sacraments unworthily, 
 purchase to themselves damnation, as St. Paul saitli. 
 
 Sacraments ordained by the word of God, be not only badges 
 and tokens of Christian men's profession : but rather they be 
 certain sure witnesses, and effectual signs of gr.'.ce and God's 
 good will toward tis, by the which he doth work invisibly in us, 
 and doth not only quicken, but also strengthen and conlirm our 
 faith in him. 
 
 27. The IVickedness of the Ministers doth not take away the 
 effectual Operation of God's Ordinances. 
 
 Although in the visible church the evil be ever mingled wit(» 
 the good, and sometime the evil haA e chief authority in the mi- 
 nistration of the word and sacraments : yet forasmuch as they do 
 not the same in their own name, but do minister by Christ's com- 
 mission and authority, we may use their ministry, both in hearing 
 the word of God, and in the receiving the sacraments. Neither 
 is the effect of God's ordinances taken away by their wickedness, 
 nor the grace of God's gifts tliminished from such, as by faith 
 rightly receive the sacraments ministered unto them, which be ef- 
 fectual, because of Christ's institution and promise, although they 
 be ministered by evil men. 
 
 Nevertheless, it appertaineth to the discipline of the churchy 
 that inquiry be made of such, and that they be accused by those 
 that have knowledge of their offences 3 and finally being founi 
 guilty by just judgment be deposed. 
 
 28. Of Baptism. 
 
 Baptism is not only a sign of profession, and mark of difference, 
 whereby Christian men are discerned from others that be not. 
 christened : but it is also a sign and seal of our new birth, where- 
 by, as by an instrument, they that receive baptism rightly arc 
 grafted into the church : the promises of forgiveness of sin, and 
 of our adoption to be the sons of God, are visibly signed and sealed, 
 faith is confirmed, and grace increased by virtue of prayer unto 
 God. The custom of the church to christen young children, is to 
 be commended, and in any wise to be retained in the church. 
 
 2(). Of the Lord's Supper. 
 
 The supper of the Lord is not only a sign of the love that Chris- 
 tians ought to have among themselves one to another; but rather 
 it is a sacrament of our redemption by Cin-jst's death. Jnsomucli 
 that to such as rightly, worthily, and with faith, receive tini 
 same, the bread which we break is a communion of the body ef
 
 336 THE FATHERS OP THE ENGLISH CHURCH. 
 
 Christ ; likewise the cup of blessing is a commanion of the Icod 
 of Christ. 
 
 Transubstantiation, or the change of the substance of bread 
 and wine, into the substance of Christ's body and blood, cannot 
 be proved by Holy Writ : but it is repugnant to the plain words of 
 Scripture, and hath given occasion to many superstitions. 
 
 Forasmuch as the truth of man's nature requireth that the bo j 
 of one and the self-same man cannot be at one time in divers 
 places, but must needs be in some one certain place, therefore the 
 body of Christ cannot be present at one time, in many and diverS 
 places : and because, as holy Scripture doth teacli, Christ was 
 taken up into heaven, and there shall continue unto the end of 
 the world : a faithful man ought not either to believe, or openly 
 confess the real and bodily presence, as they term it, of Christ's 
 flesh and blood in the sacrament of the Lord's supper. 
 
 The sacrament of the Lord's supper was not commanded by 
 Christ's ordinance to be kept, carried about, lifted up, nor wor- 
 shipped. 
 
 30. Of the perfect Oblation of Christ made npon the Cross* 
 
 The offering of Christ made once for ever, is the perfect re- 
 demption, the pacifying of God's displeasure, and satisfaction for 
 all the sins of the whole world both original and actual, and there 
 is none other satisfaction for sin but that alone. Wherefore the 
 sacrifice of masses, in the vWiich it was commonly said, that the 
 priest did offer Christ for the quick and the dead, to have remis- 
 sion of pain or sin, were forged fables and dangerous deceits. 
 
 31. The State of single Life is commanded to no Man hy the 
 
 IVordofGod. 
 
 Bishops, priests, and deacons, are not commanded to vow the 
 state of single life without marriage 5 neither by God's law are 
 they compelled to abstain from matrimony. 
 
 32. Excommunicafe Persons are to he avoided. 
 
 That person which by open denunciation of the church is rightly 
 cut off from the unity of the church, and excommunicate, 
 ought to be taken, of the whole multitude of the faithful, a& 
 an heathen and publican, until he be openly reconciled by pe- 
 nance, and received into the church by a judge that hath authority 
 thereto. 
 
 33. Traditions of the Church. 
 
 It is not necessary that traditions and ceremonies be in all 
 places one, or utterly like, for at all times they have been divers, 
 and may be changed according to the diversity of countries, and 
 men's manners, so that nothing be ordained against Ood's wor<L
 
 ARTICLES OP KING EDWARD THE SIXTH. 33/ 
 
 Whosoever through his private judgment willingly and purposely 
 doth openly break the traditions and ceremonies of the clmrcb, 
 which be not repugnant to the word of God, and be ordained 
 and approved by common authority, ought to be rebuked openly 
 (that ether may fear to do the like), as one that oft'endeth against 
 the common order of the church, and hurteth the authority of 
 the magistrate^ and woundetb the consciences of weak bretliren. 
 
 34. Of Homilies. 
 
 The Homilies of late given and set out by the king's authority, 
 be godly and wholesome, containing doctrine to be received of 
 all men, and therefore are to be read to the people diligently, dis- 
 tinctly, and plainly. 
 
 35. Of the Book of Prayers and Ceremonies of the Church 
 
 of England. 
 
 The book which of very late time was given to the church of 
 England by the king's authority and the parliament, containing 
 the manner and form of praying and ministering the sacraments 
 in the church of England: likewise also the book of ordering 
 ministers of the church, set forth by the aforesaid authority, are 
 godly, and in no point repugnant to the wholesome doctrine of 
 the Gospel, but agreeable thereto, furthering and beautifying the 
 same not a little ; and therefore of all faithful members of the 
 church of England, and chiefly of the ministers of the word, they 
 ought to be received and allowed with all readiness of mind and 
 thanksgiving, and to be commended to the people of God. 
 
 __ 36. Of Civil Magistrates. 
 
 The king of England is supreme head in earth next under Christ 
 cf the church of England and Ireland. 
 
 The bishop of Rome hath no jurisdiction in this realm of 
 England. 
 
 The civil magistrate is ordained and allowed of God, wherefore 
 we must obey him, not only for fear of punishment, but also for 
 conscience sake. 
 
 The civil laws may punish Christian men with death for heinous 
 and grievous offences. 
 
 It is lawful for Christians at the commandment of the ma^s- 
 trate, to wear weapons, and serve in lawful wars. 
 
 37. Christian Men's Goods are not cojnmon. 
 
 The riches and goods of Christians are not common, as touch- 
 ing the right, title, and possession of the same, ascertain Ana- 
 baptists do falsely boast. Notwithstanding, every man ouglit, 
 of such things as he i>ossesseth, liberally to give alms to tke poor 
 according to liig ability. 
 
 VOL. 11. 2
 
 338 THE FATHERS OF THE ENGLISH CHURCK. 
 
 38- Christian Men may take an Oath. 
 
 As we confess that vain and rash swearing is forbidden Chris- 
 tian men by our Lord Jesu Christ, and his Apostle James : so we 
 ^udcre that Christian religion doth not prohibit, but that a man 
 may swear when the magistrate requireth, in a cause of faith and 
 charity, so it be done according to the prophet's teaching, in jus- 
 tice, judgment, and truth. 
 
 39. The Resurrection of the Dead is not yet Ironghi to pass. 
 
 The resurrection of the dead is not as yet brought to pass, as 
 though it only belonged to tlie soul, which by the grace of Christ 
 is called from the death of sin, but it is to be looked for at the 
 last day. For then (as Scripture doth most manifestly testify), 
 to all that be dead, their own bodies, flesh, and bone, shall 
 be restored, that tlie whole man may, according to his works, 
 have either reward or punisihment, as he hath lived virtuously or 
 wickedly. 
 
 40. The Souls of them that depart this Life do neither die 
 
 with the Bodies, nor sleep idly. 
 
 They which say that the souls of such as depart hence do sleej>, 
 being without all sense, feeling, or perceiving, until the day of 
 judgment ; or affirm that tlie souls die witli the bodies, and at 
 the last day shall be raised up with the same, do utterly dissent 
 from the right belief, declared to us in holy Scripture. 
 
 41. Heretics called Millenarii. 
 
 They that go about to renew the fable of the heretics called 
 Millenarii, be repugnant to holy Scripture, and cast themselves, 
 headlong into a Jewish dotage. 
 
 42. All Men shall not he saved at the length. 
 
 They also a^e worthy of condemnation, who endeavour, at this 
 time, to restore the dangerous opinion, that all men, be they never 
 so ungodly, shall at length be saved, when they liave suffered 
 pains for their sins a certain time appointed by God's justice^
 
 KING EDWARD THE SIXTHS CATECHISM. 33y 
 
 AN INJUNCTION 
 
 Given by the King our Sovereign Lord His most ex- 
 cellent Majesty, to all Schoolmasters, ai.d Teachers 
 of Youth, within all His Grace's Realm and Domi- 
 nions, for authorizing and establishing the Use of 
 this Catechism. 
 
 Edwaed the Sixth, by the grace of God, king of 
 England, France, and Freland : defender of the faith, 
 and of the church of England, and also of Ireland, 
 in earth the supreme head : to all schoolmasters and 
 teachers of youth. 
 
 When there was ]3rcsented unto us, to be perused, 
 a short and plain order of catechism, written- by a 
 certain godly and learned man ; we committed the 
 debating and diligent examination thereof to certain 
 bishops, and other learned men, whose judgment 
 we have in great estimation. And because it seemed 
 agreeable with the Scriptures, and the ordinances of 
 our realm, we thougiit it good, not only for that 
 agreement to put it ibrth abroad to print ; but also, 
 for the plainness and sho];tness, to appoint it out 
 for all schoolmasters to teach: that the yet un- 
 skilful and young age, having the foundations laid, 
 both of religion and good letters, may learn godli- 
 ness togethe'r with wisdom ; and have a rule for the 
 rest of their life, what judgm.ent they ought to have 
 of God, to whom all our' life is applied ; and how 
 they may please God ; wherein we ought, with all the 
 doings and duties of our life, to travail. 
 
 We will, therefore, and command, both all and each 
 of you, as ye tender our favour, and as ye mind to avoid 
 the just punisiunent of transgressing our authority, 
 that ye truly and diligently teach this Catechism in 
 your schools, immediately after th- olher briel Ca- 
 
 z 2
 
 340 THE FATHEnS OF THE ENGLISH CHURCH. 
 
 techism, which we have already set forth : that youno' 
 age, yet tender and wavering, heing by authority of 
 good lessons and instructions of true religion esta- 
 blished, may have a great furtherance to the right 
 worshipping of God, and good helps to live in all 
 points according to duty. Wherev>ith being furnish- 
 ed, by better using, due godliness toward God, the 
 author of all things : obedience toward their king, the 
 shepherd of the people : loving afiection to the com- 
 monwealth, and general mother of all : they may 
 seem not born for themselves ; but be profitable and 
 dutiful toward God, their king, and their country. 
 Given at Grcemvich, the tvcentklh of May, the 
 seventh year of our rei^n.
 
 KING EDWARD THE SIXTH's CATECHISM. 3U 
 
 THE 
 
 CATECHISM*. 
 
 It is the duty of them all, whom Chi'lst hath re- 
 deemed h_v his death, that they not only be servants 
 to obey, but also ciiikiren to inherit : and so to 
 know, whieh is the true trade of life^ and that God 
 
 * It was of this Catechism that bishop Ridley wrote in two in- 
 stances, during his imprisonment previous to his martyrdom. 
 
 I'he first is in a letter " to the brethren ^vhich constantly cleave 
 unto Christ, in suffering affliction with him, and for his sake." 
 •' Finally, I hear say, that the Catechism, which was lately set 
 forth in the English tongue, is now" (viz. al"ter the restoration 
 of Popery, by queen jSLiry) " in every pulpit condemned. O ! 
 devilish malice, and most spitefully injurious to the sahation of 
 mankind, purchased by Jesus Christ. Indeed Satan could not 
 long suffer, that so great light should be spread abroad in tl\e 
 world. He sav.' well enough that nothing was able to overthrow 
 his kingdom so much, as ff children, being godly instructed in 
 religion, should learn to know Christ, whilst they are yet young, 
 whereby not only ciiikhvn, but the elder sort also and aged folks, 
 that before were not taught to know Christ in their childhood, 
 should now even with chikUon and babes be forced to k-arn to 
 know him. Now therefore he roareth, now he rageth." 
 
 Fox, iii. 'llG. 
 
 The other is taken from liis last farewell to his friends. 
 
 " So I say, know ye, that even here in the cause of my death, 
 it is with the church of England : I mean the congregation of the 
 true chosen children of God in this realm of England, which I ac- 
 knowledge notonly to be myneiglibo\n-s, but rather the congre- 
 gation of my spiritual brethren and sisters in Christ : yea, mem- 
 bers of one body, wherein by God's grace I am and have been 
 grafted in Christ. This church of England had of late, of the in- 
 finite goodness and abundant grace of Almighty God, great sub- 
 stance; great riches of heavenly treasure; great plenty ot God's 
 true sincere word ; the true and wholesome administration ol 
 Christ's holy sacraments; the whole profession of Christ's reli- 
 gion, truly and plainly set fmh in baptism ; the plain declaration 
 and understanding of the same, taught in the holy (''I'f.^hisni, to 
 iiavebeen learned of all true Christians." Fox, ni. 505. 
 
 z 3
 
 342 THE FATHERS OF THE ENGLISH CHURCH. 
 
 liketh ; that they may be able to answer to every de- 
 mand of religion, and to render account of their faith 
 and profession. 
 
 And this is the plainest way of teaching, which not 
 only in philosophy, Socrates, but also in our religion 
 Apolinarius,hath used: that both by certain questions, 
 as it were by pointing, the ignorant might be in- 
 structed, and tiie sLilful put in remembrance, that 
 they forget not what they have learned. We, there- 
 fore (having regard to the profit, which we ought to 
 seek in teaching of youth, and also to shortness, 
 that in our whole schooling there should be nothing, 
 either overflowing or vv'anting), have conveyed the 
 Vv'hole sum into a dialogue, that the matter itself 
 might be the plainer to perceive, and we the less stray 
 m other matters, beside the purpose. Thus then 
 beginneth the master to oppose his scholar. 
 
 Master. Since I know, dear son, that it is a great 
 part of my duty, not only to see that thou be in- 
 structed in good letters, but also earnestly and dilir 
 gently to examine, what sort of religion thou fol- 
 lowest in this thy tender age : I thought it best to 
 oppose thee by certain questions, to the intent I may 
 perfectly know, whether thou hast v/ell or ill travailed 
 therein. Now, therefore, tell me, my son, what 
 religion that is,,VYhich thou professest. 
 
 Scholar. That, good master, do I profess, which 
 is the relicrion of the Lord Christ : which in the 
 eleventh of the Acts is called the Christian religion. 
 
 Master. Dose thou then confess thyself to be a 
 follower of Christian godliness and religion, and a 
 scholar of our Lord Christ } 
 
 Scholar. That, forsooth, do I confess, and plainly 
 and boldly profess ; yea, therein I account the whole 
 sum of all my glory, as in the thing which is bot^ 
 of more honour, than that the slenderness of my 
 wit may attain unto it : and also more approaching 
 
 4
 
 KING EDWARD THE SIXTll's CATECHISM. 3i3 
 
 to God's majesty, than that 1, hy any feat of uttcr- 
 ance, may easily express it. 
 
 MasLer. Tell me then, dear son, as exactly as thou 
 canst, in what points thou thinkest that the sum of 
 Christian religion standeth. 
 
 Scholar. In two points, that is to sav, true faith 
 hi God, and assured persuasion, conceived of all 
 those things, which are contained in the holy Scrip- 
 tures : and in ch.aritv, which bclons:eth both to Gud 
 and to our neiglihoiir. 
 
 Master. That faith, which is conceived by hearing 
 and read ins: of the word ; what doth it teach thee 
 concerning God ? 
 
 Scholar. This doth it principally teach : that there 
 is one certain nature, one substance, one ghost, and 
 heavenly mind, or rather an everlasting spirit, with- 
 out beginning or ending, which we call God: whom 
 all the people of the world ought to wor.'^hip with 
 sovereign honour, and the highest kind of reverence. 
 Moreover, out of the holy \\ords of God, which by 
 the prophets and the beloved of Almighty God, arc 
 in the holy books published, to the eternal glory of 
 his name, I learn the law and the threatcnings there- 
 of: then tlie promises and the Gospel of God. These 
 things, first written by Moses and other men of God, 
 have been preserved whole and uucorrupted, even 
 to our age : and since that, the chief articles of our 
 faith have been gatliCred into a short abridgment,^ 
 which is commonly called the Creed, or symbol of 
 
 the Apostles. 
 
 Master. Why is this abridgment ot the laitli 
 termed with the name of a symbol ? 
 
 Scholar. A symbol is as much as to say, as a sign, 
 mark, privy token, or watch-word, whereby the sol- 
 diers of one camp are known from then- cncnnes. 
 For this reason the abridgment of the faitli,, Nvhercby 
 
 z 1
 
 344 THE FATHERS OF THE ENGLISH CHURCH. 
 
 the Christians are known from them, that be no 
 Christians, is rightly named a symboL 
 
 Master. First, tell me somewhat, what thou 
 thinkest of the law, and then afterward of the Creed, 
 or symbol. 
 
 Sci:olar. I shall do, good master, with a good 
 will, as yon command me. The Lord God hath 
 charged us by Moses, that we have none other God 
 at all, but him ; that is to say, that we take him 
 alone, for our one only God, our Maker, and Saviour. 
 That we reverence not, nor worship any portrai- 
 ture, or any image whatsoever, whether it be painted, 
 carved, graven, or by any mean foshioned, howso- 
 ever it be. That we take not the name of our 
 Lord God in vain : that is, either in a matter of no 
 weight, or of no truth. Last of all, this ought we 
 to hold stedfastly and with devout conscience : that 
 we keep holily and religiously the sabbath day; which 
 was appointed out from the other^ for rest and service 
 of God. 
 
 Master. Very well. Now hast thou rehearsed 
 imto me the laws of the first table ; wherein is, in a 
 sum, contained the knowledge, and true service of 
 God. Go forward, and tell me, which be the duties 
 of charity, and our love toward men. 
 
 Scholar. Do you ask me, master, whati think of 
 the other part of the law, which is commonly called 
 the second table ? 
 
 Master. Thou sayest true, m.y son : that is it in- 
 deed, that I would fain hear of. 
 
 Scholar. I will in few words dispatch it, as my 
 simple wit will serve me. Moses hath knit it up in 
 a short sum : that is, that with all loving affection, 
 we honour and reverence our father and mother. 
 That we kill no man. That we commit no aduUery. 
 That we steal nothing. I'hat we bear f:ilse witness
 
 KING EDWARD THE SIXTh's CATECHISM. 313 
 
 pigainst none. Last of all, that we covet nothing, 
 that is oar neighbour's. 
 
 Master. How is that comtnandment, of the ho- 
 nouring father and mother, to be understood ? 
 
 Scholar. Honour of father and mother eontaincth 
 love, fear, and reverence : yea, and it furtlier staud- 
 eth in obeying, succouring, defending, and nourish- 
 ing them, if need require. It bindeth us also most 
 luimbly, and with most natural affection, to obey 
 the mao-istrates, to reverence the ministers of the 
 church, our schoolmasters, with all our elders and 
 betters. 
 
 Master. What is contained in that commandment. 
 Do not kill } ' 
 
 Scholar. That we hate, wrong, or revile no man. 
 Moreover, it coniinandeth us, that we love even our 
 foes ; do good to them that hate us ; and that we 
 pray for all prosperity and good hap to our very mortal 
 enemies. 
 
 Master, The commandment of not committing 
 adultery, what thinkest thou it containeth } 
 
 Scholar. Forsooth, this commandment containeth 
 many things : for it forbiddeth not only to talk witli 
 another man's wife, or any other woman unchastely ; 
 but also to touch her, yea, or to cast an eye at her 
 wantonly ; or Vvith lustful look to behold her ; or by 
 any unhonest mean to woo her, either ourselves, or 
 any other in our behalf: finally, herein is debarred 
 all kind of filthy and straying lust. 
 
 Master. V/liat thinkest tliou of the commandment, 
 not to steal ? 
 
 Scholar. I shall shew yon, as briefly as I have done 
 the rest, if it please you to hear me. It commandeth 
 us, to beguile no man ; to occupy no unlawful 
 wares; to envy no man his wealth ; and to think no- 
 thing protitable, that either is not just, or differeth 
 from right and honesty: briefly, raljier willingly
 
 346 THE FATHERS OF THE ENGLISH CHUllCH. 
 
 lose that is thine own, than thou wrongfully take that 
 is another's, and turn it to thine own commodity. 
 
 Master. How may that commandment be kept, 
 of bearing no false witness ? 
 
 Scholar. If we neither ourselves speak any false 
 or vain lie; nor allow it in others, either by speech 
 or silence, or by our present company. But v.e 
 ought always to maintain truth, as place and time 
 serveth. 
 
 Master. Now remaineth the last commandment, of 
 not coveting any thing, that is our neighbour's : 
 what meaneth that ? 
 
 Scholar. This law doth generally forbid all sorts of 
 evil lusts ; and commandeth us to bridle and restrain 
 all greedy unsatiable desire of our will, which hold- 
 elh not itself within the bounds of right and reason : 
 and it willeth that each man be content with his 
 estate. But whosoever coveteth more than I'ight, 
 with the loss of his neighboar, and wrong to an- 
 other ; he breaketh and bitterly looseth the bond of 
 charity and fellowship among men. Yea, and upon 
 him (unless he amend) the Lord God, the most stem 
 revenger of the breaking his law, shall execute most 
 grievous punishment. On the other side, he that 
 liveth according to the rule of these laws, shall fuid 
 both praise and bliss ; and God also his merciful and 
 bountiful good Lord. 
 
 Master. Thou hast shortly set out the ten com- 
 mandments. Now, then tell me, how all these things, 
 that thou hast particularly declared, Christ hath in 
 few words contained, setting forth unto us in a sum, 
 the whole pith of the law ? 
 
 Scholar. Will you that I knit up in a brief abridg- 
 ment, all that belongeth both to God and to men ? 
 
 Master. Yea. 
 
 Scholar. Christ saith thus : " Thou shalt love the 
 Lordj tliy God^ with all thy heart, with all thy soul.
 
 KING EDWARD THE SIXTH's CATECHISM. 3^7 
 
 with all thy mind, and with all thy strength. Tliis 
 is the greatest commandment in the law. The other 
 is like unto this. Thou shalt love tiiy neighhouras 
 thyself. Upon these two commandments hang the 
 whole law, and the prophets." 
 
 Master. 1 will now, that thou tell me further, what 
 law is that, which thou speakest of: that which we 
 call the law of nature, or some other besides } 
 
 Scholar. I remember, master, that I learned that 
 of you long ago : that it was ingrafted by God in 
 the nature of man, wliile nature was yet sound and 
 uncorrupted. But after the entrance of sin, although 
 the wise were somewhat, after a sort, not utterly 
 ignorant of that light of nature : yet was it by tliat 
 time so hid from the greatest part of men, that they 
 scarce perceived any shadow tliereof. 
 
 Master. What it the cause, that God willed it to 
 be vvritten out in tables : and that it should be pri- 
 vately appointed to one people alone ? 
 
 Scholar. I will shew you. By original sin and evil 
 custom, the image of God in man was so at the be- 
 ginning darkened, and the judgment of nature so 
 corrupted, that man himself doth not sufficiently 
 understand, what difference is between honesty and 
 dishonesty, right and wrong. The bountiful God, 
 therefore, minding to renew that image in us, first 
 wrought this by the law written in tables, that we 
 might know ourselves, and therein, as it were in a 
 glass, behold the filth and spots of our soul, and 
 stubborn hardness of a corrupted heart : that by this 
 mean, yet acknowledging our sin, and pen-eiving 
 the weakness of our flesh, and the wrath of Gotl 
 fiercely bent against us for sin ; we might the more 
 fervently long for our Saviour Christ Jesus : which 
 by his death and precious sprinkling of his blood, hath 
 cleansed and washed away our sins ; pacified the 
 wrath of the Almighty Father ; by the holy breath
 
 S4& THE FATHERS OF THE ENGLISH CHURCir, 
 
 of his spirit create th new hearts in us; and reneweth 
 our minds after the image and likeness of their Cre- 
 ator, in true righteousness and holiness. Which 
 thins: neither the justice of the law nor any sacrifices 
 of Moses were able to perform . 
 
 And that no man is made righteous by the law, it 
 is evident ; not only thereby, that the righteous 
 liveth by faith : but also hereby, that no mortal man 
 is able to fulfil all that the law of both the tables 
 commandeth. For we have hindrances that strive 
 against the law : as the weakness of the flesh, froward 
 appetite, and last naturally engendered. As for sa- 
 crilices, cleansings, washings, and otlier ceremionies 
 of the law ; they were but shadows, likenesses, 
 images, and figures of the true and everlasting sacri- 
 fice of Jesus Christ, done upon the cross. By the 
 benefit whereof alone, all the sins of all believers, 
 even from the beginning of the world, ai-e par- 
 doned by the only mercy of God, and by no desert 
 of ours. 
 
 Master. I hear not yet, why Almigljty God's will 
 was, to declare his secret pleasure to one jjeople alone, 
 which was the Israelites. 
 
 Scholar. Forsooth, that had I almost forgotten. 
 I suppose it was not done for this intent, as though 
 the law of the ten commandments did not belong 
 generally to all men : for as much as the Lord our 
 God is not only the God ef the Jews, but also of the 
 Gentiles. But rather, this was meant thereby, that 
 the true Messiah, which is our Christ, might l)e 
 known at his coming into the world : who must 
 needs have been born of that nation, and none other, 
 for true performance of the promise. For the Vv'hich 
 cause, Crod's pleasure w;i3 to appoint out for himself 
 one certain people, holy, sundered from the rest, and, 
 as it were, peculiarly hi^> own : that by this meani
 
 KING EDWARD THE SIXTH's CATECHISM. S49 
 
 his divine word might be continually kept holy, pure, 
 and uncon-upted. 
 
 Master. Hitherto thou hast well satisfied me, dear 
 son : now let as come to the Christian confession, 
 which I will, that thou plainly rehearse unto me. 
 
 Scholar. It shall be done. '' I believe in G(jd, 
 the Father Almighty; maker of heaven and earth. 
 And in Jesu Christ, his only Son, our Lord : which 
 was conceived by the Iloly Ghost : born of the \'irgia 
 Mary : suffered under Pontius Pilate : was crucified : 
 dead and buried. lie went down to hell : the third day 
 he rose again from the dead. He went up to heaven : 
 sitteth on the right hand of God, the Father Al- 
 mighty : from thence shall he come, to judge the 
 quick and the dead. I believe in the Holy Ghost. 
 1 believe the hioly universal church : the connnunioij 
 of saints : the forgiveness of sins : the rising agaiu 
 of the flcsli : and the life everlasting." 
 
 Master. All these, my son, thou hast rehearsed 
 generally and shortly. Therefore, thou shalt do 
 well, to set out largely all that thou hast spoken par- 
 ticularly : that I may plainly perceive what thy be- 
 lief is concerning each of them. And first, I would 
 hear of the knowledge of God; afterwards, of the 
 right serving of him. 
 
 Scholar. I will with a good will obey your pleasure, 
 dear master, as far as my simple wit will sulier me. 
 Above all things we must stedfastly believe and hold; 
 that God Almighty, the Fath.er, in tlic beginning, 
 and of nothing, made and fashioned this whole frame 
 of the world; and all things whatsoever arc contained 
 therein : and that they all are made by the power of 
 his word, that is, of Jesu Christ, the Son of God : 
 which thing is sufficiently approved by witness of 
 Scriptures. Moreover, that when he had thus shapen 
 -all creatures, he ruled, governed, and saved them by 
 his bounty and libf^ral hand : liath ministered, and
 
 350 THE FATHERS OF THE ENGLISH CHURCH. 
 
 yet also miriistereth most largely, all that is needful 
 lor maintenance and preserving of onr life : that we 
 should so use them, as behoveth mindful and godly 
 children. 
 
 Master. Why dost thou call God, Father ? 
 
 Scholar. For two causes ; the one, for that he 
 made us all at the beginning, and gave life unto us 
 all : the other is more weighty, for that by his Holy 
 Spirit and by faith he hath begotten us again : making 
 us his children : giving us his kingdom and the inhe- 
 ritance of life everlasting, v/ith Jesus Christ, his own 
 true and natural Son. 
 
 Master. Seeing then God hath created all other 
 things to serve man, and made man to obey, ho- 
 nour, and glorify him : what canst thou say more of 
 the beginning and making of man ? 
 
 Scholar. Even that which Moses wrote : that God 
 shaped the first man of clay : and put into him soul 
 and life : then, tlfat he cast Adam in a dead sleep, 
 and brought forth a w-oman, v. horn he drew out of 
 his side, to make her a companion with him of all 
 his life and weaUli. And therefore was man called 
 Adam, because he took his beginning of the earth : 
 and the woman called Eve, because she was appointed 
 to be the mother of ail living. 
 
 Master. What image is that, after the likeness, 
 whereof, thou sayest that man was made ? 
 
 Scholar. That is most absolute righteousness, and 
 perfect holiness : which most nearly belongeth to the 
 very nature of God, and most clearly appeared in 
 Christ, our new Adam. Of the which in us, there 
 scarce are to be seen any sparkles. 
 
 Master. What ? are there scarce to be seen ? 
 
 Scholar. It is true forsooth : for thev do not now 
 
 ml 
 
 SO shine, as they did in the beginning, before man's 
 fall : forasmuch as man, by the darkness of sins and 
 mist of errors, hath corrupted tlie brightness of this
 
 KIXS EDWARD THE SIXTHS CATECHISM. 351 
 
 '"mage. In such sort hath God in his wrath wreaked 
 him upon the sinful man. 
 
 Master. But I pray thee, tell me, wherefore came 
 it thus to pass ? 
 
 Scholar. I will shew you. When the Lord God 
 had made the frame of this world, he himself planted 
 a garden, full of delight and pleasure, in a certain 
 place eastward, and called it Eden. Wherein, beside 
 other passing fair trees, not far from the midst of 
 the garden, was there one, especially called, the tree 
 of life, and another, called the tree of knowledge of 
 good and evil. * 
 
 Herein the Lord, of his singular love, placed man: 
 and committed unto him the garden to dress, and 
 look unto : giving him liberty to cat of the fruits 
 of all the trees of Paradise, except the fruit of the 
 tree of knowledge of good and evil. The fruit of tliis 
 tree, if ever he tasted, he should without fail die for 
 it. But Eve, deceived by the devil counterfeiting 
 the shape of a serpent, gathered of the forbidden fruit : 
 which was for the fairness to the eye to be desired ; 
 for the sweetness in taste to be reached at ; and 
 pleasant for the knowledge of good and evil : and she 
 eat thereof, and gave unto her husband to cat of the 
 same. For which doing, they both immediately 
 died ; th.it is to say, were not only subject to the 
 death of the body, but also lost the life of the soul, 
 which is righteousness. 
 
 And forthwith, the image of God was defaced in 
 them ; and the most beautiful proportion of righ- 
 teousness, holiness, truth, and knowledge of God, 
 was coitfounded, and in a manner utterly blotted out. 
 There remained the earthly iniage, joined with un- 
 righteousness, guile, fleshly mind, and deep igno- 
 rance of godly and heavenly things. Hereof grew 
 the weakness of our flesh : hereof came this corrup- 
 tion, and disorder of lusts and affections: hereof
 
 3j2 THK fathers op the ENGLISH CHURCH. 
 
 came that pestilence : hereof came that seed and 
 nourishment of sins, wherewith mankind is infected, 
 and it is called sin original. Moreover, thereby na- 
 ture was so corrupted, and overthrown, that unless 
 the goodness and mercy of Almighty God had holpen 
 us by the medicine of grace, even as in body we are 
 thrust down into all wretchedness of death : so, must 
 it needs have been, that all men of all sorts should 
 be thrown into everlasting punishment, and fire un- 
 quenchable. 
 
 Master, Oh the unthankfulness of men ! But 
 what hope had our first parents, and from thence- 
 forth the rest, whereby they were relieved ? 
 
 Scholar. When the Lord God had both with words 
 and deeds chastised Adam and Eve (for he thrust 
 them both out of the garden \\ ith a most grievous 
 reproach), he then cursed the serpent, threatening 
 him, that the time should one day come, when the 
 seed of the woman should break his head. After- 
 ward the Lord God established that same glorious 
 and most bountir'ul promise : first, with a covenant 
 made between him and Abraham, by circumcision, 
 and in Lsaac his son : then again, by Moses : last of 
 all, by the oracles of the holy prophets. 
 
 Master. Wliat meaneth the serpent's head, and 
 that seed that God speaketh of ? 
 
 Scholar. In the serpent's head lieth all his venom, 
 and the whole pith of his life and foi-ce. Therefore, 
 do I take, the serpent's head to betoken the whole 
 power and kingdom ; or more truly, the tyrann-y of 
 the old serpent, the devil. The seed (as St. Paul 
 doth plainly teach) is Jesus Christ, the Son of God, 
 very God and very man : conceived of the Holy 
 Ghost : engendered of the womb and substance of 
 Mary, the blessed, pure, and undcfiled maid : and 
 was so born and fostered by her, as other babes be,
 
 KING EDWARD THE SIXTh's CATECHISM. 333 
 
 saving that he was most far from all infection of 
 sin. 
 
 Master. All these foundations, tliat thou hiist laid, 
 are most true. Now, therefore, let us go forward 
 to those his doings, wherein lieth our salvation and 
 conquest against that old serpent. 
 
 Scholar. It shall be done, good master. After that 
 Christ Jesus had delivered in charge to his A^jostles 
 that most joyful, and in all points heavenly dootrine, 
 the Gospel, which, in Greek, is called Euangclion, 
 in English, good tidings, and had, as bv sealing, 
 established the same with tokens, and mn-acies in- 
 numerable, whereof all his life wa> full ; at length 
 was he sore scourged, mocked with pouting, seoi-n- 
 ing, and spitting in his face : last of all, his hands 
 and feet bored through with nails : and he fastened 
 to a cross. Then he truly died, and was truly bu- 
 ried, that by his most sweet sacrifice he might pa- 
 cify his Father's wrath against mankind : and subdue 
 him by his death, who had the authority of death, 
 which was the devil. Forasmuch, not only the liv- 
 ing, but also the dead, were they in hell, or else- 
 where, they all felt the power and force of this death; 
 to whom, lying in prison (as Peter saith), Christ 
 preached, though dead in body, yet relived in sj)irit. 
 
 The third day after, he uprose again, alive in body 
 also, and with many notable proofs, the space of 
 forty days he abode among his disciples, eating and 
 drinking with them. In whose sight he was con- 
 veyed away in a cloud up into heaven ; or rather, 
 above all heavens : where he now sitteth at the right 
 hand of God, the Father ; being made Lord of all 
 things, be they in heaven, or in earth : king ot all 
 kings : our everlasting and only high bislio[) : our 
 only attorney : only mediat(;r : only peacemaker be- 
 tween God and men. Now, since that he is entered 
 into his glorious majesty, by sending down his Holy 
 
 VOL. 11. A A
 
 354 THE FATHERS OF THE ENGLISH CHURCH. 
 
 Spirit unto us (as he promised) he lighteneth our, 
 dark blindness ; moveth, ruleth, teacheth, cleanseth, 
 comforteth, and rejoiceth our minds, and so will he 
 still continually do ; till the end of the world. 
 
 Master. Well, I see, thou hast touched the chief 
 articles of our religion, and hast set out, as in a short 
 abridgment, the creed that thou didst rehearse. No\y 
 therefore, I will demand the questions of certain 
 points. 
 
 Scholar. Do as shall please you, master ; for yoa 
 may more perfectly instruct me in those things that 
 I do not thoroughly understand, and put me in re- 
 membrance of that I have forgotten ; and print in my 
 mind deeper such things, as have not taken stedfast 
 hold therein. 
 
 Master. Tell me then. If by bis death we get- 
 pardon of our sins ; was not that enough, but that he 
 must also rise again from the dead ? 
 
 Scholar. It was not enough, if ye have a respect 
 either to him or to us. For unless he had risen again, 
 he should not be taken for the Son of God. For 
 which cause also, while he hung upon the cross, they, 
 that saw him, upbraided him and said, '' He hath 
 saved others, but cannot save himself; let him now 
 come down from the cross, and we will believe him." 
 But now uprising from the dead to everlasting con- 
 tinuance of life, he hath shewed a much greater 
 -power of liis Godlicad, than if, by coming down 
 from the cross, he had fled from tlie teri-ible pains 
 of death. For to die is common to ail men, but 
 lo loose the bonds of death, and by his own power 
 to rise again, that properly belongeth to Jesus Christ, 
 the only begotten Son of God, the onlv author of 
 life. 
 
 Moreover, it was necessary, that he should rise 
 again with glory, that the sayings of David and other 
 prophets of God might be ililfilled, whicli told be- 
 
 4,
 
 kiKG EDWARD THE SIXTh's dATECHlSM. 3b5 
 
 y 
 
 iore, that neither his body should see corruption, 
 nor his soul be left in hell. As for us, we neither 
 had been justified, nor had had any hope left to rise 
 again, had not he risen again, as Paul doth in divers 
 places plainly shew. For if he had remained in the 
 prison of death, in the grave, and been holdeii in 
 corruption, as all men beside : how could we have 
 hoped for safety by him, which saved not liiiii- 
 self? it was meet therefore and needful for tlfe part 
 that he had in hand, and for the chief stay of our 
 safeguard, that Christ should first deliver himself 
 from death, and afterwards assure us of safety by 
 his uprising again. 
 
 Master. Thou hast touched, my son, the chief 
 cause of Christ's rising again. Now, would I fain 
 hear thy mind of his going up into heaven. What 
 answer thinkest thou is to be made to them, that say, 
 it had been better for him to tarry here with us pre- 
 ,sently to rule and govern us ? For beside other di- 
 vers causes, it Is likely that the love of the people 
 toward their prince, especially being good and gra- 
 cious, should grow the greater by his present com- 
 pany. 
 
 Scholar. All these things which he should do pre- 
 sent, that is to say, if he were in company among 
 us, he doth them absent. He rulcth, maintaineth, 
 strengtheneth, defendelh, rebuketh, punisheth, cor- 
 recteth, and performeth all such things, as do be- 
 come such a prince, or ratlier God himself. All 
 those things, I say, performeth he, which belong 
 either to our need or profit, honour or commodity. 
 
 Beside this, Christ is not so altogether absent 
 from the world, as many do suppose. For albeit , tiie 
 substance of his body be taken up from us: )et is 
 his Godhead perpetually present with us,^ althougli 
 not subject to the sight of oui" eyes. For tlmigs 
 that be not bodily, cannot be perceived by any bo- 
 
 A A 2
 
 35(3 THE FATHERS OF THE ENGLISH CHURCH. 
 
 dily mean. Who ever saw his own soul ? No man. 
 Yet what is there more present, or what to each 
 man nearer, than liis own soul ? Spiritual things are 
 not to be seen, but with the eye of the Spirit. 
 Therefore he, that in earth will see the Godhead of 
 Christ, let him open the eyes, not of his body, but 
 of his mind, but of his faith, and he shall see him 
 present, whom eye hath not seen : he shall see him 
 present, and in the midst of them, wheresoever be 
 two or three gathered together in liis name : he shall 
 see him present with us, even unto the end of the 
 world. What said I ? Shall he see Christ present ? 
 Yea, he shall both see and feel him, dwelling within 
 himself in such sort, as he doth his own proper soul. 
 For he dwelleth and abideth in the mind and heart 
 of him, which fastencth all his trust in him. 
 
 Master. Very well; but our confession is, that he 
 is ascended up into heaven. Tell me, therefore, how 
 that is to be understood ? 
 
 Scholar. So use we commonly to say of him, that 
 hath attained to any high degree or dignity, that he 
 is ascended up, or advanced into some high room, 
 some high place or state : because he hath changed 
 his former case, and is become of more honour, than 
 the rest. In such case is Christ gone up, as he be- 
 fore came down. He came down from highest ho- 
 nour to deepest dislionour, even the dishonour and 
 vile state of a servant, and of the cross. And like- 
 wise afterward he went up from the deepest disho- 
 nour, to the liighest honour, even that same honour, 
 which he had before. His going up into heaven, 
 yea, above all heavens, to the very royal throne of 
 God, must needs be evident by most just reason, 
 tliat his glory and majesty might in comparison 
 agreeably answer to the proportion of his baseness 
 and reproachfid estate. This doth Paul teach us, in 
 liis writings to the Philippians : " lie became bbe-
 
 KING EDWARD THE SIXTH's CATECHI3M. 357 
 
 dient even unto death : yea, the very death of the 
 cross. Wherefore, God hath both advanced him to 
 the highest state of honour; and also given him a 
 name above all names : that at the name of Jesus 
 every knee should bow, of all things in heaven, 
 earth, and hell." 
 
 But although he be already gone up into heaven, 
 nevertheless, by his nature of Godhead, and by his 
 Spirit, he shall always be present in his church, even 
 to the end of the world. Yet this proveth not that 
 he is present among us in his body. For his God- 
 head hath one property, his nianhood another. His 
 manhood was created, his Godhead uncreated, f lis 
 manhood is in some one place of heaven ; his God- 
 head is in such sort each-where, that it filleth both 
 heaven and earth. 
 
 But to make this point plainer, by a similitude, 
 or comparing of like to like. There is nothing that 
 doth trulier, like a shadow, express Christ, than the 
 sun, for it is a tit image of the light and brightness 
 of Christ. The sun doth alway keep the heaven, 
 yet do we say, that it is present also in the woild ; 
 for without light there is nothing present, that is to 
 say, nothing to be seen of any man, for the sun 
 with his light fulfilleth all things. So, Christ is 
 lifted up above all heavens, that he may be i)reHent 
 with all, and fully furnish all things, as St. Paul 
 doth say. 
 
 But as touching the bodilv presence of Christ here 
 in earth (if it be hiwful to place in comparison great 
 things with small), Christ's body is present to our 
 faith ; as the sun, when it is seen, is present to :hc 
 eye : the body whereof, allhough it do not bodily 
 touch the eye, nor be presently with it together l-ere 
 in earth ; yet is it present to the sight, notvvilh^^tai.d- 
 ing so large a distance of space between. So, Christ's 
 body, which at his glorious going up was conveyed 
 
 A A 3
 
 358 THE FATHERS OF THE ENGLISH CHURCH. 
 
 from us; which hath left the world, and is gone 
 unto his Father ; is a great way absent from our 
 moutli, even then when we receive with our mouth 
 the holy sacrament of his body and blood. Yet is 
 our faith in heaven, and beholdeth that sun of righ- 
 teousness, and is presently together with him in 
 heaven, in such sort as the sight is in heaven with 
 the body of the sun : or in earth the sun with the 
 sight. And as the sun is present to all things by his 
 light ; so is Christ also in his Godhead. Yet neither 
 can from the body the light of the sun be sundered ; 
 nor from his immortal body the Godhead of Christ. 
 We must therefore so say, that Christ's body is in 
 some one place of heaven, and his Godhead every 
 where : that we neither of his Godhead make a body, 
 nor of his body, a God. 
 
 Master. I see, my son, thou art not ignorant, 
 after what sort Christ is rightly said, to be from us 
 in body, and with us in spirit. But this one thing 
 would I know of thee. Why Christ our Lord is 
 thus conveyed away from the sight of our eyes, and 
 what profit we take by his going up to heaven ? 
 
 Scholar. The chief cause thereof was to pluck out 
 of us that false opinion, which sometime deceived the 
 Apostles themselves : that Clirist should in earth 
 visibly r?ign, as other kings and ruffling princes of 
 the world. This error he minded to have utterly 
 suppressed in us, and that w^e should think his king- 
 dom to consist in higher things. Which thing he 
 therefore thought fitter, because it was more for our 
 commodity and profit, that some such kingdom 
 should be set up, as the foundations thereof should 
 rest upon our faith. Wherefore, it was necessary that 
 he should be conveyed away from us, past perceiving 
 of all bodily sense ; that by this mean our faith might 
 be stirred up, and exercised to consider his govern-
 
 KING EDWARD THE SIXTH S CATECHISM. 35f) 
 
 ment and providence, whom no sight of bodily eyes 
 can behold. 
 
 And for as much as he is not king of some one 
 country alone ; but of heaven and earth, of quick 
 and dead : it was most convenient that his kingdom 
 should be otherwise governed, than our senses may 
 attain unto. For else he should have been constrain- 
 ed, sometimes to be carried up to heaven : some- 
 times to be driven down to the earth : to remove 
 sometimes into one country, sometimes into an- 
 other : and, like an earthly prince, to be carried hi- 
 ther and thither, by divers change of chanceable af- 
 fairs. For he could not be presently with all at once, 
 unless his body were so turned into Godhead, that 
 he might be in all, or in many places together : as 
 Eutyches, and certain like heretics, held opinion. 
 
 If it so were, that he might be each- where present 
 with all, at one very instant of time ; then were he 
 not man, but a ghost : neither should he have had 
 a true body, but a fantastical : whereof should 
 have sprung forthwith a thousand errors : all which 
 he hath dispatched by carrying his body up whole to 
 heaven. In the mean season he, remaining invisible, 
 governeth his kingdom and commonwealth, that is, his 
 church, with sovereign wisdom and power. It is 
 for men to rule their commonwealths by a certain civil 
 policy of men ; but for Christ and God, by a hea- 
 venly godlike order. 
 
 But all that 1 have hitherto said containeth but a 
 small parcel of the profit, that we take by the car- 
 rying up of Christ's body into heaven. For there 
 are many more things, that here might be rehearsed, 
 whereof large store of fruit is to be gathered. But 
 especially this may not be left unspoken : that the 
 benefits are such and so great, which come unto us 
 by the death, rising again, and going up of Christ, 
 as no tongue either of men or angels is able to cx- 
 
 A A 4
 
 360 THE FATHERS OF THE ENGLISH CHURCH. 
 
 press. And that you may know my mind herein, 
 i will rehearse certain of the chief: whereunto, as 
 it were two principal points, the rest may be ap- 
 plied. 
 
 I say therefore, that both by these and other do- 
 ings of Christ, two commodities do grow unto us ; 
 the one, that all the things, that ever he hath done 
 for oar prv^fiL and behoof, he hath done them, so 
 that they be as well our own, if we will cleave there- 
 unto with stedfast and lively faith, as if we had done 
 them ourselves. 
 
 He was nailed to the cross ; we were also 
 nailed with him, and in him our sins punished. 
 He died and was buried ; we likewise with our 
 sins are dead and buried, and that in such sort, that 
 all remembrance of our sins is utterly taken out 
 of mind. He is risen again, and we are also risen 
 again with him ; that is, are so made partakers of his 
 rising again ;md life, that from henceforth death hath 
 no more rule over us. For the same spirit is in us, ' 
 that raised up Jesus from the dead. Finally, as he 
 is gone up into heavenly glory, so are we lifted up 
 with him. Albeit, that these things do not now ap- 
 pear, yet then shall they all be brought to light, when 
 Christ, the light of the world, shall shew himself in 
 his glory, in whom all our bliss is laid up in store. 
 Moreover, by his going up are granted vis the gifts 
 of the Holy Ghost : as Paul doth sufficiently witness 
 (Eph. iv.). 
 
 The other commodity, which we take by the do- 
 ings of Christ is : that Christ is set for an example 
 unto us, to frame our lives thereafter. If Christ 
 hath been dead ; if he hath been buried for sin ; he 
 •was so but once.. If he be ilsen again ; if he be 
 gone up to heaven : he is out once risen, but once 
 gone up. From henceforth he dieth no more, but 
 iiveth with God, and reigneth in everlasting contir 
 nuance of glory. So, if we be dead ; if we be buried
 
 KING EDWARD THE SIXTlfs CATECHISM. 3Gl 
 
 to sin ; how shall we hereafter live in the same ? If 
 we be risen again with Clirist ; if by stedfast hope 
 we live now in heaven with him : heavenly and godly 
 things, not earthly and frail, we ought to set our 
 care upon. And even, as heretotbre we have borne 
 the image of the earthly man ; so, from henceforward 
 let us bear the image of the heavenly. 
 
 As the Lord Christ never ceases to do us good, by 
 bestowing upon us his Holy Spirit ; by garnishing 
 his church with so many notable gifts ; and by per- 
 petually praying to his Father for us : like reason 
 ought to move us to aid our neighbour with all our 
 endeav^onr ; to maintain, as much as in iislieth, the 
 bond of charity. And to honour Christ our Lord 
 and Saviour ; not with wicked traditions and cold de- 
 vices of men, but with heavenly honour and spiritual, 
 indeed most fit for us that give it, and him that shall 
 receive it : even as he hath honoured and doth ho- 
 nour his Father : for he that honoureth him, honour- 
 eth also the Father : of which he himself is a sub- 
 stantial witness. 
 
 Master. The end of the world, holy S(;rij)turo 
 calleth the fulfilling and performance of the kingdom 
 and mystery of 'Christ, and the renewing of all 
 things. For says the Apostle Peter (2 Pet. iii.), 
 " We look for a new lieaven and a new earth, ac- 
 cording to the promise of God : wherein dwclletli 
 righteousness." And it seemcth reason that corrup- 
 tion, unstedfast change, and sin, whereunto the 
 whole world is subject, should at length have an 
 end. Now, by what way, and what fashion oi cir- 
 cumstances, these things shall come to pass, I would 
 fain hear thee tell ? 
 
 Scholar. I will tell you, as well as I can, accord- 
 ing to the witness of the same Apostle ; '• The hea- 
 vens shall pass away like a storm : the elements shall 
 melt away : the earth and all the works therein shall
 
 362 THE FATHERS OP THE ENGLISH CHURCH. 
 
 be consumed with fire :" as though he should say, 
 as gold is wont to be iined ; so shall the whole wg^'ld 
 be purified with fire, and be brought to his full per- 
 fection. The lesser world, which is man, following 
 the same, shall likewise be delivered from corruption 
 and change. And so for man this greater world 
 (which for his sake was first created) shall at length 
 be renewed : and be clad with another hue, much 
 more pleasant and beautiful. 
 
 Master. What then remaineth ? 
 
 Scholar. The last and general doom. For Christ 
 shall come : at whose voice all the dead shall rise 
 again, perfect and sound, both in body and soul. 
 The whole world shall behold him sitting in the royal 
 throne of his majesty : and after the examination of 
 every man's conscience, the last sentence shall be 
 pronounced. Then the children of God shall be in 
 perfect possession of that kingdom of freedom from 
 death, and of everlasting life, which was prepared 
 for them, before the foundations of the world were 
 laid. And they shall reign with Christ for ever. 
 But the ungodly, that believed not, shall be thrown 
 from thence into everlasting fire, appointed for the 
 devil and his angels. 
 
 Master. Thou hast said enough of the again rising 
 of the dead. Now, remaineth that thou speak of 
 the holy church ; whereof I would very fain hear 
 thy opinion ? 
 
 Scholar. I will rehearse that in few words shortly, 
 which the holy Scriptures set out at large and plen-^ 
 tifiilly. Afore that the Lord God had made the hea- 
 ven and earth, he determined to have for himself a 
 most beautiful kingdom and holy commonwealth. The 
 Apostles and the ancient fathers, that wrote in Greek, 
 called it ExxKrio-ia, in English a congregation or as^. 
 sembly : into the which he hath admitted an infinite 
 number of men, that should all be subject to one
 
 KING EDWARD THE SIXTH's CATECHISM. 3()3 
 
 king, as their sovereign and only one head : him ue 
 call Christ, which is as much to say, as Ano'iUed. 
 For the high bishops, and kings among the Jews 
 (who in figure betokened Christ, whom the Lord 
 anointed with his holy Spirit), were wont by Ciod's 
 appointment at their consecration to have material 
 oil poured on them. 
 
 To the furnishing of this commonwealth belong all 
 they, as many as do truly fear, honour, and call 
 upon God, wholly applying their mind to holy and 
 godly living : and all those that, putting all their 
 hope and trust in him, do assuredly look for the bliss 
 of everlasting life. But as many, as are in this faith 
 stedfast, were forechosen, predestinated, and ap- 
 pointed out to everlasting life, before the world was 
 made. Witness hereof, they have within in their 
 hearts the Spirit of Christ, the author, earnest, and 
 infallible pledge of their faith. Which failh only is 
 able to perceive the mysteries of God : only bringeth 
 peace unto the heart : only taketh hold en the righ- 
 teousness, that is in Christ Jesus. 
 
 Master, Doth then the Spirit alone, and faith, 
 (sleep we never so soundly, or stand we never so 
 reckless and slothful), so work all things for us, as 
 without any help of our own to carry us idle up to 
 heaven ? 
 
 Scholar. I use, Master, as you have taught mc, 
 to make a difference between the cause and the ef- 
 fects. The first, principal, and most perfect cause 
 of our justifying and salvation, is the goodness and 
 love of God : whereby he chose us for his, before 
 he made the world. After that, God granteth us to 
 be called by the preaching of the Gospel of Jesus 
 Christ, when the Spirit of the Lord is poured into 
 us : by whose guiding and governance we be led to 
 settle our trust in God, and hope for the pertormance 
 of all his promises. With this choice is joined, as
 
 3(34 THE FATHERS OP THE ENGLISH CHURCH* 
 
 companion, the mortifying of the old man ; that Is, 
 of our affection and lust. 
 
 From the same Spirit also comcth our sanctifica- 
 tion, tiie love of God and of our neighbour, justice, 
 and uprightness of life : finally, to say all in sum, 
 whatsoever is in us, or may be done of us, pure, ho- 
 nest, true, and good : that altogether springeth out 
 of this most pleasant root, from this most plentiful 
 fountain, the goodness, love, choice, and unchange- 
 able purpose of God. He is the cause, the rest are the 
 fruits and effects. Yet are also the goodness, choice, 
 and Spirit of God, and Christ himself, causes con- 
 joined and coupled each with other : which may be 
 reckoned among the principal causes of our salva- 
 tion. As oft therefore as we use to say, that we are 
 raade righteous and saved by only faith, it is meant 
 thereby, that failh, or rather trust alone, doth lay 
 hand upon, understand, and perceive our righteous- 
 making to be given us of God freely : that is to sav, 
 by no deserts of our own, but by the free grace of 
 the Almighty Father. 
 
 Moreovei-, faith doth engender in us the love of 
 our neighbour and such works, as God is pleased 
 ivithal. For if it be a lively and true faith, quickened 
 by the Holy Ghost, she is the mother of all good 
 saying and doing. By this short tale is it evident, 
 whence and by what means we attain to be made 
 righteous. For not by the worthiness of our deserv- 
 ings, were we either heretofore chosen, or long ago 
 saved : but by; the only mercy of God, and pure 
 grace of Christ our Lord : whereby we were in him 
 made to those good works, that God hath appointed 
 for us to walk in. And althoup-h s:o(xl works can- 
 not deserve to make us righteous before God : yet 
 do they so cleave unto faith, that neither can faith 
 be found without them, nor good works be any where 
 without faith.
 
 KING EDWARD THE SlKTlfs CATECHISM. 355 
 
 Master. I like very well this short declaration of 
 faith and works : for Paul j)lainly teacheth the siuuc. 
 But canst thou yet further depaint nie out that con- 
 _gTegation, which thou callest a kingdom, or coin- 
 jnonwealth of Christians: and so set it out hefore mine 
 eyes, that it may severally and plainly be known asun- 
 der from each other fellowship of men ? 
 
 Scholar. I will prove how well 1 can do it. Your 
 pleasure is, Master, as I take it, that I point you 
 out some certain congregation, that may be seen. 
 
 Master. That it is indeed : and so it shall be good 
 for you to do. 
 
 Scholar. That congregation is nothing else but a 
 
 certain multitude of men ; which, wheresoever they 
 
 be, profess the pure and upright learning of Christ, 
 
 and that in such sort as it is faithfully set forth in the 
 
 holy Testament by the Evangelists and Apostles : 
 
 which in all points are governed and ruled by the 
 
 laws and statutes of their king and high bishop, Christ, 
 
 in the bond of charity : which use his holy mysteries, 
 
 that are connnonly called sacraments, with such 
 
 pureness and simplicity (as touching their nature and 
 
 substance) as the Apostles of Christ used, and left 
 
 behind in writing. 
 
 The marks therefore of this church are ; first, pure 
 preaching of the Gospel : then brotherly love, out 
 of which, as members out of all one body, springeth 
 goodwill of each to other : thirdly, upright and un- 
 corrupted use of the Lord's sacraments, according to 
 the ordinance of the Gospel : last of all, brotherly 
 correction and excommunication, or banishing thc.^e 
 out of the church, that will not amend their lives. 
 This mark the holv fathers termed discipline. This 
 is that same church, that is grounded ni)on the 
 assured rock, Jesus Christ, and upon trust m inin. 
 This is that same church, which Paul calletli the pillar 
 lUul uplioldino: stav of truth. 1 o this church belon^
 
 366 THE FATHERS OP THE ENGLISH CHURCH. 
 
 the keys, wherewith heaven is locked and unlocked: 
 for that is done by the ministration of the word : 
 whercLinto properly appertaineth the power to bind 
 and loose ; to hold for guilty, and forgive sins. So 
 that whosoever believeth the Gospel preached in 
 this church, he shall be saved : but whosoever be- 
 lieveth not, he shall be damned. 
 
 Master, Now^ would I fain hear thy belief of the 
 Holy Ghost. 
 
 Scholar. I confess him to be tlie third person of 
 the Holy Trinity. And since he is equal with the 
 Father and the Son, and of the very same nature, that 
 he ought equally to be worshipped with them both. 
 Master. Why is he called holy ? 
 Scholar. Not only for his own holiness : but for 
 that by him are made holy the chosen of God, and 
 members of Christ. And therefore have the Scrip- 
 tures termed him the Spirit of sanctification or rjak- 
 ing holy. 
 
 Master. Wherein consisteth this sanctification ? 
 Scholar. First, we be new gotten by his inward 
 motion. And therefore said Christ, we "^ must be 
 new born of water, and of the Spirit." Then by his 
 inspiration are we adopted, and as it were by choice 
 made the children of God. For which cause he is 
 not eauselessly called the Spirit of adoption. By his 
 light, are we enlightened to understand God's niys- 
 teries. By his judgment, are sins pardt)r!ed and re- 
 tained. By his power, is the flesh with her lusts 
 kept down and tamed. By his pleasure, are the 
 manifold gifts dealt among the holy. Finally, by his 
 means, ^hall our mortal bodies be relived. There- 
 fore, in the author of so great gifts, we do not 
 without a cause believe, honour, and call upon him. 
 
 Master. Well, thou hast now said sufficiently of 
 the Holy Ghost. But this would I hear of thee, why
 
 KING EDWARD THE SiXTIl's CATECHISM. 3^7 
 
 it Immediately followeth, that we believe the holy 
 universal church, and the communion of saints ? 
 
 Scholar, These two tilings I have alway thouirht 
 to be most fitly coupled together. Because the fel- 
 lowships and incorporations of other men proceed 
 and be governed by other means and policies : but 
 the church, which is an assembly of men called t<) 
 everlasting salvation, is both gathered togctlier, and 
 governed by the Holy Ghost, of whom we even 
 HOW made mention. Which thing, since it cannot 
 be perceived by bodily sense or light of nature, is 
 (by right and for good reason) here reckoned among 
 things, that are known by belief. 
 
 And therefore this calling together of the faithful 
 is called universal, because it Is bound to no one 
 special place. For God, throughout all coasts of 
 the world, iiath them that worship him ; which, 
 though they be far . scattered asunder by divers dis- 
 tance of countries and dominions ; yet are they mem- 
 bers most nearly joined of that same body, whereof 
 Christ is the head ; and have one spirit, faith, sa- 
 craments, prayers, forgiveness of ^sins, and heavenly 
 bliss, common among them all ; and be so knit 
 with the bond of love, that they endeavour them- 
 selves in nothing more, than cacli to help otlicr, and 
 to build together In Christ. 
 
 Master. Seeing thou liast already spoken vS tlie 
 knovvleda:e of God and his members : 1 would also 
 hear what is the true service of God ? 
 
 Scholar. First, we must consider, that the right 
 and true knowledge of God, is the principal and 
 only foundation of God's service. The same know- 
 ledge, fear doth foster and maintain, which in Scrip- 
 tures is called " The beginning of wisdom." F:iith 
 and hope are the props and stays, whereupon lean 
 all the rest, that I have rehearsed. Furthermore, 
 charitv, which we call love, is like an everlasting;
 
 368 THE FATHERS OP THE ENGLISH CHURCH. 
 
 bond, by the strait knot whereof all other virtues 
 be bound in one together, and their ibrc e increased. 
 These are the inward parts of God's service, that is to 
 say, W'hich consist in the mind. 
 
 Master. What hast thou to say of the Sabbath, or 
 the holy day, which even now thou madest mention 
 of, among the laws of the first table ? 
 
 Scholar. Sabbath is as much to say, as rest. It 
 was appointed for only honour and service of God, 
 and it is a figure of that rest and quietness, which 
 they have, that believe in Christ. For our trust in 
 Christ doth set our minds at liberty, from all slavish 
 fear of the law, sin, death, and hell ; assuring us in 
 the mean season, that by him we please God, and 
 that he hath made us his children and heirs of his 
 kingdom : whereby there groweth in our hearts peace 
 and true quietness of mind : which is a certain fore- 
 taste of the most blessed quiet, which we shall have 
 m his kingdom. 
 
 As for those things that are used to be done on 
 the sabbath day, as ceremonies and exercises in the 
 service of God, they are tokens and witnesses of this 
 assured trust. And meet it is, thai faithful Chris- 
 tians, on such . days as are appointed o'lt for holy 
 things, should hy aside unholy works, and give 
 themselves earnestly to religion and serving of God. 
 
 Master. What be the parts of that outward serving 
 God, which thou sayedst even now, did stand in cer- 
 tain bodily exercises ; which are also tokens of the 
 inward serving him } 
 
 Scholar. First, to teach and hear the learning of 
 the Gospel ; then, the pure and natural use of the 
 ceremonies and sacraments ; last of all, prayer made 
 unto God by Clirist, and in tlie name of Christ, 
 which without fail obiiaineth the Holy Ghost, the 
 most assured author of all true serving God, and up-^ 
 right religion.
 
 XING EDWARD THE StXTIl's CATECHISM. 369 
 
 Master. Tell me, what thou callest sacraments? 
 Scholar. They are certain customary, reverent 
 doings and ceremonies, ordained by Cliriul, iliai by 
 them he might put us in remembrance of his bene- 
 fits : and we might declare our profession, that we 
 be of the number of them, which are partakers of 
 the same benefits, and which fasten all their alfiance 
 in him : that we are not ashamed of the name of 
 Christ, or to be termed Christ's scholars. 
 
 Master, Tell me, my son, how these two sacra- 
 ments be ministered; baptism, and that which Paul 
 calleth, the supper of the Lord ? 
 
 Scholar. Him that Ijelieveth in Christj professeth 
 the articles of the Christian religion, and mindcth 
 to be baptized (I speak now of them that be grown 
 to ripe years of discretion, since for the young babes 
 their parents' or the church's profession sufficeth), 
 the minister dippeth in, or washeth with pure and 
 clean water only, in the name of the Father, and of 
 the Son, and of the Holy Ghost : and then com- 
 mendeth him by prayer to God, into whose church 
 he is now openly, as it were, enrolled, that it may 
 please God to grant him his grace, whereby he may 
 answer in belief and life agreeably to his profession. 
 Master. What is the use of the Lord's supper ? 
 Scholar. Even the very same that was ordained by 
 the Lord himself, Jesus Christ. '' Which (as St. 
 Paul saith) the same night that he was betrayed, 
 took bread : and when he had given thanks, brake 
 it, and said ; This is my body, which is broken for 
 you ; do this in remembrance of me. in like man- 
 ner, when supper was ended, he gave them the cup, 
 saying, This cup is the New Testament in my blood. 
 Do this, as oft as ye shall drink thereof, in the re- 
 membrance of me." This was the manner and order 
 of the Lord's supper, which we ought to liold and 
 keep ; that the remembrance of so great a beiictii, 
 
 VOL. JI. B B
 
 3fO THE Fathers of the English Church'; 
 
 the passion and death of Christ, be ahvays kept in 
 mind: that after that the world is ended, he may 
 come and make ns to sit with him at his own board. 
 
 Master. What doth baptism represent and set be- 
 fore our eyes ? 
 
 Svholar, That we are by the Spirit of Christ new 
 born, and cleansed from sin, that we be members 
 and parts of his church, received into the commu- 
 nion of saints. For water signifieth the spirit. Bap- 
 tism is also a figure of our burial in Christ, and that 
 we shall be raised up again with him in a new life, as 
 I have before declared in Christ's resurrection. 
 
 Master. What declareth and betokenelii the sup- 
 per unto us ; which we solen)nly use in the remem- 
 brance of the Lord ? 
 
 Scholar. The supper (as I have shewed a little 
 before) is a certain thankful remembrance of the 
 death of Christ ; forasmuch as the bread representeth 
 his body, betrayed to be crucified for us ; the wine 
 standeth in stead and place of his blood, plenteously 
 shed for us. And even, as by bread and wine our 
 natural bodies are sustained and nourished ; so, by 
 the body, that is, the flesh and blood of Christ, the 
 soul is fed through faith, and quickened to the hea- 
 venly and godly life. 
 
 Master. How come these things to pass ? 
 
 Scholar. These things come to pass by a certain 
 secret mccin and lively working of the Spirit, when 
 we believe that Christ hath, once for all, given up 
 his body and blood for us, to make a sacrifice and 
 most pleasant offering to his heavenly Father : and 
 also Vv^hen we confess and acknowledge him our only 
 Saviour, high Bishop, Mediator, and Redeemer, to 
 whom is due all honour and glory. 
 
 Master. All this thou dost well understand. For* 
 methinketh thy meaning is, that faith is the mouth of 
 the soul ; whereby we receive this heavenly meat, full
 
 King edward the sixths catechism. 37! 
 
 both of salvation and immortality, dealt among us, by 
 the means of the Holy Ghost. Now, since we have 
 entreated of the sacraments, pass forward to tiic 
 other parts of God's service. 
 
 Scholar. I will do your ccmrrtandment. There 
 remain two things belonging to the perfection of 
 God's service. First, our Lord Jesus Christ's will 
 was, that there should be teachers and evangelists ; 
 that is to say, preachers 'of the Gospel, to this in- 
 tent, that his voice might continui'lly be heard to 
 sound in his church. He that coveteth (as all ought 
 to covet) to bear the name of a Christian, mav have 
 no doubt that he ought with most earnest affection 
 and fervent desire endeavour himself to hear and 
 soak into his mind, the wOrd of the Lord: not like 
 the words of any man, but like (as it is indeed) thd 
 word of Almighty God. 
 
 Secondarily, because all, that is good, and that 
 ought of a Christian to be desired, cometh unto us 
 frcm God, and is by him granted; therefore of him 
 we ought to require all things : and by th.anksgiving 
 acknowledge them all received of him. Wiiich thing 
 he so v/ell liketh^ that he esteemeth it instead of a 
 passing pleasant sacrifice : as it is most evident by 
 the witness of the prophets arid Apostles. 
 
 Master. Hast thou any certain and appointed 
 manner of praying ? 
 
 Scholar. Yea, forsooth : even the very same that 
 our Lord taught his disciples, and in them all otheh 
 Christians. Who being on a time required to teach 
 them some sort of prayer, taught them this. " When 
 ye pray," quoth he, " say. Our Father which art in 
 heaven, hallowed be thy name. Thy kingdom come. 
 Thy will be done in earth, as it is in heaven. Give 
 us this day our daily bread, and forgive us our tres- 
 passes as we forgive them, that trespass agninst us. 
 And lead us not into temptation. But deliver us 
 
 £ B 2
 
 3/2 THE FATHERS GP THE ENGLISH CHUKCH. 
 
 from evil : for thine is the kingdom, power, and 
 glory, for ever. Amen." 
 
 Master. How thinkest thou, is it lawful for us, to 
 use any other words of prayer ? 
 
 Scholar. Although in this short abridgment are 
 sufficiently contained all things, that every Christian 
 ouglit to pray for : yet hath not Christ in this prayer 
 tied us up so short, as that it were not lawful for us 
 to use other words and manner of prayer. But he 
 hath set out in this prayer certain principal points, 
 \vhe)-eunto all our prayers should be referred. But 
 let each man ask of God, as his present need re- 
 quireth. " Whatsoever ye ask the Father in my 
 name (saith Christ), he shall give it you." 
 
 Master. Forasmuch as there is in all this prayer 
 nothing doubtful, or beside the purpose : I would 
 hear thy mind of it. 
 
 Scholar. I do well perceive what the words do 
 signify. 
 
 Master. Thinkest thou then, that there is in it 
 nothing dark, nothing hid, nothing hard to un- 
 derstand .'' 
 
 Scholar. Nothing at all. For neither was it Christ's 
 pleasure, that there should be any thing in it dark, 
 or far from our capacity, especially since it belongeth 
 equally to all, and as it is necessary for the simple, 
 as the learned. 
 
 Master. Thei*efore declare unto me in few words 
 each part by itself? 
 
 Scholar. When I say, " Our Father which art in 
 heaven :" this do I think with myself, that it cannot 
 be, but that he must hear me, and be pleased with 
 my prayers. For I am his son (although unprofitable 
 and disobedient), and he on the other side is my 
 most bountiful Father, most ready to take pity and 
 pardon me. 
 
 Master. Why dost thou say, he is in heaven ? Is
 
 KING EDWARD THE SIXTIl's CATF.CHISM. ."73 
 
 he in some one certain and limited j)lacc in luaven ? 
 What meaneth that, whicli he saith of" liinisi'li : '* I 
 fill both heaven and earth r" again, " 'I lie heaven 
 is my seat and the earth my footstool ?" 
 
 Scholar. Hereof have I spoken somewhat before, 
 vvherennto I will join this that followeth. First of 
 all, as oft as we do say, " which art in heaven," it 
 is as much to say, as heavenly and divine ; for we 
 ought to think macli higher of our heavenly Father 
 than of our earthly. 
 
 He is also said to be in heaven for this cause, that 
 in that high and heavenly place the notable and won- 
 derful works of God do the more clearly and gloriously 
 shew themselves : and he is now declared to be in 
 everlasting and full felicity : whereas we abide, yet 
 banished in earth full wretchedly. INIoreover, as the 
 lieaven, by unmeasurable wideness of compass, con- 
 taineth all places, the earth, and the sea : and no 
 place is there, that may be hid from the large reach 
 of heaven, since it is, at every instant of time, to 
 every thing present: so, hereby may we understand, 
 that God is likewise present to each thing and in each 
 place. Heseeth, heareth, and governeth all things 
 he being himself a Spirit and most far from all earthly 
 and mortal state. Witness whereof Jeremiah the 
 prophet. " Am not I (saith the Lord) a God near 
 nnto you ? And am not I a God far off? Shall any 
 man be able to shroud himself in such a corner, that 
 I cannot espy him ?" 
 
 This is a pithy sentence to drive fear into us, that 
 we offend not that Lord of so large a dominion ; 
 whereby also we are persuaded assuredly to believe, 
 that God will hear, whensoever we shall stand in 
 need. For he is at all times and in all places present. 
 Hiis foundation then laid, and so sweet and pleasant 
 entrance prepared, there followeth the; [n>i part 
 of the Lord's prayer: wherein we require, that n«;t 
 
 E B 3
 
 $7"^ THE FATIIERS OF THE ENGLISH CHURCH. 
 
 only we, but also all others whosoever, may inholi-. 
 iiess honour, reverence, and worship his name. 
 
 MaUer. How is that to be done ? 
 
 Scholar . 1 shall shew you. Then we do that, 
 when leaving all those, that have the' name of gods, 
 be they in heaven or in earth, or worshipped in tem- 
 ples, divers shapes and images ; we acknowledge 
 him alone, our Father ; pray to the true God, and 
 Jesus Christ, his only Son, whom he hath sent ; 
 and by pure unfeigned prayer call upon him alone 
 with uprightness of life and innocency. 
 
 Master. Thou hast said very well. Proceed. 
 
 Scholar. In the second part we require, that his 
 *^ kingdom come." For we see not yet all things 
 in subjection to Christ. We see not the stone hewn 
 off from the mountain without work of man, which 
 altogether bruised and brought to nought the image, 
 which Daniel describeth ; that the only rock, Christ, 
 may obtain and possess the dominion of the whole 
 world, granted him of his Father. 
 
 Antichrist is not yet slain. For this cause do we 
 long for and pray, that it may at length come to pass 
 and be fuliilled, that Christ may reign with his saints, 
 according to God's promises : that he may live and 
 be Lord in the world, according to the decrees of the 
 holy Gospel : not after the traditions and laws of 
 men, nor pleasure of worldly tyrants. 
 
 Master. God grant, his kingdom may come, and, 
 that speedily. 
 
 Scholar. Moreover, since it is the children's duty 
 ,to frame their life to their father's will, and not the 
 father's, to bow to the children's pleasure : foras- 
 much as our will is commonly by exciting of affec- 
 tions, and stirring of lusts, drawn to do those things, 
 that God is displeased with : it is rcabon, that we 
 hang wholly upon the beck of our heavenly Father, 
 iind wholly submit ourselves to his heavenly govcrii-
 
 KING EDWARD THE SIXTH S CATECHISM. 373 
 
 ment. WhcrcforCj for tliis cause, we mortal men 
 do pray, that we may in like case be obedient to bis 
 commandment, as are the sun and moon, imd other 
 stars in heaven, which by ordinary courses, and by 
 enlightening the earth with incessant beams, execute 
 the Lord's will continually. Or that we, as the an- 
 gels and other spirits divine, in all points obey him ; 
 which bestow all their travail diligently, to accomplibli 
 his godly commandments. 
 
 Next after that, he teacheth us to ask of our 
 heavenly Father our bread : whereby he meancth 
 not meat only, but also all things else needful for 
 maintenance, and preserving of life : that we may 
 learn, that God alone is author all things: which 
 maketh the fruits of the earth both to grow and in- 
 crease to plenty. Wherefore, it is meet that we call 
 upon him alone in prayer : which (as David saith) 
 alone feedeth and maintaineth all things. 
 
 Master. Some suppose this place to ■mean that 
 bread that Christ maketh mention of in the sixth of 
 John. That is, of the true knowledge and taste of 
 Christ, that was born and died for us : wherewith the 
 faithful soul is fed. The reason, whereupon they 
 gather this, is the Greek word *, whereby ihey un- 
 derstand, supernatural, ghosthj, heaveiilij, and di- 
 vine. This meaning I refuse not, for both these 
 expositions mav fitly agree with this place ; but why 
 . calleth he it daily, which is also signified by this 
 word * ? 
 
 Scholar. We ask daily bread, that might be al- 
 ways present and accompany us contmually : to slake 
 and satisfy our thirsty desire, and unsatiate stomach, 
 lest otherwise we should be (as Christ sayeth) care- 
 ful for tomorrow : because " the morrow shall caro 
 for itself." For it shall come not without Ins own 
 
 B B 4
 
 SyO THE FATHERS OF THE ENGLISH CHURCH. 
 
 disr.ommoaity and care ; wherefore, it is not reason, 
 that one day should increase the evil of another. It 
 shall be sufficient for us daily to ask, that our most 
 bountiful Father is ready daily to give. 
 
 Now, followcth the fifth request, wherein we be- 
 seech the Father to forgive us our trespasses and 
 faults, that we have committed. This request, doubt- 
 less, is very necessary, since there is no man living 
 free from sin. Here, therefore, must we cast away 
 all trust of ourselves. Here, must we pluck down 
 our courage. Here, must we pray our most merciful 
 Father, for the love of Jesu Christ, his most dear 
 and obedient Son, to pardon, forgive, and utterly 
 blot out of his book, our innumerable offences. 
 
 Here, ought we, in the mean season, to be mind- 
 ful of the covenant we make with God. That it 
 may please God so to forgive us our trespasses, as 
 \ve ourselves forgive them, that trespass against us. 
 Therefore, it is necessary, that we forgive and pardon 
 all men all their offences, of what sort or condition 
 soever they be. If we forgive men their faults^ our 
 heavenly Father shall foj-give us ours. 
 
 Master. Were these things, my son, thus used, 
 there should not at this day thus violently reign so 
 many brawls, so many contentions, so many and 
 so heinous disagreements, enmities, and hatreds of 
 one man to another. But now whereas each man 
 €0 standetn in his own conceit, that he will not lose 
 an inch of his right, neither in honour or wealth ; it 
 chanceth oft, that they lose both their wealth, their 
 lionour, and their life itself withal. Yea, they put 
 from themselves, and turn away the favour of God 
 and everlasting glory. 
 
 But thou, my son, must not be ignorant of Christ's 
 commandment ; nor of that which Paul teachcth, that 
 thou suffer not thyself to be overcome of evil, that 
 is, sufier jiot thyself go to be seduced by any other
 
 KING EDWARD THE SIXTH's CATECHIf5M. 37/ 
 
 man's offence, as to repay evil for evil, but rather 
 overcome evil with good. I mean by do'mrr him 
 good, that hath done thee evil ; by using him tViciul- 
 ly, that hath shewed himself thy most cruel foe. Now, 
 go forward to the sixth request. 
 
 Scholar-. I will with a good will, as you command 
 me. Forasmuch as we be feeble, weak, subject to 
 a thousand perils, a thousand temptations, easy to 
 be overcome, ready to yield to every light occasion, 
 either to men fraught with malice, or to our own lust 
 and appetite, or finally, to the crafty malicious serpent, 
 the devil : therefore, we beseech our Father, that he 
 bring us into no temptation, no such hard escape 
 and peril ; nor leave us in the very plunge of danger, 
 but, if it come to that point, that he rather take us 
 away from the present mischief, and engines of the 
 devil, the author and principal cause of all evil, than 
 suffer us to run headlong into destruction. Now, 
 have you, good master, in few words all that you 
 have taught me, unless peradventure^ somewhat be 
 overslipped in the rehearsal. 
 
 Master. " Because thine is the kingdom, power, 
 and glory,' for ever. Amen." Why was it Christ's 
 pleasure to knit up our prayer with this clause in the 
 end } 
 
 Scholar. Partly, that we should declare our as- 
 sured trust to obtain all things, that we have before 
 required. For there is nothing which, if it be asked 
 with faith, he is not able, or not willing to give, who 
 ruleth and governeth all things, who is able to do all 
 things, who is garnished with endless glory. 
 
 These things, when we rehearse of God, our Fa- 
 ther, there remaineth no cause to doubt or suspect, 
 that w(i shall receive denial. Partly, by so saying. 
 we teach ourselves how meet it is, to make our suit 
 to God, since beside him, none glisterelh with so 
 shining glory, none hath dominion so large, or torcc
 
 378 THE FATHERS OP THE ENGLISH CHURCH, 
 
 SO great, to be able to stay him from giving thnt 
 he hath appointed, according to his pleasure ; or to 
 take away that he hath already given us. And there 
 is no evil of ours so great, that may not be put away 
 by his exceeding great power^ gioo? ^'^^ wisdom. 
 
 Master. I like well, my son, this thy short decla- 
 ration, and I see nothing left out^ that ought to have 
 been spoken. 
 
 Scholar. But yet this one thing will I add thereto. 
 The chief and principal thing required in prayer is, that 
 without all doubting we stedfastly believe, that God, 
 our Father, will grant what we do ask : so, that it be 
 neither unprofitable for us to receive, nor unfit for 
 him to give. For " he that is not assured, but doubt- 
 ful, let him not think (as James saith) to get any 
 thing at the hands of God." 
 
 Master. I see now, my dear son, how diligently 
 and heedfully thou hast applied tiiy mind, to those 
 things, that I have taught thee ; how godly and up- 
 right a judgment thou hast of God's true service ; 
 and of the duties of neighbours one to another. 
 This rcmaineth, that from henceforth thou so frame 
 thy life, that this heavenly and godly knowledge de- 
 cay not in thee, nor lie soulless and dead, as it were, 
 in a tomb of flesh. But rather see that thou wholly 
 give thyself continually and earnestly to these godly 
 studies. So, shalt thou live, not only in this present 
 life, but also in the life to come, which is much 
 better and more blessed, than this life present. For 
 godliness, as Paul saith, hath a promise, not in this 
 life only, but in the other, It is convenient, there- 
 fore, that we earnestly follow godliness, which plainly 
 openeth the way to heaven, if we will seek to attaiij 
 thereto. 
 
 And the principal point of godliness is (as thoy 
 hast declared, even now, very well) to know Go(,i 
 prily ; to covet him only, as the chief felicity ; to fear
 
 KiNft EDWARD THE SIXTHS CATECHISM. 37() 
 
 him, as our Lord ; to love and reverence liim, as our 
 Father, with bis Son, our Saviour Jesus Christ. 
 This is he, that liath begotten and regcnerateil us. 
 This is he, which at the beginning, gave us life and 
 soul : which maintaineth, which blesseth us with life 
 of everlasting continuance. To this godliness is di- 
 rectly contrary godlessness. As for superstition and 
 hypocrisy, they counterfeit in deed, and resemble it: 
 whereas, nevertheless, they are most far different 
 from all true godliness : and therefore we ought to 
 avoid thera, as a pestilence, as the venom, and most 
 .contagious enemies of our soul and salvation. 
 
 The next point of godliness, is to love each man, 
 as our brother. For if God did at the beginning 
 create us all : if he doth feed and govern us : finally, 
 if he be the cause and author of our dwelling in this 
 wide frame of the world : the name of brother must 
 needs most fitly agree with us : and with so much 
 straiter bond sliail we be bound together, as we 
 approach nearer to Christ, which is our brother, 
 the first begotten and eldest : whom he that knoweth 
 not, he that hath no hold of, is unrighteous indeed, 
 and hath no place among the people of God. For 
 Christ is the root and foundation of all right and jus- 
 tice, and he hath poured into our hearts certain na- 
 tural lessons; as, " Do that, saith he, to another, 
 that thou wouldst have done unto thyself." 
 
 Beware, therefore, thou do nothing to any man, 
 that thou thyself wouldst not willingly suffer. Mea- 
 sure always another by thine own mind, and as thou 
 feelest in thyself. If it grieve thee to suffer injury, 
 if thou think it wrong, that another man doth to 
 thee ; judge likewise the same in the person of thy 
 neighbour, that thou feelest in thyself: and thou 
 shalt perceive, that thou dost no less wrongfully ni 
 liurting another, than others do in hurtmg thee. 
 Ilcf-e, if we would stcdfastly fasten our feet : here-
 
 380 THE FATHERS OF THE ENGLISH CHUKCtt. 
 
 unto if we would earnestly travail : we should attain 
 to the very highest top of innocency. For the first 
 degree thereof, is to offend no man. The next^ to 
 help, as much as in us lieth, all men ; at least to 
 will and wish well to all. The third, which is ac- 
 counted the chief and perfectest, is to do good, even 
 to our enemies that wrong us. . 
 
 Let us, therefore, know ourselves, pluck out the 
 faults that are in us, and in their place plant virtue? ; 
 like unto the husbandmen, that first use to stub 
 and root out the thorns, brambles, and weeds, out 
 of their lay-land and unlooked to : and then each 
 where therein scatter and throw in to the womb of 
 the earth good and fruitful seeds, to bring forth good 
 fruit in their due season. Likewise let us do. For 
 first, let us labour to root out froward and corrupt 
 lusts ; and afterward, plant holy and fit conditions 
 for Christian hearts. Which, if they be watered, 
 and fattened with the dew of God's word, and nou- 
 rished with warmth of the Holy Ghost, they shall 
 bring forth, doubtless, the most plentiful fruit of im- 
 mortality and blessed life ; which God hath by Christ 
 prepared for his chosen, before the foundations of the 
 world were laid. To whom be all honour and glory. 
 Amen. 
 
 Imprinted at London by John Day, with the king's 
 most gracious license and privilege*, 1553. 
 
 * The Rev. Dr. Randolph, now bishop of Bangor, being the 
 Kegius Professor of Divinity in the university of Oxford, A. D. 
 17.9'-^. pviljli.hed a wort: in tive volumes, entitled, 
 
 \' Enchiridioa Theologicum : or, a Manual for the Use of 
 Students in Divinity." This Catechism commences the series of 
 tracts comprised in his lordship's pnbiicalion. In a preface to the 
 first volume he observes : "It is another object of the present 
 plan to shew the genuine sense of the church of England in her 
 earliest days, both as to the grounds of separation from the church 
 of Rome, and the doctrines, which, after a long struggle^ having 
 
 5
 
 KING EDWARD THE SIXTH's CATECHIS\T. 381 
 
 entirely emancipaled herself from that yoke, she at length finally 
 
 adopted and r;;i tied." 
 
 ♦♦ The. first is a Catechism published in the time of K. Edward 
 VI. and was the last work of the reformers of thai rcigii ; whenc* 
 it may fairly be understood to contain, as far as it goes, their ul- 
 timate decision, and to represent the sense of the church of Eng- 
 land, as then established. In this, according to archbishop Wake, 
 the complete model of our church Catechism was first laid ; and 
 it was in some measure a public work : ' the examination of it 
 ' having been committed (as the injunction testifies) to certain 
 * bishops and other learned men 3' after which it was published by 
 the king's authority." 
 
 The foregoing copy of King Edward's Catechism has Icen collated 
 with the original edition of 1553, and a few slight deviations, 
 owing to errors in the copying of the Bishop of Bangor s pullicatiorij 
 ere rectified.
 
 THE 
 
 LIFE 
 
 AND 
 
 SELECTIONS FROM THE WRITINGS 
 
 •F 
 
 DR. HUGH LATIMER,
 
 385 
 
 The Story, Life, and Martyrdom, 
 
 OP 
 
 • HUGH LATIMER, D. D. 
 
 As related by John Fox, in the Third Volume of the 
 
 Martyrology. 
 
 Now followeth, likewise, the life and doings of the 
 worthy champion, and old practised soldier of Christ, 
 Master Hugh Latimer : of whose acts and long tra- 
 vels, even from his first years and tender age, to 
 begin here to entreat : first, he was the son of one 
 Hugh Latimer, of Thirkisson, in the county of Lei- 
 cester, a husbandman of right good estimation ; with 
 whom also he was brought up, until he was of the 
 age of four years, or thereabout. At which time his 
 parents (having him, as then left for their only son, 
 with six daughters) seeing his ready, prompt, and 
 sharp wit, purposed to train him up jn erudition and 
 knowledge of good literature ; wherein he so profited 
 in his youth at the common schools in his own 
 country, that at the age of fourteen years he wiis 
 sent to the university of Cambridge. \\^here, after 
 some continuance of exercises in other things, lie 
 gave himself to the study of such school divinity, as 
 the ignorance of that age did suiter. 
 
 Zealous he was then in the popish religion, and 
 therewith so scrupulous, as himself confessed, that 
 being a priest, and using to say mass, he was so 
 servile an observer of the Romisli decrees, that he 
 thought he had never sufficiently mingled his mass- 
 
 VOL. H. C C
 
 386 THE FATHERS OF THE ENGLISH CHURCH. 
 
 ing wine with water : and moreover, that he should 
 never be damned, if he were once a professed friar, 
 with divers such superstitious fantasies. And in this 
 blind zeal he was a very enemy to the professors of 
 Christ's Gospel ; as both his orations, made, when 
 he proceeded bachelor of divinity, against Philip 
 Melancthon, and also his other works did plainly 
 declare. But especially his popish zeal could in no 
 case abide in those days, good Master Stafford, reader 
 of the divinity lectures in Cambridge; most spitefully 
 railing against him, and willing the youth of Cam- 
 bridge in no wi^eto believe him. 
 
 Notwithstanding, such was the goodness and mer- 
 ciful purpose of God, that when he saw his good 
 time, by the which way he thought to have utterly 
 defaced the professors of the Gospel, and true church 
 of Christ, he was at length himself, by a member of the 
 same, prettily caught in the blessed net of God's word. 
 For Mr. Thomas Bilney *, being at that time a trier 
 out of Satan's subtilties, and a secret overthrower of 
 antichrist's kingdom, seeing Master Latimer to have 
 a zeal in his ways (although without knowledge), vva^ 
 stricken with u brotherly pity towards liim, and be- 
 thought by what means he might best win this 
 zealous ignorant brother, to the true knowledge of 
 Christ. Wherefore, after a short time, he came to 
 Master Latimer's study, and desired him to hear him 
 make his confession. Which thing he willingly 
 granted ; by hearing whereof, he was (through th^ 
 good Spirit of God) so touched, that hereupon he 
 forsook his former studying of the school doctors, 
 and other such fopperies, and became an earnest 
 student of true divinity, as he himself, as well in his 
 conference v.ith Master Ridley, as also in his first 
 sermon made upon the Paternoster^ doth con- 
 
 * The martyr..
 
 LIFE OF DR. HUGH LATIMER. 38? 
 
 fess. So, that whereas before he was an cncm)-, and 
 almost a persecutor of Christ, he was now a zeal- 
 ous seeker after him, changing his old manner of 
 cavilling and railing, into a diligent kind of con- 
 ferring both with Master Bilncy and others, and 
 came also to Master Stafford before he died, and 
 desired him to forgive him. 
 
 After this his winning to Christ, he was not sa- 
 tisfied with his own conversion only, but like a true 
 disciple of the blessed Samaritan, pitied the nii>iTy 
 of others, and therefore became both a public prearhcr, 
 and also a private instructor to the rest of his brethren 
 within the university, by the space of three years, 
 spending his time partly in the Latin tongue among 
 the learned, and partly among the simple people, in 
 his natural and vulgar language. Hov\ beit, as Satan 
 never sleepeth when he seeth his kingdom to begin 
 to decay, so likewise now, seeing that this v/orthy 
 member of Christ would be a shrewd shakei ^liereof, 
 he raised up his impious imps to molest and trouble 
 him. 
 
 Amongst these was an Austin friar, who took 
 occasion upon certain sermons that Master La^;lner 
 made about Cliristmas 1529, as well m the church 
 of St. Edward, as also in St. Austins, within the 
 university of Cambridge, to inveigh against him, for 
 that Master Latimer in the said sermons (alludini: to 
 the common usage of the season^ -3ve the people 
 certain cards out of the v. vi. an.i vil. chnpters of St. 
 Matthew, whereupon they might, noc only men, 
 but always else occupy their time. For the chiet 
 triumph in the cards he limited the iieart, as the 
 principal thing that they should serve God withal ; 
 wheieby he quite overthrew all hypocriticitl and ex- 
 ternal ceremonies, not tending to the n.-C^sary fur- 
 therance of God's holy word anr! sacraineuts. For 
 the better attaining hereof, he wished the Scriptures 
 
 c c 2
 
 S88 THE FATHEKS OF THE ENGLISH CHURCH. 
 
 to be in English, whereby the common people might 
 the better learn their duties, as well to God as their 
 neighbours. 
 
 The handling of this matter was so apt for the 
 time, and so pleasantly applied of him, that not only 
 it declared a singular tovvardness of wat in the 
 preacher, but also wrought in the hearers much fruit, 
 to the overthrow of popish superstition, and setting- 
 up of perfect religion. 
 
 This was upon the Sunday before Christm.as Day ; 
 on which day coining to the church, and causing the 
 bell to be tolled to a sermon, he entered into the 
 pulpit, taking for his text the words of the Gospel 
 aforesaid, read in the church that day ; tu quis es, 
 he. * 
 
 In delivering the which cards (as is aforesaid) he 
 made the heart to be triumph., exhorting and inviting 
 all men thereby to serve the Lord with inward heart 
 and true affection, and not with outward ceremonies: 
 adding m.oreover to the praise of that triumph, that 
 though it were never so small, yet it would take op 
 the best court card beside in the bunch, yea, though 
 it were the king of clubs, &c. : meaning thereby how 
 the Lord would be worshipped and served in simpli- 
 city of heart and verity, wherein consisteth true 
 Christian religion, and not in the outward deeds of 
 the letter only, or in the glistering show of man's 
 traditions or pardons, pilgrimages, ceremonies, 
 vows, devotions, voluntary works, and works of 
 supererogation, foundations, oblations, the pope's 
 supremacy, &c. so that all these either were needless, 
 where the other is present: or else were of small 
 estimation in comparison of the other. 
 
 It would ask a long discourse to declare what a stir 
 there was in Cambridge upon this preaching of Lati- 
 
 * John, i. 19.
 
 LIFE OP DR. HUGH LATIMER. 38(> 
 
 mer. Belike, Satan begnn to feel himself and his 
 kingdom to be touched too near, and therefore 
 thought it time to look aljout hini, and to make 
 out his men of arms. 
 
 First came out the prior of the black friars, called 
 Buckingham, who, thinking to make a great head 
 against Master Lalimer,about the sametime of Christ- 
 mas, when Master Latimer brought forth his cards, to 
 deface belike the doings of the other, brought out 
 his Christmas dice, casting there to his audience 
 cinque and qiialer, meaning by the cinque, five 
 places in the New Testament, and the four doctors 
 by the qnater\ by which, his cinque quater, he would 
 prove that it was not expedient the Scripture to be 
 in English, lest the ignorant and vulgar sort, through 
 the occasion thereof', might haply be brought in 
 danger to leave their vocation, or else to run into 
 some inconvenience, as for example. 
 
 " The ploughman, when he heareth this in the 
 Gospel ; ' No man that layeth his hand on the 
 
 * plough and looketh back, is meet for the kingdom 
 ' of God,' might peradventure hearing this, cease 
 from his plough. Likewise, the baker, when he 
 hears ' that a little leaven corrupteth the whole lump 
 
 * of dough,' may, percase, leave our bread unleavened, 
 and so our bodies shall be unseasoned. Also, the 
 simple man, when he heareth in the Gospel, ' It 
 ' thine eye offend thee, pluck it out, and cast it from 
 ' thee,' may make himself blind, and so fdl the world 
 full of beggars." These, with other more this 
 clerkly friai" brought out, to the number of five, to 
 prove his purpose. 
 
 Master Latimer, hearing this frlarly sermon of Doc- 
 tor Buckingham, cometh again the afternoon,^ or 
 shortly after to the church, to answer the friar, 
 where resorted to him a great multitude, as well t)l 
 the university as of the town^ both doctors and 
 
 c c 3
 
 3<)0 THE FATHERS OF THE ENGLISH CHURCH. 
 
 other graduates, with great expectation to hear what 
 he could say, among whom also, directly in the face 
 of Latimer underneath the pulpit, sat Buckingham, 
 the. foresaid friar, prior o^' the hiack friars, with his 
 black friar's cowl about his shoulders. 
 
 Then Master Latimer, first repeating the friarly 
 reasons of Doctor Buckingham, whereby he v/ould 
 prove it a dangerous thing for the vulgar people to 
 have the Scripture in the vulgar tongue, so refuted 
 the friar, so answered to his objections, so dallied 
 with his bald reasons of the ploughman looking back, 
 and of the baker having his bread unleavened, that the 
 vanity of the friar might to all men appear, well 
 proving and declaring to the people, how there was 
 no such fear nor danger for the Scriptures to be in 
 English, as the friar pretended. At last he required 
 this, that the Scripture might be so long in the Eng- 
 lish tongue, till Englishmen were so mad, that either 
 the ploughman durst not look back, or the baker 
 should leave his bread unleavened. And proceed- 
 ing moreover in his sermon, he began to discourse 
 of the mystical speeches and figurative phrases of 
 the Scripture, which phrases he said were not so 
 diffuse and difficult, as they were common in the 
 Scripture, and in the Hebrew tongue are commonly 
 used and unknown, and not only in the Hebrew 
 tongue, but also every speech (saith he) hath his 
 like metaphors and tigurative significations, so 
 common and vulgar to all men, that the very 
 painters do paint them on walls, and on houses. 
 
 As for example (saith he, looking toward the 
 friar that sat over against him) when they paint a 
 fbx preaching out of a friar's cowl, none is so mad 
 to take this to be a fox that preacheth, but know 
 well enough the meaning of the matter, which is 
 to paint out unto us, what hypocrisy, craft, and subtle 
 dissimulation lieth hid many times iq these friars'
 
 LIFE OF DR. HUGH LA*riMEU. ;^()1 
 
 cowls, willing us thereby to beware of them. In 
 fine, friar Buckingham with this sermon was so 
 dashed, that never after he durst peep out of tlic 
 pulpit against Master Latimer. 
 
 Besides this Buckingham, there was also another 
 railing friar, not of the same coat, but of the same 
 note and fashion, a grey friar and a doctor, and 
 Dutchman called Doctor Wenetus, who likewise 
 in his brawling sermons railed and raged against 
 Master Latimer, calling him a mad and brainless 
 man, and willing the people not to believe him, he. 
 To whom Master Latimer, answering again, taketh 
 for his ground the words of our Saviour Christ 
 (Mat. v.), "Thou shalt not kill, &c. But I say 
 imto you, whosoever is angry with his neighbour, 
 shall be in clanger of judgment ; and whosoever shall 
 say unto his neighbour Raca (or any other Yikii 
 words of rebuking, as, brainless), shall be in danger 
 of council, and whosoever shall say to his neighbour, 
 Fool, shall be in danger of hell fire." 
 
 In discussing of which place, first, he divideth the 
 offence of killing into three branches. One, to be 
 with hand; the "other, with heart ; the third, with 
 word. 
 
 With hand, when we use any weapon drawn, to 
 spill the life of our neighbour. With heart, when 
 we be angry with him. With word, when in word 
 or countenance we disdainfully rebuke our neigh- 
 bour, or despitefully revile him. 
 
 Words of rebuking are, when we speak any op- 
 probrious or unseemly thing, whereby the patience 
 of our neighbour is moved ; as when we call him 
 mad (said he), or brainless, or such like, which are 
 guilty of council. Words of spite or reviling, are, 
 when we call him fool : which Christ saith " is guilty 
 
 of hell fire," &c. 
 
 Thus Master Latimer in handling and trnnmmg 
 
 c c 4
 
 3Q1 THE FATHERS OF THE EXGUSH CHURCH. 
 
 this matter, after that with the weight of Christ^ 
 words, and the explaining of the same, he had 
 sufficiently born the friar clean down, then he turned 
 to the fifth chapter of the hook of Wisdom. Out 
 of which chapter he declared to the audience, how 
 the true servants and preachers of God in this world 
 commonly are scorned and reviled of the proud 
 enemies of God's word, which count them here as 
 madmen, fools, brainless, and drunken : so, did they 
 (said he) in the Scripture call them which most 
 purely preached, and set forth the glory of God's 
 word. But (said he) what v/ill be the end of these 
 folly-fellows, or what will they say in the end ? We 
 mad men, we mad fools, we, we ourselves, &c. And 
 that will be their end, except they repent. And 
 thus en4ing his sermon, he so confounded the poor 
 friar, that he drave him not only out of countenance, 
 but also clean out of the university. But what 
 should I stand here decyphering the names of his 
 adversaries, when whole swai-ms of friars and doctors 
 flocked against hnn on every side, almost through 
 the whole university, preaching likewise and barking 
 against him : amongst whom was Dr. Watson, &c. 
 See. &:c. 
 
 Then came at last Doctor West, bishop of Ely, 
 who, preaching against Master Latimer at Barnwell 
 abbey, forbad him within the churches of that uni- 
 versity to preach any m.ore. Notwithstanding so the 
 Lord provided, that Doctor Barnes *, prior of the 
 Austin friars, did license Master Latimer to 
 preach in his church of the Austins, and he 
 himself preached at the church by, called St. Ed- 
 ward's church, which was the first serm.on of the 
 Gospel, v.'hich Dr. Barnes preached, being upon 
 Christmas, even upon a Sunday. Whereupon 
 
 * The martyr.
 
 LIFE OF DR. Hugh LATIMRR. 303 
 
 certain articles were gathered out of his sermon, and 
 were commenced against him by Master Tirell, telKnv 
 of the King's Hall, and so by the vice-chancellor 
 presented to thii cardinal. 
 
 This Master Latimer (as you have heard), being 
 baited by the friars, doctors, and masters of that 
 university, about the year aforesaid 1529, notwith- 
 standing the malice of these malignant adversaries, 
 continued yet in Cambridge, preaching the space of 
 three years together, witli favour and applause of tlic 
 godly, also with such admiration of his enemies that 
 heard him, that the bishop liimself, coming in, and 
 hearing his gift, wished himself to have the' like, and 
 was compelled to commend him upon the same. 
 
 So Master Latimer with Master Bilncy, after this 
 continued yet in Cambridge a certain space, where 
 he with thesp.id Bilney used much to confer and keep 
 company together, insomuch that the place where 
 they most used to walk in the fields, was called long 
 after the Heretics' hill. 
 
 The society of these two, as it was much noted of 
 many iti that university, so it was fall of many good 
 examples to all such as would follow their doings, 
 both m visiting the prisoners, in lelieving the needy, 
 in feedino; the huntrrv- In a place of his sermons 
 Master Latimer niaketh mention of a certam history 
 which happened about this time in Cambridge, be- 
 tween them two, and a certain woman then prisoner 
 in the castle or tov/er of Cambridge, whicli I thought 
 here not unworthy to be remembered. The history 
 is this. 
 
 It so chanced that after Master Latimer hid been 
 so acquainted with the foresaid Master Bilney, he 
 went v/ith him to visit the prisoners in the tower in 
 Cambridge, and being there, among other prisoners 
 there was a woman, which was accused tliat she 
 had killed her own child, which act she plainly and
 
 3^4 THE FATHERS OF THE ENGLISH CHUECH, 
 
 steadfastly denied. Whereby it gave them occasioi> 
 to search for the matter, and at length they found 
 that her husband loved her not, and therefore sought 
 all means he could to make her away. The matter 
 was thus. 
 
 A child of hers liad .been sick a whole year, and 
 at length died in the harvest time, as it were in a 
 consumption. Which when it was gone, she went 
 to have her neighbours to help her to the burial, 
 but all were in harvest abroad, whereby she was in- 
 forced with heaviness of heart, alone to prepare the 
 child to the burial. Her husband, coming home 
 and not loving her, accused her of murdering the 
 child. This was the cause of her trouble, and 
 Master Latimer by earnest inquisition of conscience 
 thought the woman not guilty. Then immediately 
 after, was he called to preach before king Henry the 
 Eighth, at Windsor, where after his sermon the 
 King's Majesty sent for him, and talked with him 
 familiarly. At which time Master Latimer, iinding 
 opportunity, kneeled down, opened this wh©le 
 matter to the king, and begged her pardon, which 
 the king most graciously granted, and gave it him 
 at his return liomeward. 
 
 This good act among many others at this time 
 happened in Cambridge by Master Latimer and 
 Master Bilney. But this was not alone, for many 
 more like matters were wrought by them, if all were 
 known. But as it is commonly seen in the natural 
 course of things, that as the fire beginneth more to 
 kindle, so the more smoke ariseth withal, in such 
 like sort it happened with Master Latimer, whose 
 towardness the more it began to spring, his virtues 
 to be seen, and his doings to be known, tliC more 
 his adversaries began to spurn and kindle against 
 him. Cunccrninc: these adversaries, and such as did 
 molest liim, partly their names be above expressed.
 
 LIFE OP DR. HUGH LATIMER. 30)5 
 
 Among the rest of this number was Dr. Kcdmrm, a 
 man savouring at tliat time sc'incvvhat more of super- 
 stition, than of true religion, after the zeal of the 
 Pharisees, yet not so malignant or harmful, but of a 
 civil and quiet dis[)Osition ; and also so liberal in 
 well doing, that few poor scholars were in that uni- 
 versity, which fared not better by his purse. This 
 Dr. Redman, being of no little authority in Cam- 
 bridge, perceiving and understand) rig the bold en- 
 terprise of Ma^fer Latimer, in setting abroad the 
 word and doctrine of the Gospel, at this time, or 
 much about the same^ writeth to him, seeking by 
 persuasion to revoke the said Latimer from that kind 
 and manner of teaching ; to whom Master Latimer 
 maketh answer ao-ain in few words. The sum and 
 effect of both their letters, translated out of Latin, 
 here folio weth to be seen. 
 
 The Sura of the Epistle, ivritten by Doctor Redman 
 to Master Latimer. 
 
 '^ Grace be with you, and true peace in Christ Jesus, 
 i beseech you heartily, and require most earnestly, 
 even for charity's sake, that you will not stand m 
 your own conceit with a mind so indurate, nor pre- 
 fer your own singular judgment in matters of religion 
 and controversies before so many learneil men, and 
 that more is, before the whole Catholic church, 
 especially considering that you neither have any thing 
 at all in the word of God to make for you, nor yet 
 the testimony of any authentic writer. Nay, nay, I 
 beseech you, rather (onsider that you area man, and 
 that lying and vanity may quickly blear your eye, 
 which doth some time transform itself into an angel 
 of light. 
 
 *'^Judge not so rashly of us, as that wicked spirit 
 hath tickled you in the ear. Wit you well that we
 
 3g6 THE FATHERS OP THE ENGLISH CHURCH. 
 
 are careful for you, and that we wish you to be saved, 
 and that we are careful also for your own salvation. 
 Lay down your stomach, I pray you, and humble 
 your spirit, and suffer not the church to take offence 
 with the hardness of your heart, nor that her. unity 
 and Christ's coat without a seam (as much as lieth in 
 you) should be torn asunder. Consider, what the 
 saying of the wise man is, and be obedient thereunto,. 
 * Trust not your own wisdom.' The Lord Jesus 
 Christ, &c." 
 
 The Sum of Master Latimer's jinsiver to Doctor 
 
 Redman. 
 
 " Keverend Master Kedman, it is even enough for 
 me, that Christ's sheep hear no man's voice but 
 Christ's, and as for you, you have no voice of Christ 
 against me, whereas for my part I have a heart that 
 ife ready to hearken to any voice of Christ that you 
 can bring me. Thus fare you well, and trouble me 
 no more from the talking with the Lord my God." 
 
 After Master Latimer had thus travailed in preach- 
 ing and teaching in the university of Cambridge, 
 about the space of three years, at length he was 
 called up to the cardinal for heresy, by the pro- 
 curemewt of certain of the said university, where he 
 was commanded to subscribe, and grant to such ar- 
 ticles as then they propounded unto him, &c. 
 
 After that he returned to the university again, 
 where shortly after, by the means of Doctor Butts, 
 the king's physician, a' singular good man, and a 
 special favourer of good proceedings, he was in the 
 number of them which laboured in the cause of the 
 king's supremacy. Then went he to the court, 
 where he remained a certain time in the said Doctor 
 Butts's chamber, preaching then in London very often. 
 At last being weary of the court, having a benefice.
 
 LIFE OP DV.. HUGH LATIMER. 3q7 
 
 offered by the king at the suit of the lord Cromwell 
 and Doctor Butts, was glad thereof, seeking by that 
 means to be rid out of the court, wlierewilh'in no 
 case he could agree, and so having a grant of the 
 benefice, contrary to the mind of Doctor Butts, he 
 would needs depart and be resident at the same. 
 
 This benefice was in Wiltshire, under the diocese 
 of Sarum, the name of which town was called West 
 Kingston, where this good preacher did exercise 
 himself with much diligence of teaching to instruct 
 his flock, and not only to them his diligence ex- 
 tended, but also to all the country about. In line, 
 his diligence was so great, his }>reaching so mighty, 
 the manner of his teaching so zealous, that there in 
 like sort he could not escape, without enemies. So • 
 true it is, that St. Paul foretelleth us, " Whosoever 
 will live godly in Christ shall suffer persecution," It 
 so chanced, that where as he, preaching upon the 
 blessed Virgin, Christ's mother (whom we call ovir 
 lady), had thereupon declared his mind, referring and 
 reducing all honour only to Christ, our only Saviour, 
 certain popish priests, being therewith f)ffcn<l«l, 
 sought and wrought much trouble agaijist him, 
 drawing out articles and impositions, which they un- 
 truly, unjustly, falsely, and uncharitably imputed unto 
 him. 
 
 The chief impugners and molesters of him, besides 
 these country priests, were Dr. Powell, of Salisbury, 
 Dr. Wilson, some time of Cambridge, Master Hub- 
 berdin, and Dr. Sherwood. Of whom some preached 
 against him, some also did write against him, inso- 
 much that by their procurement he was cited up and 
 called to appear before W. Warham, arciibishop of 
 Canterbury, and John Stokesley bishop of London. 
 Jan. 29, Anno J 531. 
 
 A long and vexatious prosecution followed, during 
 which the malice of his adversaries raged nuich.
 
 398 THE FATHERS OF THE ENGLISH CHURCH. 
 
 But their schemes were frustrated through the In* 
 fluence of the lord Cromwell with the king. 
 
 Yet this by the way is to be noted, concerning 
 the crafty and deceitful handling of these bishops in 
 his examinations, what subtle devices they used at 
 the same time to entrap him in their snares. The 
 truth of the story he shewed forth himself, in a cer- 
 tain sermon, preached at Stamford, 1550, Oct. 9 : 
 his words be these, " I was once (saith he) in exa- 
 mination before five or six bishops, where I had 
 much turmoiling ; every week thrice I came to exa- 
 minations, and many snares and traps were laid to 
 get something. Now, God knoweth I was ignorant 
 of the law, but that God gave me answer and wis- 
 dom what I should speak. It was God indeed, for 
 else I had never escaped them. At the last I was 
 brought forth to be examined into a chamber 
 hung with arras, where I was wont to be exa- 
 mined, but now at this time the chamber was some- 
 what altered. For whereas before there was wont 
 ever to be a fire in the chimney, now the fire was 
 taken away, and an arras hanged over the chimney, 
 and the table stood near the chimney's end. 
 
 *' There was amongst these bishops that examined 
 me, one with whom I had been very famihai-, and 
 took him for my great friend, an aged man, and he 
 sat next the table's end. 
 
 " Then amongst all other questions he put forth 
 one, a very subtle and crafty one, and such a one 
 indeed, as I .could not think so great a danger in. 
 And when I should make answer, ' I pray you, Master 
 ' Tatimcr,' said one, ' speak out, I am very thick of 
 * hearing, and here be many that sit far off.' I 
 marvelled at this, that I was bidden to speak out, 
 and began to misdeem, and give an ear to the chim- 
 ney ; and, sir, there I heard a pen moving in the 
 chimney behind the cloth. They had apponitqd one 
 
 4
 
 LIFE OP DR. HUGH LATIMER. 3gg 
 
 there to write all mine answers, for they nnadc svir« 
 that I should not stiirt from tliem. There was no 
 starting from them, God was my good Lord, and 
 gave me answer, I could never else have csraped it." 
 
 The question to him there and then objected, was 
 this, whether he tlioiight in his consilience that he 
 had been susjiected of lieresy. This was a captious 
 question. There was no holding of peace would 
 ^erve, for that was to grant himself faulty. To an- 
 swer it, was every way full of danger. But God, 
 which alway givcth in need what to answer, helped 
 him, or else (as he confessed himself) he had never 
 escaped their bloody hands. Albeit, what was his 
 answer, he doth not there express. And thus hi- 
 therto you have heard decl-ired the manitold troubles 
 of this godly preacher, in the time not only of his 
 being in the university, but especially at his benefice. 
 
 In these so hard and dangerous straits, and such 
 snares of the bishops, hard had it been for him, and 
 impossible to have escaped and continued so long, 
 had not the almighty helping hand of the Highest, 
 as he stirred him up, so preserved him, through the 
 favour and power o{ his prince, who with mucli 
 favour embsaced him, and with his mere power some- 
 time rescued and delivered him out of the crooked 
 claws of his enemies. Moreover, at length also, 
 through the procurement partly o( Dr. Butts, partly 
 of good Cromw^ell (whose story ye heard belbi-e), he 
 advanced him to the dignity and degree of a bishop, 
 making him the bishop of Worcester, which so con- 
 tinued'a few years instructing his diocese, accortling 
 to the duty of a diligent and vigilant pastor, with 
 wholesome doctrine and examj^le of perfect conver- 
 sation duly agreeing to the same. 
 
 It were long a matter to stand particularly upon 
 such things as might here be brought to t!i.> com- 
 mendation of his pains, as study, readiness, and
 
 400 THE FATHERS OP THE ENGLISH- CHURCH. 
 
 continual carefulness in teaching, preaching, exhort- 
 ing, visiting, correcting, and reforming, either, as 
 his ability could serve, or else the time would bear. 
 But the days then were so dangerous and variable, 
 that he could not in all things do that he would, yet 
 what he might do, that he performed to the utter- 
 most of his strength, so that although he could not 
 utterly extinguish all the sparkling relics of old su- 
 perstition, yet he so wrought, that, though they 
 could not be taken away, yet they should be used 
 with as little hurt and with as much profit as might be. 
 As (for example) in this thing, and in divers other 
 it did appear, that when it could not be avoided, but 
 holy water and holy bread must needs be received, 
 vet he so prepared and instructed them of his diocese 
 with such informations and lessons, that in receiving 
 thereof superstition should be excluded and some re- 
 membrance taken, thereby, teaching and charging 
 the ministers of his diocese, in delivering the holy 
 water and the holy bread, to say these words fol- 
 lowing ; 
 
 Words spoken to the People in giving them holy 
 
 Water. 
 
 Remember your promise in baptism, 
 Christ is mercy and blood shedding, 
 By whose most holy sprinkling 
 Of all your sins you have free pardoning. 
 
 What to say in giving Jioly Bread, 
 
 Of Christ's body this is a token, 
 . Which on the cross for our sins was broken ; 
 Wherefore of your sins you must be forsakers. 
 If of Christ's death ye will be partakers. 
 
 By this it may be considered what the diligent care 
 of this bishop was in doing the duty of a faithful
 
 LIFE OP DR. HUGH LATIMF.R. 401 
 
 pastor among his flock. And, moreover, it !s to he 
 thought that he would have brought more tiiiugselsc 
 to pass, if the time then had answered to his desire, 
 for he was not ignorant how the institutio:; «<rii(jly 
 water and holy bread not only had no ground in 
 Scripture, but also how full of profane exorcisms and 
 conjurations they were, contrary to the rule and 
 learning of the Gospel. Thus this go»d man behaved 
 himself in his diocese, but (as before) both in the 
 university, and at his benefice, he was tossed and 
 turmoiled by wicked vnd evil-disposed persons, so in 
 his bishopric also he was not all clear and void of 
 some, that sought his trouble. As among many 
 other evil willers, one especially there was, and that no 
 small person, which accused him then to the king for 
 his sermons. The story, because he himself shew etli 
 in a sermon of his before king Edward, I thought 
 therefore to use his own words, which be these : 
 
 '^ In the king's days that is dead, a great many of 
 us were called together before him, to say our minds 
 in certain matters. In the end, one kneeled down 
 and accused me of sedition, and that I had preached 
 seditious doctrine. A heavy salutation, and a hard 
 point of such a man's doing, as if I should name, ye 
 would not think. The king turned to me and said, 
 ' What say you to that, sir ?' 
 
 " Then I kneeled down, and turned me first to 
 my accuser and required of him : ' Sir, what form of 
 ' preaching would you appoint me in preaching before 
 'a king ? Would you have me preach nothing as con- 
 * cerning a king in the king s sermon ? Have vou -..ny 
 ' commission to appoint me what I shall ])reiich ?' Ik- 
 sides this I asked him divers other questions, and he 
 would make me no answer to any of them all, he had 
 nothing to say. 
 
 " Then I turned me to the king, and submittci! 
 ^myself to his grace, and said, ' I never thought myoclf 
 
 VOL. u. D D
 
 402 THE FATHEilS OF THE ENGLISH CHURCH. 
 
 wortliy, nor did I ever sue to be a preacher before 
 your grace, but I was called to it, and would be 
 'willing (if you mislike me) to give place to my bet- 
 ters, for I grant there be a great many more worthy 
 of the room than I am. And if it be your grace's 
 pleasure fo to allow them for preachers, I could be 
 content to bear their books after them. But if your 
 grace allow me for a preacher, I would desire your 
 grace to give me leave to discharge my conscience, 
 give me leave to frame my doctrine according to my 
 audience. I had been a very dolt to have preached 
 so at the borders of your realm, as T preach before 
 your grace.' 
 
 " And I thank Almighty God (which hath always 
 been my remedy) .that my sayings were well accepted 
 of the king, for, like a gracious lord, he turned into 
 another communication. It is even as the Scripture 
 saith ; the Lord directeth the king's heart. Certain 
 of my friends^ came to me with tears in their eyes, 
 and told me, they looked I should have been in the 
 Tower the same night." 
 
 Besides this, divers other conflicts and combats 
 this godly bishop sustained in his own country and 
 diocese, in taking the cause of right and equity 
 against oppression and wrong. As for another ex- 
 ainple, there was at that time not far from the dio- 
 cese of Worcester, a certain justice of peace, whom 
 here I will not name, being a good man afterward, 
 and now deceased. This justice in purchasing of cer- 
 tain land for his brother, or for himself, vrent about 
 to wrong or damnify a poor man, who made his 
 complaint to Master Latimer. He first hearing, 
 then tendering his rightful cause, wrote a letter to 
 the gentleman, exhorting him to remember himself, 
 to consider the cause and to abstain from injury, 
 The justice of peace, not content withal (as the 
 fashion of men is, when they are told of their fault).
 
 LIFR OF DR. HUGH LATIMER. 403 
 
 sendcth word again In great displeasnrt% lli:it lie 
 would not so take it at his lumds, with siicli threat- 
 ening words, &c. Master Latimer liearing this an- 
 swered again by writing to a certain gentlemrin. 
 
 It were a large and long process to story (nit all 
 the doings, travels, and writings of this christian 
 bishop, neither yet have we expressed all that came 
 to OLir hands, but tliis I thought sufficient for the 
 present. Thus he continued in this laborious func- 
 tion of a bishop tlje space of certain years, till the 
 coming of the six articles. Then being distressed 
 through tlie straitness of time, so that either he 
 must lose the quiet of a good conscience, or else 
 forsake his bishopric, he did of his own free accord 
 resign his pastorship. At which time Shaxton, the 
 bishop of Salisbury, resigned likewise with him his 
 bishopric. And so these two remained a great space 
 iinbishoped, keeping silence till the time of king 
 Edward, of blessed memory. At what time he first 
 put off his rochet in his chamber among his friends, 
 suddenly he gave a skip on the floor for joy, feeling 
 his shoulders so light, and being discharged (as he 
 said) of such an heavy burden. Howbeit, neither 
 was he so lightened, but that troubles and labours 
 followed him, wheresoever he went. 
 
 Por a little after he had renounced his bishopric, 
 first, he was almost slain, being sore bruised with tlic 
 fall of a tree. Tlien coming up to London ibr re- 
 medy, he was molested and troubled of the bishops, 
 vvherebv he was ap-ain in no little danger, and at 
 length was cast into the Tower, where he continually 
 remained prisoner, till the time that blessed king Ed- 
 ward entered his crown, by means whereof the gukicn 
 mouth of this preacher, long shut up before, was 
 now opened again. And so he beginning afre^li to 
 set forth his plough again, continueil all tlic time of 
 ihe said king, labouring in the Lord's harvest most 
 
 X) D 2
 
 404 THE FATHERS OF THE ENGLISH CHUIICH. 
 
 fruitfully, discharging his talent as well in divers other 
 places of this realm, as in Stamford, and before the 
 duchess of Suttblk (whose sermons be extant and set 
 forth in print), as also at London in the convocation 
 house : and especially before the king at the court, 
 in the same place of the inward garden, which was 
 before applied to lascivious and courtly pastimes, 
 there he dispensed the fruitful w ord of the glorious 
 Gospel of Jesus Christ, preaching there before the 
 king and his whole court, to the edification of many. 
 
 In this his painful travail he occupied himself all 
 king Edward's days, preaching for the most part 
 every Sunday twice, to no small shame of all other 
 loitering and unpreaching prelates, which occupy 
 great rooms, and do little good, and that so much 
 more to their shame, because he being a sore bruised 
 man by the fall of a tree, mentioned a little before, 
 and above 76 years of age, took so little ease and 
 care of sparing himself, to do the people good. Now, 
 to speak here of his indefatigable travail and diligence 
 in his own private studies, who, notwithstanding 
 both his years and other pains in preaching, every 
 morning ordinarily, winter and summer, about two 
 of the clock in the morning, w^as at his book most 
 diligently. How careful his heart was of the pre- 
 servation of the church, and the good success of the 
 Gospel, his letters can testify, wherewith hf2 admo- 
 nished such, as then were in authority, of their duty, 
 and assisted them with his godly counsel. 
 
 As the diliaence of this man of God never ceased 
 all the time of king Edward, to profit the church 
 both publicly and privately ; so among other doings 
 in him to be noted, this is not lightly to be over- 
 passed, but worthy to be observed, that God not 
 only gave unto him his Spirit, plenteously and com- 
 fortably to preach his word unto his church : but also 
 by the same Spirit he did so evidently foreshew an4
 
 LIPE OP DR. HUGH LATIMER; 4U5 
 
 prophesy of all those kinds of plnguos afore, which 
 afterward ensued, that if England ever iiad a i)r()|jhet, 
 he might seem to he one. And as touching hini>eU' 
 he ever affirmed, that the preaching of the Gospel 
 would cost him his life, to the which he no less cheer- 
 fully prepared himself, than certainly was persuaded 
 that Winchester was kept in the Tower for the same 
 purpose, as the event did too truly prove the same. 
 For after the death of the said hlessed king Edward, 
 not long after queen Mary was pvcich'unQd ,i\ pursui ra nt 
 was sent down (by the means no doubt of Winches- 
 ter) into the country, to call him u[), of whose com- 
 ing although Master Latimer lacked no forewarning, 
 being premonished about six hours before by one 
 John Careless, yet so far off was it that he thought 
 to escape, that he prepared himself towards his jour- 
 ney before the said pursui7;ant came to his house. 
 
 At the which thing when the p2{rsuiv ant marvelled, 
 seeing him so prepared towards his journey, lie said 
 unto him, " My friend, you be a welcome mes- 
 senger to me. x\nd be it known unto you, and to 
 all the world, that I go as willingly to London at this 
 present, being called by my prince to render a rec- 
 koning of my doctrine, as ever I was at any place in 
 the world. I doubt not but that God, as he hatli 
 made me worthy to preach his Gospel before two 
 excellent princes, so will he enable me to witness the 
 same unto the third, either to her comfort or ois- 
 comfort eternally, &c." At the which time the piir- 
 suwant, when he had delivered his letters, departed, 
 affirming, that he had commandment not to tarry ■ 
 for him." By whose sudden departure, it was mam- 
 fest that they would not have him appear, but rather 
 to have fled out of the realm. They knew that h.s 
 constancy should deface them in their Popery, and 
 confirm the godly in the truth. 
 
 Then Master Latimer being sent for, and commg 
 
 D JD 3
 
 400 THE FATHERS OF THE ENGLISH CHURCH. 
 
 np to London through Smithfield (where merrily he 
 said, that Smithfield had long groaned for him), 
 was brought before the council, where he, patiently 
 bearing all the mocks and taunts given him by the 
 scornful Papists, was cast again into the Tower, where 
 he, being assisted with the heavenly grace of Christ, 
 sustained" most patient imprisonment a long time, 
 notwithstanding the cruel and unmerciful handling 
 of the lordly Papists, which thought then their king- 
 dom would'never fall. Yet he shewed himself not 
 only patient, but also cheerful in and above all that, 
 which they could or would work against him. Yea, 
 such a valiant spirit the Lord gave him, that he was 
 able not only to despise the terribleness of prisons 
 mid torments, but also to deride and laugh to scorn 
 the doings of his enemies. As it is not unknown 
 to the ea'i-s of many, what he answered to the lieu- 
 tenant, being then in the Tower, For when the 
 lieutenant's man upon a time came to him, the aged 
 father kept without fire in the frosty winter, and well 
 nigh starved for cold, merrily bade the man tell his 
 master, that if he did not look the better to him, 
 perchance he would deceive him. 
 
 The lieutenant, hearing this, bethought himself of 
 these words, and fearing lest that indeed he thought 
 to make some escape, began to look more straitly to 
 his prisoner, and so coming to him, beginnetli to 
 charge him with his words, reciting the same unto 
 him Which his man had told him before, how that if 
 he were not better looked unto, perchance he would 
 deceive him. " Yea, master lieutenant, so I said," ^ 
 quoth he, " for you look, I think, that I should 
 burn, but except you let me have som.e fire, I am 
 like to deceive your expectations, for I am like here 
 to starve for cold." 
 
 Many such like answers and reasons, merry, but 
 savoury, coming not from a vain mind, but from a 
 5
 
 tIPE OP DE. HUGH LATIMER. 40? 
 
 constant and quiet reason, proceeded from that man, 
 declaring a firm and stable heart, little passing lor 
 all this great blustering of their terrible threats^ but 
 rather deriding the same. 
 
 Thus Master Latimer, passing a long time in the 
 Tower, with as much patience as a man in his case 
 could do, from thence was transported to Oxford, 
 with Dr. Cranmer, archbishop of Canterbury, and 
 Master Ridley, bishop of London, there to dispuie 
 upon articles, sent down from Gardiner, bishop of 
 Winchester. 
 
 Latimer with his other fellow-prisoners were con- 
 demned after the disputations upon them, and so 
 committed again to the prison, and there they conti- 
 nued from the month of April above mentioned to 
 this present month of October, where they were most 
 godly occupied, either with brotherly conference, or 
 with fervent prayer, or with fruitful writing. 
 
 Albeit Master Latimer, by reason of the feeble- 
 ness of his aee, wrote least of them all in this later 
 time of his imprisonment, yet in prayer he was fer- 
 vently occupied, wherein oftentimes so long he con- 
 tinued kneeling, that he was not able to rise without 
 help, and amongst other things, these were three 
 principal matters he prayed for. 
 
 First, that as God had appointed him to be n 
 preacher of his word, so also he would give him gracci 
 to stand to his doctrine until his death, that he might 
 give his heart blood for the same. 
 
 Secondly, that God of his mercy would restore his 
 Gospel to England once again ; and these words, 
 " once again, once again," he did so inculcate and 
 beat into the ears of the Lord God, as though he 
 had seen God before him, and spoken to him lace 
 
 to face. 
 
 The third matter was, to pray for the preservation 
 
 D D 4
 
 408 THE FATHERS OF THE ENGLISH CHURCH. 
 
 of the queen's majesty that now is *, whom in his 
 prayer he was wont accustomably to name, and even 
 with tears desired God to make her a comfort to this 
 comfortless reahn of England. These were the mat- 
 ters he prayed for so earnestly. Neither were these 
 things of him desired in vain, as the good snccess 
 thereof after following did declare, for the Lord most 
 graciously did grant all those his requests. 
 
 First, concerning his constancy, even in the most 
 extremity the Lord graciously assisted him. For 
 when he stood at the stake without Bocardo gate at 
 Oxford, and the tormentors about to set the fire to 
 him and to the learned and godly bishop Master Rid- 
 ley, he lifted up his eyes towards heaven with an 
 amiable and comfortable countenance, saying these 
 words : " God is faithful, which doth not sutler us 
 to be tempted above our strength." And so after- 
 ward, by and by, siied his blood in the cause of 
 Christ, the which blood ran out of his heart in such 
 abundance, that all those who were present, being 
 godly, did marvel to see the most part of the blood 
 in his body to be gathered to his heart, and with such 
 violence to gush out, his body being opened by the 
 force of the tire, by the which thing, God most gra- 
 ciously granted his request, which was, that he might 
 shed his heart blood in the defence of the Gospel. 
 
 How mercifully the Lord heard his second request 
 in restoring his Gospel once again unto this realm, 
 these present days can bear record. And what then 
 shall England say now for her defence, which being 
 so mercifully visited and refreshed with the word of 
 God, so slenderly and unthankfully considereth either 
 her own misery past, or the great benefit of God now 
 present ? The Lord be merciful unto us. Amen. 
 Again concerning his third request, it seemeth 
 
 * Queen Elizabeth.
 
 LIFE OP DR. HUGH LATIMER. 40g 
 
 likewise most effectuously granted to the great praise 
 of God ; the furtherance of his Gospel, and to tjje 
 unspeakable comfort of this realm. For whether at 
 the request of his prayer, or of other God's holy 
 saints, or whether God was moved by the cry of liis 
 whole church, the truth is, that when all was de- 
 plorate and in a desperate case, and so desperate that 
 the enemies mightily flourished and triumphed, 
 God's word was banished ; Spaniards received ; no 
 place left for Christ's servants to cover their heads ; 
 suddenly the Lord called to remembrance his mercv, 
 and forgetting our former iniquity, made an end of 
 all these miseries, and wrought a marvellous change 
 of things. At the change whereof the said queen 
 Elizabeth was appointed and anointed, for whom 
 this grey-headed father so earnestly prayed in his im- 
 prisonment. Through whose true, natural, and im- 
 perial crown, the brightness of God's wortl was set 
 up agiiin to confound the dark and false vizored 
 kmgdom of Antichrist, the true temple of Christ rc- 
 edified, the captivity of sorrowful Christians released, 
 which so long was wished for in tlie prayers of so 
 many good men, especially of this faithful and true 
 servant of the Lord, Master Latimer. 
 
 Touching the memorable acts and doings of this 
 worthy man, among many other this is not to be 
 neglected, what a bold entcrjorisc he attempted, in 
 sending to king Henry a present, the manner whereof 
 is this. There was then, and yet remaineth still, an 
 old custom received from the old Romans, that upon 
 New Year's Day, every bishop with some handsome 
 New Year's gift should gratify the king. And so they 
 did, some with gold, some with silver, some with a 
 purse full of money, some one thirg and some an- 
 other. But Master Latimer, being bishop of Wor- 
 cester then, among the rest, presented a New Testa- 
 ment for his New Year's gift, with a napkin, havin<r
 
 ]0 THE FATHERS OF THE ENGLISH CHURCH. 
 
 this verse about it, " Whoremongers and adulterers 
 God will judge." 
 
 Bishops Ridley and Latimer were examined toge- 
 ther before the commissioners appointed for their 
 trial. When Latimer was called up the last time, he 
 said to one of them, who was bishop of Lincoln, 
 *' My lord, if I appear again, I pray you, not to 
 send for nic until you be ready. For I am an old 
 man, and it is great hurt to mine old age to tarry so 
 long, gazing upon the cold walls." 
 
 The bishop of Lincoln replied, ^' Master Latimer, 
 I am sorry you are brought so soon, although it is 
 tlie bailiff's fault, and not mine ; but it shall be 
 amended." 
 
 Then Master Latimer bowed his knee down to the 
 ground, holding his hat in his hand, having a ker- 
 chief on his head, and upon it a nightcap or two 
 (such as townsmen use, with two broad flaps to but- 
 ton under the chin), wearing an old threadbare Bris- 
 tol frieze gown girded to his body with a penny 
 leather girdle, at the which hung by a long string 
 of leather his Testament, and his spectacles without 
 case, depending about his neck upon his breast. 
 
 The bishop of Lincoln made a long exhortation to 
 him to recant and conform to theRomish church, con- 
 cluding thus: '^ Therefore, Master Latimer, for 
 God's love consider your estate, remember you are a 
 learned man, you have taken degrees in the school, 
 you have borne the office of a bishop ; remember 
 you are an old man, spare your body, accelerate not 
 your death, and especially remember your soal's 
 health, quiet of your conscience; consider that if 
 you should die in this state, you should be a stinking 
 sacrifice to God ; for it is the cause that maketh the 
 martyr, and not the death : consider that if you die ' 
 in this state, you die without grace, for without the 
 church can be no salvation. Let not vain-glory have
 
 LIFE OF DR. HUGH LATIMER. 41] 
 
 the upper hand, humiliate yourself, captivate your 
 iinderstai.ding, subdue your reason, submit yourself 
 to the determination of the church, do not force us 
 to do ail that we may do, let us rest in that part 
 which we most heartily desire, and I for my part 
 (then the bishop put off his cap) again with all my 
 heart exhort you." 
 
 After the bishop had somewhat paused, then Master 
 Latimer lifted up his head (for before he leaned upon 
 his elbow), and asked whether his lordship had said, 
 and the bishop answered, '^ Yea." To which La- 
 timer replied, " Your lordship gently exhorted me 
 in many words to come to the unity of the church. 
 I confess (my lord) a Catholic church, spread 
 throughout all the world, in the which no man may 
 err, without the which unity of the church no man 
 can be saved : but I know perfectly by God's word, 
 that this church is in all the world, and hath not its 
 foundation in Rome only, as you say, and methought 
 your lordship brought a place out of the Scriptures 
 to confirm the same, that there was a jurisdiction 
 given to Peter, in that Christ bade him govern his 
 people. Indeed, my lord, St. Peter did well and 
 truly his office, in that he was bid to govern : but 
 ^since that, the bishops of Rome have taken a new 
 kind of governing. Indeed they ought to govern, 
 but how, my lord ? Not as they will themselves : 
 but this governing must be hedged and ditched in. 
 They m-ust rule, but according to the word of God." 
 
 The next morning he again replied to the com- 
 missioners, saying, " Your lordship often doth re- 
 peat the Catholic church ; as though I should deny 
 the same. No, my lord, I confess there is a Ca- 
 tholic church, to the determination of which 1 will 
 stand, but not the church which you call Catholic, 
 which sooner might be termed diabolic. And whereas 
 you join together the Romish and Catholic church.
 
 4)2 THK FATHERS OF THE ENGLISH CHURCH. 
 
 stay there, I pray yon. For it is one thing to say 
 Romish church, and another thing to say Catholic 
 church: I must use here in this my answer, the 
 counsel of Cyprian, who at what time he was accited 
 before certain bishops, that gave him leave to take 
 deliberation and counsel to try and examine his opi- 
 nions, he answered them thus : ^ In sticking and 
 ' persevering in the truth, there must be no counsel 
 * nor deliberation taken.' And again being de- 
 manded of them sitting in judgment, which was 
 most like to be of the church of Christ, whether he 
 who was persecuted, or they that did persecute ? 
 " Christ," said he, " hath foreshewed, that he who 
 doth follow him, must take up his cross, and follow 
 him. Christ gave knowledge that the disciples 
 should have persecution and trouble. How think 
 you then, ray lords, is it like that the See of Rome, 
 which hath been a continual persecutor, is rather the 
 church, or that small flock which hath continually 
 been persecuted of it, even to death ? Also the flock 
 of Christ hath been few in comparison to the residue, 
 and ever in subjection :" which he proved beginning 
 at Noah's time even to the Apostles. 
 
 After tlieir examination, the Popish bishops, un- 
 able to prevail with these noble confessors to recant, 
 first degraded them from all their ecclesiastic ho- 
 nours, and then gave them Over to the civil powers, 
 by whom they were condemned to the flames. 
 
 Upon the north side of the town, in the ditch 
 over against Baliol College, the place of execution 
 was appointed : and for fear of any tumult that might 
 arise, to hinder the burning of them, the lord Wil- 
 liams was commanded by the queen's letter, and the 
 householders of the city, to be their assistants suf- 
 ficiently appointed, and when every thing was in 
 a readiness, the prisoners were brought forth by the 
 mayor and the bailiffs.
 
 LIFE OP DR. HUGH LATIMER. 4\^ 
 
 Master Ridley bad a fair black gown, furred and 
 faced witb ermine, sucb as be was wont to wear, 
 being bisbop, and a tippet of velvet furred likewise 
 about bis neck, a velvet nigbtcap upon bis bead, and 
 a corner cap upon tbe same, going in a pair of slip- 
 pers to tbe stake, and going between tbe mayor and 
 an alderman. 
 
 After bim came Master Latimer in a poor Bristol 
 frieze frock, all worn, witb bis buttoned cap, and a 
 kercbiefon bis bead, all ready to tbe fire, a new long 
 sbrowd banging over bis hose, down to tbe Jcct : 
 whicb at tbe first sigbt, stirred men's bearts to rue 
 upon tbem, bebolding, upon tbe one side, tbe ho- 
 nour they sometime since had ; on tbe other, tbe ca- 
 lamity whereunto they were fallen. 
 
 Master Dr. Ridley, as he passed towards Bocardo, 
 looked up where Master Cranmcr did lie, hoping, be- 
 like, to have seen bim at tbe glass window, and to 
 have spoken unto him. But then Master Cranmcr 
 was busy with Friar Soto and his fellows, disputing 
 together^ so that he could not see him through that 
 occasion. Then Master Ridley looking back, espied 
 Master Latimer coming after. Unto whom he said, 
 '' Ob ! be ye there r" — " Yea," said Master Latimer, 
 *^ have after, as fast as I can follow." So he followed 
 a pretty way off: at length they came both to the 
 stake, one after the other, where first Dr. Ridley, 
 entering tbe place, marvellous earnestly holding up 
 both hands, looked towards licaven, then shortly 
 espied Master Latimer, witb a wondrous cheerful look, 
 run to bim, embraced and kissed him, and as they, 
 that stood near, reported, comforted bim, saying, 
 " Be of good heart, brother, for God will either as- 
 suage tbe" fury of the flame, or else strengthen us to 
 abide it." 
 
 With that went he to tbe stake, kneeled down by 
 jt, kissed it, most efiectuously prayed, and behind
 
 414 THE FATHERS OP THE ENGLISH CHURCH. 
 
 him'Master Latimer kneeled, as earnestly calling upon 
 God, as he. After they arose, the one talked with 
 the other a little while, till they, which were appoint- 
 ed to see the execution, removed themselves out of 
 the sun. What they said, I can learn of no man. 
 
 Then Dr. Smith, who recanted in king Edward's^ 
 time, began his sermon to them, upon this text oi 
 St. Paul, in the 13th chapter of the first Epistle to 
 the Corinthians. 
 
 " Though I yield my body to the fire to be burnt, 
 and have not charity, I shall gain nothing thereby." 
 Wherein he alleged, that '• the goodness of the 
 cause, and not the order of the death, maketh the 
 holiness of the person : which he confirmed by the 
 examples of Judas, and of a woman in Oxford, that 
 of late hanged herself. For that they and such like, 
 as he recited, might then be adjudged righteous, 
 which desperately sundered their lives from their bo- 
 dies, as he feared, that those men, who stood before 
 him, would do. But he cried still to the people to 
 beware of them, for they were heretics, and died out 
 of the church. And on the other side, he declared 
 their diversities in opinions, as Lutherans, CEco- 
 lampadians, Zuingiians, of which sect they were 
 (he said), and that was the worst: but the old 
 church of Ciirist, and the Oitholic faith, believed far 
 otherwise." At which place they lifted up both their 
 hands and eyes to heaven, as it were calling God to 
 witness of the truth. The which countenance they 
 made in many other places of his sermon, where they 
 thought he spoke amiss. He ended with a very 
 short exhortation to them to recant and come home 
 again to the church, and save their lives and souls, 
 which else were condemned. His sermon was scarce 
 in all a quarter of an hour. 
 
 Dr. Ridley said to Master Latimer, " Will you be- 
 gin to answer the sermon, or shall I ?" Master La~
 
 LIFE OP DR. HUGH LATIMER. 4)5 
 
 timer said, '« Begin you first, 1 pray you." — " I will/* 
 said Master Ridley. 
 
 Then the wicked sermon being ended, Dr. Uidley 
 and Master Latimer kneeled down upon their knees 
 towards my lord Williams of Thame, the vice-ehan- 
 cellor of Oxford, and divers other commissioners, 
 appointed for that purpose, which sat upon a form 
 thereby. Unto whom Master Ridley said : "I beseech 
 you, my lord, even for Christ's sake, that I may 
 speak but two or three words :" and whilst my lord 
 bent his head to the mayor and vice-chancellor, to 
 know (as it appeared) whether he might give him 
 leave to speak, the bailiffs and Dr. Marshal, vice- 
 chancellor, ran hastily unto him, and with their 
 hands stopped his mouth and said: " Master Riflley, 
 if you will revoke your erroneous opinions, and re- 
 cant the same, you shall not only have liberty so to 
 do, but also the benefit of a subject, that is, have your 
 life."—'' Not otherwise?" said Master Ridley. "No," 
 quoth Dr. Marshal : " therefore if you will not so 
 do, then there is no remedy, but you will suffer for 
 your deserts."—" Well," quoth Master Ridley, " so 
 long as the breath is in my body, I will never deny 
 my Lord Christ, and his known truth : God's will 
 be done in me." And with that he rose up, and said 
 with a loud voice : " Well, then I commit our cause 
 to Almighty God, which shall indifferently judge 
 
 all." 
 
 To whose saying, Master Latimer added : " Well, 
 there is nothing hid but it shall be opened:" and he 
 said, " He could answer Smith well enough, if he 
 might be suffered." Innnediately they were com- 
 manded to make them ready, which they with all 
 meekness obeyed. Master Ridley took his gown 
 and his tippet, and gave it to his brothcr-in-law, 
 Master Shcpsidc, who all his time of imprisonment, 
 althoup-h he miQ:ht not be suffered to come to him.
 
 4l6 THE FATHERS OP THE ENGLISH CHURCH. 
 
 lay there at his own charges to provide him necessa- 
 ries, which from time to time he sent him by the 
 Serjeant that kept him. Some other of his apparel, 
 that was of Httle worth, he gave away ; others the 
 bailiffs took. 
 
 He gave away^ besides, divers other small things 
 to gentlemen standing by, and divers of them piti- 
 fully weeping. As to Sir Henry Lee, he gave a new 
 groat, and to divers of my lord Williams' gentlemen, 
 some napkins, some nutmegs, and races of ginger, 
 his dial, and other such things, as he had about him, 
 to every one that stood next him. Some plucked the 
 points of his hose. Happy was he that might get 
 any rag of him. 
 
 Master Latimer gave nothing, but very quietly 
 suffered his keeper to pull off his hose, and his other 
 array, which to look unto was very simple : and being 
 stripped into his shroud, he seemed as comely a per- 
 son to them that were there present, as any one 
 Should see : and whereas in his clothes he appeared 
 a withered and crooked old man, now he stood bolt 
 upright, as comely a father as one might behold. 
 
 Then Master Ridley, standing as yet in his truss, 
 said to his brother : "It were best for me to go in 
 my truss still." — " No," quoth his brother, " it 
 will put you to more pain : and the truss will do a 
 poor man good." Whereunto Master Ridley said : 
 *' Be it, in the name of God," and so unlaced him- 
 self. Then being in his shirt, he stood upon the 
 foresaid stone and held up his hands and said : " Q! 
 heavenly Father, I give unto thee most hearty thanks, 
 for that thou hast called me to be a professor of thee, 
 even unto death. I beseech thee, Lord God, take 
 mercy upon this realm of England, and deliver the 
 same from all her enemies." 
 
 Then the smith took a chain of iron, and brought 
 the same about both Dr. Ridley's and Master Lati-
 
 LIFE OF Dn. HUGH LATIMER. 4)7 
 
 raer's middles ; and as he was knocking in a Ptap'e, 
 Dr. Ridley took the chain in his hand, and shook, 
 the same, for it did gird in his stomach, and looking 
 aside to the smith, said : " Good fellow, knock it in 
 hard, for the flesh will have its course." Then his 
 brother did bring him gimpowder in a bag, and 
 would have tied the same about his neck. Master 
 Ridley asked what it was. His brother said, " Gun- 
 powder." Then said he, *' I will take it to be sent 
 of God. Therefore \ will receive it as sent of him. 
 And have you any," said he, '' for my brother ?" 
 meaning Master Latimer. " Yea, sir, that I Iiave/* 
 quoth his brother: " then give it unto him," said 
 he, " betime, lest you come too late." So his bro- 
 ther went, and carried of the same gunpowder unto 
 Master Latimer. 
 
 In the mean timeDr. Ridley spake unto my lord Wil- 
 liams, and said : " My lord, I must be a suitor unto 
 your lordship, in the behalf of divers poor men, and 
 specially in the cause of my poCi- sister: Tnave made a 
 supplication to the queen's majesty in their bchaltV 
 I beseech your lordship, for Clirist's sake, to be a mean 
 to her grace for them. My brother here hath the 
 supplication, and will resort to your lordship to cer- 
 tify you hereof. There is nothing in all the world, 
 that troubletli my conscience (I praise God), this 
 only excepted. Whiles I was in the see of London, 
 divers poor men took leases of me, and agreed with 
 me for the same. Now, I hear say, the bishop, that 
 now occupieth the same room, will not allow my 
 grants unto them made, but, contrary unto all law and 
 conscience, hath taken from them their livings, and 
 will not suffer them to enjoy the same. I bpsooch 
 you, my lord, be a mean for tliem : you shall do a 
 good deed, and God will reward you.' 
 
 Then they brought a figot, kindled with fire, and 
 laid the same dow n at Dr. Ridley'^; feet. To whom 
 
 VOL. II. K E
 
 -lis 1HL FATHrns cr the English ckirch. 
 
 Master Latimer spake in this manner: " Be ofgooc^ 
 comfort, jNIaster Ridlev, and plav the man : we shall 
 this dav li2:ht !>iich a candle bv God's c:race in Eng- 
 land, as, I trust, shall never be pnt out." 
 
 And so the tire being given unto them, when Dr. 
 Ridley saw tlie lire flaming up to\\ards him, he cried 
 with a wonderful loud voice, " Into thv hands, O 
 Lord, I commend my spirit. Lord, receive my 
 spirit :" and after repeating this latter part often : 
 *'' Lord, Lord, receive my spirit." JNIaster Latimer 
 cried out as vehemently on the other side : " O Fa- 
 ther of heaven, receive my soul :" who received the 
 flame as it were embracing; of it. After that he had 
 stroked his face with his hands, and (as it were) 
 bathed them a little in the fire, he soon died (as it 
 appeared) with very little pain or none. And thus 
 much concernins: the end of this old and blessed ser- 
 vant of God, Master Latimer, for whose laborious 
 travails, fruitful life, and constant death, the whole 
 realm hath cause to give great thanks to Almighty 
 God. ^
 
 4ig 
 
 Sections 
 
 >ROM TJIC 
 
 WORKS OF LATIMER. 
 
 The SevExVth Sermon preached by Mr. Ui-cfi 
 Latimer before King Edward, on the iQlh of 
 April 154g. 
 
 Rom. XV. 4. u4!l things, that he ivrhten, are lurkten 
 
 to he our doctrine. 
 
 By occasion of this text (most honourable audience) 
 I have walked this Lent in ihe broad field of Scrip- 
 ture, and used my liberty and entreated of such 
 matters as I thought meet for this auditory. I have 
 had ado with many estates, even with the highest 
 of all. I have entreated of tlie duty of kings, of 
 the duty of magistrates and judges, of the duty of 
 prelates, allowing that that is good, and disallowing 
 the contrary. 1 have taught that we are all sinners. 
 I think there is noneof us all, neither preacher, nor 
 hearer, but we may be amended ; and redress our 
 lives. We may all say, yea, all the pack of us, 
 *' We have offended and sinned with our foVefa- 
 thers." — " There is none of us all, but we have in 
 sundry things grievously offended Almight\ God." 
 I have entreated of many faults, and i*ebuked many 
 kinds of sin. 
 
 I intend to-day, by God's grace, to shew you tlie 
 remedy of sin. We be in the place of lepenrance. 
 Now is the time to call for mercy, whiles we be in 
 this world. We be all sinners, even the best of us all : 
 therefore it is good to hear the remedy of sin. This 
 day is commonly called Good Friaay, although every 
 day ought to be with us Good Friday : yet this day 
 
 E E 2
 
 420 THE FATHERS OF THE ENGLISH CHURCH. 
 
 we are accustomed specially to have a commemora- 
 tion and remembrance of the passion of our Saviour 
 Jesu Christ. This day we have in memory his bitter 
 passion and death, which is the remedy of our sin. 
 Therefore I intend to entreat of a piece of a story of 
 his passion. I am not able to entreat of all. That 
 I may do that the better, and that it may be to the 
 honour of God and the edification of your souls and 
 mine both, I shall desire you to pray. In this prayer 
 I will desire you to remember the souls departed, 
 with lauds and praises to Almighty God, that he did 
 vouchsafe to assist them at the hour of their death. 
 In so doing you shall be put in remembrance to pray 
 for yourselves, that it may please God to assist and 
 comfort you in the agonies and pains of death. 
 
 The place that I will entreat of is the xxvjth chap- 
 ter of St. Matthew. Howbeit, as I entreat of it, I 
 will borrow part of St. Mark and St. Luke, for they 
 have somewhat, that St. Matthew hath not, and espe- 
 cially Luke. The text is, " Then when Jesus 
 came," some have, " in villam ;" some, '^ in agrum ;" 
 some, " in pmdium.'' But it is all one, whether 
 Christ came into a grange, into a piece of land, or 
 •into afield, it makes no matter, call it what ye will. 
 At what time he had come into an honest man's 
 house, and there eaten his pascal lamb, and insti- 
 tuted and celebrated the Lord's supper, and set forth 
 the blessed communion, then wlien this was done, 
 he took his way to the place, where he knew Judas 
 would come. It was a solitary place, and thither he 
 went with his eleven Apostles. For Judas, the 
 twelfth, was about his business : he was occupied 
 about his merchandise, and was providing among 
 the bishops and priests, to come vvith an ambush- 
 inent of Jews to take our Saviour Jesus Christ. 
 
 And when he was come into this fiekl, or grange, 
 - this village or farm place, which was called Geth-
 
 LATIMER. SERMON ON GOOD FRIDAY. 421 
 
 semane, there was a garden, saith Luke, into the 
 which he goeth and leaveth eiglit of his diM-iplcs 
 without. Howbeit, he appointed thcin, what they 
 should do. He saith, " Sit you here, whiles I go 
 yonder and pray." He told them that he went to 
 pray, to admonish them what they should do, to 
 fall to prayer as he did. He left them there, nnd 
 took no more with him but three, Peter, James, 
 and John ; to teach us that a solitary place is meet 
 for prayer. Then when he was come into this gar- 
 den, he began to tremble, insomuch that he said, 
 *' My soul is heavy and pensive even unto death." 
 
 This is a notable place, and one of the most espe- 
 cial and chiefest of all, that be in the story of the 
 passion of Christ. Here is our remedy. Here we 
 must have in consideration all his doings and say- 
 ings, for our learning, for our edification, for our 
 comfort and consolation. 
 
 First of all, he set his three disciples that he t(M)k 
 with him in an order, and told them what they should 
 do, saying, " Sit here and pray that ye enter not 
 into temptation." But of that I vv'll entreat after- 
 ward. Now, when he was in the garden, he began 
 to be heavy, pensive, heavy-hearted. I like not 
 Origen's playing with this word, coepit : it was a per- 
 fect heaviness, it was such a one, as was never seen 
 a greater. 
 
 These doctors, we have great cause to thank CJod 
 for them, but yet I would not have them always to 
 be allowed. They have handled many points of our 
 faith very godly, and we may have a great stay in 
 them ill many things ; we might not well lack tiiem. 
 But yet I would not have men to be sworn to them, 
 and so addicted as to take hand over head, whatso-' 
 ever they say ; it were a great inconvenience so to 
 do. Well, let us go forward. He took 1\ ler, 
 James, and John into this garden. And wiiy did 
 
 E c 3
 
 422 THE FATHERS OF THE ENGLISH CHURCH* 
 
 he take them with him, rather than others ? Mart^', 
 those that he had taken before, to whom he had re* 
 vealed in the hill the transfiguration, and declaration 
 of his deity, to see the revelation of the majesty of 
 his Godhead ; now in the garden he revealed to the 
 same the infirmity of his manhood. Because they 
 had ta::ted of the sweet he would they should taste 
 also of the sgur. 
 
 He took those with him at both times, for two or 
 three is enough to bear witness. And he began to 
 be heavy in his mind. He was greatly vexed within 
 himself, he was sore afflicted, it was a great heavi- 
 ness. He had been heavy many times before, and 
 be had suffered great afflictions in his soul, from the 
 blindness of the Jews, and he was Jike to suffer more 
 pangs of pain in his body. But this pang was greatei* 
 than any that he ever suffered ; yea, it was a greater 
 torment unto him, I think a greater pain, than when 
 he was hanged on the cross, than when the four 
 nails were knocked and driven into his hands and 
 feet, than when the sharp crown of thorns was thrust 
 on his head This was the heaviness and pensive- 
 ness of his heart, the agony of the spirit. And as 
 the soul is more precious than the body, even so are 
 the pains of the soul more grievous than the pains 
 of the body. Therefore, there is another which 
 \vritetii ; '^ The horror and ugsomeness of death is 
 sorer than death itself." This is the most grievous 
 pain, that ever Christ suffered, even this pang that 
 he suffered in the garden. It is the most notable 
 place one of them in the whole story of the passion, 
 v^hen he said, " My soul is heavy to death." And 
 when he began to quiver, to shake, the grievousness 
 of it is declared by this prayer that he made, " Fa- 
 ther, if it be possible, away with this cup, rid me of 
 it." He understood by this cup, his pains of death, 
 U)r he knew well enor.gh that his passion was at
 
 LATIMER. — SERMON ON GOOD FRIDAY. 423 
 
 hand, that Judas was coining upon him with the 
 Jews to take him. 
 
 There was offered unto him now the im.icre of 
 death, the image, the sense, the feeling of litU, for 
 death and hell go both together. I will entreat ol 
 this image of hell, which is death. Truly no man 
 can shew it perfectly, yet I will do the best I can, 
 to make you understand the grievous pangs that our 
 Saviour Christ was in, when he was in the garden. 
 As man's power is not able to bear it, so no man's 
 tongue is able to express it. 
 
 Painters paint death like a man widiout skin, and 
 a body having nothing but bones. And hell they 
 paint with horrible flames of burning fire : they 
 bungle somewhat at it, they come notlung near it. 
 But this is no true painting ; no painter can paint 
 hell, unless he could paint the torment and con- 
 demnation both of body and soul, the possession and 
 having of all infelicity. This is hell, this is the 
 image of death. This is hell : such an evil-lavourcd 
 face, such an ugsome countenance, such an h(jrrible 
 visage our Saviour Christ saw of death and hell ni 
 the garden. There is no pleasure in beholding ot 
 it, but more pain, than any tongue can tell. Death 
 and hell took unto them this evil-flivonred face ot 
 sin, and through sin. This sin is so highly hated 
 of God, that he doth pronounce it worthy to be pn- 
 nished with lack of all felicity, with the feeling oi 
 
 infelicity. 
 
 Death and hell be not only the wages, the reward, 
 the stipend of sin ; but tliey are brought into the 
 world by sin. St. Paul s^iitli, '' Through sm death 
 entered into the world." iMoses shcweth the first 
 coming in of it into the world, where as our fir- 1 
 father Adam was set at liberty to live (or ever. \ct 
 God, inhibiting him from eating ot the apple, to.d 
 him ; " If thou meddle with this fruit, thou and all th/ 
 
 E E 4
 
 424 THE FATHERS OF THE ENGLISH CHLTTvCH. 
 
 posterity shall fall into necessity of death from ever 
 living, thou and all thy posterity shall he subject to 
 death." Here came in death and hell. Sin vv'as their 
 mother. Therefore they must have such an image, 
 as their mother sin would give them. 
 
 An ugsome thing and an horrible image must it 
 needs be that is brought in by such a thing so hated 
 of God; yea, this face of death and hell is so terrible, 
 that such as have been wicked men, had rather be 
 hanged than abide it. As Ahitophel, that traitor 
 to king David, like an ambitious wretch, thought 
 to have come to higher promotion, and therefore 
 conspired with Absalom against his master David. 
 He when he saw his counsel took no place goeth 
 and hangeth him.sclf, in contemplation of this evil- 
 favoured face of death. Judas also when became 
 W'ith ambushments to take his master Christ, in be- 
 holding this horrible face hanged himself. 
 
 Yea, the elect people of God, the faithful, having 
 the beholding of this face (though God hath always 
 preserved them, such a good God he is to them that 
 believe in him, that he will not suffer them to be 
 tempted above that, that they have been able to 
 bear), yet for all that, there is nothing that they 
 complain more sore, than of this horror of death. 
 Go to Job, what saith he ? " Woe worth the day 
 that I was born in, my soul would be hanged :" say- 
 ing in his pangs almost he wist not what. This 
 was when with the eye of his conscience, and the in- 
 ward man, he beheld the horror of death and hell, 
 not for any bodily pain he suffered. For when he 
 had boils, blotches, blains, and scales, he suffered 
 them patiently, he could say then ; " If we have re- 
 ceived good things of God, why should we not 
 suffer likewise evil ?" It was not for any such thing, 
 that he was so vexed : but the sight of this face of 
 death and hejl was offered to him so lively, that lie
 
 LATIMEE. — SERMON ON" GOOD miDAY. 425 
 
 would have been out of this world. It was this evil- 
 favoured face of death that so troubled hini. 
 
 King David also said in contemplation of this ug- 
 some face ; '' I have been sore vexed with sighing 
 and mourning." — '^ Mine eye hath been greatly 
 troubled in my rage." A strange thing, when he 
 had to fight with Goliah, tliat monstrous giant, who 
 was able to have eaten him, he could abide him and 
 was nothing afraid. And now what a work, what 
 exclamations maketh he at the sight of death ! 
 
 Jonah, likewise, was bold enough to bid the ship- 
 men cast him into the sea, he had not seen that 
 face and visage; but when he was in the whale's belly, 
 and had there the beholding of it, what terror and 
 distress abode he ! 
 
 Hezekiah, when he saw Scnacharib besieging hi's 
 city on every side most violently, was notiimg afraid 
 of the great host and mighty army that was like to 
 destroy him out of hand : yet he was afraid of death. 
 When the prophet came unto him and said ; '' Pre- 
 pare thine house, thou shalt die, and not live :" it 
 struck him so to the heart, that he fell a weeping. O 
 Lord, what a horror was this! 
 
 There be some writers that say, that Peter, James, 
 and John were in this feeling at the same time, and 
 'that Peter, when he said, " Depart from me, Lord, 
 for T am a sinful man," did taste some part of it : 
 he was so astonished, he wist not what to say. It 
 was not long that they were in this anguish, some 
 say longer, "some shorter, but Christ was ready to 
 comfort them, and said to Peter, " Be not afraid." 
 
 A friend of mine told me of a certain woman that 
 was eighteen years together in it. I knew a man 
 myself, Bilney, that blessed martyr of God, what time 
 he had borne his tagot and was once comc^ ag.iin to 
 Cambridge, had such conflict within himself, behoM- 
 ino; this imaee of death, that hii friends were afraid
 
 426 THi: FATHERS OF THE ENGLISH CHURCH. 
 
 to let him be alone : they were fain to be with him 
 day and night, and comforted him as they could, but 
 no comfort would, serve. As for the comfortable 
 places of Scripture, to bring them unto him, it was 
 as though a man would run him through the heart 
 with a sword : yet afterward for all this he was re- 
 vived and took his death patiently, and died well 
 against the tyrannical see of Rome. Woe will be to 
 that bishop, that had the examination of him, if he 
 repented not. Here is a good lesson for you, my 
 friends, if ever ye come in danger, in durance, ia 
 prison for God's quarrel, and his sake (as he did for 
 purgatory matters, and put to bear a fagot for 
 preaching the true word of God against pilgrimage 
 and such like matters), I will advise you first and above 
 all things to abjure all your friends, all your friend- 
 ships ; leave not one unabjured, it is they that shall 
 undo you, and not your enemies. It was his very 
 friends that brought Bilney to it. 
 
 By this it may somewhat appear what our Saviour 
 Christ suffered ; he doth not dissemble it himself, 
 when he saith, " My soul is heavy to death." He 
 was in so sore an agony, that thei-e issued out of 
 him, as I shall entreat anon, drops of blood. An 
 iigsome thing surely, which his fact and deed shew- 
 cth us ! AVhat horrible pains he v/as in for our snkes ! 
 But you will say, how can this be ? It were possible 
 that I and such others as be great sinners should 
 suffer such affliction. The Son of God, what, our 
 Saviour Christ ? He never sinned, how can this 
 stand, that he should be thus handled ? He never 
 deserved it. Marry, I will tell you, how we must 
 consider our Saviour Christ : two ways, one way in 
 his manhood, another in his Godhead. Someplace* 
 of Scripture must be referred to his deity, and some 
 to his humanity. In his Godhead he suffered no- 
 thing ; but now he made himself void of his deity.
 
 LATIMER. — SERMON ON GOOD PBll^AY. 427 
 
 as Scripture Faith ; "Whereas he was in the fonn of 
 God, he emptied himself of it," he did hide it, and 
 used himself as though he had not had it. I Je would 
 not help himself with his Gociliead : he humbled him- 
 self with all obedience unto death, even lo the death 
 of the cross. This was in that he was man, he toot 
 upon him our sins : our sins, not the work of sin. 1 
 ineau not so, not to do it, not to commit it : but tu 
 purge it, to cleanse it, to bear the stipend of it, and 
 that way he was the greatest sinner of the world, 
 he bare all the sin of the world on his back, he would 
 become debtor for it. 
 
 Now, to sustain and suffer the dolours of death, is 
 not to sin : but he came into this world, with liir; 
 passion to purge our sins. Now this, that he suffered 
 in the garden, is one of the bitterest pieces of all his 
 passion. This fear of death, was the bitterest pain, 
 that ever he abode, due to sin, which he never did, 
 but became debtor for us. All things he suffered 
 for us, this he did to satisfy for our sins. Jt is much 
 like as if I owed another man twenty thousand 
 pounds, and should pay it out of hand, or else go 
 to the dungeon of Ludgate ; and wlien I am going 
 to prison, one of my friends should come and ask, 
 *' Whither o-octh this man?" And after he l)ad 
 heard the matter, should say, '^ Let me answer for 
 bim, I will become surety for him. Yea, I will pay 
 all for him. Such a part played our Saviour Christ 
 with us. If he had not suifcrtd this, I, for my j)art, 
 should have suffered, according to the gravit) and 
 quantity of my sins, damnation. For the greater 
 the sin is, the greater is the punishment in hell. lie 
 suffered for you and me, in such a degree as is due 
 to all the sins of the whole world. It was as if you 
 would imag:ine, that one man had connnitted all 
 the sins since Adam ; you may be sure he should be
 
 423 THE FATHERS OP THE ENGLISH CHURCH. 
 
 punished with the same horror of death, in such a 
 sort as all men in the world should have suffered. 
 
 Feign and put case, our Saviour Christ had com- 
 mitted all the sins of the world, all that I, for my 
 part, have done, all that you, for your parts, have 
 done, and that any man else hath done : if he had 
 done all this himself, his agony, that he suffered, 
 should have been no greater nor grievous than it 
 was. This that he suffered in the garden was a por- 
 tion, I say, of his passion, and one of the bitterest 
 parts of it. And this he suffered for our sins, and 
 not for any sins that he had committed himself, for 
 all we should have suffered every man according to 
 his own deserts. 
 
 This he did of his goodness, partly, to purge and 
 cleanse our sins ; partly, because he would taste and 
 feel our miseries, that he should the rather help and 
 relieve us ; and partly he suffered, to give us ex- 
 ample to behave ourselves as he did. He did not 
 suffer to discharge us clean from death, to keep us 
 clean from it, not to taste of it. Nay, nay, you 
 must not take it so. We shall have the beholding of 
 this ugsome face every one of us, we shall feel it 
 ourselves. Yet our Saviour Christ did suffer to the 
 intent, to signify to us, that death is overcomeable. 
 We shall indeed overcome it, if we repent and ac- 
 knowledge, that our Saviour Christ pacified with his 
 pangs and pains, the wrath of the Father, having a 
 lOve to walk in the ways of God. If we believe in 
 Jesus Christ, we shall overcome death. I say, it 
 shall not prevail against us. 
 
 Wherefore, whensoever it chanceth thee, my 
 friend, to have the tasting of this death, that thou 
 shalt be tempteJ with this horror of death, what is to 
 be done then ? Whensoever thou feelest thy soul 
 heavy to death, make haste and resort to this gar^ 
 den, and with this faith thou shalt overcome this 
 
 5
 
 LATIMER. SERMON- ON GOOD FRIDAY. A'KJ 
 
 terror when it comcth. Oh what a i^nevous thing 
 that Christ suffered here ! Oh the greatness of liis 
 dolour that he suffered in the garden, partly to nuike 
 amends for our sins, and partly to deliver us from 
 death ! Not so, indeed, that we should not die bo- 
 dily, but that this death should be a way to a better^ 
 life, and to destroy and overcome hell. Our Saviour' 
 Christ had a garden, but he had little pleasure in it. 
 You have many goodly gardens : I would you would 
 in the midst of them consider what agony our Sa- 
 viour Christ suffered in his garden. A goodly me- 
 ditation to have in your gardens ! It shall occasion 
 you to delight no farther in vanities, but to remember 
 what he suffered for you, it may draw you fi-om sin, 
 it is a good monument, a good sign, a good moni- 
 tion, to consider how he behaved himself in this 
 garden. 
 
 Well, he saith to his disciples, ^^ Sit here and pray 
 with me." He went a little way off, as it were a 
 stone's cast from them, and falleth to his prayer and 
 saith, " Father, if it be possible, away with this 
 bitter cup," this outrageous pain : yet after he cor- 
 recteth himself and saith, " Not my will, but tliy 
 will be done, O Father." Here is a good medita- 
 tion for Christian men at all tim.es, and not only 
 upon Good Friday. Let Good Friday be every day 
 to a Christian man, to know to use his passion to 
 that end and purpose, not to read the story, but to 
 take the fruit of it. . 
 
 Some men, if they had been in this agony, would 
 have run themselves through with their swords, as 
 Saul did ; some would have hanged themselves, as 
 Ahitophel did. Let us not follow these men, they 
 be no examples for us ; but let us follow Christ, 
 which in his agony resorted to his Fatlier with his 
 prayer. This'must be our pattern to work b) . ^ Here 
 I might dilate the matter, as touching pniying to
 
 430 rut FATHERS OP I'HE ENGLISH CHURClt. 
 
 saihts. Here we irtay learn not to pray to saints, 
 Christ biddeth us, '^ Pray to thy Father that is in 
 heaven," to the Creator, and not to the creature. And 
 therefore away with these Avouries : let God alone 
 be our Avourij. What hav^e we to do to run hither 
 or thither, but only to the Father of heaven ? I will 
 not tarrv to speak of this matter. 
 
 Our Saviour Christ set his disciples in an order, 
 and commanded them to watch ani' pray, f^-'ying, 
 •* Watch and pray." Whereto should they watjh ind 
 pray ? He saith by and by, " That ye enter n'-t into 
 temptation." He biddeth them not pray that chey 
 be not tempted, for that is as much to say, as to 
 pray that we should be out of this world. There is 
 no man in this world without temptation. In the 
 time of prosperity we are tempted to wantonness, 
 pleasures, and all lightness ; in the time of adversity, 
 to despair in God's goodness. Temptation never 
 ceaseth. There is a difference between being tempt- 
 ed, and entering into temptation : he biddeth there- 
 fore not to pray that they be not tempted, but that 
 they enter not into temptation. To be tempted is 
 no evil thing. For what is it ? No more than when 
 the flesh, the devil, and the world doth solicit and 
 move us against God. 
 
 To give place to these suggestions, and to yield 
 ourselves, and suffer us to be overcome of them, 
 this is to enter into temptation. Our Saviour Christ 
 knew that they should be grievously tempted, and 
 therefore he gave them warning, that they should 
 not give place to temptation, nor despair at his 
 death. And if they chance to forsake him, or to 
 run away, in case they tripped or swerved, yet to 
 
 come agam. 
 
 But our Saviour Christ did not only command his 
 disciples to pray, but fell down upon his knees flat 
 upon the ground and prayed hiniself, saying, "^ Fa-
 
 LATIMER. SERMON ON GOOD PHIDAT. 431 
 
 ther, deliver me of this pang and pain tliat I am in,** 
 this outrageous pain. This word, *' Father," came 
 even from the bowels of his hccwt, when he made 
 his moan : as who should say, " Father, rid nn-, I 
 am in such pain that I can be in no greater. Thou 
 art my Father, I am thy Son, can the Father forsake 
 his own Son in such anguish r" Thus he made his 
 moan : " Father, take away this horror of death 
 from me, rid me of this pain, sufter me not to he 
 taken when Judas cometh, suffer me not to be 
 hanged on the cross, suffer not my hands to be 
 pierced with nails, nor my heart with the sharp 
 spear." A wonderful thing, that lie should so olt 
 tell his disciples of it before, and now when he 
 cometh to the point, to desire to be rid of it, as 
 thoup-h he would have been disobedient to th(^ will of 
 his Father ! Afore he said, he came to suffer, and 
 now he saith, " Away with this cup." Who would 
 have thought that ever this gear should have come 
 out of Christ's mouth ? What a case is this ! what 
 should a man say ? You must understand that Christ 
 took upon him our infirmities, of the wliich this 
 was one, to be sorry at death. Among the stipends 
 of sin this was one, to tremble at the cross ; this iir 
 a punishment for our sin. 
 
 It goeth otherwise with us than with Christ : if 
 we were in like case and in like agony, almost wc 
 should curse God, or rather wish that there wire no 
 God. This, that he said, was not of that sort ; it 
 was referring the matter to the will of his Father. 
 But we seek by all means, be it right, be it wrong, 
 of our own nature, to be rid out of pain. He dc 
 sired it conditionally, as it might stand with his Fa- 
 ther's will, adding a nevertheless to it. So his re- 
 ouestwas to shew "the infirmity of man : here is now 
 an example what we shall do, when we arc in like 
 case. JEie never deserved it, we have. He Ivid a
 
 432 THE FATHERS OF THE ENGLISH CHURCH. 
 
 nevertheless and notwithstanding. Let us have so 
 too, we must have a '^ Nevertheless thy will be done 
 and not mine." — " Give me grace to be content to 
 submit my will unto thine." His fiict teacheth us 
 what to do. This is our surgery, our physic, when 
 \yc be in agony, and reckon upon it : friends, we sliall 
 come to it, we shall feel it at one time or another. 
 What doeth he now, what came to pass now, when 
 he had heard no voice ? his Father was dumb. He 
 resorteth to his friends, seeking some comfort at 
 their hands, seeing he had none at his Father's 
 hand. He cometh to his disciples, and findeth them 
 asleep ; he spake unto Peter and said, " Ah I Peter, 
 art thou asleep ? Peter before had bragged stoutly, 
 as though he would have killed, God have mercy 
 upon his soul. And now when he should have com- 
 forted Christ, he was aleep, not once bufF nor baff 
 to him, not a word ; he was fain to say to his dis- 
 ciples, " Watch and pray, the spirit is ready, but 
 the flesh is weak ;" he had never a word of them 
 again. 
 
 They might at the least have said, " Oh ! sir, re- 
 member yourself, are you not Christ ? Came not you 
 into this world to redeem sin ? Be of good cheer, be 
 of good comfort ; this sorrow will not help you, 
 comfort yourself by your own preaching ; you have 
 said, it behoveth the Son of Man to suffer. You 
 nave not deserved any thing, it is not your fault." 
 Indeed, if they had done this with him, they had 
 played a friendly part with him, but they gave him 
 not so much as one comfortable word. 
 
 We run to our friends in our distresses and ago- 
 nies, as though we had all our trust and confidence 
 in them : he did not so, he resorted to them, but 
 trusted not in them : we will run to our friends, and 
 come no more to God ; he returned again. What, 
 shall we not resort to our friends in timeof need ? And
 
 LATIMER.' — SERMON ON GOOD PllIDAV. 4:53 
 
 trow ye, we shall not find them nsk-cp. Yes, I war- 
 rant you, and when we need their lielp most, \\c. 
 shall not have it. But what shall we do, when we shall 
 find lack in them ? We will cry out ui)on them, uj)- 
 braid them, chide, brawl, fume, chafe, and back- 
 bite them. But Christ did not so; he excused his 
 friends, saying: "Oh!" quoth he, " watch and 
 pray : I see well the spirit is ready, but the fle,>h is 
 weak." What meaneth this ? Surely it is a com- 
 fortable place, for as long as we live in this world, 
 when we be at the best, we have no more but the 
 readiness of the spirit with the infirmity o( t!ie 
 llesh. 
 
 The very saints of God said, " Mv will is good, 
 but 1 am not able to perform it." I have been with 
 some, and, " fain they v/ould," " fain they would ;" 
 there was readiness of spirit, but it would not be. 
 It grieved them, that they could not take things as 
 they should do. The flesh rcsisteth the work of th j 
 Holy Ghost in our hearts, and letteth it, leLteth it. 
 We have to pray ever to God. Oil ! prayer, prayer, 
 that it might be used in this realm, as it ought to be 
 of all men, and specially of magistrates, of counsel- 
 lors, of great rulers ; pray, pray that it would please 
 God to put godly policies in their hearts ; call for 
 assistance. I have heard say, when that the good 
 queen * that is gone had ordained in her house daily 
 prayer both before noon and after noon, the ad- 
 miral -j- getteth him out of the way, like a mole 
 digging in the earth. He ?h all be Lot's wife to mt; 
 as long as I hve. He was, 1 heard say, a covetou*; 
 man, a covetous man indeed. 1 would there were 
 r.o more in England ! He was, I heard say, an am- 
 
 * Catharine Parr. 
 
 t Thomas Seymour, uncle to king Edward VI. He was l«- 
 ieaded in IJ-iS. 
 
 VOL. 11. F F
 
 434 THE FATHERS OF THE ENGLISH CHUllCH* 
 
 bitious man. I would there were no more in Eng- 
 land ! He was, I heard say, a seditious man, a con- 
 temner of common prayer. I would there were no 
 more in England ! Well, he is gone. I would he 
 had left none behind him. 
 
 Kemember you, my lords, that you pray in your 
 houses to the better mortification of your tlesh. Ke- 
 member, God must be honoured. I will you to pray 
 that God will continue his Spirit in you. I do not 
 put you in comfort, that if ye have once the Spirit, 
 ye cannot lose it. There be new spirits started up 
 now ot late, that say, after we have received the 
 Spirit, we cannot sin. I will make but one argu- 
 ment. St. Paul had brought the Galatians to the 
 profession of the faith, and left them in that state t 
 they had received the Spirit once, but they sinned 
 again, as he testified of them himself. He saith, " Ye 
 did run well." Ye were once in a right state ; and 
 again, " Have ye received the Spirit by the works of 
 the law, or by the righteousness of faith ?" Once they 
 had the spirit of faith, but false prophets came (when 
 he was gone from them), and they plucked them clean 
 away from all that Paul had planted them in ; and 
 then said Paul unto them, " Oh ! foolish Galatians^ 
 who hath bewitched you :" J( this be true, we may 
 lose the Spirit, that v.e have once possessed-. It is 
 a fond thing, I will not tarry in it. But now to the 
 passion again. 
 
 Christ had been with his Father, and felt no help; 
 he had been with his friends, and had no comfort : 
 he had prayed twice, and was not heard ; what did 
 he now ? Did he give prayer over } No, he goeth 
 again to his Father, and saith the same again. 
 " Father, if it be possible, away with this cup." 
 Here is an example for us ; although we be not heard 
 at the first time, shall we give over our prayer ? 
 JNay, we must go to it again, we must be instant iw 
 5
 
 LATIMER. SERMON ON GOOD FRIDAY. -133 
 
 prayer. He prayed thrice, and was not lunird ; let 
 us pray three score times. Folks are very dull now. 
 a-days in prayer, to come to sennoirs, to report Id 
 common prayer. Ye housekeepers, and e>|)ecially 
 great men, give example of prayer in your houses. 
 
 Well, did his Father look upon him tiiis second 
 time? No, he went to his friends ajrain, thinking; 
 to find some comfort there ; hut he fmdeth theui 
 asleep again, more deeper asleep ttian ever tiiey were. 
 Their eyes were heavy with sleep. There was no 
 comfort at all, they wist not what to say to him. A 
 W'Onderful thing ! How he Avas tossed from post to 
 pillar, one while to his Father, and was v.icstitut<> at 
 his hand : another while to his friends^ aud found no 
 comfort at them. 
 
 Ahnighty God beheld ih'u battle, that he might 
 enjoy the honour and glory, that at his name nil 
 knees should bow in heaven, earth, and hell. This, 
 that the Father would not hear iiis own Son, was an- 
 other punishment due to our sin. When we cry 
 unto him, he w^ill not hear us. The proj)het Jeremy 
 saith, *■ They shall cry unto me^ and I will not hear 
 them." These be Jeremy's words ; here he threaten- 
 cth to punish sin with not hearing their prayers. 
 The prophet saith, " They have not liad the fear of 
 God before their eyes, nor have -regarded disciplir.e 
 and correction." I never saw, surely, so little dis- 
 cipline as is now-a-days : men will be masters, they 
 will be masters and no disciples. 
 
 Alas ! v.'here is this discipline now in England } 
 The people regard no- discipline, they be without nil 
 order. Where\hey should give place, they will not stir 
 one inch. Yea, where magistrates should determine 
 matters, they will break into the place, before they 
 come, and at their coming not move a whii lor 
 them. Is this discipline ? 'is this good order ? If a 
 man cav any thing unto them, they regard it not. 
 
 F F '2
 
 430 THE FATHKUS OF THE EN-GLISH CIItTRClT. 
 
 They, that be called to nnswer, will not answer tlf- 
 rectly, but scofi' the matter out. Men, the more 
 they know, the worse they be. It is truly said, 
 knowledge maketh us proud, and causeth us to for- 
 get all, and set away discipline. Surely, in Popery 
 they had a i-everencc, ])ut now we have none at all ; 
 I never saw the like. This same lack of the fear of 
 God, and discipline in us, was one of the causes 
 that the P'ather would not hear his Son. This pain 
 for us suffered our Saviour Christ, who never de- 
 served it. Oil, what it was, that he suffered in this 
 garden, til! Judas came ! The dolours, the terrors, 
 the sorrows, that he suffered, be unspeakable. He 
 suffered partly to make amends for our sins, and 
 partly to give us example, what we should do in like 
 ease. What cometh of this gear in the end ? 
 
 Well, now he prayeth again, he resorteth to his 
 ] ather again ; he was in sorer pains, in more an- 
 pjuish than ever he was, and therefore he j^rayeth 
 longer, more ardently, more fervently, more vehe- 
 mently th.an ever he did before. Oh Lord, what a 
 wonderful thing is this ! This horror of death is worse 
 than death itself, and is more ugsome. He prayeth 
 now the third time, he did it so instantly, so fer- 
 vently, that it brought out a bloody sweat, and such 
 plenty that it dro])ped down even to the ground. 
 "J'licre issued out of his precious body drops of blood. 
 Wliat a pain was he in, when these bloody drops 
 fell so abundantlv from him ! Yet for all that, how 
 untliankful do we shew ourselves toward him, tliat 
 died onlv 'io\' our sakes and for the remedy of our 
 sins ! Oh, what blasphemy do we commit day by 
 day \ What little regard have v/e to his blessed 
 })assion, thus to swear by God's blood, by Christ's 
 passion ! We have nothing in our pastime but, "God's 
 blood," " God's wounds." We continually blas- 
 ])iiemc his passion, in hawking, hunting, dicing.
 
 LATIMKH. SERMON' OX GOOD PltllVW. .1.17 
 
 and carding. Who would lliiiik lie should havr 
 such enemies ainong- those that prolesK his tuiine ? 
 What became of his blood that fell down, trow ye > 
 Was the blood of f lales * of it ? Woe' worth it. 
 What ado was it to brini^; this out of the king's head! 
 This great abomination of the blood of Hales eoiild 
 not be taken a great while out of hi> mind. 
 
 You, that be of the court, and especially ye sworn 
 chaplains, beware of a lesson that a great rnan tauLdit 
 me at my first coming to the cour\. lie told Vuf 
 for good will, he thought it well. He said unto me, 
 " You must beware, howsoever ye do, that ve con- 
 trary not the king : let him have "his savings,' follow 
 him, go with him." Many, out upon this^ counsel ! 
 Shall I say, as he saith ? S ly your conscience, ur 
 else what a worm shall ye feel gnawing ; what a re- 
 morse of conscience shall ye have, when \e remem- 
 ber how ye have slacked your duty I It is a good wise 
 verse, 
 
 " GuLta cavat lapidem, non vi, sed sa-pc cadetido,"' i. e. 
 " The drop of water hollows out the stone 
 By frequent falling, not by force alone." 
 
 * This was a fiimons relic at Hales in Gloucestersliire, and it w as 
 pretended to be the blood of our Saviour, brought iVoni.fenisalem, 
 and tlicre preserved for many years past. It any man was in 
 mortal sin, and had not received absolution, he could nut see tlie 
 relic, which otherwise to any pious person vas visible enough. 
 To prepare therefore for a sight of the miracle, it wa.s the cuMom 
 to confess to a priest, and make a suitable offering at tJie altar, 
 before the relic was shewn. This pretended b!oo:l of our Saviour 
 was kept in a crystal vessel, very thick on one side, l)ul thin .Tiid 
 transparent on the other. If a wealthy person appeared, they 
 turned the thick side, where the eye could discern nothing. This 
 it is said was done to o]ien both his heart and h'\< pocket. 1 or 
 when he had bwughtas many m;N=e-J, and made olle.-ings as far as 
 they thought fit, they turned the thin side, and then the MochI 
 was visible to the eye. And tlii-;, as Wdliam 7'homas, eU : k of" 
 the counsel to king Edward \'I. says, w.is nc^thing more than the 
 blo(;d of a duck, renewed every week. Yel lhi>. niiglity relic c\- 
 f ited the devotion and adoration of king Henry the Lighth ' 
 
 F F 3
 
 438 THE FATHERS OF THE ENGLISH CHURCH. 
 
 Likewise, a prince must be turned not violently, 
 but be must be won by a little and a little. He must 
 have his duty told him, but it must be done with 
 humbleness, with request of pardon, or else it were 
 a dangerous thing. Unpreaching prelates have been 
 the cause, that the blood of Hales did so long blind 
 the king. Woe worth that such an abominable 
 thino; should be in a Christian realm ! But, thanks 
 be to God, it was partly redressed in the king's days 
 that de:id is, and much more now. God grant good 
 will and power to go forward, if there be any such 
 abomination behind, that it may utterly be rooted 
 up. Oh, how happy are we that it hath pleased Al- 
 iiiighty God to vouchsafe, that his Son should sweat 
 blood for the redeeming of our sins ! And again, 
 how unhappy are we, if we will not take it thank- 
 fully, that were redeemed so painfully ! 
 
 Alas, what hard hearts have we ! Our Saviour 
 Christ never sinned, and yet sweat he blood for our 
 sins. We will not once water our eyes with a few 
 tears. What an horrible thing is sin, that no other 
 thing would remedy and pay the ransom for it, but 
 only the blood of our Saviour Christ ! There was 
 nothing to pacify the Father's wrath against man, 
 but such an agony as he suffered. All the passions 
 of all the martyrs that ever were, all the sacrifices of 
 patriarchs that ever were, all the good works that 
 ever were done, were not able to remedy our sin, to 
 make satisfaction for our sins, nor any thing besides, 
 but this extreme passion and blood-shedding of our 
 most merciful Saviour Christ. 
 
 But to draw toward an end, what became of this 
 threefold prayer.^ At the length, it pleased God to 
 bear his Son's prayer, and send him an angel to cor- 
 roborate, to strengthen, and to comfort him. Christ 
 needed no angel's help, if he had listed to ease him- 
 self with his deity. He was the Son of God, what
 
 LATIMER. SERMOX OJ^ GOOD FRIDAY. 43() 
 
 ihcn ? For so much as he was man, he rc<"civc(l rorn- 
 i'ort at the angel's hand, as it aecords tt) oar in'ir- 
 mity. His obedience, his continuance and siitVfnn'>* 
 bo ])Ieased the Father of heaven, that for his Son's 
 sake, be he never so great a sinner, leaving his sin 
 and repenting for the same, lie w ill owe him such 
 favour, as though he had never committed any sin. 
 
 The Father of heaven will not suffer him to be 
 tempted with tiiis great horror of death and hell to 
 the uttermost, and above that he is able to bear. 
 Look for it, my friends, by him and through hini, 
 he shall be able to overcome it. Let us do as our 
 Saviour Christ did, and we shall have help fi-otn 
 .ibove, we shall have angels' help, if we trust in him ; 
 heav'en and earth shall give up, rather than we shall 
 lack help : he saith, ^' He is an helper in time of 
 need." 
 
 When the angel had comforted him, and when 
 this horror of death was gone, he was so strong, 
 that he offered himself to Judas, and said, ^' I am 
 he." To make an end, I pray you, tii-ie pains, it 
 is a day of penance (as we use to say), g've me leave 
 to make vou weary this dav. The Jews had him to 
 Caiaphasand Annas, and there they scourgea h:i:. antl 
 beat him, they set a crown of sharp thorns upon his 
 head, and nailed him to a tree, yet all this vas not 
 so bitter, as this horror of death, and this agonv that 
 he suffered in the garden, in such a degree a., ,s d'-e 
 to all tlie sins of Uie world, and not to one man's 
 sins. Well, his passion is our remedy, it is ti sa- 
 tisfaction for our sins. His soul descended to b;'" 
 for a time. 
 
 Here is much ado : these new upstarting S[)- 
 say, Christ never descended into hell, neither bi 
 nor soul. In scorn they will ask, was he there, w! 
 did he there? What, if we cannot tell w ii.it he i 
 there ? Tiie creed goeth no further, but saith he d^ - 
 
 F F 4
 
 440 THE FATHERS OF THE ENGLISH CHL^KCH. 
 
 scended thither. What is that to us, if we cannot 
 tell, seeing we were taught no further? Paul was 
 taken up into the third heaven : a&k likewise what 
 he saw when he was carried thither ? You shall 
 not find in Scripture, what he saw, or what he did 
 there. Shall we not tlierefore believe that he was 
 there? These arrogant spirits, spirits of vain glory, 
 because they know not, by any express Scripture, 
 the order of his doings in hell ; they will not be- 
 lieve, that ever he descended into hell. Indeed 
 this article hath not so full scripture, so many 
 places and testimonies of Scripture, as others have : 
 yet it hath enough, it hath two or three texts : and 
 if it had but one, one text of Scripture is of as good 
 and lawful authority as a thousand, and of as cer- 
 tain truth. It is not to be weighed by the multitude 
 of texts. 
 
 I believe as certainlv and verilv that this realm of 
 England hath as good authority to hear God's word 
 as any nation in all the world. It may be gathered 
 by two texts, one of them is this : " Go into the 
 whole world, and preach the Gospel to all crea- 
 tures." Aeain. " God will have all men to be 
 saved :" he excepts not the Englishmen here, nor 
 yet expressly riameth them, and yet I am as sure, 
 that this realm of England, by this gathering, is 
 allovved to h^ar God's word, as though Christ had 
 said a thousand times, '•' Go preach to Englishmen, 
 I will that Englishmen he saved," 
 
 Because this article of his descending into heJl 
 cannot be gathered so directly, so necessarily, so 
 formally, they utterly deny it. This article hath 
 scriptures two or three ; enough for quiet minds ; as 
 for curiouo brains, nothing can content them. This 
 the devil's stirring up of such spirits of sedition, is 
 an evident argument, that the light is come forth. 
 For hiij word is abroad^, when the devil rusheth^
 
 LATIMEr. — SERMO>J OV GOOD FRIDAY. 4 11 
 
 U'hen he rojiretli, when he stirrelh up sucli bii^y 
 spirits to slander it. My intent is not to entreat 
 of this matter at this time. I trust the people will 
 not be carried away with these new arrogant spirits : 
 1 doubt not but good preachers will labour against 
 them. 
 
 But now I will say a word, and herein I protest, 
 first of all, not arrogantly to determine, and define 
 it : I will contend with no man for it, I will not have 
 it be prejudice to any body ; bat I offer it unto you 
 to consider and weigh it. There be some great 
 clerks that take my part, and I perceive not what 
 evil can come of it, in saying, that our Saviour 
 Christ did not only in soul descend into hell, but 
 also that he suffered in hell such pains, as the 
 damned spirits did suffer there. Surely, I believe 
 verily, for my part, that he suffered the pains of hell 
 proportionably as it correspondeth and answereth to 
 the whole sin of the world. He would not suiFcr 
 only bodily in the garden, and upon the cross, but 
 also in his soul, when it was from the body, which 
 was a pain due for our sin. Some write so, and I 
 can believe it, that he suffered in the very place, 
 and I cannot tell what it is, call it what ye will, even 
 in the scalding house, in the ugsomness of liie 
 place, in the presence of the place, such pain -jfi 
 our capacity cannot attain unto. It is somewhat 
 declared unto us, when we utter it by these effects, 
 by fire, by gnashing of teeth, by the worui that 
 gnaweth on the conscience. Whatsoever the paiu 
 jsj it is a great pain that he suffered i'ov ns. 
 
 I see no inconvenience to say, that Christ suffered 
 in soul in hell. I singularly commend the exceed- 
 ing great charity of 'Christ, that for our sakes 
 would suffer in hell in his soul. It sets out the un- 
 speakable hatred, that God hath to sin. I i)erceive 
 ijot that it doth derogate any thing from the dignity
 
 442 THE FATHERS OP THE EXGLISH CKUIICH. 
 
 of Christ's death, as in the garden, when he suffered, 
 it derogates nothing from that, he sutfered on the 
 cross. Scripture speaketh on this fashion ; " He 
 that believeth on me, hath life everlasting." Here 
 he sets forth faith, as the cause of our justification ; 
 in other places as high commendation is given to 
 works ; and yet are the works any derogation from 
 that dignity of faith ? No. And again Scripture 
 saith, " He was delivered for our offences, and he 
 rose again for our justification." It attributeth 
 here our justification to his resurrection ; and doth 
 this derogate any thing from his death ? Not a 
 whit. It is whole Christ. What with his nativity, 
 what with his circumcision, what with his incarna- 
 tion, and the whole process of his life, with his 
 preaching, what with his ascending, descending, 
 what with his death, it is all Christ, that worketh 
 our salvation. He sitteth on the right hand of the 
 Father, and all for us. Ail this is the work of our 
 salvation. I would be as loth to derogate any 
 thing from Christ's death, as the best of you all. 
 Hov/ inestimably are we bound to him, what thanks 
 ought we to give him for it ! We must have this 
 continually in remembrance : " For thee, we are 
 in dying continually." 
 
 I'he life of a Christian man is nothing but a 
 readiness to die, and a remembrance of death. If 
 this that I have spoken of Christ's suffering in the 
 garden, and in hell, derogate any thing from Christ's 
 death and passion, away with it, believe me not in 
 this, if it do. It commends and sets forth very 
 well unto us the perfection of the satisfaction that 
 Christ made for us, and the work of redemption, 
 not only before witnesses in this world, but in hell, 
 in thai ng^ome place, where, whether he suffered, 
 or wrestled with the spirits, or comforted Abraliam, 
 Isiiac, and Jacobs I will not desire to know. If ye
 
 LATIMER. SERMON OX GOOD FRIDAY. 443 
 
 like not that which I have spoken of his snftcriwi- 
 let it go, I will not strive in it, I will be prejudice To 
 nobody, weigh it as ye list, I do but otfcr it you to 
 consider. It is like his soul did somewhat the ihrt^ 
 days that his body lay in the grave. To say he suf- 
 fered in hell for us, derogates nothing irom his 
 death ; for all things that Christ did before iiis suf- 
 fering on the cross, and after, do work our salva- 
 tion. If he had not been incarnate, he had not 
 died ; he was beneficial to us with all thiiv^s he 
 did. 
 
 Christian people should have his suffering for 
 them in remembrance. Let your gardens admonish 
 you, your pleasant gardens, what Christ sulfered A^r 
 you in the garden, and what commodity you have 
 by his suffering. It is his will ye should so do, he 
 would be had in remembrance. Mix your pleasures 
 with the remembrance of his bitter passion. The 
 whole passion is satisfaction for our sins, and not 
 the bare death, considering it so nakedly by itself. 
 The manner of speaking of Scripture is to be con- 
 sidered. It attributeth our salvation now to one 
 thing, that Christ did, now to another, where 
 indeed it pertained to all. Our Saviour Christ hath 
 left behind him a remembrance of his passion, the 
 blessed communion, the celebration of the Lord's 
 eupper : alack ! it hath been long abused, as the 
 sacrifices were before in the old law. The patriarchs 
 used sacrifice in the faith of the seed of the woman, 
 which should break the serpent's head. 
 
 The patriarchs sacrificed on hope, and afterward 
 the work was esteemed. There come others after, 
 and they consider not the faith of Abrahiim, and 
 the patriarchs, but do their sacrifice according to 
 their own imagination : even so it came to pass with 
 our blessed communion. In the primitive church, 
 in places^ when their friends were dead, they used
 
 444 THE FATHERS OF THE ENGLISH CHUECH. 
 
 to come together to the holy communion. What, 
 to remedy them that were dead ? No, no, a straw, 
 it was not insti'.uted for any such purpose. But 
 then they would call to remembrance God's good- 
 ness, and his passion that he sufPered lor us, where- 
 in they comforted much their faith. Others came 
 afterward, and set up all these kinds of massing, all 
 these kinds of iniquity. What an abomination is 
 it, the foulest that ever was, to attribute to man's 
 work our salvation ! God be thanked, that we have 
 this blessed communion set forth so now, that we 
 may comfort, increase, and fortify our faith at that 
 blessed celebration. 
 
 If he be guilty of the body of Clirist that takes 
 it unworthily, he fetcheth great comfort at it, tbat 
 eats it worthily. He doth eat it worthily, that doth 
 eat it in fliith. In faith, in what faith ? Not long 
 ago a great man said in an audience, " They babble 
 much of faith, I will keep a mistress, and have as 
 good a faith, as tlie best of them all." I think 
 he never knew other, but the whoremonger's faith. 
 It is no such faith that will serve. It is no bribing 
 judge's or justice's faith, no whoremonger's faith, 
 no leasemonger's faith, nor no seller's of benefices 
 faith, but the faith in the passion of our Saviour 
 Christ. We must believe that onr Saviour Christ 
 liath taken us again into his favour, that he hath 
 delivered us his own body and blood, to plead witli 
 the devil, and by the merit of his own passion, of 
 his own mere liberality. This is the faith, I tell 
 you, that we must come to the communion witli, 
 and not the whoremonp:er's faith. 
 
 Lool^, vy'here remission of sin is, there is acknow- 
 ledging of sin also. Faith is a noble duchess, she 
 hath ever her gentleman-usher going before her, the 
 confessing of sins. She hath a train after her, the 
 fruits of good work.s^ the. walking in the com.mand*-
 
 LATIMER.— SERMON ON GOOD FRIDAY. 413 
 
 nicnts of God. He, that bclievctb, will not be 
 idle, he will walk, he will do nil his business. Have 
 ever the gentleman-usbcr with you : so if you will 
 try faith, remember this rule. Consider, whet her 
 the train be waiting upon her. If you have anolhcT 
 faith than this, a whoremonger's faith, you are like 
 to go to the scalding house, and there you shall have 
 two dishes, weeping and gnashing of teeth : much 
 good do it you, you see your fare. If you will 
 believe and acknowledge your sins, you shall come to 
 the blessed communion of the bitter passion of 
 Christ, worthily, and so attain to everlasting life, to 
 the which the Father of lieavcn bring you and i^e. 
 Amen.
 
 4Ad THE FATHERS OP THE ENGLISH CHURCH. 
 
 A SERMON, 
 
 PREACHED ON THE FIRST SUNDAY AFTER EPIPHANY. 
 
 A. D. 1552. 
 
 Luke, li. 42. The father and mother of Jesiis ivent 
 to Jerusalem, after the custom, &c. 
 
 Here in this Gospel is to be noted, how Mary, 
 the mother of Christ, went to Jenisalem, having" 
 her husband and the child Jesus, which was twelve 
 years of age, with them, &c. But before I come to 
 this Gospel, I will rehearse unto you something, 
 Avhich I took in hand the last holy day, where I, 
 taking occasion of the Gospel that was read the sam^ 
 day, made mention how Jesus, the Son of God, and 
 Saviour of the world, was born in Bethlehem, and 
 how God opened his birth unto the Gentiles, which 
 were the three wise men, commonly called the three 
 kings of Coler^ but they were not kings, as the fond 
 opinion of the common people is, but they were re. 
 ligious men, and men that feared God. Yea, and 
 as some great learned men gather, they were of the 
 remnant of those, which Daniel the prophet had 
 taught and instructed in the knowledge of God and 
 of his will. For Daniel, being in captivity, bore 
 great rule amongst the Gentiles, as it appeareth in 
 his book of prophecy, and therefore was able to set 
 forth and promote the true religion of Gcd, which 
 was known at that time only among the Jews. Which 
 knowledge these wise men had, and had also a spe- 
 cial understanding of astronomy. And now they, 
 seeing the star, perceived that it vas not a common 
 thing, but a token that the greatest king was '^-■n, 
 of whom they had heard their forefatiieis telj, and
 
 SERT.ICN ON ST. LUKK, 11. 42. 447 
 
 therefore they came to Jerusalem, and inquired for 
 this king, &c. 
 
 The last holy day I had no time to entreat of this 
 matter fully, and therefore 1 intend to speak, some- 
 what of it at this time. And first of this word Jesus, 
 what it is. 
 
 The Evangelist saith here, ^' When Jesus was 
 born." What is Jesus ? Jesus is an Hebrew word, 
 and signifieth in our English tongue a Saviour and 
 Redeemer of all mankind born into this world. This 
 title and name, " to save," pertaineth properly and 
 principally unto him, for he saved us, ^Ise we had 
 been lost for ever. Notwithstanding the name of 
 Saviour is used in common speech ; as the king is 
 called a saviour, for he saveth his subjects frcnn all 
 danger and harm, that may ensue of the enemies. 
 Likewise the physician is accounted a saviour, for he 
 saveth the sick man from the danger of his disease 
 with good and wholesome medicines. So fathers and 
 mothers are saviours, for they save their children 
 from bodily harm, that may happen unto them. So 
 bridges, leading over the waters, are saviours, for 
 they save us from the water. Likewise ships and 
 boats, great and small vessels upon the seas, arc sa- 
 viours, for they save us from the fury, rage, and 
 tempest of the sea. So judges are sa\ iours, for tlu-y 
 save, or at least should save the people from wrong 
 and oppression. 
 
 But all this is not a ])erfect saving, for what avail- 
 eth it to be saved from sickness, calamities, and op- 
 pression, when we shall be condemned after our 
 death both body and soul for ever to remain with the 
 devil and his an2;els ? We must theiefore come to 
 Jesus, which is the right and true Saviour, and he it 
 is that hath saved us from sin. Whom hath he saved? 
 His people. W^ho are his people? All that bc-hevc la 
 him^ and put their whole trust in him, and those that
 
 44S 'THE FATHERS OF THE ENGLISH CHURCH. 
 
 seek help and salvation at his hands, all such are his 
 people. How saved he them ? First, bv magistrates 
 he saved the poor from oppression and wrong : the 
 children he saved through the tuition of the parents 
 from dang*er and peril : by phvsicians he saveth from 
 sickness and diseases ; but from sin, he saveth only 
 through his passion and blood-shedding. Therefore 
 he may be called and is the very right Saviour, for 
 it is he that saveth from all infelicity all his faithful 
 people. And his salvation is sufficient to satistv for 
 all the world, as concerning itself, but as concern- 
 ing US, he saved no more than such as put their trust 
 in him. And as many as believe in him shall be saved: 
 the other shall be cast out as infidels into everlasting 
 damnation, not for lack of salvation, but for infide- 
 lity and lack of faith, which is the only cause of their 
 damnation. 
 
 He saved us from what ? Even from sin. Now 
 when he saved us from sin, then he saved us from 
 the wrath of God, from affliction and calamities, 
 from hell and death, and from damnation and ever- 
 lasting pain ; for sin is the cause and fountain of all 
 mischief. Takeaway sin, then all other calamities, 
 wherein mankind is wrapped, are taken away and 
 clean gone and dispersed. Therefore, he, saving us 
 from sin, saved us from all affliction. But how doth 
 he save us from sin ? In this manner, that sin shall 
 not condemn us, sin shall not have the victory over 
 us. He saved us, not so that we should be v<'ithout 
 sin, that no sin should be left in our hearts. No, he 
 saved us not so, for all manner of im.perfections re- 
 main in us, yea, in the best of us : so, that if God 
 should enter into judgment with us, vre should alt 
 be damned. For there are none, nor ever was any 
 man born into this world, which could say, I am 
 clean from sin, except Jesus Christ. Therefore, he 
 saved us not so from sin, in taking clean away the
 
 • LATIMER. SERMON ON ST. LUKE, ii. 42. 449 
 
 same, that we should not be inclined unto it : but 
 rather the power and strengtli of the same sm he 
 hath so vanquished, that it shall not be able to con- 
 demn those which believe in him, for sin is remitted, 
 and not imputed unto the believers. 
 
 So, likewise, he saved us from sin, not taking it 
 clean away, but rather the strength and force of the 
 same. So, he saved us. from other calamities, not 
 taking the same clean away, but rather the power of 
 the same, so that no calamity nor misery should be 
 able to lunt us that are in Christ Jesu. And, like- 
 wise, he saved us from death, not that we should not 
 die, but that death should have no victory over us, 
 nor condemn us, but rather to be a way and entrance 
 into salvation and everlasting life ; for death is a gate 
 to enter into everlasting life. 
 
 No man can come to everlasting life, but he must 
 first die bodily; but this death cannot hurt the faith- 
 ful, for they are exempted from all danger througli 
 the death and passion of Jesus Christ, our Saviour, 
 which with his death hath overcome our death. Here 
 is to be noted the error of the Jews, which believed 
 that this Saviour should be a temporal king and 
 ruler, and deliver them out of the hands of the Ro- 
 mans. For the Jews, at that time, were under the 
 governance of the Romans, subdued by Pompeius, 
 the great and valiant captain, as Josephus, a great 
 learned man amongst the Jews, and Titus Livius do 
 witness. Therefore they believed, that this Saviour 
 should not only set them at liberty, but should sub- 
 due all nations, so that the Jews only, with their 
 Saviour, should be the rulers of all the whole world, 
 and that the whole world should serve them. This 
 was at the same time, and is yet still the opinion of 
 the Jews, which will not learn, nor understand that 
 Jesus saved them and us, not from the power ot the 
 Romans, but from sin, death, th« devil, and hdl, 
 
 VOL. II. G «
 
 A50 THE FATHERS OF THE ENGLISH CHURCtl. 
 
 and set us at liberty, and made us the children of 
 God and the inheritors of Hfe everlasting. 
 
 The Papists, which are the very enemies of Christ, 
 make him to be a Saviour after their own fantasy, 
 not after the word of God, wherein he declared 
 himself and set out and opened his mind unto us. 
 They follow, I say, not the Scripture, which is the 
 very leader to God, but regard more their own in- 
 ventions, and therefore they make him a Saviour 
 after this fashion. 
 
 They consider how there shall be after the general 
 resurrection a general judgment, where all man- 
 kind shall be gathered together to receive their judg- 
 ment ; then shall Christ (say the Papists) sit as a 
 judge, having power over heaven and earth ; and all 
 those which have done well in this world, and have 
 stedfastly prayed upon their beads, and have gone 
 a pilgrimage, &c. and so with their good works 
 have deserved heaven and everlasting life, those (say 
 they) that had merited with their own good works, 
 shall be received of Christ, and admitted to ever- 
 lasting salvation. As for the others that have not 
 merited everlasting life, they shall be cast into ever- 
 lasting darkness, for Christ will not suffer wicked sin- 
 ners to be taken into heaven, but rather receive 
 those which deserve. And so it appeareth, that they 
 esteem our Saviour, not to be a redeemer, but only 
 a judge, which shall give sentence over the wicked 
 to go into everlasting fire, and the good he will 
 call to everlasting felicity. And this is the opi- 
 nion of the Papists, as concerning our Saviour, 
 which opinion is most detestable, abominable, and 
 filthy in the sight of God. For it diminisheth the 
 passion of Christ, it taketh away the power and 
 strength of the same passion, it defileth the honour 
 and glory of Christ, it forsaketh and denieth Christ 
 and -all liis benefits.- For if -we shall be judged after
 
 LATIMER. SERMON ON ST. LUKE, ii. 42. 451 
 
 our own deservings, wc sliall be clainncd cverlast- 
 jnglv- 
 
 Tliercfbre, learn here, every good Christian, to 
 abhor this most detestable and dangerous poison of 
 the Papists, whieh go about to thrust Christ out of 
 his seat. Learn here, I say, to leave all papistry, 
 and to stick only to the word of God, which teacheth 
 thee, that Christ is not only a judge, but a justi- 
 fier, a giver of salvation, and a taker away of siu. 
 For he purchased our salvation through his painful 
 death, and we receive the same through belicv-ing 
 in him, as St. Paul teacheth us, saying (Kom.iii.iv.;, 
 *' Freely you are justified through taitli." In these 
 words of St. Paul, all merits and estimation of works 
 are excluded and clean taken awav, for if it were for 
 our works sake, then it were not freely, but St. Paul 
 saith, ^'freely." Whether will you now believe St. 
 Paul, or the Papists ? It is better for you to believe 
 St. Paul, rather than those most wicked and covetous 
 Papists, which seek nothing but their own wealth, 
 and not your salvation. 
 
 But if any of you will ask now, How shall I come 
 by my salvation ? How shall I get everlasting life ? 
 I answer. If thou believe with an unfeigned heart, 
 that Jesus Christ, the Son of God, came into the 
 world, and took upon him our flesh, of the Virgin 
 Mary, and suffered under Pontius Pilate in tlie city 
 of Jerusalem most painful death and passion upon 
 the cross, and was hanged between two thieves for 
 our sins sake (for in him was no sin), neither (as 
 the prophet Isaiah saith) was there found in his 
 mouth any guile or deceit. For he was a lamb unde- 
 iiled, and therefore suffered not for his own sake, 
 but for our sake, and with his suffering hath taken 
 away all our sins and wickedness, and hath made 
 us, which were the children of the devil, the chil- 
 dren of God, fuhilling the law for us to the utter - 
 
 fr G 'I
 
 452 THE FATHERS OF THE ENGLISH CHURCH* 
 
 most, giving us freely as a gift bis fulfilling to h& 
 ours. So that we are now fulfil lers of the law by 
 his fulfilling, so that the law may not condemn us. 
 For he hath fulfilled it, so that we, believing in 
 him, are fulfillers of the law, and just before the face 
 of God. For Christ with his passion hath deserved, 
 that all that believe in him shall be saved, not 
 through their own good works, but through his 
 passion. 
 
 Here, thou seest whereupon hangeth thy salva- 
 tion, namely, believing in the Son of God, which hath 
 prepared and gotten heaven for all those that believe 
 in him, and live uprightly according to his word. 
 For we must do good works, and God requireth 
 them of us, but yet we may not put our trust rn 
 them, nor think to get heaven with the same. For 
 our works are wicked and evil, and the best of them 
 be imperfect. As for those which are evil, no man 
 is so foolish to think to get to heaven with evil 
 doing. And as concerning our good works, they 
 are imperfect, and not so agreeable to the law of 
 God, who requireth most perfect works, by tlie 
 which appeareth that the best works, which are done 
 by man, are hateful before God, and therefore not 
 able to get or deserve salvation. 
 
 Wherefore, we must be justified, not through our 
 good works, but through the passion of Christ, and 
 so live by a free justification and righteousness in 
 Christ Jesu. Whosoever thus believeth, mistrusting 
 himself and his own doings, and trusting in the 
 merits of Christ, he shall get the victory over death, 
 the devil, and hell, so that they shall not hurt him, 
 neither all their powers be able to stand against any 
 of those, winch are in Christ Jesu. Therefore, when 
 thou art in sickness, and feelest that the end of thy 
 bodilv life approacheth, and that the devil with his 
 s^iaulta cometh to tempt thee, and to have thy soul.
 
 1.ATIMER. SERMON ON ST. LUKK, 11. 4Q.. 4")3 
 
 and so to brine: thee to everlaslinir confusion, lluii 
 withstand him strongly iii faith t naincJy, when lie 
 bringeth thee low, for he is an old tloctor, and very 
 well learned in the Scripture, as it appeareth in llie 
 4th chapter of Matthew, where he reasoned with 
 Christ. So will he reason with thee, saying, " Sir, 
 it is written in the law, that all those which have nut 
 fulfilled the law to the uttermost shall he condemned. 
 Now, thou hast not fulfilled it, but hast been wicked 
 and a transgressor of it, therefore thou art mine, 
 and therefore thou shalt go to hell, and there be pu- 
 nished world without end." 
 
 Against such temptations and assaults of the devil, 
 we must fight in this wise, and answer, " I acknow- 
 ledge myself to be a sinner most miserable and lilthy 
 \n the sight of God, and therefore, of myself, I 
 should be damned according to thy saying. But 
 there is yet one thing behind ; that is this, I ki\o\r 
 and believe without all doubt that God hath sent his 
 Son into the world ; who sufl^ered a most painful and 
 shameful death for me, and fulfilled the law where- 
 with thou wouldest condemn me. Yea, he hath 
 given me, as a gift, his fulfilling, so that I am now 
 reckoned a fulfiller of the law before God, tliereforc 
 avoid, thou most cruel enemy, avoid, lor I know 
 that my Redeemer liveth, who hath taken away all 
 my sin and wickedness, and set me at unity witli 
 God, his heavenly Father, and mack- me a lawiul 
 inheritor of everlasting life." 
 
 Whosoever in such wise fighteth with the devil, 
 shall have the victory, for he is not able to stand 
 against Christ, and it appeareth throughout all the 
 Scripture most plainly and mamlestly, that the 
 power of the devil is vanquished, when the word ot 
 God is used against him, and not only in the Scrip- 
 ture, both Old and ^^ew Testament, but also in 
 other writings. For Eusebius Pamphihus hath niiuiy 
 
 G G 3
 
 454 THE FATHERS OP THE ENGLISH CHURCH, 
 
 stories, wherein is mentioned the impotency of the 
 devil. And at this time we have a story written by 
 a Spaniard in the Latin tongue, and affirmed by 
 many godly and well learned men, which story hap- 
 pened in a town of Germany, where a poor hus- 
 bandman, lying sore sick and ready to die, they that 
 kept him company in the chamber, where he lay, 
 saw a man of great stature and very horrible to look 
 Upon, his eyes being all fiery, coming into the 
 chamber. This terrible devil, turning himself unto 
 the sick body, said ; " Sir, thou must die this day, 
 and I am come hither to fetch thy soul, for that 
 pertaineth unto me." 
 
 The sick man answered with a good countenance, 
 saying, " I am ready to depart, whensoever I shall 
 be called of my Lord, whicli gave unto me my soul, 
 and put the same into my body ; therefore unto him 
 only I will deliver it, and noL unto thee, for he hath 
 delivered my soul from thy power, with the precious 
 blood of his only Son." 
 
 Then said the devil, " Thou art laden with many 
 sins, and I am come hither to write them together.'* 
 And forthwith he drew out of his bosom pen, ink, 
 and paper, setting himself at the table, that stood 
 there ready to write upon. 
 
 The sick man, hearing his mind, and perceiving 
 his intent, said, " I know myself to be laden with 
 many sins, but yet I believe that the same are taken 
 away through the passion and suffering of Christ, 
 through whom I stedfastly believe that the heavenly 
 Father is pleased with me ; but yet if thou wilt write 
 my sins, thou mayst do it, and then write thus, 
 that all my righteousness is as a filthy cloth, there- 
 fore I cannot stand in the judgment of God." 
 
 The devil sitting at the table wrote this with a 
 .good will, and desired the sick man to go forward 
 ill confessing and numbering his sins. Then the 
 
 3
 
 LATIMER. SERMON ON ST. LUKE, li. 42. 455 
 
 sick man, alleging tlio Scripture, saith, " TIk* 
 eternal and living God promised, saying, * For 
 * mine own sake only, I take away your iniquities.* 
 Further, thou, O God, hast promi^^ed, that thouirh 
 our sins be as red as scarlet, thou wilt make them 
 as white as snow." 
 
 But these words he wrote not, but instantly de- 
 sired him to go forward; as he had begun. Tiien 
 the sick man with great sorrow and heaviness (.Tied 
 out, saying, " The Son of God appeared to (luit 
 end, that he might destroy the works ol" the devil." 
 And after these words the devil vanished outof ^ig+it, 
 and shortly after, the sick man departed unto the 
 living God. 
 
 Here, you see how the devil v.ill go to work with 
 us when we are sick, therefore let us Icaru now, 
 when we are in health, to know God and his word, 
 that we may withstand this horrible enemy, knowing 
 that we shall have the victory through Christ, our 
 Saviour, in whom and by whom God is pleased witii 
 us, and taketh in good j)art all our doings. 
 
 We have a common saying amongst us, '•' I'A^-y 
 thing is, as it is taken." We read of King Henry 
 the Seventh, at a time as he was served with a cup 
 of drink, a gentleman that brought the cuj), in 
 making obeisance, the cover fell to the ground, thr 
 King, seeing his folly, saith, " Sir, is this well 
 aone?" — '' Yea, Sir," said he, " if your Miije^ty 
 take it well." With this pretty answer the King was 
 
 pacified. 
 
 So is it with us, as touching our salvation. Our 
 works are imperfect, but Go<l taketii the same well 
 for Christ's sake. He will not iminite unto us the 
 imperfertness of our works, for nil our imperleelions 
 and sins are drowned in the blood of our Saviour 
 Jesus Christ: and whosoever beheveth the s:mic 
 stedfastly shall not pe,ish. liut we must be sure of 
 
 G G 4
 
 456 THE FATIIERJ. OF THE ENGLISH CHURCH. 
 
 it, we may not doubt, but be certain that Christ hath 
 destroyed the works of Satan ; that is, he has taken 
 his power from him, so that he can dc us no more 
 harm. And we must certainly believe his promises, 
 which are, that we shall have life everlasting in be- 
 living in him, and being sure of his promises, then 
 are we sure of our salvation. Here you see, that 
 we must seek our salvation, not in our works, but 
 in Christ. For if we look upon our works, we 
 shall never be sure ; as I said before, they will be 
 evil and imperfect, and evil works deserve anger ; 
 and imperfect works are punishable, and not accept- 
 able, and therefore they deserve no heaven, but 
 rather punishment. 
 
 Bat you will say, " Seeing we can get nothing 
 with good works, we will do nothing at all, or else 
 do such works, as shall best please us, seeing we 
 shall have no reward for our well doings." I answer, 
 we are commanded by God's word to apply ourselves 
 to goodness, every one in his calling : but we must 
 not do it to the end to deserve heaven thereby, we 
 n>ust do good works, to shew ourselves thankful for 
 all his benefits, which he has poured upon us, and 
 in- respect of God's commandment, considering that 
 God willeth us to do well, not to make a merit of 
 it ; for this were a denying of Christ, to say, *' I 
 will live well and deserve heaven." This is a damn- 
 able opinion ; let us rather think thus, " I will live 
 to shew myself thankful towards iny loving God-, 
 and Christ my redeemer." -., 
 
 Further, in this Gospel is to be noted the earnest- 
 ness of these three men, which were but Gentiles, 
 as you have heard before. These men vvere not 
 double-hearted, speaking one thing with their 
 tongues, and thinking another thing in their hearts. 
 No, they are none such, but they openly profess 
 wherefore they come, and say, " Where is this newr.
 
 XATIMER. SEEMON ON ST. LUKE, li. 42. 45/ 
 
 born king of the Jews ? for we hiive seen Ijis star, 
 and are come to worship liim." This is a c;reat 
 matter for them to do. For the Jews at that time lud 
 a king whose name was llerod, not a Jew horn, but 
 an Idiimean, which was not their lawful nor natural 
 king, but somewhat with craft and subtlety, and 
 somewhat with power, he had gotten the crown and 
 the kingdom. 
 
 Now, the men came inquiring for the lawful king, 
 which was newly born ; which thing tliey could not 
 do without danger of their lives. But here ap- 
 peareth, that faith feareth no danger, 'i'iiev had 
 seen the star, and they were sure and certain in 
 their hearts that the King of all kings was born, and 
 they believed that this king was able to deliver them 
 out of trouble, and this confidence and faith in 
 God made them hearty to go and inquire without 
 any dissembling for this new king, not fearnig the 
 old, &CC. 
 
 Herod, hearing this news, was much troubled, for 
 he was afraid the matter would go against him, and 
 that he should be thrust out of his seat, which had 
 been a great displeasure unto him. For he was not 
 minded to give place to any other king witli his good 
 will. And also the citizens were sore dismayed, for 
 they would rather have rest and quietness and starve 
 the old, than to receive the new, with peril of their 
 goods and bodies. So we see at this day, where his 
 Gospel is preached and this new king proclaimed, 
 there are more, which had rather be in qiiictness 
 and serve the devil, than stand in jeopardy of their 
 lives and serve God, and so they esteem this world 
 more than God, his word, and their own salvation. 
 The said Herod, as soon as he hoard tht-e tidings, 
 sent for the bishops and learned men, and iiujuircd 
 of them, where Clirist should be born. The bishops 
 were well seen in the prophets and the law, and
 
 4«8 THK PATHEKS OF THE ENGLISH CHL-ECH. 
 
 made answer forthwith, that Christ should be born 
 in Bethlehem. Herod, hearing that, sent for the 
 wise men to examine them better of the matter, 
 asking them, what time they had seen the star. And 
 after that he had reasoned enough with them, he 
 sent them to Bethlehem, saying, "Go and search 
 for the child, and when you have found him, bring 
 me word again, that I may come and worship him 
 also." 
 
 See what a crafty fox. this Herod was, as our Sa- 
 viour called him ! He made a pretence, like as if 
 he were willing to give over his kingdom, and to 
 give place unto the new king. Such was his pre- 
 tence outwardly. But his heart was poisoned with 
 the poison of cruelty and ambition, so that he was 
 minded to have killed the child, as soon as he might 
 get him ; which, his intent, appeared afterward. 
 i*'or he, hearing that the wise men were returned 
 another way into their country, sent by and by his 
 guard, and killed all the children that were two years 
 of age and under at Bethlehem, and in the country. 
 But for all his cruelty God was able to preserve 
 Christ that he should not be slain amongst these 
 children. Therefore, the angel givetli Joseph 
 warning, that he should go into Egypt. 
 
 Here, learn to trust in God, for " against the 
 Almighty prevaileth no counsel." This Herod 
 ihouirht himself wiser than God and the whole 
 world : yet for all that he was much deceived, for 
 ^he could neither destroy the wise men nor Christ, 
 with all his wit and counsel ; the Lord that sitteth 
 above, laughed him to scorn, he brought his coun- 
 sel to nought, and he delivered them out of his 
 hands. So undoubtedly he will do with us. He 
 will deliver us out of all our troubles, and from all 
 our enemies, whensoever they shall oppress us_, if we 
 'do put our trust in him,
 
 LATIMER. SERMON OX ST. LUKE, 11. A2. 4."f) 
 
 Now, after they were departed froiii Herod, they 
 go their ways, seeking the ehild. And, as swm 
 as they came out of the city, they see tlic star, 
 which guided them until tliey came unto the house 
 where Jesus was, with his mother and Joseph liis 
 father-in-law. And when these men came thiliu-r, 
 what did they ? They worshipped him. Note here, 
 they worshipped him, saith the Evangelist. Mere is 
 confounded and overthrown tlie foolish oj)inion and 
 .doctrine of the Papists, which would liave us to 
 worship a creature before the Creator, Mary before 
 her son : these wise men do not so. They uorship 
 iiot Mary, and wherefore ? Because God orily is to 
 be worshipped, but Mary is not God ; therefore ti)ty 
 worship not her, but him, which is the very natu- 
 ral Son of God, yea. Cod himself, and yet very 
 man. And therefore, if it had been allowed or 
 commanded, that Mary the mother of Christ, shcnild 
 have been called upon and worship])ed ; surely then 
 had these wise men been greatly to blame ; but they 
 knew that Mary was a blessed woman above all 
 women, and yet not such -a one as should be called 
 upon and worshipped. 
 
 Let all those learn here, that are so foolish, that 
 they will call rather upon Mary, on whom tliey hnvit 
 «o commandment to call, than upon God, which liath 
 commanded us to call upon him, as he <<aith cverv 
 where in the Psalms, " Call upon me in the tnnetTt 
 thy trouble, and I will hear thcc." 
 
 They gave him gifts, gold, myrrh, and frankin- 
 cense : gold, they gave him to signify his kingdom ; 
 myrrh, to signify his mortality; frankincense to 
 signify hi£ priesthood. And afterwards they de- 
 parted another way into their countries by the juhi-.o- 
 iiition of the angel. After their departure, Josepli 
 with Mary and the child fled into ICgypt for fear ol 
 Herod, who was mmded to destroy the clr.Ul.
 
 400 THE FATHERS OF THE ENGLISH CHUBCH* 
 
 Where you learn to know the wonderful provision 
 that God ever maketh for those, that put their trust 
 in him. For to the intent tliey might have where- 
 with to bear their costs for such a journey, God 
 moved their hearts, that they should give him gold. 
 
 Learn, I say, here to ])ut your trust in God, and 
 to have a good confidence in him, for he is such a 
 loving father to those that trust in him, that he will 
 not sutler them to have lack or need of any thing in 
 this world, of food and necessary things, for he 
 careth for us that believe in him, as well as for Mary 
 and her son. Therefore, he will not sufier us to have 
 lack of that which is needful to soul or body, for 
 the king and prophet David saith, " I have never 
 seen the just man forsaken or rejected of God, nor 
 cast away.'' No (saith he), I have never seen a 
 just man perish for lack of necessary things. 
 
 But what is a just man ? He is just that believetli 
 in our Saviour ; for, as you have heard before, those 
 which believe in Christ are justified before God, 
 they are clean deliveied from all sins, and therefore 
 may be called just : for so they are in the sight of 
 God', such (saith the prophet) he hath never seen 
 forsaken of God. But for all this we may not tempt 
 God, we must labour and do our business, every 
 one in his vocation and order, wherein God hath 
 called him. Labour thou, and God will bless thee, 
 and increase thy labours, so that thou shalt have no 
 lack of necessary things, so long as thou walkest 
 uprightly in thy vocation ; like as he provided for 
 Mary and her child, but yet thou must labour and 
 do thy business, as it is written, Be content to work 
 for thy living, and it shall go well v/itK jhee, and 
 thou shalt have enough, for I will make thee a 
 living. VVliich promise of God is surely a comfort- 
 able thing, but little regarded of the people. P'or 
 they do like as if there were no God^ and decejvci
 
 LATIMER. SERMON ON ST. LUKE, il. A2. >!<)! 
 
 and oppress one another. Every man scrapeth for 
 himself, ever in fear that he shall lack, nothin"^ re- 
 garding that promise of God. liul God is yet alive, 
 and surely he will most grievously punish such horri- 
 ble unthankfulness and mistrust of his word and 
 promise- What might be more eomfortahle unto 
 us, if we had grace to believe it, than his loving pro- 
 mises, wherein he sheweth himself a lovinu: Father ? 
 David saith, " I have been young, and now iim 
 ' old, but yet I never saw the righteous lack bread." 
 Here learn, O man, to have respect to Godward, 
 esteem the word of God and his promises as they 
 are, that is, most certain and true. Believe them, 
 liang upon them, labour and do thy business truly, 
 and it shall be well with thee, thou shalt have enough, 
 thou shalt have a storehouse that never shall be 
 empty, that is, thy labour. For the poor man's 
 treasure-house is his labour and travail, and he is 
 more sure of his living than the rich. For God's 
 promises cannot be stolen by any thief. God pro- 
 misethhim a living that truly laboureth, and putteth 
 his trust in him. But the rich man is not sure of 
 his riches, for a thief may come and steal them, uv 
 else the same may perish by fire, or one way or 
 other. Therefore the poor faithful man is more 
 sure of his living, than if he had the same in his 
 chest. For God's promises are not vain, they are 
 most certain, and hap])y are those which believe the 
 same. They shall have not only in this world 
 enoui>-h. but afterwards everlasting life without all 
 sorrow and misery. 
 
 This much I was minded to tell you of this Gos- 
 pel ; now let us return to the Gospel of this dav . 
 wherein I will note two or three short notes, for I 
 Will not trouble you much longer, because the t :e 
 
 is much spent. ^ ^ r. i a i 
 
 Jnd 2vhen he was twelve years old, <Jc. God Al-
 
 462 THE FATHERS OF THE ENGLISH CHLTRCH', 
 
 mighty had commanded in his law (Deut. xvi.) that 
 all the males should come together three times in 
 the year, for these three causes. 
 
 The first was, that they should learn to trust in 
 God, and not in their own strength. And it was a 
 great matter unto them to leave the land void. As 
 if we Englishmen had a commandment to come all 
 to London, and leave our country, were it not to be 
 feared that the country should be hurt either by the 
 Scotch or Frenchmen in our absence ? Surely, I 
 think it were very dangerous. So at that time, the 
 Jews had Q-reat and mortal enemies round about 
 them, yet God commanded them to leave the land 
 void, as who would say, " Come you together after 
 my commandment, and let me alone with your ene- 
 mies ; I will keep them from you, that they shall 
 not hurt you." And this was the first cause why he 
 would have them come together. 
 
 The second cause was, that they should learn the 
 law and commandments of God, for there was the 
 chief temple of the Jews, and all the spirituality of 
 the whole land were there gathered together and 
 taught the people the law, and how they should 
 walk before God, and this was the second cause. 
 
 The third cause of their coming together was for 
 acquaintance sake, for God would have them knit 
 together in earnest love and charity. And there- 
 fore he willeth them to come together, that they 
 that dwelled on the one side of the land might be 
 acquainted with them that dwelled on the other side, 
 so that there might be a perfect love between them. 
 For God luiteth nothing more than discord. And 
 tiiese are the causes why they were commanded to 
 come together every year three times. 
 
 Now, at this time Mary went with her husband 
 Joseph. Belike she was desirous to hear the word of 
 God, which made her. to take so great journey in
 
 LATIMER.— SKIIMON OX ST. r.VKT., U. -Vl. -l61 
 
 liand, for she was not coinniantU'rl by the law to 
 be there, lor women were at their llbiM-ty to go or 
 tarrv. 
 
 Here, note the painfiilncss of Mary, that she was 
 content to go so great a journey for God's j-ake. £ 
 fear this journey of hers will condemn a great many 
 of us, whieh will not go out of the door to hear 
 God's word. Therefore learn here, first, to love 
 and embrace God's word. Secondly, to follow all 
 good orders. Thirdly, to be content to go wiih thy 
 neighbours every holy day to the church, for it is a 
 good and godly ortler, and God will have it so. 
 
 But, peradventure, you will say unto me, How 
 chance you go not to the service upon the holy days ? 
 I have none other excuse but this, nameh, that I 
 shall go thither in vain. Mary went thither to hear 
 the word of God, and if I might hear the word of God 
 there, I would go thither with a good will. But 
 first, the parson of the church is ignorant and un- 
 able to teach the word of God, neither beareth he 
 any good will to the word of God, therefore it were 
 better for me to teach my family at home, than to 
 go thither and spend the time in vain, and so lose 
 my labour. This T have to allege for niyself, that if 
 the curate were as he ought to be, I would not be 
 from the church upon the holy day. 
 
 Jesus and Mary with all their neighbours were at 
 Jerusalem. And after they had done their business, 
 they came home ngain ; Mary in the company ot 
 other women, and Joseph her husband m tl»e com- 
 pany of men, but Jesus the child was left behnid. 
 For Mary thought he was with his father, and Jo- 
 seph thought he was with In? molher. At u.ght 
 when they were met to2:ether, she asked Inm, and 
 he asked her for the child : for before they were not 
 aware tliat they had lost him. OlKwhat sorrow and tn-
 
 464: THE FATHERS OP THE ENGLISH CHURCIJ, 
 
 balatlon arose then in their hearts ! I think no tongue 
 can shew what pain and sorrow this mother felt in 
 her heart for the loss of her child : for she thought 
 thus, God hath rejected me, and therefore hatli 
 taken niy son from me, I shall no more find him. 
 Alas, that ever I was boin, that I sliould lose my 
 son, whom I heard say should be the Saviour of the 
 world ! This Saviour is lost now through my negli- 
 gence and slothfalness : what shall I do ? Where 
 shall I seek ? In this ereat heaviness she turned back 
 again to Jerusalem, inquiring for liim by the way 
 amongst their friends .and acquaintance. But he 
 could neither be heard of, nor found, until they came 
 to Jerusaleiiij where they found him amongst the 
 doctors and learned men, arguing with them, and 
 posing them. 
 
 Here, is to be noted a negligence in Mary and Jo- 
 seph ; therefore they, which go about to make Mary 
 to be without sin, are much deceived : for here it ap- 
 peareth plainly, that Mary was in a fault. Here, also, 
 ail parents may learn to be diligent and careful about 
 their children. The common sort of parents are 
 either too careful for their children, or else too neg- 
 ligent. But the right carefulness, that you should 
 have over your children is, first, to consider that 
 God hath appointed his angels to keep and save your 
 children from all peril and danger, that may happen 
 unto them ; as it plainly appeareth daily. For surely 
 a child is in many dangers of his life daily, but the 
 angel of God keepeth them, and therefore the pa- 
 rents should not be too careful, neither yet too 
 negligent. For they should consider, that it is the 
 will, pleasure, and commandment of Almighty God, 
 that they should keep their children in safe custody, 
 and to preserve them, as much as in them lieth, 
 from all danger and hanHc
 
 LATIMER.— -SERMON ON ST. LUKE, ii. 42. 4(j:> 
 
 Farther, here is to be noted, that this fault and sin 
 of Mary was not set out to bolden us to sin, hut ra- 
 ther to keep us from desperation, wlien we liavc 
 sinned, making this reckoning: " Hath God jnir- 
 doned his saints and forgiven their faults ? Then 'iii 
 will be merciful unto me, aiid forgive my sin." So 
 f>y their example we may strengthen our faith, and 
 not take boldness from them to sin. 
 
 After that they found him, Mary beginncth to 
 quarrel with him, saying, '* Son, why hast thou done 
 thus unto us r" Here she speaketh like a n. other, 
 and is very quick with him. But he made as quick 
 an answer, saying ; " Knov/ ye not that 1 must do 
 the will of my Father ?" We learn here, how far 
 forth children are bound to obey their parents ; 
 namely, so far as the same may stand with godliness. 
 It they will have to go further, and pluck us from 
 true religion and the serving of God, making them 
 this answer, " We ought rather to obey God than 
 men." For otherwise we are bound to obey our 
 parents. Here not only children may learn, but sub- 
 jects and servants, to obey tlicir king and masters, 
 so far as it may stand with God's pleasure, and fur- 
 ther to go we ought not. 
 
 The child went home with them, and was obe- 
 dient to them, although partly he had signified unto 
 them, wherefore he was sent into the world, namely, 
 to teach men the way to heaven. Yet he remained 
 with them in his obedience from this time, being of the 
 age of twelve years, unto the age of thirty years. And 
 in this mean time (as is to be thought) lie exercised 
 his father's occupation, which was a carpenter. This 
 is a vvanderful thing, that the Saviour of the world, 
 and the King above all kings, was not ashamed to 
 labour ; yea, and to use so simple an occu[)alion. 
 Here he did sanctify all manner of occupations, ex- 
 
 VOL, II. H H
 
 436 THE FATHERS OP THE ENGLISH CHURCH. 
 
 borting and teaching us with his example, every 
 man to follow and keep the state, wherein God hath 
 called him, and then we shall have living enough in 
 this world, doing well and after his pleasure, and in 
 the world to come life everlasting, which Christ by 
 his death and passion hath deserved for us. To whom 
 with God the Father and the Holy Ghost, be all ho- 
 nour and glory^ both now and for ever. Amen,
 
 467 
 
 A SERMON, 
 
 PREACHED BY MASTER HUGH LATIMER, 0\ SUNDAT 
 
 CALLED SRi'TUAGESIMA, THE 13tH DAY OP 
 
 FEBRUAKY. ANNO 1552. 
 
 Milt. XX. 1, 8cc, The hingdom of heaven is like 
 unto a man, that U an household^^r, &c. 
 
 This parable is written by the Evangelist Matthew 
 in the xxth chapter, and is very dark and hard to be 
 understood ; yea, there is no harder piece of Scrip- 
 ture written by any Evangelist. Therefore it may 
 well be called hard meat, not meat for mowers, nor 
 ignorant people ; which be not exercised in the 
 word of God. And yet there is none other diversity 
 in this Scripture, than is in any other : for though 
 many Scriptures have divers expositions (as well to be 
 allowed of, so long as they keep them in the tenor 
 of the catholic faith), yet they pertain all to one 
 end and effect, and they be all alike : therefore, al- 
 though this parable be harder to understand thiin the 
 others, at the first hearing or reading, yet, when 
 we shall well advise and consider the same, we shall 
 find it agreeable unto all the others. 
 
 Now to come to the matter, there arc some 
 learned men which apply this parable unto the ages 
 of a man. For a man-child, when he is born, first 
 he is a child, afterwards he becomes a lad, then a 
 young man, and after that a perfect man. — And in 
 process of time he becometh an old man, and at 
 length a cripple and impotent. 
 
 Some there be, which apply it to the ages of the 
 world, as from Adam to Noah was the tirst hour. 
 From Noah to Abraham : from Abraham to David ; 
 
 H H 2
 
 46& THE FATHERS OF THE ENGLISH CHURCH. 
 
 from David to Christ : from Christ to the end of 
 the world. 
 
 Sonne there be, which would have an allegory of 
 it : but all agree in this point, namely, that it is not 
 requisite in a parable to expound every word of the 
 same. For every parable hath a certain scope, ta 
 the which we must have a respect, and not go about to 
 set all the words together, or to make a gloss for the 
 same : for it is enough for us, when we have the 
 meaning of the principal scope, and more needethnot. 
 
 Now tlie principal cause and end, to the which 
 €>Ui Saviour hath had respect in this parable, is, that 
 he will teach us hereby that all Christian people are 
 equal in all things appertaining to the kingdom of 
 Christ. So that we have one Christ, one redeemer, 
 one baptism, and one gospel, one supper of the 
 Lord, and one kingdom of heaven. So that the 
 poorest man, and most miserable that is in the world, 
 may call Grod his Father, and Christ his Redeemier, 
 as well as the greatest king or emperor in the world. 
 And this is the scope of this parable, wherein Christ 
 teacheth us this equality. And if this now were well 
 considered, the whole parable will be easily and soon 
 understood. 
 
 Here is declared unto us, that some laboured the 
 whole day, which were hired for a penny, that is, of 
 our money, ten pence : for like as we have a piece 
 of money which we call a shilling, and that is value 
 twelve pence ; so the Jews had a piece that they 
 called denarium, and it was in value ten of our pence. 
 The first company wrought twelve hours, and the 
 other wrought, some nine hours, some seven hours, 
 and some three hours, and some but one hour. 
 Now when evening was come, and time of payment 
 drew on, the householder said to his steward, " Go, 
 and give every man alike, and begin at those that 
 came last." And when, the others^ that came early
 
 LATIMER, SERMON OX ST. MA.TTIIE\V, XX. 1. 4^ 
 
 in the morning, perceived that tliey should have no 
 more than those that had wrought hut one hour, 
 they murmured against the householder, saying ; 
 " Shall those, that have laboured but one hour, liavc 
 as much as we, that have wrought the whole day r" 
 The householder perceiving their malicious mind, 
 said to one of them, " Friend, wherefore grudgcst 
 thou ? is it not lawful for me to do with mine own 
 \vhat pleaseth me ? have I not given thee what I 
 promised thee ? Content thyself, therefore, and 
 go thy way, for it hath pleased me to give unto this 
 man, which hath wrought butonehoui', as much as 
 unto thee." This is the sum of this parable, which 
 he concludeth with this sentence, " The first shall 
 be last, and the last first." 
 
 First consider, who are these murmurers ? The 
 merit-mongers, which esteem their own works so 
 much, that they think heaven scarce sufficient to 
 recompense their good deeds ; namely, for putting 
 themselves to pain, with saying of our Lady's psalter, 
 and gadding on pilgrimage and such-like trifles. 
 These are the murmurers, for they think themselves 
 holier than all the world, and therefore worthy to 
 receive a greater reward than other men : but such 
 men are much deceived, and are in a false opiinon, 
 and if they abide and continue therein, it will bring 
 ' them to the fire of hell. For man's salvation 
 cannot be gotten by any work, because the S^^-np- 
 ture saith: " Life everlasting is the gift of God." 
 True it is, that God requireth good works of us, 
 and commandeth us to avoid all wickedness. But 
 for all that, we may not do our good works, to the 
 end to get heaven withal ; but rather to shew our- 
 selves thankful for that, which Christ hath done tor 
 us, who with his passion hath opened heaven unto 
 all' believers, that is, unto all those that i)ut their 
 hope and trust, not in their deeds, but in his death 
 
 H H 3
 
 -4/0 THE FATHERS OF THE ENGLISH CHURCH. 
 
 and passion, and study to live well and godly. And 
 yet not to make merits of their own works, as though 
 they should have everlasting life for them, as our 
 monks and friars, and all our religious persons were 
 wont to do, and therefore may rightly be called mur- 
 murers. For they had so great store of merits, 
 that they sold some of them unto other men. And 
 many men spent a great part of their substance to 
 buy their merits, and to be a brother of their houses, 
 or to obtain one of their coats or cowls, to be buried 
 in. But there is great difference between the judg- 
 ment of God and the judgment of this world. 
 They in this world were accounted most holy above 
 all men, and so most worthy to be " first ;" but 
 before God they shall be " last," when their hypo- 
 crisy and wickedness shall be opened. And thus 
 much I thought to say of the murmurers. 
 
 Now I will go about to apply all the parts of this 
 parable. Fo;, as I said before, it is enough for us, 
 if we know the chief point and scope of the parable, 
 which is, that there shall be one equality in all the 
 things, that appertain to Christ. Insomuch, that 
 the rulers of this realm have no better a God, no 
 better sacraments, and no better a gospel than the 
 poorest in this world. Yea, the poorest man bath 
 as good right to Christ and his benefits, as the 
 greatest man in the world. This is comfortable to 
 every one, and specially to such as are in miseries, 
 poverty, and other calamities ; which, if it were well 
 considered, we would not be so desirous to come 
 aloft, and to get riches, honour, and dignities in 
 this world, as we now are ; nor yet so malicious, one 
 against another, as we be. For we would ever make 
 this reckoning with ourselves, each man in his vo- 
 cation. The servant would think thus with him- 
 self : " I am a servant poor and miserable, and must 
 live after the pleasure of my master, I may not have
 
 LATIMER. SEKMON ON ST. MATTHEW, XX. I. 47 1 
 
 my free will : biU what then ? I am as sure tliat I 
 have as good a God, as my master hath, and I am 
 sure, that my service and business pleasetli God as 
 much (when I do it with a good faitli), as tlic 
 preachers, or curates, in preachmg or saying of the 
 service." 
 
 For we must understand that God estccmeth not 
 the diversity of the works, but he hath a respect 
 imto the faith. For a poor man, which doth his 
 business in faith, is as acceptable unto God, and 
 hath as good right to the death and merits of Christ, 
 as the greatest man in the world. So go through all 
 estates ; whosoever applieth his business with iiiitii, 
 considering that God willcth him so to do ; surely 
 the same is most beloved of God. If this were well 
 considered and printed in our hearts, all ambition 
 and desire of promotions, all covetousness and other 
 vices would depart out of our hearts. For it is the 
 greatest comfort that may be unto poor people (spe- 
 cially such as are nothing regarded in this world), it 
 they consider that God loveth them as well as the 
 richest in this world ; it must needs be a great com- 
 fort unto them. 
 
 But there be some that say, that this sentence, 
 '' the first and the last," is the very substance of the 
 parable. And here you shall understrind, that our 
 Saviour Christ took occasion to put forth this pa-^ 
 rable, when there came a young man demanding ot 
 him in the xixth chapter of this Ev;ingelist, say- 
 ing, " What shall I do to come 'to everlasting life ?" 
 Our Saviour, after he had taught him the command- 
 ments of God, bade him go and sell all thiit he had, 
 and give it to the poor, and come and follow him. 
 He, heoi-ing this, went away heavily, for his heart 
 was cold, and then our Saviour spake very terribly 
 against rich men, saying, " It is more easy for a camel 
 to go through the' eye of a needle, than for a -uh 
 
 H II 4
 
 472 TilE FATHEllS OF THE ENGLISH CHURCH. 
 
 man to enter into the kingdom of heaven." A 
 camel is a great cable of a ship, which is more 
 likely than a beast, that is called a camel. 
 
 The disciples, hearing this, said, " Who then can 
 be saved ?" He made them answer, "- God is Al- 
 mighty, and that which is impossible to men, is 
 possible with God." Signifying, that he condemneth 
 not all rich men, but only those that set their 
 hearts upon riches, that care not how they get them, 
 and when they have them, they abuse them to the 
 satisfying of their own carnal appetites and fleshly 
 delights and pleasures, and not to the honour of 
 God. And again such riches as are justly, rightly, 
 and godly gotten, those are the good creatures of 
 God, being rightly used to the glory of God 
 and comfort of their neighbours, not hoarding nor 
 keeping them up to make treasures of them. For 
 riches are indifferent, and are not evil of themselves, 
 but they are made evil, when our heart is set upon 
 them, and that we put hope in them ; for that is an 
 abominable thing before the face of God. 
 
 Now, after these words, spoken by our Saviour 
 Christ, Peter cometh forth saying, " Lo, we have 
 forsaken all that we had, what shall be our reward ?" 
 Peter had forsaken all that he had, which was but 
 little in substance, but yet it was a great matter to 
 him, for he had no more bu^ that little. Like to 
 the widow whiqh cast into the treasury two mites, yet 
 our Saviour praised her gift above all, that gave 
 before her. Here thou learnest, that when thou 
 hast but little, yet give of the same little, as Tobias 
 teacheth his son ; for it is as acceptable unto God, 
 as though it were a greater thing. 
 
 So Peter in forsaking his olcl boat and net, was 
 allowed as much before God, as if he had forsaken 
 all the riches in the world. Therefore he shall have 
 a great reward for his old bo<t. For Christ saith
 
 LATIMER. SEHMOX 01* ST. MATTUKW, x:^. 1. 473 
 
 that he shall be one of them, that shall sit nnd 
 judge the twelve tribes of Israel. And to signify 
 them to be more than the others, he giveth them 
 the name of judges, meaning that they shall condemn 
 the world, like as Almighty God spcaketh of the 
 queen of Sheba, that in the last day she shall 
 arise and condemn the Jews, that would not hear 
 Christ, and she came so great a journey to hear the 
 wisdom of Solomon. Then he answered and said, 
 "Whosoever Icaveth father, or mother, or brethren, 
 for my sake, shall receive an hundred fold, and shall 
 inherit everlasting life." Now wliat is this, to leave 
 father and mother? When my father or mother 
 will hinder or let me in any goodness, or would 
 persuade me from the honouring of God and faith 
 in. Christ, then I must forsake, and rather lose the 
 favour and o-ood will of mv father and mother, than 
 to forsake God and his holy word.. 
 
 And now Christ addeth and saith, '■' The first shall 
 be the last, and the last shall be the first ;" alluding to 
 Peter's saying, that sounded as though Peter looked for 
 a reward for his deeds ; and that is it, which is the let 
 altogether. If a man come to the gospel and hear- 
 eth the same, and after hath a respect to reward, 
 such a man shall be ullimus, that is the last. If these 
 sayings were well considered of us, surely we should 
 not have such a number of vain gospelers, as we 
 now have, that seek nothing but their own com- 
 modities, under the name and colour of the gospel. 
 Moreover, he teacheth us to be meek and lowly, and 
 not think much of ourselves: for those that 
 are greatly esteemed in their own eyes, they are the 
 least before God. For " he, that humbleth himself 
 shall be exalted," according to the Scripture which 
 saith, '' God resisteth the proud, andadvanceth the 
 humble and meek." And this that he saith, " the 
 first shall be the last," teacheth us to be carciul, and
 
 474 THE FATHERS OF TH^ ENGLISH CHURCH. 
 
 not to stand in our own conceit, but ever to mistrust 
 ourselves, as St. Paul teacheth, saying, *' Whoso- 
 ever standeth, let him take heed he fall not." And 
 therefore may not put trust in ourselves^ but rather 
 in God. 
 
 Further in this saying of our Saviour is compre- 
 hended a great comfort. For those, that are ac- 
 counted of the world to be the most vile slaves and 
 abjects, may by this saying have a hope to be made 
 the first and the most principal ; for although they be 
 never so low, yet they may arise again, and become 
 the highest. And so this is to us a comfortable sen- 
 tence^ which strengtheneth our faith, and keepeth 
 us from desperation and falling from God. 
 
 And at the end he saith, " Many are called and 
 few are chosen." These words of our Saviour are 
 very hard to understand, and therefore it is not good 
 to be too curious in them, as some vain fellows do, 
 who seeking carnal liberty, pervert, toss, and turn 
 the word of God, after their own mind and purpose. 
 Such (I say), when they read these words, make 
 their reckoning thus, saying : " What need I to 
 mortify my body with abstaining from all sin and 
 wickedness ? I perceive God hath chosen some, and 
 some are rejected. Now, if I be in the number of 
 the chosen, I cannot be damned : but if I be ac- 
 counted among the condemned number, then I can- 
 not be saved, for God's judgments are immutable." 
 Such foolish and wicked reasons some have, which 
 bring them either to desperation, or else to carnal 
 libertv. Therefore, it is as needful to beware of 
 such reasons or expositions of the Scriptures, as it 
 is to beware of the devil himself. 
 
 But if thou art desirous to know whether thou 
 art chosen to everhisting life : thou mayst not begin 
 with God, for God is too high : thou canst not 
 comprehend him. The judgments of God are
 
 LATIMER.— SEEMOM ON ST. MATTHEW, XX. 1. 475 
 
 unknown to man, therefore tliou mnyst not bej^in 
 there. But begin with Christ, ;ind "learn lo know 
 Christ, and wherefore he eanie, namely, that he 
 came to save sinners, and made himself a subject to 
 the law, and a fulfillcr of the same, to deliver us 
 from the wrath and danger thereof, and ilierefore 
 was crucified for our sins, antl rose again, to shew 
 and teach us the way to heaven, and "by his resur- 
 rection to teach us to arise from sin ; so alsoliis re- 
 surrection teacheth and admonishetli us of tlie ge- 
 neral resurrection. He sitteth at the right hand of 
 God, and maketli intercession for us, and give-th us 
 the Holy Ghost, that comforteth and strengtheneth 
 our faith, and daily assureth us of our salvation. 
 
 Considci-, I say, Christ and his coming, and then 
 begin to try thyself, whether thou art in the book of 
 hfe, or not. If thou hndest thyself in Christ, then 
 thou art sure of everlasting life. If thou be without 
 him, then thou art in an evil case. For it is writ- 
 ten, " No man cometh unto the Father, but 
 through me." Therefore, if thou knowest Christ, 
 then thou mayst know further of thy election. But 
 when we are about this matter, and are troubled 
 within ourselves, whether we be elect or no, we 
 must ever have this maxim or principal rule before 
 our eyes, namely, that God beareth a gofxl will 
 towards us, God loveth us, God beareth a fatherly 
 heart towards us. 
 
 But you will say, How shall I know that, or how 
 shall I believe that ? We may know God's will to- 
 wards us, through Christ. God hath opened him- 
 self unto ns by his Son Christ. For so saith John, 
 the Evangelist: " The Son, which is in the bosom 
 of the Father, he hath revealed:" therefore, we 
 may perceive his good will and love towards u- : he 
 hath sent the same, his Son, into this world, which 
 hath suffered most painful death for us. Shall 1 now
 
 47d THE FATHERS OP THE EN^GLISH CHURCH. 
 
 think that God hateth me ? Or shall I doubt of his 
 love towards me ? 
 
 Here you see, how you shall avoid the scrupulous 
 and most dangerous question of the predestination 
 of God. For if thou wilt inquire his councils, and 
 enter into his consistory, thy wit will deceive thee, 
 for thou shalt not be able to search the councils of 
 God. But if thou begin with Christ, and consider 
 his coming into the world, and dost believe, that 
 God hath sent him for thy sake, to suffer for thee, 
 and to deliver thee from sin, death, the devil, and 
 hell ; then, when thou art so armed with the know- 
 ledge of Christ, then, I say, this simple question 
 cannot hurt thee ; for thou art in the book of life, 
 which is Christ himself. 
 
 Also we learn by this last sentence, that " many 
 are called ;" that the preaching of the gospel is uni- 
 versal : that it pertaineth to all mankind : that it is 
 written, " Through the whole earth their sound is 
 heard." Now, seeing that the gospel is universal, 
 it appeareth that he would have all mankind saved, 
 and that the feult is not in him, if we be damned. 
 For it is written thus, " God would have all men 
 to be saved." His salvation is sufficient to save all 
 mankind, but we are so wicked of ourselves, that we 
 refuse the same, and we will not take it, when it is 
 offered unto us, and therefore he saith, " Few are 
 chosen," that is, few have pleasure and delight in. 
 it, for the most part are weary of it, they cannot 
 abide it. And there are some, that hear it, but they 
 will abide no danger for it : they love more their 
 riches and possessions, than the word of God. And 
 therefore, " few are chosen," there are but a few 
 that stick heartily unto it, and can find in their 
 hearts to forego this world for God's sake and his 
 holy word. There are some now-a-days, that will
 
 LATIMER.— -SERMON ON ST. MATTHEW, XX. 1 . A']^ 
 
 liot be reprehended by the gospel, they think them- 
 selves better than it. 
 
 Some again are so stubborn, that they will rather 
 forswear themselves, than confess their sins and 
 wickedness. Such men are cause of their oun 
 damnation, for God would have them saved, but 
 they refuse it, like as did Judas the traitor, 
 whom Christ would have had to he saved, hut he re- 
 fused his salvation. He refused to follow the doc- 
 trine of his master, Christ. And so, whosoever 
 heareth the word of God and foUoweth it, the same 
 is elect by him. And again, whosoever refuseth to 
 hear the word of God, and to follow the same, is 
 damned. So that our election is sure, if we follow 
 the word of God. Here is now taught you, how 
 to try out your election, namely, in Christ. For 
 Christ is the accounting-book and register of , God. 
 Even in the same book, that is, Christ, are written 
 all the names of the elect. 
 
 Therefore we cannot find our election in ourselves, 
 neither yet in the high council of God ; for, " Un- 
 searchable are the judgments of the Most High." 
 Whete shall I then find my election ? In the ac- 
 counting-book of God, which is Christ : for thus it 
 is written, " God hath so entirely loved the world, 
 that he gave, his only begotten Son, to that end, that 
 all, that believe in him, should not perish, but have 
 life everlasting." Whereby appeareth most j^lainly, 
 that Christ is the book of life, and that all, that be- 
 lieve in him, are in the same book, and so are 
 chosen to everlasting life, for only those arc or- 
 dained, which believe. 
 
 Therefore, when thou hast faith in Christ, then 
 thou art in the book of life, and so art thou ^ure of 
 thy election. And again, if thou be without Chnst 
 and have no faith in him, neither art sorry for thy 
 tivickediiess, nor have a mind or purpose to leave
 
 47S "THE FATHERS OF THE ENGLISH CHURCH. 
 
 and forsake sin, but rather exercise and use the 
 same ; then thou art not in the book of life, as long 
 as tliou art in such a case ; and therefore shalt thou 
 go into everlasting fire, nameh', if thou die in thy 
 wickedness and sin without repentance. 
 
 But there is none so wicked, but he may have a 
 remedy : what is that ? Enter into thine own heart, 
 and search the secrets of the same. Consider thine 
 own life, and how thou hast spent thy days. And 
 if thou find in thyself all manner of uncleanness and 
 abominable sins, and so seest thy damnation before 
 thine eyes, v/hat shalt thou then do ? Confess the 
 same unto thy Lord God, be sorry that tliou hast 
 offended so loving a Father, and ask mercy of him 
 in the name of Christ, and believe stedfastly that he 
 will be merciful unto thee in the respect of his only- 
 Son, who suffered death for thee. And then have 
 a good purpose to leave all sin and wickedness, and 
 to withstand and resist the affections of thine own 
 flesh, which ever fight -against the spirit, and to live 
 uprightly and godly after the will and commandment 
 of thy heavenly Father. If thou go thus to work, 
 surely thou shalt be heard, thy sins shall be forgiven 
 thee, God will shew himself true in his promise. 
 For to that end he hath sent his only Son into this 
 world, that he might save sinners. Consider there- 
 fore, 1 say, wherefore Ciirist came into this world ; 
 consider also the great hatred and wrath that God 
 beareth against sin; and again consider his great love, 
 shewed unto thee, in that he sent his only Son to 
 suffer most cruel death, rather than that thou 
 shouldest be damned everlastingly. 
 
 Consider, therefore, this great love of God the 
 Father ; amend thy life, fiy all occasions of sin and 
 wickedness, and be loth to displease him. And in 
 this doing thou mayst be assured that though thou 
 hadst done alltlie sins of the world^ they shall neither 
 4
 
 LATIMER. SERMON ON ST. MATTHEW, XX. 1. AjQ 
 
 hurt nor condemn thee, for the mercy of God is 
 greater than all the sins of the world. But \vc 
 sometimes are in such a case, that we think we have 
 no faith at all, or if we have any, it is very feeble 
 and weak. And therefore these are two things, to 
 have faith, and to have the feeling of faith. For some 
 men would fain have the feeling of faith, but they 
 cannot attain unto it, and yet they may not despair, 
 but go forward in calling upon God, and it will coiiu; 
 at the length, God will open their hearts, and let 
 them feel his goodness. 
 
 And thus you may see, who are in the book of 
 life, and who are not. For all those, that are ob- 
 stinate sinners, are without Christ, and so not elect 
 to everlasting life, if they remain in their wicked- 
 ness. There are none of us all, but we may be 
 saved by Christ, and therefore let us stick hard unto 
 it, and be content to forego all the pleasures and 
 riches of this world for his sake, who for our sake 
 forsook all the heavenly pleasures, and came down 
 into this miserable and wretched world, and here 
 suffered all manner of afflictions for our sake. And 
 therefore it is meet, that we should do somewhat for 
 his sake, to shew ourselves thankful unto him, and 
 so we may assuredly be found among the first and 
 not among the last, that is to say, among the elect 
 and chosen of God, that are written in the account- 
 ing book of God, that are those that believe m Christ 
 Jesu, to whom with God the Father and the Holy 
 Ghost be all honour and glory, world without end- 
 Amen.
 
 480 
 
 SERMONS* 
 
 Made "Upon the Lord's Prayer lij the Right Reve^ 
 rend Father in God, Master Huf!;h Latimer, kefore 
 the right virtuous and honourable Lady Catherires 
 Duchess of Suffolk, Anno J 552. 
 
 Our Father ivhich art in heaven, &c. I have 
 entered of late into the way of })reachiTig, and spoken 
 many things of prayer, and rather of prayer than of 
 any other thing-. For I think, there is nothing 
 more necessary to be spoken of, nor more abased 
 than prayer was by the craft and subtilty of the 
 devil. For many things were taken for prayer, when 
 they were nothing less. Therefore, now also I have 
 thought it good to intreat of j^rayer, to the intent 
 that it may be known how ]3recious a thing right 
 prayer is. I told you first, what prayer is. Se- 
 condarily, to whom we ought to pray. Thirdly, 
 where and in what place we ought to pray. And 
 fourthly, I told you the diversity of prayer, namely, 
 of the common prayer and the pri\"ate. These and 
 such-like things 1 have dilated and expounded unto 
 you in the open pulpit. 
 
 Now, at this present time I intend, as by the- 
 way of lecture, at the request of my most gracious 
 lady, to expound unto you (her household servants, 
 and others, that be willing to hear), the right un- 
 derstanding and meaning of this most perfect prayer, 
 
 * The edition of bishop Latimer's sermons, from which the 
 transcript is made for the present publication, is that of A. D. 
 1572, by his faithful attendant, Augustine Bernher. It may be 
 proper to remark, that in the original sermons, where a quota- 
 tion from Scripture is made, it is usually given first in Latin, 
 then in English ; in such instances the Editors have thought it 
 preferable to omit the former, as a needless redundancy.
 
 LATIMER. SERMONS ON THE LORd's PRAYER. 481 
 
 tvhich our Saviour himself taught us, at the request 
 of his diseiples, which prayer we call the rattr 
 noster. 
 
 This prayer of our Lord may be called a prnver 
 above all prayers, the principal and most perfect prayer, 
 which prayer ought to be regarded above all others, 
 considering that our Saviour himself is the author 
 of it : he was the maker of this prayer, being very 
 God, and very man. He taught us this praver» 
 which is a most perfect schoolmaster^ and commanded 
 lis to say it : which ]:)raycr contains great and won- 
 derful things, if a learned man had the handling of 
 it. But as forme, such things, as I have conceited 
 by the reading of learned men's books, so fur forth 
 as God will give me his grace and spirit, I will shew 
 imto you, touching the very meaning of it, and 
 what is to be understood by every word contained 
 in this prayer. For there is no word, idle, or sj3oken 
 in vain. For it must needs be perfect, good, and 
 of great importance, being our Saviour's teaching, 
 which is the wisdom of God itself. 
 
 There be many other psalms and prayers in Scrip- 
 ture, very good and godly, and it is good to know 
 them. But it is with this prayer (the Lord's prayer, 
 I say), like as with the law of love. All the laws of 
 Moses, as concerning what is to be done to please 
 God, how to walk before him uprightly and godlv : 
 all such laws are contained in the law o'i love, viz. 
 " Thou shalt love the Lord thy God witli all thy 
 heart, with all thy soul, and with all thy mind, and 
 thy neighbour as thyself:" even so it is witli this 
 prayer. For like as the law of love is the sum and 
 abridgment of the other laws: so this prayer is the 
 sum and abridgment of all other prayers : all the 
 other prayers are contained in this prayer, yea, what- 
 soever mankind hath need of to soul and body, that 
 same is contained in this prayer. 
 
 VOL, ir. 11
 
 48'2 THE FATHEES OF THE ENGLISH CHUECH. 
 
 This prnyer hath six parts : it hath a preface, 
 which some call a salutation, or a loving entrance : 
 secondarily, the prayer itself. The entrance is this : 
 "•' When ye prav, say, Our Father, which art in hea- 
 ven," as who should say, " You Christian people, you 
 that bear the name of Christians, you must pray so." 
 Before I go any further, I must put you in remem- 
 brance to consider how much we be bound to our 
 Saviour Christ, that he would vouchsafe to teach us 
 to pray : and in this prayer to signify unto us the 
 goodwill, which our heavenly Father beareth towards 
 us. Now to the matter. 
 
 Ou?' Father : these words pertain not to the pe- 
 titions ; they be but an entering, a seeking favour 
 at God's hands, yet if we well weigh and consider 
 them, they admonish us of many things, and 
 strengthen our faith wondrous well. For this word, 
 ** Father," signifieth we be Christ's brothers, and 
 that God is our Father. He is the eldest Son, he is 
 the Son of God by nature, we be his sons by adop- 
 tion through his goodness. Therefore he biddeth 
 us to call him, " Our Father," which is to be had 
 in fresh memory, and great reputation. For here 
 we are admonished, how that we be reconciled unto 
 God : we, which were beforetime his enemies, are 
 made now the children of God, and inheritors of 
 everlasting life. This we be admonished by this 
 v^ord, " Father." So that it is a word of much im- 
 portance and great reputation, for it confirmeth our 
 faith, when we call him, *' Father." 
 
 Therefore our Saviour, when he teacheth us to 
 call God Father, teacheth us to understand the fa- 
 therly affection, which God beareth towards tas^ 
 wliich tiling maketh us bold and hearty to call upon 
 him, knovvmg that he beareth a good will towards 
 us, and that he will surely hear our prayers. When 
 we be in trouble, we doubt of a stranger, whether he
 
 LATIMER. SERMONS 0^ THE LORb's PRAYtR. 4Si 
 
 will help LIS or not: but our Saviour cominaii'ling 
 us to call God, " Father," teacheth us to be assured 
 of the love and good will of God towards us. So by 
 this word, " Father," we learn to establish and to 
 comfort our faith : knowing most assuredly, that he 
 will be s:ood unto us. 
 
 For Christ was a perfect schoolmaster, he lacked 
 no wisdom, he knew his Father's will and pleasure : 
 he teacheth us, yea, and most certainly assureth us, 
 that God will be no cruel judge, but a loving Father. 
 Here we see, what commodities we have in this word, 
 *' Father." Seeing now, that we find such commo- 
 dities by this one word, we ought to consider the 
 whole prayer with great diligence and earnest mind. 
 For there is no word nor letter contained in thi^ 
 prayer, but it is of great importance and weight ; 
 therefore, it is necessary for us to know and to un- 
 derstand it thoroughly, and then to speak it con^i- 
 <lerately with great devotion : else it is to no purpose 
 to speak the words without understanding. It is 
 but lip-labour and vain babling, and so unworthy to 
 be called prayer (as it was in times past used in 
 England). 
 
 Therefore, when you say this prayer, you must 
 well consider, what you say. For it is better once 
 said deliberately with understanding, than a thousand 
 times without understanding, which is in very deed, 
 but vain babling: and so more a displeasure, than a 
 pleasure imto God. For ihe matter lieth not in 
 much saying, but in well saying. So, if it be said 
 to the honour of God, then it hath its effect, and 
 we shall have our petitions, for God is true in his 
 promises : and our Saviour, knowing him to be wcil 
 affected towards us, commandeth us therefore tu 
 call him, '' Father." 
 
 Here, you must understand, that like as our Sa- 
 
 / I 2
 
 484 THE FATHERS OP THE ENGLISH CHUllCK. 
 
 vioiir was most earnest and fervent in teaching us 
 how to pray, and call upon God for aid and help, 
 and for things necessary both to our souls and bodies : 
 so the devil, that old serpent, with no less diligence 
 endeavourcth himself to let and stop our prayers, so 
 that we shall not call upon God. And amongst 
 other his lets, he hath one especially, wherewith he 
 thinketh to keep us from prayer, which is the re- 
 membrance of our sins. When he perceiveth us to 
 be disposed to pray, he cometh with his crafty and 
 subtle conveyances, saying : " What, wilt thou 
 pray unto God for aid and help ? Knowest thou not, 
 that thou art a wicked sinner, and a transgressor of 
 the law of God ? Look rather to be damned and 
 judged for thy ill doings, than to receive any benefit 
 at his hands. Wilt thou call him, Father, which 
 is so holy a God, and thou art so wicked, and mi- 
 ^rable a sinner ?" This the devil will say, and 
 trouble our minds to stop and let us from our prayer: 
 and so to give us occasion not to pray unto God, • 
 
 In this temptation we must seek for some remedy 
 and comfort : for the devil doth put us in remem- 
 brance of our sins to that end, to keep us from 
 prayer and invocation of God. The remedy for this 
 temptation is to call our Saviour to remembrance, 
 who hath taught us to say this prayer : he knew his 
 Father's pleasure, he knew what he did. When he 
 commanded us to call God, " Our Father," he knew 
 we should find fatherly aflection in God towards us. 
 Call this (I say) to remembrance, and again remem- 
 ber, 'that our Saviour hath cleansed, through his pas- 
 sion, all our sins, and taken away all our wickedness. 
 So that as many, as believe in him, shall be the chil- 
 dren qf God. In such wise let us strive and fight 
 against the temptations of the devil, which would 
 not have us to call upon God^ because we be sinners.
 
 LATIMER. SERMONS ON THE LORd's PRAYER. A9b 
 
 Catch thou hold of our Saviour, believe in liim, be 
 assured in thy heart, that he with his sutierings took 
 away all thy sins. 
 
 Consider again, that our Saviour c;illeth us to 
 prayer, and commandeth us to pray : our sins let iis 
 and withdraw us fronj prayer, but our Saviour maketh 
 them nothing. When we believe in him, it is like, 
 as if we had no sms. For he changeth with us, he 
 taketh our sins and wickedness from us, and giveth 
 unto us his holiness, righteousness, justice, fuUilling 
 of the law, and so, consequently, everlasting life. 
 So that we be like, as if we had done no sin at ail : 
 for his righteousness standeth us in good stead, as 
 though we of our own selves had fulfilled the law to 
 the uttermost. 
 
 Therefore, our sins cannot let us, nor withdraw 
 \is from prayer : for they be gone, they are no sins, 
 they cannot be hurtful unto us. Christ dying for 
 us, as all the Scriptures, both of the New and Old 
 Testament, witness : " He taketh away our sorrows." 
 
 Like as when I owe unto a man an lumdred 
 pounds ; the day is expired, he will have his money ; 
 I have it not, and for lack of it, I am laid in prison. 
 In such distress cometh a good friend, and saith, 
 " Sir, be of good cheer, I will pay thy debts ;'' and 
 forthwith payeth the whole sum, and setteth me at 
 liberty. Such a friend is our Saviour, he hath paid 
 our debts, and set us at liberty, else we should have 
 been damned, world without end, in everlnsting 
 prison and darkness. Therefore, though our sins 
 condemn us, yet when we allege Christ, and believe 
 in him, our sms shall not hurt us. For St. John 
 saith, " We have an advocate with God the Father, 
 Jesus Christ, the righteous." 
 
 Mark that he saith, " An advocate," not advo- 
 cates; he speaketh singularly, not plurally. \N g 
 
 lis
 
 48C THE FATHERS OF THE ENGLISH CHlTRCH. 
 
 have one advocate, not many, neither saints, nor any 
 body else, but only him, and none other, neither 
 by the way of mediation, nor by the way of redemp- 
 tion. He only is sufficient, for he only is all the 
 doer ; let him have all the whole praise. Let us not 
 withdraw from him his majesty, and give it to crea- 
 tures : for he only satisfieth for the sins of the whole 
 world. So that all, that believe in Christ, be clean 
 from all the filthiness of their sins. For St. John 
 Baptist saith, ''Behold the Lamb of God which taketh 
 away the sins of the world !" Doth the devil call 
 thee from prayer ? Christ calleth thee unto it again : 
 for so it is written, " To that end the Son of God 
 appeared, to destroy the works of the devil." 
 
 But mark here, Scripture speaketh not of impeni- 
 tent sinners ; Christ suffered not for them ; his 
 death remedieth not their sins. For they be the 
 bondmen of the devil and his slaves, and therefore 
 Christ's benefits pertain not unto them. It is a won- 
 derful saying that St. John hath, " Behold the Lamb 
 of God, that taketh away the sins of the world." 
 The devil saith unto me : " Thou art a sinner." 
 Yea, saith St. John ; " But the Lamb of God hath 
 taken away thy sins." Also, " We therefore having 
 a great high priest, which hath passed through the, 
 heavens, even Jesus, the Son of God, let us with 
 boldness go unto the seat of his grace, that we may 
 obtain mercy." Oh ! it is a comfortable thing, 
 that we have an access unto God. 
 
 Isaiah saith, " The pain of our punishment was 
 laid upon him, and with his stripes are we healed." 
 Farther, in the New Testament we read, " Unto 
 the same bear all prophets witness, that all they 
 do receive forgiveness of sins by his name, which 
 believe on him." Now you see, how ye be remedied 
 from your sins ; you hear how you shall withstand
 
 LATIMER. SERMONS ON THE LOHd's IMtAYEP.. -157 
 
 the devil, when he will withdraw you fruui j)r:iy<.'r. 
 Let us therefore not give over j)r;i\cr, but slick, 
 unto it. Let us rather believe Christ our Saviour, 
 than the devil, which was a liar at the beginning. 
 You know now, how you mav prevent him, liuw 
 you may put him off and avoid his temptations. 
 
 There is one other addition, afore wc come to the 
 petitions, which doth much confirm our Ihith, and 
 increase the same, ichich art in heaieii. 'I'lic^e 
 words put a diversity between the heavenly Father, 
 and our temporal fathers. There be some tem- 
 poral fathers, which would fain help their children, 
 but they cannot; they he not able to help them. 
 Again, there be some fathers, which are rich and 
 might help their children, but they be so unnatural, 
 they will not help them. But our heavenly Father, 
 in that we call him F'ather, we learn that he w ill help, 
 that he beareth a fatherly love towards us. In hea- 
 ven ; here we learn that he is able to help us, to give 
 us all good things necessary to sou\ and body, and is 
 mighty to defend us from all ill and peril. 
 
 So, it appeareth that he is a Father which will helji, 
 and that he being celestial, he is able to help us. 
 Therefore, we may have a boldness and confidc-nce, 
 that he may help ias, and that he will help us where 
 and whensoever we call. He saith, " 1 fill heaven 
 and earth." And again, " Heaven is my seat, and 
 the earth is my footstool." Where we see, tiiat lie 
 is a mighty God, that he is m heaven and earth 
 \yitli his power and might. In heaven he isapi)a- 
 rently, where face to face he sheweth himself unto 
 his angels and saints. In earth he is not so appa- 
 rently, but darklv and obscurely he e^hibiteth huu- 
 self unto us. For our corrupt and feeble fiebli could 
 not bear his majesty. Yet he filleth the earth, that 
 is to say, he rulcth and governeth the same, ordermg 
 all things according vinto his will and pleasure. There- 
 
 \ I 4
 
 488 THE FATHERS OF THE ENGLISH CHURCH. 
 
 fore, we must learn to persuade ourselves, and un- 
 doubtedly believe that he is able to help, and that he 
 beareth so good and fatherly a will towards us, that 
 he will not forget us. 
 
 Therefore the king and prophet David saith, 
 " The Lord looked down from heaven." As far as 
 the earth is from heaven, yet God looked down ; 
 he seeth all things, he is in every corner ; he saith, 
 '^ The Lord hath looked down," not the saints. 
 No, he saith not so. For the saints have not so 
 sharp eyes, to see down from heaven. They be. 
 purblind and sand-blind, they cannot see so far, 
 and have not so long ears to hear. And therefore 
 our petition and prayer should be unto him, which 
 will hear and can hear. For it is the Lord, that 
 lookethdown. He is here in earth (as I told you) 
 very darkl}-, but he is in heaven most manifestly, 
 where he sheweth himself unto his angels and saints, 
 face to face. 
 
 We read in Scripture, that Abel's blood did cry 
 pnto God, where it appeareth that he can hear ; yea, 
 not only hear, but also see and feel. For he seeth 
 over all things, so that the least thought of our 
 hearts is not hid from him. Therefore, ponder and 
 consider these words well, for they fortify our faith. 
 We call him, ^^ Father," to put ourselves in re- 
 membrance of his good will towards us. " Heaven- 
 ly," we call him, signifying his might and power, 
 that he may help and do all things according to his 
 will and pleasure. So it appeareth most mani- 
 festly, that there lacketh neither good will nor power 
 in him. 
 
 There was cnce a prophet, which, when he was 
 ill treated of king Joash, said, " The Lord look upon 
 it and revenge it." There be many men in England 
 and other where else, which care not for God, yea, 
 they be clean without God, which say in their hearts^, 
 
 3
 
 J-ATIMER. SERMONS ON THE LORD's PIJAYER. 489 
 
 " Tush, the clouds cover hiiii that lie mny not sir, 
 and he dwelleth above in licavcn." But, as I told* 
 you before, Abel's blood may certify to us of his 
 present knowledge. Let us therefore take heed that 
 we do nothing that might displease his niajesty, 
 neither openly nor secretly, for lie is every where, 
 and nothing can be hid from him. " lie seeth it 
 and will punish it." 
 
 Farther, this word^ '^ Father," is not only apt 
 and convenient for us to strenothen our faith withal 
 (as I told you), but also it moveth God the sooner 
 to hear us, when we call him by that name, " Fa- 
 ther." For he, perceiving our confidence in him, 
 cannot choose but shew him. like a father. So that 
 this word, " Father," is most meet to move God 
 to pity, and to grant our requests. Certain it is, and 
 proved by holy Scripture, that God hath a fatlu;rly 
 and loving affection towards us, fiir passing the love 
 of bodily parents to their children. Yea, as far as 
 heaven and earth are asunder, so far his love towards 
 mankind exceedeth the love of natural parents to 
 their children, which love is set out by the mouth of 
 his holy prophet Isaiah, where he saith ; " Can a 
 woman forget the child of her womb, and the sou 
 whom she hath borne ? And though she do forget 
 him, }'et will not I forget thee." 
 
 Here, are shewed the affections and unspeakable 
 love, which God beareth towards us. lie saith, 
 " May a woman ?" He speakelli of the won)an, 
 ?neaning the man too : but because women most com- 
 monly arc more affected towards their children than 
 men be, therefore he nameth the woman. And it 
 is a very unnatural woman, that hateth her child, or 
 neglecteth the same. But, O Lord, what crafts and 
 conveyances useth the devil abroad, that he can 
 cring his matters to pass, that some women set aside 
 jiot only all motherly affections, but alio all natunil
 
 490 THIi FATHERS OP THE ENGLISH CHURCH. 
 
 humanity, insomuch that they kill their own chil- 
 dren, their own blood, and flesh. 
 
 I was of late credibly informed of a priest, which 
 had taken in hand to be a midwife : O what an abo- 
 minable thing is this ! But what followed ? He or- 
 dered the matter so, that the poor innocent was lost 
 in the mean season. Such thincrs the devil can 
 bring to pass, but what then ? God saith ; Though 
 a woman do forget her children, though they 
 kill them, *^ yet will I not forget thee, saith the 
 Lord God Almighty.'* Truth it is, there be some 
 women very unnatural and unkind, which shall re- 
 ceive their punishments of God for it. But for all 
 that, we ought to beware, and not believe every tale 
 told unto us, and so rashly judge. I know v^-hat I 
 mean. There hath been of late such tales spread 
 abroad, and most untruly. Such false taletellers shall 
 have a grievous punishment of the Lord, when he 
 shall come to reward every one according unto his 
 deserts. 
 
 Here, H have occasion to tell you a story which 
 happened at Cambridge. Master Bilney (or rather 
 Saint Bilney, that suffered death for God's word 
 sake), the same Bilney was the instrument, whereby 
 God called me to knowledge : for I may thank 
 him, next to God, for that knowledge I have in 
 the word of God. For I was as obstinate a Papist, 
 as any was in England, insomuch that when I should be 
 made Bachelor ofDivinitv, niv whole oration went 
 against Philip Melanctlion, and against his opinions. 
 Bilney heard me at that time, and perceived that I 
 was zealous without knowledge, and he came to me 
 afterward in my atudy, and desired me for God's 
 sake to hear his confession. I did so. And to say 
 the truth, by his confession I learned more than be- 
 fore in many vears. ^o from that time forward, I
 
 tATIMER. — S£RMOXS ON THE LOHd's PRAYElt. .\[)\ 
 
 began to smell the word of God, and fursoi^k tlie 
 school doctors and such fooleries. 
 
 Now, after I had been acquainted with liim, 1 went 
 with him to visit the prisoners in the Tower at Cam- 
 bridge, for he was ever visiting prisoners and sick 
 folk. So we went together, and exiiorted them, as 
 well as we were able to do, moving them to patience, 
 and to acknowledge their faults. Among (;ther pri- 
 soners, there was a woman, that was accused, that 
 she had killed her child, which act she plainly and 
 stedfastly denied, and could not be brought to confess 
 the act : which denying gave us occasion to search 
 for the matter, and so we did And at the length 
 we found, that her husband loved her not ; and 
 therefore he sought means to take her out of the 
 way. The matter was thus : 
 
 A* child of hers had been sick by the space of a 
 year, and so decayed, as it were, in a consumption : 
 at the length it died in harvest time. She went to 
 ber neighbours and other friends to desire their help, 
 to prepare the child to the burial ; but there was no- 
 body at home ; every man was in the field. I'he wo- 
 man, in a heaviness and trouble of spirit, went, and 
 being herself alone, prepared the child to burial. 
 Her husband, coming home, not having great love 
 towards her, accused her of the murder, and so she 
 was taken and brought to Cambridge : but as far- 
 forthasl could learn, through earnest inquisition, 
 I thought in my conscience the woman was not 
 guilty, all the circumstances well considered. Im- 
 mediately after this, I was called to preach befon- the 
 king, which was my first sermon that I made before 
 his majesty, and it was done at Windsor : where liis 
 majesty, after the sermon was done, did most tann- 
 liarly talk with me in a gallery. Now, wlun I >aw 
 my time, I kneeled down befoiehis majesty, openuig: 
 the whole matter, and afterwar<l mo^t hmnbiy lic-.
 
 4()2 THE FATHERS OF THE ENGLISH CHURCH. 
 
 sired his majesty to pardon that woman. For I 
 thought in my conscience she was notgiiilty, else I 
 would not for all the world sue for a murderer. 
 
 The king most graciously heard my humble re- 
 quest, insomuch that I had a pardon ready for her 
 at my return homeward. In the mean season that 
 same woman was delivered of a child in the Tower 
 at Cambridge, whose godfather I was, and Mistress 
 Cheke was godmother. But all that time I hid my 
 pardon, and told her nothing of it, only exhorting 
 her to confess the truth. 
 
 So we travelled with this woman, till we brought 
 her to a good trade, and at length shewed her the 
 king's pardon and let her go. 
 
 This tale I told you bv this occasion, that though 
 some women be very unnatural and forget their chil- 
 dren, yet when w^e hear any body so report, we 
 should not be too hasty in believing the tale, but ra- 
 ther suspend our judgment^ till we know the 
 truth. 
 
 And again, we shall mark hereby the great love 
 and loving kindness of God, our loving Father, 
 who sheweth himself so loving unto us, that not- 
 withstanding women forget sometimes their own 
 natural children, yet he will not forget us, he will 
 hear us, when we call upon him, as he saith by the 
 Evangelist Matthew, "^ Ask and it shall be given 
 unto you, seek and ye shall find, knock and it shall 
 be opened unto you," &:c. Then he cometh and 
 bringeth in a pretty similitude, saying, '^ Is there 
 any man amongst you, which, if his son ask bread, 
 will offer him a stone ?* If ye then, being evil, can 
 give your children good gifts," &c. In these words, 
 where he saith, " Which be evil," he giveth us our 
 own proper name, he painteth us out, he pincheth 
 us, he cutteth off our combs, he plucketh down our 
 stomachs. 
 
 And liere we learn to acknowledge ourselves to b^
 
 LATIMER. SERMONS OX THE LORD's PRAYER. 'IQS 
 
 wicked, and to know Inm to be the well-sj)rin<T^ and 
 fountain of all goodness, and that all gDod things 
 come of him. Therefore, let every man tliinlc 
 lowly of himself, humble himself, and call uj)on (iod, 
 who is ready to give us, not only bread and drink, 
 or other necessaries, but the Holy Ghost. To whom 
 will he Q-ivc the Holv Ghost ? To lords and ladies, 
 to gentlemen or gentlewomen ? No, not so ; he is 
 not ruled by affections, he hath not respect unto per- 
 sonages. Poscenlibus (saithhe), unto those which 
 call upon him, being rich of poor, lords or knights, 
 beggars or rich, he is ready to give unto them when 
 they come to him. 
 
 And this is a o-reat comfort unto those which bo 
 poor and miserable in this world. For they may be 
 assured of the help of God, yea, and as boldly go 
 unto him, and desire his help, as the greatest king 
 inearth. But we must ask, we must inquire for it, 
 he would have us to be importunate, to be earnest 
 and diligent in desiring; then we shall receive, wiieu 
 we come with a good faith and conlidence. To whom 
 shall we call ? Not unto the saints ; posceutihis ilium 
 (saith he), those that call upon him shall be heard, 
 therefore we ought to come to him only, and not 
 imto his saints. 
 
 But one word is left, which we must needs con- 
 sider. Our, he saith not " my," but " our." 
 Wherefore saith he, '^ our ?" This word, '^ our," 
 teacheth us to consider, that the Father of heaven is 
 .1 common Father ; as well my neighbour's father, 
 as mine ; as well the poor man's father as the rich, 
 so that he is not a peculiar Father, but a Filher to 
 the whole church and congregation, to all the faithful, 
 be they never so poor, so vile, so loul, and despised, 
 yet he is their Father, as well as mine, aiul there- 
 fore I should not despise them,_ but consider that 
 God is their Father, as well as mine.
 
 4g4 THE FATHSRS op THE ENGLISH CHURCH. 
 
 Here may be perceived what communion is be- 
 tween us, so tliat when I pray, I pray not for myself 
 alone, but for all the rest : again, when they pray, 
 they pray not for themselves only, but for me : for 
 Christ hath so framed this prayer, that I must needs- 
 inckicie my neighbour in it. Therefore all those, 
 which pray this prayer, they pray as well for me, as 
 for themselves : which is a great comfort to every 
 faitliful heart, v/hcn he considereth, that all the 
 church prayeth for him. For amongst such a great 
 number there be some which be good, and whose 
 prayer God will hear. As it appeareth by Abraham's 
 prayer, which prayer was so efficacious, that God 
 would have pardoned Sodom and Gomorrah, if he 
 might have found but ten good persons therein. 
 Likewise St. Paul in shipwreck preserved his com- 
 pany by his prayer. So that it is a great comfort 
 unto us to know, that all good and faithful persons 
 pray for us. 
 
 There be some learned men, which gather out of 
 Scripture, that the prayer of St. Stephen was the oc- 
 casion of the conversion of St. Paul. St. Chrysos- 
 tom saitl^, that that prayer I make myself is the best, 
 and is of more efficacy, than that which is made in 
 common- Which saying I like not very well. For 
 our Saviour was better learned than St. Chrysostom. 
 He taught us to pray in common for all : thc.;efore 
 we ought to follow him, and to be glad to pray one 
 for another : for we have a common saying amongst 
 us : w hosoever loveth me, loveth my hound : so who- 
 soever loveth God, will love his neighbour, which is 
 made after the image of God. 
 
 And here is to be noted, that prayer hath one 
 property before all other good works : for with my 
 alms I help but one or two at once, but with mj 
 faithful prayer I help all. I desire God to comfort 
 all men living, but " especially, those which be of
 
 LATIMER. SERMONS ON THE LORD's PRAYEil. 4(y: 
 
 the household of faith." Yet we ought to pray wiih 
 all our hearts for the others, vvhieh believe not, lh:il 
 God will turn their hearts and renew tliein witli lni 
 spirit: yea, our prayer reacheth so far, tlial cur 
 very capital enemy ought not to be oniitted. Ih-rc 
 you see what an excellent thing prayer is, y<\wn it 
 proceedeth from a faithful heart ; it dolh far pa^s all 
 the good works that men can do. 
 
 Now to make an end, we are moniihed here ni 
 charity, and taught, that God is not only a private 
 Father, but a common Father unto the whole world, 
 unto all the faithful ; be tliey never so poor and mi- 
 serable in this world, vet he is their Father. Where 
 we may learn humility and lowliness; especially great 
 and rich men shall learn here, not to be lofty, or to 
 despise the poor. For when ye despise the poor mi- 
 serable man, whom despise ye } Ye de3})ise him 
 which calleth God his Father, as well as you : and 
 peradventure, more acceptable and more regarded in 
 his sight than you be. Those proud persons may 
 learn here to leave their stubbornness and loftiness. 
 
 But there be a great many which little regartl 
 this • they think themselves better than other men 
 be, and so despise and contemn the poor : inso- 
 much that they will not hear poor men's causes, nor 
 defend them from wrong and oppression of the rich 
 and mighty. Such proud men despise the Lord's 
 prayer ; they should be as careful for their brtrthren, 
 .as for themselves. And such humility, such love 
 and carefulness towards our neighlours we learn by 
 this word, " our." Therefore I desire you on God's 
 behalf; let us cast away all disdainfulness, all proud- 
 ness, vea, and all bibble babble. Let us pray this 
 prayer'with uiKlerstanding and great deliberation, iwt 
 following the trade of monkery, which was withuut 
 all devotion and understand:!-^.
 
 4fj6 IHE FATHERS OP THE EN'GLISH CHUBCH. 
 
 There be but few which can say from the bottom 
 of their hearts, " Our Father ;" a little number* 
 Neither the Turks, neither the Jews, nor yet the im- 
 penitent sinners can call God, their Father. There-^ 
 fore it is but vain babbling, whatsoever they pray : 
 God heareth them not, he will not receive their 
 prayers. Tlie promise of hearing is made unto them 
 only which be faithful, and believe in God, which en- 
 deavour themselves to live acc^ordino: unto his com- 
 raandments. For Scripture saith : " The eyes of 
 the Lord are over the righteous, and his ears open 
 unto their prayers." But who are those righteous } 
 Every penitent sinner, that is sorry from the bottom 
 of his lieart for his wickedness, and believeth that God 
 will forgive him his sins, for his Son our Saviour Jesus 
 Christ's sake. This is called in Scripture a just man, 
 that endeavoureth himself to leave all wickedness. 
 In such sort Peter and Paul were just, because they 
 did repent and believe in Christ, and so endeavoured 
 themselves to live according unto God's laws. There- 
 fore, like as they were made just before God, so may 
 we too, for we have even the self-same promise. 
 
 Let us therefore follow their example, let us for- 
 sake all sin and wickedness ; then God will hear our 
 prayers. For the Scripture saith: " The Lord ful- 
 lilleth the desire of them that fear him," he also 
 " will hear their cry, and help them." In another 
 place he saith : " If ye abide in me, and my words 
 abide in you, ask what ye will, and it shall be done 
 for you." So we see, that the promises pertain only 
 unto the faithful, to those which endeavour them- 
 selves to liv'C according to God's will and pleasure, 
 which can be content to leave their wickedness and 
 follow goodness. Those God will hear at all times, 
 whensoever they shall call upon him. 
 
 Remember now, what I have said. Remember 
 what is meant by this word " Our :" namely, that it
 
 l^ATIMEiR. — SERMONS ON THE LORD's PRAYEP. 4(j7 
 
 admonisheth us of love and charity, it tcachctli us 
 to beware of stubbornness and proudncss, consider- 
 ing that God loveth <r, well the beggar as ihc ncli 
 man : for he regardeth no persons. Again, what is 
 to be understood by this word " Father :" namely, 
 that he beareth a good will toward*^ us, that he is 
 ready and willing to help us. '*^ Heavenly :" that 
 admonisheth us of his potency and ability, that he is 
 ruler over all things. This, I say, remember, and 
 follow it, then we. shall receive all things necessary 
 for this life, and finally, everlasting joy and felicity. 
 Amen. 
 
 ^OL. ir, ^ ^
 
 4g5 THE FATHERS OF THE EXGLI5H CHURCif* 
 
 THE SECOND SERMON 
 
 UPON THE lord's PRAYER. 
 
 HALLO IFED he tJiy name. These iew words con- 
 tain the lirsl petition of the LorcFs prayer. The 
 other words, which go before this, be no part of 
 this petition, but rather an introduction unto these 
 petitions, and the}' be hke a preface, or learned en- 
 trance to the matter, that the petitions might be 
 the sooner and with more favour heard. For our 
 Saviour, being a perfect schoolmaster, as a learned 
 and expert orator, teacheth us, how we should be- 
 gin our prayer, that we may be speedily heai'd, and 
 how to get favour at God's hand. 
 
 I have a manner of teaching, which is very te- 
 dious to them that be learned. I am wont ever to 
 repeat those things, which I have said before, which 
 repetitions are nothing pleasant to the learned. But 
 it is no matter, I care not for them. I seek more 
 the profit of those, which be ignorant, than to 
 please learned men. Therefore I oftentimes repeat 
 such things which be needful for them to know, for 
 I would speak so, that they might be edified withal. 
 I speak some things this day in the commenda- 
 tion of this prayer. And first, I told you, that it 
 was our Saviour's own making and hand-work, which 
 is a perfect schoolmaster put in authority by God, 
 the heavenly Father, himself, which saith : " This 
 is my well-beloved Son, in wliom I have pleasure, 
 hear him." 
 
 This prayer is a perfect prayer, an abridgment and 
 compendious sum of all other prayers. There is no- 
 thing that we have need of, neither to our souls or 
 todies, but is contained in some of these petitions.
 
 LATIMER.' — SfiRMONS ON THE LORd's PRAYElt. AfiC} 
 
 nor nothing that God proinbetli in his word tu^ive 
 lis, but it is expressed in one of these seven petitions. 
 
 I shewed yoa this day, why we call God, " la- 
 tlier," namely, because he beareth a loving and fa- 
 therly heart towards ns. It is a sweet word, '* Fa- 
 ther," and a word that pleaseth God miu-h, when it 
 is spoken with a fliithful heart, which above all 
 things God requireth. This word, " Father," nioveth 
 God's affections in a manner towards ns, so that he 
 hearing the word of Father, cannot choose but shew 
 himself a Father indeed. So that it is a word pro- 
 fitable to us in God's behalf, and again for our own 
 selves. For it moveth God to pity, and also helpetK 
 our faith ; so that we doubt not, but that we shall 
 find him a Father, which will grant our rcfjuesls and 
 petitions, made unto him in the name of Christ. 
 
 Now what crafts and conveyances the devil useth 
 to withdraw and let us from jjrayer, I told you to-day 
 afore-noon. If you exercise pray(?rs, you shall lind 
 the temptations of the devil, for he sleepctli not : 
 he ever intendeth to withdraw us from prayer. But, 
 I told you, what remedy you should use against him, 
 how you should strive against him, namely, witii 
 faith, believing that our Saviour hath taken away our 
 sins, so that they cannot hurt us. For they be not 
 sins in the sight of God : for he hath taken away 
 both the guiltiness of sins, and the pains and punish- 
 ments which follow sins. Christ hath deserved, that 
 those which believe in him. shall be quit from all their 
 sins. 
 
 These benefits of Christ are set out in Scripture 
 in many places, and these be tfee weapons, there- 
 with we must fight against the devil, and his illu- 
 sions : not with'holy water, for I tell you, the (k vil 
 is not afraid of holy water: it is Christ, that hatii 
 gotten the victory over liim, it is he that vnnquisheth 
 the serpent's head, and not holy water. F/.rthcr. m 
 
 K K '2
 
 500 THE FATHERS OF THE ENGLISH CHUKCH. 
 
 that we call him, *' Father," his will and ialherly af- 
 fections are expressed. That we call him^ *"' Hea- 
 venly Father," his might and power, his omnipo- 
 tencv is expounded unto us. So that you perceive, 
 that he is both loving and kind towards us, that he 
 beareth a good will, and also is able to help, able to 
 defend us from all our enemies, spiritual and tem- 
 poral. Therefore, let us put our trust and confidence 
 iu him : let us not despair of his help, seeing he is 
 so loving, kind, and gentle towards us ; and then 
 so mighty, that he hath all things in his hands. 
 This affection and love towards us, passeth all mo- 
 therly affections. 
 
 Farther, you have heard, how the good will of 
 God towards us is set out by this word, *' Father,'* 
 and his power and omnipotence by this word " hea- 
 venly." But 1 would have you to consider well this 
 word, " Our." For it is a great help unto us, and 
 strengtheneth much our faith, so that we may be as- 
 sured, that every good man in the whole world will 
 pray for us, and with us, whilst we have one Father, 
 and one manner of prayer. And this word, " Our," 
 putteth us 'in remembrance that we be brethren in 
 Christ : where we be admonished to despise no man, 
 be he never so miserable, or poor, for we have all 
 one Father, which hath made us all of one metal of 
 earth. So, that the highest prince in the world is 
 made as well of earth, as the poorest, and so shall 
 turn into the same again, as well as the poorest 
 shepherd. 
 
 Let these proud persons mark thi:? well, Vi^hich be 
 ever ready to despise every man. Such proud per- 
 sons say never the Lord's prayer with good mind : 
 yea, G<)d is not their Father. For he abhorreth all 
 proudness : therefore such stubborn fellows, when 
 they will prav, they should not say, *' Our Father, 
 which art in heaven," but rather. Our father wliich
 
 LATmER, SERMOT^S ON THE LORd's PRAYER. 501 
 
 .art in hell. God is their Father, asconrcrninir iIjcmt 
 substance, forhcgivetli thtni souls and bodies: hut 
 they make tlieniselves the members of the devil, con- 
 trary unto God's will and pleasure. 
 
 Tlieretbre^ set aside all arrogance and proudncss. 
 Likewise all superstition and liypocritical bal)blinp, 
 speaking: many words to little purpose. As I h'-ard 
 say of some lawyers, who babble and prate, and pre- 
 tend a great diligence and earnest drsirc to di ii nd 
 the poor man's cause, but in their hearts they be 
 false, and seek money, and nothing else, so'tiiat 
 their hearts and mouths disagree. 
 
 Let us, I say, not follow such lawyers, lot us not 
 make a show of holiness with much ba'bbhng, for God 
 hath no pleasure in it ; therefore away with it ; yea, 
 not alone with this, but witli all that mny let us in 
 our prayer. Set it aside, and come revcrentlv to talk 
 with God. Like as when you go to the communion, 
 you must be prepared unto it, j'ou must be in cha- 
 rity with your neighbour : so likewise, when von 
 will talk with God_, and pray to hiui, you must be 
 prepared. 
 
 Here, you may perceive, that all those persons 
 that will not be corrected for their faults, thatcamiot 
 bear godly admonitions, they talk never with Ciod 
 to his pleasure. They be not ruled by God's sj^rit, 
 and so not meet for him. All rebellious persons, all 
 blood-thirsty persons, all covetous persons, all 
 lecherous persons, all liars, drunkards, and such-like, 
 be not in the case to talk with God. God will not 
 hear them, he cannot abide them : thcv stink Ijcfore 
 his face, as long as they come before bun with sncji 
 abominable sins, not intending to leave tluin. Ke- 
 member now, what a doctrine is containul in tins 
 preface, weigh it, for it is better to &iy it srnJen- 
 tiously one "time, than to run it over an luuulrfil 
 times with hwmbling and mumbling. 
 
 K K 3
 
 502 THE FATHERS OF THE ENGLISH CHUIlCH. 
 
 Now, when we have begun, as we ought to do, 
 \A'hat shall we desire ? " Hallowed be thy name." 
 Thy name, " Father," be hallowed, be sanctified, be 
 magnified. What is this ? What meant our Saviour, 
 when he commanded us, that w^e should desire, that 
 God's name be hallowed ? There are a great number 
 of people, who speak these words with their mouth, 
 but not with their hearts, contrary to that saying, 
 ^"^ Whatsoever we ask, let us ask fervently, as if 
 desirous to obtain." But they say it without know- 
 ledge, therefore' they say it not, as they ought to do. 
 *' Thy name :" we require not that his name may be 
 hallov/ed in him ; for this is already done without 
 our prayer; but we desire that he will give us grace, 
 and assist us, that we in all our doings, throughout 
 our life, may sanctify his name. 
 
 And here we are admonished again of love and 
 charity. For when we say, " Hallowed be thy name," 
 we ask in all men's names : where Vv'e may perceive, 
 whatcommunion and fellowship is between the faithful 
 fiock of God. For every faithful man and woman re- 
 quireth, that the whole church may hallow and sanc- 
 tify God's word. What is it to be hallowed } We 
 desire that the name of God maybe revealed, opened, 
 manifested, and credited throughout all the world. 
 What is God's name ? Marry, all that is spoken of 
 him in holy Scripture ; that is his name. He is 
 called " gracious," " merciful," " righteous," " a 
 punisher of wickedness," " true," " almighty,'* 
 '' long suffering," " patient," " hearty," " a con- 
 suming fire," " the king over the wliole earth," " a 
 judge," " a Saviour.". These, and such like, are the 
 names of -God. 
 
 Now, when I make my petition unto him, saying, 
 " Hallowed be thy name," I desire that his name 
 niay be revealed, that we may know what Scripture 
 speaketh of hini^ i^nd so believe that same^ and ^ve
 
 LATIMER. SERMONS ON THE LORB's PRAYER. 503 
 
 after it. I do not desire, that his name be luillowccl 
 of himself, for it needeth not, he is holy already. 
 But I desire that he will give us his Sjiiril, that \vc 
 may express hirn in all our doings and conversations : 
 so that it may appear by our deeds, that God is even 
 such one indeed, as Scripture doth report him. W.- 
 are tried many times whether his name be hallowed 
 amongst us, or no. He sendeth us troubles and ad- 
 versities, to prove us, whether we will hallow his 
 name or no ; but he (indeth us clean contrarv. ]\>v 
 some of us, when we be in trouble, do run liilher 
 and thither to sorcerers and witches, to net rcmedv. 
 Some agrain swear and curse : but such fellows hal- 
 low not the name of God. Bat God is a sharp pu- 
 nishcr, he will punish sin, and those which blas- 
 pheme his holy name. 
 
 I heard of late, that there be some wicked per- 
 sons (despisers of God and his benefits), which say ; 
 *^ It is no matter whatsoever we do ; we be bapti^' '', 
 we cannot be damned, for all those tliat be baptize- , 
 and be called Christians, shall .be saved." This is 
 a Hdse and wicked opinion. And I assure you that 
 such which bear the name of Christians, and be 
 baptized, but follow not God's commandments, that 
 such fellows (I say) be worse than the Turks ami 
 heathen. For the Turks and heathen hive mad<' no 
 promise unto Christ to serve liim. These fellows 
 have made promise in baptism to keep Christ's ruK-s, 
 which thing they do not. And therefore they be 
 worse than the Turks. For they break their j)ro- 
 mise, made before God and the whole congregation. 
 And therefore such Christians be most wicked, per- 
 jured persons, and not only be perjured, but they go 
 "about to make God a liar, so much as lielh m them. 
 
 There be some again, which, when they be in 
 trouble, they call upon God, but he comcth nor by 
 and by, minding to prove their patience : they, per- 
 
 K R 4
 
 504 THE FATHERS OF THE ENGLISH CHURCH. 
 
 ceiving that he cometh not at the first call, give over 
 by and by, they will no more call upon him. Do 
 they believe now, think ye ? Do they sanctify God's 
 holy name ? God promiseth in his holy word ; 
 *' Everyone that calleth, that desire th help of me, 
 shall have it." — '^ Call upon me in the day of trouble, 
 and I will hear thee, and thou shalt praise me.'* 
 Likewise St. Paul saith, " God is faithful, which will 
 not suffer you to be tempted above it that ye be 
 able." 
 
 Now, when we give over prayer, being in ti'ouble, 
 do we sanctify the name of God? No, no; we slander 
 and blaspheme his holy name, we make him a liar, 
 as much as lieth in us. For he saith, " I will de- 
 liver thee, I v;ill help thee." We will call no more ; 
 for we say, he will not help. So we make him and 
 his word a liar. Therefore God saith to Moses and 
 Aaron; " Because ye believed me not, to sanctify 
 me in the sight of the children of Israel, therefore 
 you shall not bring this congregation into the land, 
 which I have given them." Where it appeareth 
 what it is to hallow God's name, that is, to believe 
 his words, to shew ourselves, that he is true in his 
 doings and sayings. He saith further, " Fear them 
 not, neither be afraid ©f them, but sanctify the Lord 
 of hosts." 
 
 Here you see, what is to sanctify his nam.e, that 
 is, to believe that all things be true, that be spoken 
 of him : that is, to believe, that our enemies be not 
 able to go farther than it pleaseth God. And so did 
 the Apostles, when they suffered for God's sake : 
 they believed, that God would do with them accord- 
 ing to his word and promise. And so they sanctified 
 God : that is, they declared with their acts and 
 deeds, that God is a true and faithful God. This 
 did the martyrs of God. This did the three young 
 ^nen, Vv'hich would not worship the idol, set up by
 
 LATIMER. SERMONS ON THE LORD's PnAYr.K. M).-, 
 
 the king, nncl therefore were cast into the hiiniin^ 
 oven, to which pain they were willinu; to po. '• We 
 know," said they, " that God i^ ahle to help and 
 defend us, when it plenseth him." 
 
 So must we likewise offer onrsehT'^ unto tlie cross, 
 content to suffer whatsoever he shall lay upon us. 
 We may call upon him, and desire his help, but wc 
 may not appoint unto him the manner and way, ho\r 
 he shall help, and by what means, neither may we 
 appoint him any time, but only sanctify his name ; 
 that is, to call upon him for deliverance, not doubt- 
 ing, but when it is to his honour and our j)rofit, to 
 be delivered, that he will help. But if he help not, 
 but let us suffer death, happy arc wc : for then wc 
 be delivered from all trouble. And so these thrc^ 
 young men sanctified the name of God, they be- 
 lieved that God was a helper ; and so accordnig to 
 their belief he holped them, marvellously shewing 
 his power, and defending them from the power of 
 the lire. 
 
 In such wise did Achior, that good man, wlien 
 Holofernes, that sturdy captain, made great iirags, 
 what he would do, and how he would handle tlR-Jtnvs. 
 This Achior, knowing God, and believing him to 
 be the ruler over heaven and earth, stepped forward, 
 and said to Holofernes, " If this people have done 
 wickedness in the sight of their God, then let u> 
 go up against them :"but if this people have not dis- 
 pleased^theirGod, wc shall not be able to withstand 
 them, for God shall defend them." Here this 
 Achior shewed himself to believe tiiat, which was 
 spoken of God in Scri])ture, namely, that Go.l 
 would be a deliverer and defender ot those, which 
 believe in him. But for all thai ho ->f}creth ; being 
 before a great and mighty captain, he was now luu- 
 dled like a vile beast -^ but what then? Happy are 
 those that suffer for God'* «ake. The prophet i*anh;
 
 50C THE FATHERS OF THE ENGLISH CHURCH. 
 
 '' Commit tby way unto the Lord, and he shall 
 bring it to pass," that is to say, when thou art in 
 trouble, call upon the Lord, believe in him ; and if 
 it be good for thee, he will deliver thee. So to sanc- 
 tify God's name, is to believe in him. 
 
 Lady Judith, that good, godly, and holy woman, 
 sanctified the name of the Lord. For she and her 
 people, being in great distress and misery, she put 
 her hope in God, she fasted and prayed devoutly, 
 and afterwards being moved, or monished by a se- 
 cret admonition, was not afraid to put herself in great 
 danger. Lisomuch, that she took in hand, being a 
 woman, to kill the great captain (of whom all men 
 were afraid), Holofernes : I say she was not afraid 
 of him. I trow, she rebuked the priests, which 
 would appoint God a time, as who should say, " He 
 shall be no more my God, except he come by that 
 time," which was very wickedly done of them. For 
 we ought to be at his pleasure; whensoever and what- 
 soever he will do with us, we ought to be content 
 withal. 
 
 If we were earnest and zealous as we should be, 
 oh ! how hot we would be in promoting God's ho- 
 nour, and sanctifying his name : we would, nor could 
 not suffer, that any body should go about to disho- 
 nour the holy name of God. But we be very cold, 
 we care not for his honour : we ought to be patient 
 in our own quarrel ; when any body doth us wrong, 
 we ought to bear and forbear it ; but in God's behalf 
 we ought to be hot and earnest to defend his honour, 
 as much as lieth in us to do. 
 
 But it is clean contrary with us : for in our own 
 quarrel we be as hot as coals : but in God's cause, 
 for his honour, we care not, we regard it as nothing, 
 whereas it ought most above all to be regarded. For 
 God, he is just, righteous, faithful, and kind, and 
 therefore we ought to take his part. But nothing
 
 LATIMER. SERMOXS OX THE I.OKd's PnAVF.r.. 507 
 
 inaketh more for the sanctifying of Gocl\ lioly name, 
 than to be thankful for such gifts, as we receive at 
 his hands. 
 
 And this hallowing standeth in all things, th:it 
 may make for the furtherance of God's honour. To 
 hear God's word, and highly to esteem the same, 
 that is a hallowing of God's name. How hallow now 
 they the name of God, which refuse to hear the word 
 of God ; or for lack of preachers cannot hear it ; and 
 how can they believe, when they hear it not ? There- 
 fore, they that do somewhat for the furtherance of 
 learning, for maintaining of schools and scholars, 
 they" sanctify God's holy name. As for those preach- 
 ers, which have been in my time, they go away. 
 How shall now this office of j)reaching, the office of 
 salvation, how shall it be maintained, except there 
 be made some provision for the same ? Here I c(n\]'\ 
 say much against those, which let ihat office, which 
 withdraw the goods, wherewith schools should be 
 maintained, and take it to themselves ; but my au- 
 dience is not thereafter. This office of preaching is 
 the office of salvation ; for St. Paul saith ; " It hath 
 pleased God to save the believers by the foolishness 
 of preaching :" how can men tlicn believe, but by 
 and through the office of preaching ? Preachers arc 
 Christ's vicars, they are Christ's ambassadors : St. 
 Paul saith ; '' TiieGospel is the power of God unto 
 salvation fjr every believer:" it is the mighty instru- 
 ment of God. 
 
 When wc say, " Hallowed be thy name:" we 
 desire God, that' he, through his goothiess, will re- 
 move and put away all things, that may let and stop 
 the honour of his 'name. But, I fear me, there be 
 many which would not, that it should be so : wc 
 desire here, tluil God will remove all infidelity, we 
 require that all witchcrafts be removed, that art- 
 rjiagic and sorcery be pulled out, necromancy Ukcn
 
 503 THE FATHERS OF THE ENGLISH CHUKCH. 
 
 away: and so nothing left but his holy word, where-* 
 with we may daily praise the name of God. For, I 
 fear me, there be a great many in England which 
 use such sorceries, to the dishonour of God and their 
 own damnation. We require here further, that all 
 heresy, all Popery may be abolished and extinguish- 
 ed. Farther^ we require here, that all wicked liv- 
 ing may be amended and reformed. Next, we re- 
 quire, that all magistrates may do their duties. 
 
 Filially, we require that every man in his vocation 
 may do the work, whereunto God hath called him. 
 There be many vocations. The magistrates' vocation 
 is to see, that the commonwealth be well ordered, 
 to see that the schools be maintained, to see that 
 univ^ersities be v/ell furnished, to see that justice be 
 executed, that the wicked be punished, and the good 
 rewarded : finally, to keep every one in good order. 
 This is their duty. 
 
 Farther, we pray that the priests, the spirituality, 
 or the churchmen (as they call them), do their duties; 
 to preach God's word, to live godly, and to give a 
 good example by their conversation : else they do 
 against the honour of God, and their own honesty. 
 
 Likewise, we pray, that servants may do their du- 
 ties. For to be a servant, is an lionest estate, and 
 much commended in Scripture ; and Scripture 
 speaketh much to the comfort of them. And truly, 
 those that live in the fear of God (considering that 
 they serve not only their carnal masters, but God 
 himself), they be in a good case: but they may not 
 be '' eye servants." St. Paul noteth this fault, and 
 saith, that they shall not be murmurers, nor froward 
 answerers. St. Paul would have them to live so, that 
 they may adorn and sanctify the name of God. For 
 that servant, that doth that thing, whereunto he 19 
 called, he doth adorn his estate : that servant is a 
 good gospeller^ that will not be an " eye servant."
 
 LA.TIMER. — SERMONS ON THE LORD's PRAYKR. jO() 
 
 There be some servants, which do their duties, as 
 long as their master is in their sig-ht : but as auoii as 
 their master is gone, they play the luijbers. Unto 
 such fellows, I say, Beware, for though your bo- 
 dily master see you not, yet your great master, God, 
 seeth you, and will punish you. What thou doest, 
 do it from the bottom of thy heart with a good will, 
 go not away with the devil's Paternoster, as some 
 do : do all things with a good mind. For I tell vou, 
 you be not forgotten in Scripture, you are much 
 commended in the same. St. Paul speakclh very 
 honourably of you, saying, " You serve the Lord 
 Christ." It becometh not you to put a dillerence, 
 what business vou be commanded to do. Fur wliat- 
 soever it be, do it with a good will, and it is God's 
 service. Therefore you ought to do it in respect, 
 that God would have you to do so. For I am no 
 more assured in my preaching, that I serve God, 
 than that servant is in doing such business, as he is 
 commanded to do, scouring the candlesticks, or 
 whatsoever it be. Therefore, for God's sake con- 
 sider the matter. 
 
 Some of you think, if Christ were here, you 
 would go with him and serve him : I tell you, when 
 you follow your service, and do such things, as your 
 master and mistress shall command you, \ou serve 
 him as well, as if he were here bodily. He is not 
 here bodily now, but his word is here. Sailh St. 
 Paul, " You serve the Lord Christ." 
 
 Therefore, I desire you in God's behalf, to walk up- 
 rightly, and godly. Consider, what God saith unto 
 you ; '" Cursed be he, that doeth the work of theLord 
 negligently." This Scripture pertaineth to you, as 
 well as to me. For when you do your business negli- 
 gently, you be cursed before the face of God. There- 
 fore, consider the goodness of God, that he wcnild 
 have you as well saved, as your ma>ters. Surcl> ,
 
 510 THE FATHERS OF THE ENGLISH CHURCiT. 
 
 ine-thinketli, It is a great benefit of God, to be a 
 servant. For those, that keep houses, must make 
 account afore God for their family, they must watch 
 and see, that all things be well. But a servant can 
 discern what standeth with God's commandments, 
 and what is against it^ it is enough for him : but he 
 must know, that he ought not to obey his master or 
 mistress, when they would command him to do 
 against God : in such a case he may refuse and with- 
 stand them. For it is written, " We must more 
 ©bey unto God, than man:" we should not do against 
 God, to please our masters. 
 
 Again, masters and mistresses are bound to con- 
 sider their duty, to pay unto their servants their 
 wages, and meat and drink convenient. For it is a 
 great sin to defraud the labourer of his wages : for it is 
 written, " The cry of the labourer shall come before 
 the Lord." It is a great fault afore God to defraud 
 them : but there be som.e serv^ants, which be so wic- 
 ked, that they will complain without a cause, when 
 they cannot have that, that they would have, nor 
 bear all the rule themselves. But, I say, it is a 
 great thing for a master to defraud his servant : and 
 again, the servant, v/hich hath his whole wages^ and 
 doth not half his work, or is a sluggard, that same 
 fellov/, I say, is a thief afore God. For like as the 
 niaster ought to pay the whole wages, so likewise 
 the servant ought to do his whole work. 
 
 Flere I might liave occasion to shew, how man 
 and wife ought to live together, how they ought to 
 be faithful, loving, and friendly, one to the other: 
 how the man ought not to despise the wife, consider- 
 ing that she is partaker with him of everlasting life. 
 Therefore, the man ought to dwell with her, which 
 is a great thing. Again, see, how the woman ought 
 to behave herself towards her husband, how faitliful 
 ghe oi-ght to be. Now^ w hen they both yield tkeix:
 
 LATIMER.— SERMONS O^Q" THE LORD's PRAYER. 511 
 
 duties, the one to the other, then tliey sanctify tlic 
 name of God : but when they do contrary to 'lluir 
 calling, then they slander the holy name of God. 
 Therefore, let every man and woman walk, in their 
 vocations. 
 
 We must have a good and earnest mind and will 
 to sanctify the name of God; for that per on, that 
 prayeth and desireth of God, that his name may be 
 hallowed, and yet hath no will nor yjlcasure to do it 
 in deed, this is not the right sanctifying of the name 
 of God : St. Peter teacheth us, how we shall sanctify 
 God's name, saying; " Have a good and holy con- 
 versation, live uprightly in yoar calling, so that your 
 light may so shine before men, that they may sec 
 your good works, and so glorify God." 
 
 I will trouble you now no longer; it is better, a little 
 well perceived and born away, than a great deal heard 
 and left behind. Consider, wherefore our Saviour 
 commandeth us to call God, " Our Father ;" then 
 afterward weigh this, " Which art in heaven." 
 Then come to the petition, " Hallowed be thy name:" 
 weigh and consider this. For now is the time 
 wherein the name of God should be hallowed. For 
 it is a pitiful thing to see what rule and dominion 
 the devil beareth, how shameless men be, how the 
 name of God is brought in derision. Therefore, 
 let us say from the bottom of our heart, " Hallow- 
 ed ;" that is to say, *' Lord God, through thy good- 
 ness remove all wickedness, give us grace to live up- 
 rightly." And so consider every word, for it is better 
 one word spoken with good affection, than an hun- 
 dred without it. Yet do I not say this to let \ou 
 from saying the whole Paternoster, but I say, one 
 word well said, is better than a great many else. 
 
 Read throughout all the Scripture, and ye shall 
 find that all faithful men have made but short prayers : 
 Abraham, Isaac, Jacob, David, He:achi;di. Our
 
 512 THE FATHERS OP THE ENGLISH CHURCJI. 
 
 Saviour himself in the garden saith, "Father, if it 
 be possible, let this cup pi-iss from me." This was 
 but a shore prayer. So likewise St. Stephen saith, 
 *' Father, forgive them because they know not what 
 they do." The publican, praying in the temple, 
 made but a short prayer, saying, " Lord be merciful 
 ■unto me a sinner." So the thief, hanging upon the 
 cross, saith, " Lord, remember me when thou comest 
 into thy kingdom." Here was not much babbling. 
 But I speak not this to dissuade you from long 
 prayer, when the spirit and the affections do serve : 
 for our Saviour himself spent a whole night in prayer. 
 " Hallowed be thy name," that is to say, " Lord, 
 remove away thy dishonour, remove away sin, move 
 them that be in authority to do their duties, move 
 the man and wife to live rightly, move servants to do 
 well." And so it should be a o-reat s'rief unto us, 
 when we should see any body dishonour the name of 
 God, insomuch that we should cry out, " Our Fa- 
 ther, hallowed be thy name." This one thing bear 
 away with you above all others : consider, that 
 when we will come to God and talk with him, we 
 must be penitent sinners, we must abhor, sin, pur- 
 pose to leave it, and to live uprightly, which grant us 
 God, the Father, Son, and Holy Ghost. Amen*
 
 LATIMER. SEEMOXS ON THE LOIID's rr.AYIT.. .^.1.3 
 
 THE THIRD SERMON 
 
 UPON THE lord's PRAYKIJ. 
 
 THY kingdom come. This Is the second petition of 
 the Lord's prayer. I trust, you have not forcrotteu 
 the two lessons, before rehearsed unto you. I'irst, 
 the beginning o( the Lord's prayer, what a treasure 
 of doctrine is contained in every word. '' Our," 
 what itsignifieth. " Father," what itmeaneth ; and 
 then this addition, '•' which art in heaven." How 
 many things are to be noted by every one of those 
 words, and I trust also, you have remembered the con- 
 tents of the first petition, " Hallowed be thv name." 
 Here, I told you, wherein standeth the holiness of 
 his name, and what it meaneth, namely, we require 
 that his name may be so sanctified in us, that is to 
 say, we require all our conversations may be to 
 the honour of God, which followeth, when we en- 
 deavour ourselves to do his pleasure ; when we heiir 
 his word with great diligence and earnest reverence, 
 and so walk in the works of our vocation, every man 
 whereunto God hath appointed him. And heciuse 
 the word of God is the instrument and fountain 
 of all good things, we pray to God for the continu- 
 ance of his word, that he will send godly and wi-11- 
 iearned men amongst us, which may be able Xo de- 
 clare us his will and pleasure. So that we may glorify 
 him in the hour of our visitation, when God shall 
 visit us and reward everyone accordinguuto his desert. 
 One thing we must well consider, and not I'orgct 
 it, namely, that our Saviour tcichelh us to prav and 
 desire of God that his name may be hallowed. Where 
 he painteth us in our own colour, and would have us 
 to confess our own imperfections, that wc b.- not 
 able to do any thing according to God's will, except 
 
 VOL. II. L L
 
 5] 4 THE FATHERS OF THE ENGLISH CHURCH. 
 
 we receive it first at his hands. Therefore he teach- 
 eth us to pray, that God will make us able to do all 
 things according to his will and pleasure. 
 
 This is our request ; '^ Thy kingdonn come :" — • 
 " Thou, Father, we beseech thee, let thy kingdom 
 come to us." Here we pray, that the kmgdom of 
 God come not to one only, but to us all. So that 
 when 1 say this prayer, I require God, that he will 
 let his kingdom come to you, as well as to me. 
 Again, when you pray, you pray as well for me, as 
 for your own selves. 
 
 Let " thy kingdom come." You must understand, 
 that to speak properly, these words are not to be un- 
 derstood of God's inferior kingdom, of his earthly 
 kingdom, as though it did hang upon our petitions, 
 so that he could not be lord and ruler over the earth, 
 except we pray for him. No, we pray not for his 
 inferior kingdom to come, for it is come already ; he 
 ruleth and governeth all things. He is called in 
 Scripture " the King above all kings," " the Lord 
 above all lords." Therefore he ruleth and governeth 
 all things, according to his will and pleasure, as Scrip- 
 ture saith, " Who v.'ill withstand his will ?" 
 
 So our Saviour reporteth, saying, '* My Father 
 worketh hitherto, and I work also." What work- 
 eth he ? He worketh the works of governance. 
 For at the beginning he did create all things. But 
 he left them not so. He assisteth them, he ruleth 
 them according to his will. Therefore our Saviour 
 doth not teach us to pray for his worldly kingdom to 
 come. For he ruleth already, as Lord and King, 
 yea, and all the kings and rulers rule by him (by his 
 permission), as Scripture witnesscth. " Through 
 me," that is, by my permission, " kings do reign." 
 I would wish of God, that all kings and potentates in 
 the world would consider this well, and so endea- 
 vour themseh^s to use their power to the honour and
 
 LATIMER. SERMONS ON Till; I.OllDS PHAVLir. 5 1 :'> 
 
 glory of God, and not to presume in tlitirstrcn^^tli. 
 For tills is a good monition for thcrUjWlicn (iod sailh, 
 '* Through me. kings do reign :" yet ihcy be so under 
 God's rule, that they can tliink. nothing, nor do any 
 thing, without God's permission. For it is written, 
 " The heart of the king is in the hand of the Lord, 
 and he turneth tlie same, whitliersoevcr it plcascth 
 him." 
 
 This is good to be considered, and specially sub- 
 jects should mark this text welL When the ruler* 
 be hard, and oppress the people, think ever tlvp 
 king's heart is in the governance of God. Yea, 
 when thou art led to prison, consider that the go- 
 vernor's heart is in the hand of the Lord. There- 
 fore, yield obedience, make thy moan unlo (7()d, 
 and he will help,, and can help. Surely I think there 
 be no place in Scripture more pleasant than this, 
 " The heart of the king is in the hand of God." 
 For it maketh us sure, that no man can hurt us 
 without the permission of God, our heavenly Fa- 
 ther. For all those great rulers, that have been 
 from the beginning of the world till now, liave been 
 set up by the appointment of God, and he j)ulled 
 ihem down, when it pleased him. 
 
 There have been principally four monarchies In 
 the world ; the first were the Babylonians, which had 
 great and many nations underneath them, which was 
 God's ordinance and pleasure, for he suffered them 
 
 so to do. 
 
 After those came the Persians, which wric gi v.iL 
 rulers and mighty kings, as it appeareth by stones 
 w ritten of learned men at that time. 
 
 Then came in the Greeks, and took the dominion 
 from the Persians, and ruled themselves lor awhile, 
 till they were plucked down. 
 
 At the last came the Romans with their cmp.rc, 
 which shall be the last,and tlierefore it is a token liiat 
 
 J> L
 
 5l6 THE FATHERS OF THE ENGLISH CHURCH. 
 
 the end of the world is not far off. But wherefore 
 were those mighty potentates plucked down ? Marry, 
 for wickedness sake. The Babylonians, Persians, 
 and Grecians (and a good part o{ the Romans), were 
 cast down for wickedness sake ; what were theif 
 doings ? They would not execute justice, the ma- 
 gistrates were wicked, lofty, and high-minded. The 
 subjects, taking example of their magistrates, were 
 wicked too, and so worthy to be punished together. 
 Therefore the wisdom of God saith, " In the place 
 where poor men ought to be heard, there have I 
 seen impiety, I have seen oppression and extortion," 
 this I have seen. Yea, and in the place of justice 
 there I have seen bearing and bolstering. So for 
 these causes sake, these great empires were destroy- 
 ed ; so shall we, if we follow their wicked examples. 
 Isaiah^ that hearty prophet, confirmeth the same, 
 {^aying, " I looked that they should execute justice, 
 defend the good, and punish the ill, but there was 
 nothhig but crymg." This is a great matter, the 
 try of the people, when subjects be oppressed, so 
 . that they cry unto God for deliverance, truly God 
 will hear them, he will help and deliver them. But 
 it is to be pitied, that the devil beareth so much 
 Vule, and so much prevaileth both in magistrates 
 and subjects, insomuch that he beareth almost all 
 the rule ; not that he ought to do so. For God, he 
 is the lawful ruler of the world, unto him we owe 
 obedience ; but the devil is an usurper, he cometh 
 to his dominion by craft and subtilty, and so maketh 
 himself the great ruler over the world- Now he, 
 being the great ruler, would have all the other rulers 
 to go after him, and follow his example, which com- 
 monly happeneth so. For, you know, there is a. 
 common saying, " like to like," therefore he useth 
 all "homely tricks to make all rulers go after him ; yea, 
 he intendeth to inveigle even very kings, and to make
 
 LATIMER. — SERMONS ON THK LORD's PRAYER- 51/ 
 
 them negligent in their business and office. There- 
 fore, such kings and potentates wore jjUiclccd douu, 
 because they followed the instructions of the devil. 
 
 But our Saviour spcaketh not of suclj worldly 
 kingdoms, when he teacheth us to say, " Thy king- 
 dom come." For these worldly kingdoms bring us 
 not to perfect felicity, they be full of calamities and 
 miseries, death, perditions, and destructions. There- 
 fore, the kingdom, that he speaketh of, is a sj)iritual 
 kingdom, a kingdom where God only bcareth the 
 rule, and not the devil. This kingdom is Sj)okcn of 
 everywhere in Scripture, and was re\eale(l long ago, 
 and daily God hath his preachers, which bring us to 
 knowledge of this kingdom. Now we pray here, 
 that the kingdom of God may be increased, lor it \< 
 God's fellowship, they are God's subjecls that dwell 
 in that kino:dom, which kingdom doth consist in 
 righteousness and justice, and it delivcreth from 
 all calamities and miseries, from death and all j)eril. 
 
 And in this petition we pray, that God will send 
 unto us his Spirit, which is' the leader unto this 
 kingdom ; and all those, which lack this Spirit, shall 
 never come to God. For St. Paul saith, ''• Whoso- 
 ever hath not the Spirit of Christ, he pertaineth not 
 unto him." Likewise our Saviour saith, " The 
 kingdom of God is within you," signifying, that 
 those, which have the Spirit of God, shall be sure 
 of the kingdom, yea, it beginneth here m this 
 world with them, that be faithful. 
 
 The instrument wherewith we be called to this 
 kingdom, is the office of preaching. God callelh us 
 daily bv preachers to come to this kingdom, to for- 
 sake the kingdom of the devil, to leave all wicked, 
 ness. For customable sinners, tho^e that Ix- not 
 content to leave sm, they pertam not to th .i kiu>:- 
 dom, they are under the dominion ot the desi , i.e 
 ruletli them, like as our Saviour saith to the JeM.>, 
 
 L L 3
 
 518 THE FATHERS OF THE ENGLISH CHURCH. 
 
 " The devil is your father." Also, " He, that cloth 
 sin, is of the devil." Therefore by this petition we 
 pray that we may be delivered from all siti and wick- 
 edness, from the devil and his power. We desire 
 God that we may be his subjects, vvhich is a very 
 godly and riCedful prayer. 
 
 Farther, by this petition we be put in remem- 
 brance what we be, namely, captives of the devil, 
 his prisoners and bondmen, and not able to come at 
 liberty through our own power. Therefore vve de- 
 sire God's help and aid, as Christ has taught us to 
 call him, " Father :" he knew his affection, therefore 
 he commandeth us to call him, " Father," and to de- 
 sire his help to be delivered out of the kingdom of ' 
 the devil. Happv are those, which are in this king- 
 dom, for they shall lack nothing : and this kingdom 
 cometh to us by preaching and by hearing of God's 
 word. Therefore those, that (ind scholars to school, 
 they are helpers and farthcrers of this kingdom, and 
 truly it is needful that there be made some provision 
 for them. For except schools and universities be 
 maintained, we shall have no preachers ; when we 
 have no preachers, wlien we have none which shew 
 unto us God's word, how shall we come to that 
 blessed kingdom which we desire ? What availeth it, 
 when vou have gotten many hundred pounds for 
 your children, and lack God's word ? 
 
 Therefore I say, this office must needs be main- 
 tained, for it is a necessary office, which fartheretli 
 to this kingdom, of which our Saviour speaketh in 
 the Go=;pel to the Jews, saying, " The kingdom of 
 God is come near." Likewise he saitli to one, 
 *' Follow me, and preach the kingdom of God." 
 So ought alf preachers to do, they ought to allure 
 every man to come to this kingdom, that this king- 
 dom may be replenished. P^or the more that be 
 converted, the more is the kingdom of God. Again,
 
 LATIMER.- — SERMOXS ON THE LORD's PRAYER. 5 Hj 
 
 those that be wicked livers, they help to multiply 
 the kingdom of the devil. 
 
 To this heavenly kingdom our Saviour exhcrtfth 
 us, saying, " Seek first^ the kingdom of God and 
 his righteousness, and all other "things shall come 
 upon you unlocked for." '' Cast all \hy care upon 
 God," as David saith ; then pur principal study siiall 
 be to hear God's word ; and wlien we have heard it, 
 we shall believe it, and follow it, every man in his 
 vocation. Then servants shall yield their obedience 
 to their masters, as God requireth of them. Then 
 the parents shall bring up their children in the fear 
 of God. Then the children shall be obedient to 
 their parents. Then subjects shall be obedient to 
 their king and prince, and all his officers under him. 
 So, go throughout all estates, every one shall live uj)- 
 rightly in his calling, then God will bless us, so that 
 we shall not ]ack necessaries in this world, and then 
 at the end we shall come to that perfect felicity and 
 joy, that God hath laid up and prepared for them, 
 that study here to live according to his will and tes- 
 tament. 
 
 But we must labour' and travail. As long as we 
 be in this world, we must be occupied. For St. 
 Paul saith, "Whosoever will not labour, let him not 
 eat." Likewise David saith, " Thou shalt eat the 
 labours of thy hand, and it shall go well with thee.*' 
 For he, that will labour and is content to travail lor 
 his living, God will prosper him, he shall not lack 
 Let every man therefore labour in his calling. For 
 so did our Saviour himself, who came into this 
 -^world to teach us the way to heaven and to suffer 
 death for us. Now how diligent he hath been iti 
 his office, it appeareth every where. For the Evan- 
 gelist saith, " he talked with them of the kingdom 
 of God." Mark here, he taught them of the 
 kinirdom of God, he taught th::m nothing of the 
 
 L L 4
 
 520 THE FATHERS 6F THE ENGLISH CHURCH. 
 
 kingdom of this world. For he saith, standing be- 
 fore Pilate, " My kingdom is not of this world." 
 He reigneth by faith through his Holy Ghost 
 in all those, which pertain unto him. He is not an 
 earthly king, as the Jews hope to have their Messiah. 
 
 Therefore, when I feel such motions within me, 
 then it is time to call upon God, for such motion? 
 come of the devil, therefore I must run to God 
 saying, " Thy kingdom come ; most loving Father, 
 help thou, fight thou for me against my enemies ; 
 suffer me not to be taken prisoner ; let not my ene- 
 mies have the victory over me." So we must call 
 upon God without intercession. For you may be 
 sure, we shall never be without battle and travail, 
 and we are not able to withstand our adversary by 
 our own power. Therefore, it is most needful for 
 us to call and cry unto him for hcdp : if we do so, 
 then we shall have grace to withstand the devil. 
 For he cannot, neither is able to strive with God, 
 for all his craft. For the Scripture saith, " no wis.- 
 dom, no craft can prevail against the Lord," he will 
 help and deliver us when he seeth his time. 
 
 For commonly the nature of God is to help» 
 when all man's lielp is past. When the devil 
 thinketh himself most sure, then God cometh, and 
 subvcrteth his v.icked intents, as it appeareth in our 
 Saviour himself. For when the devil had brought 
 the Jews to such a madness, that they went and 
 crucified him ; v^licn this was done, the devil 
 triumphed and made meny, he thought himself sure 
 enough of hiin. But what was the end of it ? His 
 triumphing was turned to his own destruction. For 
 Christ, hanging upon the cross, did by his death 
 destroy the power -of the devil. So we see, how 
 God suffcreth the devil for a \vhile, and then, when 
 he seeth his time, he cometh v, ith his gracious help- 
 ing hand.
 
 LATIMER. — SERMONS ON THE LOKl/s mAYEn. j'i I 
 
 But as I told you before, the devil liatli many in- 
 ventions, many impediments and lets wlierewiili lie 
 trappeth us. For we see, there be a great many 
 gospellers, which began very well and godly, but now 
 the most part of" them become ambitious and covctoui 
 persons ; all the world is full of such fellows. 
 
 But what then ? God will preserve his kin^^dom, 
 he will wrestle with the devil's kingdoui, and so 
 shall prevail, and pull it down to the bottom. 
 Therefore, all those, which be in the kingdom o( 
 God, must wrestle, strive, and fight with the devil, 
 not as the carnal gospellers do, which commonl)- 
 begin well at the first, but now having rest and tran- 
 quillity, and all tilings going with them, they leave the 
 Gospel, and set their minds upon this naughty world. 
 Therefore, it is good and needful for us to have 
 afflictions and exercises, for as St. Austin saith, 
 " The blood of Christains is, as it were, the seed of 
 the fruit of the Gospel." For whenone is hanged 
 here, and another yonder, then God goeth a sow- 
 ing of his seed. For like as the corn, that is cast 
 into the ground, riseth up again and is nmltiplictl ; 
 even so the blood of one of those, which sulll-r for 
 God's V\'ord's sake, stirreth up a great many, and 
 happy is he, to whom it is given to suiTer lor God"s 
 holy word's sake. For it is the greatest promotion 
 that a man can have in this world to die lor God's 
 sake, or to be df^spised and condemned lor his sake. 
 For they shall be well rewarded for their pains and 
 labours. " Your reward (--aiLh our Saviour) sliall be 
 great in heaven." 
 
 Farther, when we say, " Thy kingdom come," 
 we desire of God, that there may come mure and 
 more to the knowledge of Gods word. And se- 
 condarily we desire of God to bring those, which 
 be come alreadv to the perfect knowledge of his 
 word, and so to keep them in it still to the very end;
 
 522 THE FATHERS OF THE ENGLISH CHUFXH. 
 
 for not he, that beginneth, but he, that endureth, 
 shall be saved. 
 
 This kingdom of God is double : the kingdom 
 of grace, and the kingdom of glory, honour, joy, 
 and felicity. As long as we be in this world, we be 
 in the kingdom of grace. When we are gone, 
 then we shall come to the kingdom of glory. For 
 as long as we be here, God sheweth himself unto us 
 by grace : he ascertaineth us, through his Spirit, of 
 his favour, and so he reigneth within us by grace. 
 But when we be once gone, then we shall see him 
 face to face, which we cannot, as long as we be 
 here. For he exhibiteth himself unto us, not so 
 plainly as he doth unto his angels, which be with 
 him in the kingdom of glory. Therefore when we 
 say, " Thy kingdom come," we desire of God that 
 he will help us to this perfect kingdom, that he will 
 deliver us out of this troublous world and give us 
 everlasting rest. 
 
 I fear, there be a great number in England, which 
 if they knew what they meant in speaking these 
 words, " Thy kingdom come," they would never 
 say them. Foi* they are so given to the world, and 
 so set their mind upon it, that they could be content, 
 that there should never be any end of it. Such 
 worldlings, when they say these words, " Thy king- 
 dom come," they pray against themselves. For they 
 desire God to take tliem out of this world spcedilv, 
 and yet they have all their delight in it. Therefore, 
 such worldlings, when they say, '•' Thy kingdom 
 come," either they mock God, or else they under- 
 stand not the meaning of these words. But we 
 ought not to trifle with God, we should not mock him, 
 he will not be despised. Let us pray heartily unto 
 him, desirous to have the things wherefore we pray. 
 
 But the customable impenitent sinner cannot say 
 from the bottom of his heart this prayer. For he
 
 LATIMER. SERMONS ON THE LORD's PRAYER. j23 
 
 would have no end of this worldly life, he would 
 have his heaven here. Such fellows are not meet to 
 say, " Thy kingdom come ;" for when they do, they 
 pray against themselves. Therefore none can say 
 this petition, but such as be weary of this world. 
 Such faithful folk would have him to come .speedil\, 
 and make an end of their miseries. 
 
 It is with the Christi;iiiS, like as it is in a realm, 
 where there is a corifusion and no good order. 
 Those which are good would fain have a parliament. 
 For then they think it shall be better with them : 
 they trust all things shall be well amended. Some- 
 times the councils be good, but the constitutions 
 please not the wicked, and so they begin to cry out 
 as fast as they did before. Sometimes the council^ 
 be naught, then the good people cry out, and so they 
 be never at rest. 
 
 But there is one parliament, that will remedy all 
 the matters. Be they never so weighty or heavy, if 
 will dispatch them clean. And this j)arliament will 
 be sufficient for all realms of the whole world; 
 which is the last day. Where our Saviour himself 
 will bear the rule, tliere shall be nothing done amis.s, 
 I warrant yon ; but every one, as he hath deserved, 
 so he shall have. The wicked shall have hell, the 
 good shall possess heaven. Now this is the thing 
 that we prav for, when we say, " Thy kingiloni 
 come." And truly the faithful penitent sinners do 
 desire that parliament even from the bottom of their 
 hearts. For they know that therein reformation «»f 
 all things shall be had, they know that it shall W 
 well with them in that day. And therefore they sjiy 
 from the bottom of their hearts, " Thy kingdom 
 come." They know that th(TC shall be a great dil- 
 ference bctwc'cn that parliament tiiat Clirisl .shall 
 keep, and the parliaments of this world. 
 
 For in this world this is the common rule, " the
 
 524 THE FATHERS OF THE ENGLISH CHURCH. 
 
 more wicked the better kick." Which is a wonder- 
 ful thing to consider, how it cometh to pass, that 
 for the most part wicked bodies have the best luck. 
 They are in health and wealth ; insomuch that a 
 man may much marvel at it, as Esdras, David, 
 and others do, especially considering, that God cars- 
 eth them in his laws, and threateneth them that 
 they shall have none of his benefits. '' If thou 
 wilt not hear tlie voice of the Lord thy God, thou 
 shalt be cursed in the field, &c." These be the 
 words of God, Vv'hich he speaketh against the wicked, 
 and it must needs be so, but yet we see by experience 
 daily the contrary. Wherefore doth God suffer the 
 wicked to subvert his order ? The order is, that 
 those, vv'hich do well, shall receive good things at 
 God's hand, they shall be blessed, and all things 
 shall go well with them. ]S^w how chanceth Tt, 
 that we see daily the wicked to be blessed of God, 
 to have and possess his benefits, and the good to be 
 cursed ? Which is a wonderful thing. 
 
 God, the Almighty, which is most true, yea, 
 the truth itself, doth it not without a cause. One 
 cause is, that it is his pleasure to shew his benefits, 
 as well unto the wicked, as to the good. For he 
 letteth them have their pastime here : as it is written, 
 " He letteth his sun shine, as well over the wicked, 
 as over the good." And I tell you, this is for the 
 exercise of those, whicli serve God with godly liv- 
 ing. They are promised, that it shall go well with 
 them, and yet have they all the ill. This maketh 
 them to think that there is another world, wherein 
 they shall be rewarded, and so giveth them "occasion 
 to hawk and hunt for the other world. W~hereas, 
 otherwise they would forget God, if they should 
 have all things according to their hearts desire, as 
 the wicked have which in very deed do forget God, 
 their mind being so occupied with other business.
 
 LATIMER. SERMONS ON THE LORDS PRAYEH. 525 
 
 that they can have no leisure to inquire for God, or 
 his kingdom. 
 
 Again, he suffereth them to turn his or<ler, to 
 the intent that they may be brought to repciifcuicc, 
 when they see his great goodness shewed unto ihem; 
 in that, notwithstanding nil their wiekedness, he 
 sufFereth them to enjoy the good things of the 
 world. And so by his benefits he would give tlicin 
 occasion to leave sin and wickediiess. As St. Paul 
 saith, '• The goodness of God allureth us to amend- 
 ment of our life ;" but when they will not amend, 
 then " they Jfeap up to themselves the wrath of God 
 in the day of wrath. 
 
 Nov/ you have heard the causes, wherefore God 
 sufFereth the wicked to enjoy his gifts. But I would 
 will and desire you most heartily for God's sake to 
 consider, that the judo;ment of (lod at the latter (by 
 shall be right, according unto justice. It will then 
 appear, who hath been good, or bad. And this is 
 the only comfort of all Christian people, that they 
 know, that they shall be delivered from all their 
 troubles and vexations. 
 
 Let us therefore have a desire that this day may 
 come quickly : let us hasten God forward ; let us 
 cry unto him day and nigjht, " Most merciful Father 
 thy kingdom come." St. Paul saith, " The Lord will 
 not come till the swerving from iaith comet h : 
 which thing is already done and past. Antichrist is 
 known throughout all the world. Wheretore the 
 day is not far ofF. Let us beware, f(;r it will one 
 day fall upon our heads. St. Peter smth. - 1 he end 
 of all things draweth very near." H St. 1 eter sam 
 so at his irnie, how much more sha I we say so ? Por 
 it is a long time since St. Peter spake ^^^'^'';''^'. 
 The world was ordained to endure (as all Karneri 
 men afT.rm, and prove it with S.-r.pture) s.x thousa^^id 
 years. Now of tb^it number there be pabt fiv c thou- 
 "^ 4
 
 526 THE PATHERS OF THE ENGLISH CHURCH". 
 
 sand five hundred and fifty-two, so that there is no 
 more left, but four hundred and forty-cig^ht. And 
 furthermore, those days shall be shortened ; it shall 
 not be full six thousand years, " the days shall be 
 shortened for the elect's sake." Therefore all those 
 excellent learned men, which, without doubt, God 
 hath sent into this world in these latter days to give 
 the world warning ; all those men do gather out of 
 Scripture, that the last day cannot be far off. And 
 this is most certain and sure, that whensoever he 
 Cometh, he cometh not too timely, for all things, 
 which ought to come before, are p^st now. So 
 that if he come this night, or to-morrow, he com- 
 eth not too early. Therefore, good people, let us 
 make ready towards his coming. And though he 
 cometh not at this time, yet let us make ready. 
 For we are not sure, when we shall be called to 
 make account before the Lord. 
 
 All good and godlv people, since the world began, 
 endeavoured themselves to make ready towards this 
 day. But, O Lord, how wretched and miserable, 
 yea, and how careless we be ! therefore it will be 
 like as he saith, " When they say all things are well 
 and quiet, then they shall be suddenly taken and pe- 
 rish." Like as Dives, thatrich glutton, did, heeatand 
 drank, he builded a new barn, for the old was too 
 little for him. " Then he saith to himself, ]\ovv my 
 soul, now be merry and take thv pleasure, for thou 
 hast riches enough for many years. But what said 
 God?" What said he? '•' Thou fool, this night 
 they will fetch thy soul from thee : whose shall those 
 riches be then, which thou hast heaped up ?" 
 
 Aild so shall all those be taken and trapped like 
 this glutton, which will not make ready, which re- 
 fuse the warnings of God, they shall be taken so 
 suddenly to their everlasting woe. For Scripture 
 giveth warning unto every one, saying, " Like as in
 
 LATIMER. SERMONS ON THE LORD's mAVER. *>1J 
 
 the days of Noah they will cat and drink and 
 
 IS 
 
 marry, &c." To eat and to drink and marry, 
 godly and lavvfid ; but to do it otherwise than God 
 hath commanded, it is wicked and damnable. To 
 eat without thanksgiving, or to eat eitiier man's 
 flesh, or to play the glutton, more than suiHceth na- 
 ture, this is wicked. 
 
 Item, to marry upon other respects than God 
 hath appointed and expressed in his most holv laws, 
 is wicked and damnable. Else, " marriage is lio- 
 nourable amongst all men ;" but to marry tor wan- 
 tonness sake, that is wicked. "The sons of God 
 saw the daughters of men ;" this did Noah rebuke 
 in his time, but they laughed at it, he prepared the 
 ark and went into it, at length the flood fell uj)on 
 their heads. 
 
 " As in the days of Lot," what did they r " Thou 
 art come hither a stranger;" regard'ng nothing God's 
 word, which was shewed unto them through that 
 good man Lot, they were wicked whoremongers, 
 drunkards, covetous persons. But what followcth? 
 What followeth, (I say?) consider the end. The iire 
 from heaven fell upon them suddenly, and consumed 
 them all- We be not in darkness, we have the 
 word of God, we know what is his will. Therefore 
 let us watch, for he will come, like a thief in the 
 night. Happy are we if he shall find us watching. 
 
 This is the effect of this petition, wherein we de- 
 sire that God will send down faith from heaven, that 
 he will continue in me my faith, and every man's, so 
 that we may be ready to go with him when his king- 
 dom shall come. 
 
 Now as many, as ])ertain to this kingdom of Go<l, 
 shall have one property amongst other things, 'i'hey 
 shall have an earnest mind and stedfast |)ur|)(v.' to 
 leave sin, according to St. Paul's sas ing, ''^ Let not 
 sin therefore reio^n m vour mortal bodies." God 4
 
 528 THE FATHEKS OP THE ENGLISH CHURCH. 
 
 kingdom shall reign in us, and not the devil's. 
 Therefore, when the devil tempteth thee, withstand 
 him, give not over, let him not have the victory. 
 As for an example ; when thou seest a fair woman, 
 an ill desire riseth up m thy heart towards her ; this 
 lust is of the devil ; call therefore for help ; let him 
 not occupy thy heart. Then surely God will help, 
 for he hath promised, " There is no condemnation to 
 such, as are in Christ Jesu :" when we do not allow 
 sin, nor agree unto it. 
 
 Therefore, dispose yourselves so to live according 
 unto his will, which can and will preserve us from 
 the devil, and bring us into his kingdom. Which 
 grant us God, the Father, God the Son, and God 
 the Holy Ghost. — Amen.
 
 LATIMEII. SERxMOXS ON THE LORD's I'llAVEU. 5K) 
 
 THE FOUKTH SERMON 
 
 VPOX THE LOltD's PRAYER. 
 
 THY will he done. After this form our Saviour, .i 
 perfect schoolmaster, taught Christian jjcople to 
 pray. ^' Our Father, wliich art in heaven, thy will 
 }3e done :" and here he teachetli us two things, as he 
 did afore in the other petitions : First, he teachetli 
 us to understand what we be of ourselves, namely, 
 nothing at all ; not able to do any thing pleasant 
 unto God; and so heplucketh us down, cutteth oiY 
 our combs, bringeth us low, which else would he 
 proud, as though we could do somewhat, ttuit we 
 cannot do indeed : like as these merit-mongers do, 
 which esteem themselves after their merits, autl 
 think themselves perfect : insomuch that their work> 
 shall not only help themselves, but also others : 
 therefore they take in hand to sell them for money. 
 
 These fellows know not themselves, and therefore 
 they do contrary unto this petition ; where our Sa- 
 viour teachetli us, that we can do nothing of ourselves. 
 They (contrary to that petition) will do all alone, ami 
 with their merits bring to pass all matters. But uur 
 Saviour, contrarv to that, teachetli us two things in 
 this petition. First, he [)ulleth down our stomachs, 
 imd teachetli us to know ourselves. Secondarily, he 
 sheweth us what v/e shall ^\o, namely, aill upon God, 
 our heavenly Father, that he will help us, that v.c 
 may be ableto do his will. For, of our own selves, 
 we are notable to do any thing acceptable unto him. 
 
 And this is a good doctrine, which ad(noni>hrth 
 us to give all praise unto God, and not to aacribc it to 
 our own selves. For so did St. Paul, v.hen he ^aid, 
 " I am able to do all things," th:'.t pt-rtiin to G^r< 
 
 VOL. II. M M
 
 530 THE FATHERS OF THE ENGLISH CHURCH. 
 
 honour and glory, " through him that strengtheneth 
 me." He said not, through mine own self; but 
 through God, which helpeth me. And here appeareth 
 the right humiliation and lowliness, which our Saviour 
 teacheth us in this petition. P'or he would have us 
 to know our own impossibility and nnableness to do 
 anything. And then again, he would have us to 
 call for aid and help to God, therefore he teacheth us 
 to say, " Thy kingdom come." So, that though we 
 be notable, through our own selves, to do any thing, 
 yet when we call upon him, he ^vill help. For 
 Christ knew his Father's will and lovinr affections 
 towards us : he kncvv^ that he would help us, for he 
 was a perfect schoolmaster, else he would not. have 
 commanded us to pray, " Thy will be done." 
 
 Here, we must understand," that the will of God is 
 to be considered after two sort'^. First, as it is om- 
 nipotent, unsearchable, and that cannot be known 
 unto us. Now% we do not pray, that his will, so 
 considered, be done ; for his will, so considered, is, 
 and ever shall be fulfilled, though we would say nay 
 to it. For nothing, either in heaven or in earth, is 
 able to withstand his will. Wherefore, it were but 
 folly for us to pray to have it fulfilled otherwise, than 
 to shew thereby, that v;e give our consent to his will, 
 which is to us urlsearchable. 
 
 But there is another consideration of God's will, 
 and in thateonsideration, we and all faithful Christians 
 desire that it may be done. Aijd so considered, it 
 is called a revealed, a manifestetl, and declared will : 
 and it is opened unto us in the Bible, in the New and 
 Old Testament. There God hath revealed a certain 
 will, therefore we pray that it may be done, and ful- 
 filled of us. 
 
 This will was opened by Moses and the holy 
 prophets : and afterwards by our Saviour himself and 
 his Apostles,, which he left behind him to that end.
 
 LATIMER. SERMONS ON THE LORD's PRAYER. 531 
 
 that they should instruct the world, and teach tlieni 
 his will : which Apostles have dune according to their 
 master's commandnient. For they not only spake it, 
 but also wrote it, to tliat end, that it should remain to 
 the world's end. And truly we are much bound to 
 God, that he hath set out this, his will, in our natural 
 mother tongue ; in English (I say), so that \oa may 
 not only hear it, but also read it yourselvo^^: which 
 thing is a great comfort to every Christian heart. 
 For now you can no more be deceived, a? }ou iiavc 
 been in times past, when we did bear you in hand, 
 that popery was the word of God : which fal-elii)od 
 we could not have brought to pass, if the word of 
 God, the Bible, had been abroad in the (-(Mnnion 
 tongue. For then you might have perceived ) our- 
 selves our falsehood and blindness. This i sp-.ak. to 
 that end, to move you to thankfulness towards Him, 
 which so lovingly provideth all things necessary to 
 our salvation. 
 
 Now to the matter : Almighty God (I say) set 
 out his will by Moses and his prophets ; and this will 
 is contained in certain laws, which laws God com- 
 mandeth, that we should keep ever before our eyes, 
 and look upon them, as in a glass, and so learn to 
 order our*lives according unto the same. And in 
 case that a man swerve from the same, and so fall uUo 
 the danger of damnation ; God revealeth farther his 
 will, how to remedy the matter, namely, by repent- 
 ance and faith. So that wliosoever from the bottom 
 of his heart is sorry for his sins, and studieth to leave 
 them, and live uprightly, and then believeth iii our 
 Saviour, confessing that he came into this world to 
 make amends for our sins : this man, or woinan, 
 shall not perish, but have forgiveness ol sins, and ^o 
 obtain everlasting life. 
 
 And this will God revealeth especially m the .\ew 
 Testament, where our Saviour saiih ; " \\ husoever 
 
 M M 'L
 
 532 THE FATHERS OP THE ENGLISH CHUKCH. 
 
 believeth in me, hath everlasting life." Where we 
 lear;., thai our Saviour is ordained of God to briug 
 us to heaven, else we should have been all damned 
 world without end. So that in this prayer when we 
 say, " Thy will be done ;" we desire of God, that he 
 will help and strengthen us, so that we may keep his 
 holy laws and commandments. And then again we 
 desire of him, that he will endue us with the gift of 
 faith, so that we may believe, that all those things, 
 which we do contrary to his laws, be pardoned and 
 forgiven unto us through his Son, for his passion's 
 sake. 
 
 And further, we desire that he will fortify and 
 strengthen us so, that we may withstand the devil's 
 will and our own, which fight against God's will. So, 
 that we may be able to bear all tribulation and afflic- 
 tion willingly and patiently for his sake. Tliis is the 
 simple meaning of this petition, when we say, " Thy 
 will be done." I will go a little further, and shew 
 you somewliat more of it, yet I intend not to tarry 
 long, for I am not very well at ease this morning, 
 therefore I will make it short. 
 
 I have said now many times, and I say it yet again: 
 whatsoever we desire of God, let us desire it froni 
 the bottom of our hearts. But I fear me, there be 
 many, which sav this prayer, and yet cannot tell what 
 thev sav, or at the least their hearts are contrary dis- 
 posed unto it. Such people I exhort, on God's 
 behalf, to consider their duties, to consider that God 
 will not be m.ocked withal, he will not be derided. 
 We lauf'h God to scorn, when we say one thino- with 
 our mouths, and think anotlier thing with our hearts; 
 take this for exan^.ple. 
 
 Our rebels, which rose about two years ago in 
 Norfolk and Devonshire, thev considered not this 
 petition ; they said it with their lips only, but not 
 with their hearts. Almighty God ha(h revealed his
 
 LATIMER. SERMOXS OX THE LORd's PRAYER. 533 
 
 svlll, as concerning magistrates, how he will have 
 them to be honoured and obeyed. Thc-y were 
 utterly bent against it. lie revealed this 'will in 
 many places of the Scripture : but especially by St. 
 Peter, where he saith, " Submit' yourselves to every 
 ordinance of men ;"' that is, thus much to say in 
 effect ; be ye subject to all the common laws made 
 by men of authority, by the king's majesty, and his 
 most honourable council, or by a couimon parlia- 
 ment ; be subject unto them, obey them, siiith God. 
 
 And here is but one exception, that is, against 
 God. When lavvs are made against God and his 
 word J then I ought more to obey God, than man. 
 Then I may refuse to obey with a good conscience: 
 yet for all that, 1 may not rise up against the magis- 
 trates, nor make any uproar. For if I do so, I sin 
 daainably : I must be content to suffer whatsoever 
 God shall lay upon me ; yet I may not obey their 
 wicked laws to do them. Only in such a case men 
 may refuse to obey, else in all the other matters we 
 ought to obey. What laws soever they make, as 
 concerning outward things, we ought to obey, and in 
 no wise to rebel, although they be never so hard, 
 noisome, and hurtful ; our duty is to obey, and to 
 commit all the matters unto God, not doubting, but 
 that God will punish them, when they do contrary 
 to their office and calling. Therefore tarry, till God 
 correct them : we may not take upon us to refonn 
 them. For it is no part of our duty. 
 
 If the rebels (I say) had considered this, think 
 vou, thev would have preferred theii- own will before 
 God's \v\\\ ? For, doing as they did, they prayed 
 against themselves. But I think, that ignorance 
 was a-great cause of it. Truly I think, if this had 
 been opened unto them, they would never have taken 
 such an enterprise in hand : and here we have occa- 
 sion to consider, how much we be boundcn unto God, 
 
 M M 3
 
 534 THE FATHERS OP THE ENGLISH CHURCH. . 
 
 that he openeth unto us his word so plainly, and 
 teacheth us so truly, how we should behave ourselves 
 towards the magistrates and their laws : but for all 
 that, I fear, there be some of us, v.hich little regard 
 their laws and statutes ; all such despisers of magis- 
 trates, when they pray, they pray against themselves. 
 
 There be laws made of diet, how we shall feed our 
 bodies, what meat we shall cat at all times, and this 
 law is -iiade in policy (as I suppose) for victual's sake, 
 that fish might be uttered, as well as other meat. 
 Now, as long as it goeth so in policy, we ought to 
 keep it. Therefore all, except those, that be dis- 
 pen;-ed withal, as sick, impotent persons, women with 
 child, or old folks, or licensed persons, all the rest 
 ouo-ht to live in an ordinary obedience to those laws, 
 and not do against the same in any wise. 
 
 There be laws made of apparel, how we shall cover 
 our nature. Are there not many, which go other- 
 Wise than God and the magistrates command them 
 
 to go ? 
 
 There is m.ade a law for gaming, how we shall 
 recreate our bodies : (for we must have some recrea- 
 tion, because of the weakness of our nature.) In 
 that law we be inhibited carding, dicing, tabling, and 
 bowling, and such manner of games, vvhich are ex- 
 pressed in the same act : you may read it, and you 
 ought to read it, and to know the acts. For how 
 can you keep them, when you know them not ? 
 Every faithful subject will not disdain to read the acts 
 and the king s majesty's proceedings, so that he may 
 know what is allowed or forbidden in the same acts. 
 And I myself read the acts, for it is meet so for us 
 to do. 
 
 Now again this is a great matter, that God is so 
 l^ind towards us, that he disdaineth not to reveal his 
 will, what order we shall keep in our diet, in our 
 refreshings, and garments. Therefore it is most
 
 LATIMEll. SERMONS OX TllK LOUd's PRAYER. 533 
 
 meet for us to live in subjection, and not In im-f.-r 
 our own will before God's will. For wlicu 1 do 
 stubbornly against those acts, set out by our natural 
 kin^ and his most honourable counsi^llors ; then I 
 prefer my will before God's will, and so sin datnnably. 
 These things ought well to be noted : for it is not a 
 trifling matter, there hangelh dauuiation or salvation 
 upon it. Therefore (as I said hcfori-), it is good to 
 know the laws, and I call him a good man, and her a 
 good woman, tliat are content to be ruled by the 
 laws, and so declare their subjection and obedience 
 unto God, and the magistrates. 
 
 There be some men that say, " When the king's 
 majesty himself commandeth me to do so, then I will 
 do it, not before :" this is a wicked saying and damn- 
 able. For we may not so be exeusetl. Scripture is 
 plain in it, and shewcth us that we ought to obcv his 
 officers, having authority from the king, as well as 
 unto the king himself. Therefore, this excuse will 
 not, nor cannot serve before God. 
 
 Yet let the mao-istrates take heed to their office 
 and duties. For the magistrates may nc^t do all 
 things according to their pleasures and minds: they 
 have authority of God to do well, and not iiarui : to 
 etlify and not to destroy : to punish the wicked and 
 obstinate, and to comfort those which live well and 
 godlv, to defend the same from wrong and ii.jurics of 
 the wicked. So, it a[)peareth that every one in his 
 order, in his degree and calhng, ought to do tl>«-' \viH 
 of God, and not his own will and pleasure. This is 
 our duty : happy are we if we do it indeed. O that 
 men in autliority would consider whercur.to God 
 hath ordainea them ! St. Paul saith, '* The magis- 
 trate is God's ordained iiiinister to punish maKl.ictors 
 and ill doers." God saith, "I will avenge m)^cif;" 
 and so he doth by his magistrates. Tor tiiat is Ins 
 ordinary way, whereby he punisheth m;dctactors.
 
 5S6 THE FATHERS OP THE ENGLISH CHURCH. 
 
 But magistrates must take lieed, they go no further, 
 than God alloweth them to do : it' they do, they 
 themselves shall he punished. As there be many 
 ensamples in Scripture, whereby appcareth hf)\v 
 grievously God hath punished wicked magistrates. 
 
 Finally, St. Peter giveth a rule, not only unto the 
 magistrates, but also unto the subjects, saying ; 
 " It is the will of God, that you, with your good, 
 godly, and honest conversation, shall stop the 
 mouth of your adversaries." What called St. Peter 
 well doing; ? Well doino; is to live accordino: to 
 God's laws and commandments. God's com- 
 mandment is, that we should obev mao-istrates ; 
 therefore those, that disobey and transgress the laws 
 of the magistrates, they do not according to God's 
 will and pleasure : they do but mock God, they stop 
 not the mouth of tlieir adversaries (as St. Peter 
 would have them to do), but they give rather oc- 
 casion unto the wicked to slander and blaspheme the 
 holy word' of God. St. Peter would have us to 
 stop their mouth v»ith well doings. 
 
 Many men, when they have been reproved of 
 preachers because of their wicked living, they have 
 gone about to stop their- mouths with slanderous 
 words : this stopping is an ill stopping. St. Peter 
 would have us to stop with well doing. Now will 
 magistrates not be spoken ill of, and reproved of 
 prenchers ? Let them do well. Likewise, saith St. 
 Paul of the subjects : " Wilt thou not fear the higher 
 powers ? Do well, and thou shalt be commended." 
 
 Now, even as it is with the temporal sword, so it is 
 with the spiritual. There be some men which can- 
 not away withal, if they be rebuked : they cannot 
 bear, when the preacher speaketh against their wic- 
 kedness : unto tiiem I say, " Will you not be re- 
 buked of the preacher ?" Then do well, leave off your 
 covetousness, vour ambition, your fretfulness, ven- 
 geance, and malice, your lechery and filthiness, your
 
 LATIMER. SF.RMON-S ON' THK LORD's PRAYm. 537 
 
 bloocUliccldins: and siich-likc sins, le:ive thorn, nnjrird 
 Tour lift', or else tlu' i)reaclier, according to 'hi> of- 
 fice, will rebuke and reprove you : be ye never so 
 great lords or latlies, he will rub you on thet^all. For 
 a good and godly preacher can do no less, swiiij* 
 God dishonoured, perceivinjT him to be blavplK^mH, 
 his will to be neglected, and not executed oC them 
 that ought with all their study and endeavour to 
 apply themselves, that his will might be donf". For 
 he is well worthy, he is the Lord, he created hmiven 
 and earth, and is therefore the right natural LovA 
 orer it. But for all that the devil is lord more than 
 he is, not by right or inheritance, but by conqtrost, 
 by usurpation, he is an usurper. 
 
 God (as I said before) is the natural and lawfnl 
 Lord over the earth, because he made it : yet it 
 pleased his divine majesty to make mankind, as \t 
 would say, lieutenant over it, so thatmnnkiiifl should 
 bear the rule over the whole earth. Therefore (rnd 
 said unto him, " Be ruler over it," a!^o, " Repleni-^h 
 the earth, and subdue it." Here Adam and Iii«! 
 wife, and so all his posterity, were made hy God 
 rulers over the earth, as God's high deputies, or his 
 lieutenants. 
 
 So, as concerning God's ordinance, manVJnd was 
 the lawful inheritor of this kinirdom. But ncnv 
 Cometh in the devil with his crafty conveyances, and 
 his talse subtleties he inveigled first the woman, and 
 afterwards the man, persuading tliom \o tran^grcis 
 God's holv commandments. With whirh so doing 
 they lost the favour of God. and their dignities. And 
 so the devil, through his filse lies, substituted him- 
 self as an usurper or coufjueror ; and so lie is n pos- 
 sessor, not lawfully, but wrongfully : though he did 
 say to our Saviour, shewing him all the kingdoms ot 
 the world, " I may give them to whomsoever 1 
 will ;" he lieth falsely : God will destroy hitn at Uie
 
 538 THE FATHERS OF THE ENGLISH CHURCH. 
 
 length, for all his subtleties and lies, they shall not 
 save him. Yet for all that, he is a greater ruler. For 
 this is most certain and true : a great many more do 
 the will of the devil, than of God ; whatsoever they 
 babble with their mouths, look upon their works, , 
 and you shall find it so. 
 
 For all proud persons, all ambitious persons 
 (which be ever climbing up, and yet never be well), 
 alt such do not the will of God, and therefore pertain 
 not.to.his kingdom : all ireful rebellious persons, all 
 quarrellers and wranglers, all blood-sliedders, do the 
 will of the devil, and not God's will. God saith, 
 *• I will avenge myself :" which he doth through the 
 magistrate, and when the magistrate is slack, he 
 doth it himself. Now those ireful, malicious per- 
 sons, that hate their neighbours, they do not the 
 will of God, but of the devil. 
 
 Also, these subtle, deceitful persons, which have 
 no conscience^ to defraud and beguile their neigh- 
 bours, that care not for breaking their promises, and 
 are not ashamed to utter false ware, they pertain all 
 to the devil. 
 
 Item, these that will not make restitutions of 
 goods ill gotten, they serve the devil : the Scripture 
 &aith : " Whosoever sinneth is of the devil :" which 
 is a very hard word to be spoken of the Holy Ghost, 
 and a fearful word, able to withdraw us from sin, 
 if we had any fear of God in our hearts. 
 \ Amongst. these may be numbered all the slothful 
 pei'sons, which will not travail for tlieir livings, they 
 do the will of the devil. God biddeth us to get our 
 living with labour : they will not labour ; but go ra- 
 ther about a begging, and spoil the very poor and 
 needy. Therefore, such valiant beggars are thieves 
 before God. Some of these valiant lubbers, when 
 they come to my house, I commune with them, bur- 
 deningthem with the transgressions of God's hw, *' Is
 
 LATIMER. SErxMONS ON THE LORD's I'KAYER. 53(). 
 
 not this a great labour (say they) to run from one 
 town to another to get our meat ? I think we liiljuur 
 as hard as other men do." In such wise they go about 
 to excuse their unlawful beggary and thievery: but 
 such idle lubbers are much deceived. For they con- 
 sider not, that such labour is not allowed ot" God. 
 We must labour so as may stand with godliness, ac- 
 cording unto his appointment : else thieves, which 
 rob in the night-time, do they not labour ? Yea, 
 sometimes they laboiu- with great care, peril, and 
 danger of their lives. Is it therefore godly, because 
 it is a labour ? No, no ; we must labour, as God 
 hath appointed us, every man in his estate. 
 
 Farther, these drunkards, which abuse the gifts 
 of God ; item, these lecherers and whoremongers, 
 that live in adultery ; these violators of holy matri- 
 mony, which live not according unto God's laws ; 
 item, these swearers, forswearers, liars ; all those do 
 not the will of God. Therefore, it is to be lamented 
 of every Christian heart, when they see, how niany 
 servants the devil hath, and God so few : but all 
 those, which serve the devil, are rebels against God; 
 God was their Lord, they swerve from him, through 
 wicked living, and so become servants of tlie devil. 
 
 Therefore, those Christian people, that have a de- 
 sire to live after God's will and commandmenta, they 
 live amongst the wicked, even as it were among>t tlic 
 rebels. They that dwelled in Norfolk or Devon- 
 shire at the time of rebellion, they which were faith- 
 ful to their king and prince, how, think )ou, tliey 
 were intreated? Full miserably, God knoweth: eilber 
 they were constrained to help their wicked purjioses, 
 or else they must suffer all calamities, which could be 
 devised : even so shall xill those be intreated, whicli 
 intend to live well, according to God's connnand- 
 ments. For the rebels, tiiat is, the wicked, which 
 have forsaken their Lord God, and taken the devil
 
 540 THE PATHERS OP THE ENGLISH CHUKCH. 
 
 to be ruler over them, they shall compel them to fol- 
 low ; or else to suffer all calamities and iriiseries. 
 
 And so shall be verified the saying of oar Saviour 
 Christ, " I am not come," saith he, " to send peace, 
 but a sword." Which is indeed a strange saying, 
 but it hath its understanding : God is a God of peace 
 and concord, he loveth unity and concord : but 
 when he cannot have peace, by reason of the devil, 
 then he will have the sword : that is to say, God 
 loveth unity, he would have us all agree together : 
 but, because of the wicked, we cannot. Therefore, 
 he v\\\\ rather have us to choose the s\Aord, that is, 
 to strive and withstand their wickedness, than to 
 agree unto them. And therefore this doctrine is 
 called a seditious doctrine : but A^.-ho are those re- 
 bels ? Even they themselves, which call this doctrine 
 seditious : they themselves (I say) are traitors 
 against God. Wherefore our Saviour, seeing he 
 can have no peace with the wicked, he will have us 
 rather to withstand their wickedness, and so brine 
 them to reformation : and this is the cause, where- 
 fore he will have his flock segregated from the 
 wicked. 
 
 Therefore let us pray unto God our heavenly Fa- 
 ther; " Thy will be done." This is the prayer of 
 all Christian people, which have a will to do God's 
 will : but those impenitent sinneio, which are not yet 
 weary of their sins, do never pray. For though 
 they say the words, yet it is to no purpose, they say 
 them without understanding : therefore it is but lip- 
 labour, it is no prayer, it is but the devil's service. 
 For a man may serve the devil with saying the Pater- 
 noster, when he snyeth it with a defiled mind. Let 
 us therefore order ourselves so, that we may say it 
 worthily, as it ought to be. Let us lay away all wic- 
 kedness and ill living, so that we may say from the
 
 LATIMER.— SERMONS OX THE LORD's PBAVEK. J41 
 
 bottom of our hearts, " Our Father which art in 
 heaven, thy will be done." 
 
 And so did Susanna, that godly woman : so did 
 lady Judith : so did queen Eslhci-. So did all good 
 samts ot God. And though this prayer was not made 
 at that time (by the reason they were a great while 
 afore Christ's coming), yet they had this prayer in 
 effect. For they believed in Almighty God: tluy 
 believe(l in Abraham's seed, which was promised: 
 which faith stood them in as good stead, and tliey 
 were as well saved through that same belief, as we 
 now through our belief. For it is no difference be- 
 tween their belief and ours, but this : they believed 
 in Christ which was to come, and we believe in Christ, 
 which is come already. Now their belief served 
 them as well as ours doth us. For at that time God 
 required no further at their hands, than was opened 
 unto them : we have in our time a further and more 
 perfect knowledge of Christ than they had. 
 
 Now Susanna when the judges (the same wicked 
 men) can^ie unto her anil moved her with fearful 
 threatenings to do their wills, tljat is, to sin against 
 God, tliink you not she resorted unto God.^ Yes, yes, 
 without doubt, she said thc^e words in effect : " Our 
 Father, thy will be done," and not the will of wicked 
 men. Therefore she, ]ruttiug her hope and trust in 
 God, haviiig a respect that his will might be done, 
 and not the devil s will, God, whicli is ever true, 
 did not fail her : for, you kjiow, she was delivered 
 throuj^h vounp- ]Oaniel. This is written to our in- 
 istruction: for he is now the self- same God, that he 
 was at tliat time : he is as almighty, as lie was ; he 
 is as ready, as he w^as. She was iu anguish and great 
 distress, she sought to hallow his holy name : there- 
 fore he did help her, he suffered her not to perish. 
 So certainly he will do unto us too. Then.-fjre, when 
 4
 
 541 TKE FATHERS OF THE ENGLISH CHUKCH. 
 
 we be in trouble, let us hallow his name, and then 
 we shall find us help, like as Susanna did. 
 
 In such wise did Judith, when she was provoked of 
 Holoternes to do wickedly. She sought rather to 
 sanctify God's name, to do his will, than the will of 
 the devil : therefore God gave her such a triumph- 
 ant victory. 
 
 So did queen Esther, when Haman, that wicked 
 fellow, had power over her : she committed all the 
 matter unto God, with fasting and prayer. But St. 
 Peter, what did he ? Marry, he forgat his Pater- 
 noster, for when there came a foolish maid, asking 
 him, " Art not thou a Galilean ? Art not thou one 
 of this new learning ? Art not thou a gospeller?" 
 What did Peter ? He was gone quite, he denied it, 
 he forgat his Paternoster. For if he had had grace 
 to consider that he ouGrht rather to suffer death, than 
 to forsake his master, Christ, then he would have 
 said, " Our Father, thy will be done." — " I am 
 ready to suffer for thy sake, whatsoever thou shalt 
 lay upon me." But he did not so, he forgat 
 himself. What did our Saviour ? He turned back 
 and looked upon him. Happy was Peter, that our 
 Saviour looked upor) him again, for it was a gracious 
 token . 
 
 Judas, that false man, that traitor, forgat this same 
 petition, and remained so in his error still to the end. 
 Surely he was a sorrowful and a heavy man, insomuch 
 that he miade restitution. He was much better, than a 
 great many of us be, which when they have injured 
 and wronged poor men, will make no restitution. 
 I tell you truth, Judas was much better than such 
 fellows be : " Led to repentance," saith the text, but 
 he lacked faith. And so between Peter and him, 
 which were both two sorrowful men, this was the dif- 
 ference. Peter had faith, Judas lacked it : yet he 
 was exceeding sorrowful for his wickedness, insomuch
 
 LATIMER. SERMONS ON THE I.ORd's I'RAYEC. n-M 
 
 tliat he went and hanged himself, tliercfure he for 
 gat this petition. 
 
 So hkewise, all voluntary sinners, all nnrepcnlant 
 sinners, none of them all say this petition, as they 
 ought to do : they say it not wortliily nor profitably. 
 For they have no will to do his will. Tlieir will i< 
 to^ do their own will and pleasure. But above all 
 things, these questmongers * [lad need to take heed : 
 for there all things goeth by oath. They had need 
 to say : " Our Father, thy will be done." For they 
 shall be moved to do this and that, which is again'^t 
 God. They must judge by their oath, according to 
 conscience, guilty or not guilty. When he is guilty, 
 in what case are those that say, " Not guilty ?'* 
 Scripture doth shew, what a thing it is, when a man 
 is a malefactor, and the questmongers justify him, 
 and pronounce him, " not guilty," saying, " He 
 that justifieth the wicked, and he that condemneth 
 the just man, they are both abominable before the 
 Lord." Who is abominable ? He that doth not the 
 will of God: the will of God is, that the wicked 
 should be punished. 
 
 I myself did once know, where there was a man, 
 slain of another man in an anger, it was done openly; 
 the mankiller was taken and put in j^riscm. Suit 
 was made to the questmongers (for it was a rich man 
 that had done the act). At the length, every man 
 had a crown for his good will : and so this open man- 
 killer was pronounced, " not guilty." Lo, they sold 
 their souls unto the devil for five shillings. For 
 wliich souls Christ suffered death. And I (lare pro- 
 nounce, except they amend and be sorry tor their 
 faults, they shall be damned in hell, world withont 
 end. They had clean forgotten this petition, " Thy 
 
 * Questmen. Tersons chose annually in cnth ward of the 
 city of London, to inquire into abuses and misdeineanors. cspcci- 
 nllv such as relate to.wcights andinen!-iu:es."BAiLF\'fD.vf;o«r7ri/.
 
 544 THE FATHERS OF THE ENGLISH CHURCH. 
 
 will be done." For they did the will of the devil. It 
 bad been a good deed to cut off their crowns by tlieir 
 necks, to the example of all others. Therefore (I 
 say) these questmongcrs had need to say : '' Our 
 Father, which art in heaven, thy will be done." 
 
 For truly, it is a marvel that tliis realm sinketh not 
 down to hell headlong. What perjury, swearing, 
 and cursing is every whei-e, in every corner ! There^ 
 ibre (I say) we had need to pray earnestly, tliat God's 
 will may be done. And we bhould be content to lose 
 our lives for righteousness siike. For he that losetli 
 his life for because he will not agree to the dishonour 
 of God, he sceketh that God's will may be done. 
 Happy is that man, for he tindeth his life^ he loseth 
 it not. For Christ will be his keeper. 
 
 Joab, that great and valiant captain, he knew well 
 enough, when David sent unto him good Uriah, with 
 letters : he knew (f say) that the king's will was 
 against God's will, yet he looked through his lingers ; 
 he winked at it, he would rather do the wicked will 
 of the king, than the will of God. 
 
 Of such fellows there be a great number, which 
 care not for the honour and will of God. These 
 chaplains about the king and great men, had need to 
 say ; "^ Our Father, thy w ill be done," but they are 
 very slow^ and slack : they wink commonly at all 
 matters, be they never so bad. They be handy 
 chaplains, they will not, they dare not rebuke the 
 v/orld of sin : they dare not do, as the prophet com- 
 manded unto them to do, when he saith, " Let the 
 iiills hear the judgments of the Lord," though tliey 
 sraoke, as he saith ; '^ Touch the hills, and they will 
 smoke." Yea, and though ihcy smoke, yet strike 
 them, spare them not, tell them their faults. 
 
 But great men cannot suffer that, to be So rebuked : 
 their chaplains must be taught a discretion, if they 
 v/iil go so to work. I'hey say, conmionly magistrates
 
 LATIMER. SERMONS OX THE LORD's PRAYER. 643 
 
 should be brought out of estimation, if ilicy s>lu)u!(l 
 be handled so. Sirs, I will tell you what yoii shall do 
 to keep your estimation and credit: do well, handle 
 uprightly and inditierently all matters, defend the 
 people from oppressions, do your office, as God hath 
 appointed you to do : you do so (T warrant you} yon 
 shall keep your estimation and credit. And I warrant 
 you again, the preacher will not strike nor cut \ou 
 with his sword, but rather praise you and commend 
 your well-doings. Else, when you do naughtily and 
 wickedly oppress the poor, and give false judgTuent : 
 when you do sOj there is no godly preacher that will 
 hold his peace, and not strike you with his sword, 
 that you smoke again. But it is commonly as the 
 Scripture saith, " The wicked is praised in the desires 
 of his wickedness." Chaplains will not do their 
 duties, they will not draw their swords, but rather 
 flatter, they will use discretion : but what shall fol- 
 low ? Marry, they shall have God's curse upon their 
 heads for their labours, this shall be all their gains 
 that they shall get by tlieir flatteries. 
 
 Another Scripture saith, " The great and might v 
 men be called benefactors and well doers ;" b\it ot 
 whom be they called so? marry, of flatterers, of those 
 which seek not to do the will of God, but the plea- 
 sures of men. 
 
 St. John Baptist, that hardy knight, and excellent 
 preacher of God, he said this petition right with a 
 good faith ; " Our Father, thy will be done." 'Hiere - 
 fore he went to the king, saying : " Sir, it is not 
 lawful for thee so to do." See what boldne^ss he had ! 
 How hot a stomach in God's quarrel to defend Gcxl's 
 honour and glory ! But our chaplains, what do they 
 now-a-days? Marry, they wink at it, they will net 
 displease : for they seek livings, they seek bcnelicvs, 
 therefore they be not worthy to be God's ofti(X^rs. 
 
 Esaias, that foithful minister of God, he is a goovl 
 
 YOL. II. N N
 
 S46 THE FATHERS OF THE ENGLISH CHURCH. 
 
 plain fellow, he telleth them the matter in plain, 
 saying : " Thy silver is turned to dross, thy princes 
 are unfaithful, and fellows of thieves." He is no 
 flatterer, he telleth them the truth. The princes, 
 said he, are bribe-takers, subverters of justice. This 
 Esaias did : for he had respect to God's word, he per- 
 ceived things amiss, he knew that it was his part to 
 admonish, to cut them with his sword. Would God, 
 our preachers would be so fervent to promote the 
 honour and glory of God, to admonish the great and 
 the small to do the will of the Lord. I pray God, 
 they may be as fervent as our Saviour was when h© 
 said to his disciples ; " My meat is to do the will of 
 my Father which is in heaven," (that is to say,) you 
 are no more desirous to eat your meat, when you be 
 hungry, than I am to do my Father's will, which is 
 in heaven. 
 
 By what occasion our Saviour saith these words 
 you shall perceive, when you consider the circum- 
 stances : I pray you read the chapter, it is the fourth 
 of John. The story is this. He sent his disciples 
 to a town to buy meat (where it appeareth that our 
 Saviour had money) : after their departure, he sitteth 
 him down, which was a token that he was weary, 
 and, I warrant you> he had never a cushion to lay 
 under him. Now, as he was sitting so, there cometh 
 a woman out of the town to fetch water : he desired 
 her to give him dnnk. She made answer ; " Vv'ili 
 you drink with me, which am a Samaritan ?" So they 
 went forward in their talk : at the length he bade 
 her go call her husband. She made answer, " J have 
 no husband:" " Thou sayest well, (said our Saviour,) 
 for thou hast had five, and this, that thou hast now, 
 is not thy husband :" and so he revealed himself unto 
 her. 
 
 Some men, peradventure, will say : What meaneth 
 this^ that our Saviour talketh alone \\ith this woman ?
 
 LATIxMER.— SJERMONS ON THE LOKd's PllAVER. 64 Jt. 
 
 Answer, his humility and gentleness is shewed 
 herein. For he was content to talk with her, hcinir 
 alone, and to teach her the way to heaven. 
 
 Again, some men may learn liere, not to be so 
 hasty in their judgments; that when they see two 
 persons talk together, to suspect them. For in so 
 doing they might susi3ect our Saviour himself. It is 
 not good, it is against the will of God to judge- 
 rashly ; I know what I mean. I know what unhappy 
 tales be abroad, but I can do no more, but to give you 
 warning. Now, the woman went her way into the 
 city, making much ado, how she had found the 
 Messiah, the Saviour of the world ; insomuch that a 
 ^reat many of the Samaritans came out unto him. 
 Now as the woman was gone, the disciples desired 
 him to eat. He made them answer, " I have other 
 meat." Then they thought somebody had brought 
 him some meat : at the length he breaketh out and 
 saith, " I am as desirous to do the will of my Fatber, 
 as you be of meat and drink." 
 
 Let us now for God's sake be so desirous to do 
 the will of God, as we be to eat and drink. Let 
 us endeavour ourselves to keep his laws and com- 
 mandments; then, whatsoever we shall desire of him, 
 he will give it unto us, we shall iiave it. 
 
 We read oft-times in Scripture, that our Saviour 
 was preaching according to his vocation : I would 
 every man would go so diligently about his business: 
 — ^The priests to go to their books, not to spt-nd their 
 time so shamefully in hawking, hunting, and kee{)ing 
 of alehouses. If they would go to their books, in 
 so doing they should do the will of God: hut tiie 
 most part of them do their own will, they take their 
 pleasure. But God will find them out at length : he 
 will meet with them, when he seeth his time. 
 
 On a time when our Saviour was preaching, his 
 mother came unto him, very desirous to speak with 
 
 N N 2
 
 548 THE FATHERS OF THE ENGLISH CHUKCH. 
 
 liim, insomuch that she made mean to speak with 
 him, interrupting his sermon, which was not good 
 manners. Therefore after St. Austin's and St. 
 Kierome's mind, she was prickled a httle with vain 
 glory, she would have been known to be his mother, 
 else she would not have been so hasty to speak with 
 him. And here you may perceive that we give her 
 too much, thinking her to be without any spark of 
 sin, which was too much : for no man, born into this 
 world, is without sin, save Christ only. 
 
 The school doctors say, she was arrogant. One 
 came and told our Saviour, as he was teaching: " Sir, 
 thy motlicr is here, and would speak with thee :" he 
 made answer, like ashe did when he was but twelve years 
 old, " It must be so :" he saith now, stretching out 
 his hands ; " Who is my mother ?" " He that doeth 
 the will of my Father that is in heav^en ;" Luke saith, 
 ^^ He that heareth the word of God and doth it." 
 Mark this well, he saith that God doth it : let us do: 
 let us not only be hearers, but doers, then we shall be 
 (according to his promise) his brethren, and sisters, 
 we must hear his word and do it. For truly, if 
 iVhiry, his mother, had not heard his word and be- 
 lieved i^, she should never have been saved. For 
 she was not saved, because she was his natural mo- 
 ther, but because she believed in him, because she 
 was his spiritual mother. Remember therefore that 
 all, that do his will, are his kinsfolk. 
 
 But remember, that in another place he. saith; 
 *' Not all that say. Lord, Lord, shall enter into the 
 kingdom of heaven." Here, you see that the matter 
 standeth, not in saying, but in doing ; do his will, 
 and then resort unto him, and thou shalt be welcome. 
 'We read in Luke, where our Saviour said; " That 
 servant, that knovveth the will of his master, and 
 doth it not, shall be beaten with manv stripes."' He, 
 that kneweth not, shall be beaten, but not so much,
 
 tATlMER.— SERMONS ON THE LORU's I'RAYEn. Gjy 
 
 We must first know and then do. It is a cood 
 thing to know, but it is an heinous thing to know 
 and not to do : it is a great sin, to siander God's 
 Word with wicked living, as it is coinmonly seen 
 amongst men. But this fault, if it be not ain'cnded, 
 shall have grievous punishment. 
 
 Now, some men will say, (seeing it is so, that 
 those, which know God's word, and do not the same, 
 shall be beaten with many strl})es,) '' Then I will 
 keep me from it, and so, when I am damned, I shall 
 have the easier punishment." No, no, my iViend : 
 wilful ignorance excuseth not. To say, I will not 
 hear it, or I intend to do as it shall please me : this 
 is not ignorance, brother, but rather contumr'cv. or 
 despising of God's word. Those, which wculd faiil 
 know, but cannot, ^ for that they have ilo teacher, 
 they shall be excused somewhat : for they shall h:ue 
 easier pain, than the others b.ave, as he saith : '' Wo 
 be unto thee^ Chorazin, because if in Sodom, Sec." 
 meaning that the Sodomites sliall have easier pimi>^h- 
 ment, than the others. But as for those that refuse 
 to hear, when they might hear, they are in an ill 
 case, and shall be punished with unspeakable pains. 
 And I tell you, tlie very ignoran': man is not lill 
 excused, for so saith God by his prophet. " The 
 wicked," saith he, " he shall die, even tliongh he 
 had never warning before." (Ezek. xxxiii.) So v.e 
 See, that ignorance excuseth not ; but the ignorant 
 are the less punished, because of their ignornnce. As 
 there be degrees in hell, one shall be punislied fnore 
 grievously than the other, according to their deserts. 
 ']'herebe some men in England, which say, " No, 
 1 will not hear any of them all, till they agree among 
 themselves." Such fellows, truly, shall never come 
 to the gospel. For there will be contentions, as long 
 as the devil is alive : he cannot sufler God''^ word to 
 be spread abroad. Thf*refore, he doth and \<iH do 
 
 X N 3
 
 550 THE FATHERS OP" THE ENGLISH CHUKCR. 
 
 till the world's end, what he can, to let the word of 
 God : then it is like, that these fellows shall never 
 come to hear God's word, and therefore worthily be 
 damned, as despisers of God's most holy word. 
 
 Farther, this petition hath an addition, " As it is In 
 heaven." The writers make two manner of heavens,- 
 a spiritual heaven, and a temporal heaven. The 
 spiritual heaven is, where God's will is fully done, 
 where the angels be, which do the will and pleasure 
 of God without violation. Now, when we say, " as 
 it is in heaven," we pray God that we may do his 
 will as perfectly, as the angels do. Ensamples in 
 Scripture we have many, v/nich teach us the diligent 
 service which the angels do unto the Lord. 
 
 When king David fell in a presumption, so that he 
 eommanded his captain Joab to number his people, 
 which thing was against the Lord, and Joab did 
 nauo+itily in obeying the king in such things, but he 
 went and numbered eight hundred thousand, and five 
 hundred thousand men, able to fight, besides women 
 and children. For this act God was angry with Da- 
 vid and sent his prophet, which told him, that God 
 would plague him, and bade him to choose, whether 
 he would have seven years hunger, or that his ene- 
 mies should prevail against him three months long, or 
 to have three days pestilence. He made answer, 
 saying ; " It is better to fall into the hands of God, 
 than of men :" and so chose pestilence. After that 
 within three days there died three score and ten 
 thousand. 
 
 This story is a great declaration, how angry God 
 is with sin. Now David, that good king, seeing the 
 plague of God over the people, said unto God : 
 *' Lord, it is not they, that have sinned, it is I 
 myself, punish me, and let them alone :" this v/as a 
 good mind in David : there be but few kings now 
 that would do sq.
 
 JCATIMER. SERMONS ON THE LORd's PRAYER. 051 
 
 . Now, at the length God was moved wltli pitv, nnd 
 said unto the angel; " It is enough, leave' off:" 
 by and by the plague ceased. Where you sec how 
 ready the angels of God be to do the Lord's corn- 
 mandmen;ts. After that, David was miiided io be 
 thankful unto God, and offered a great saerifiee unto 
 him, and so removed the wrath of God. And tliere- 
 fore he made sue to one of his subjects for ceriaia 
 ground to build an altar upon. The same man was 
 willing to give it unto the king freely. But David 
 would not take it at his hands. Where kings may 
 learn, that it is not lawful for them to take away other 
 men's lands, to their own use. This good king 
 'David would not take it, when it was offered unto 
 him. He did not as Ahab, the wicked man, which 
 did Naboth wrong in taking away his vineyard against 
 his will. 
 
 Another ensample, wherein appeareth how dili- 
 gently the angels do God's commandments. Se- 
 nacherib, king of the Assyrians, having a captain, 
 called Rabshakah, which captain, after that lie IikI 
 besieged Jerusalem, spake blasphemous word.s against 
 God the Almighty, sayingto the Jews : '' Tiii'.ik you 
 that your God is able to help you, or to defend you 
 from' my hand ?" Now, Hezechiah, that good king, 
 hearing such blasphemous words to be s[)oken iigaiusi 
 God, fell to prayer, desired God lor aid, sent for the 
 prophet Isaiah, and asked him counsel. The en<l 
 was, God sent his angels, \Vhich killed an hundred 
 and eighty and five thousand of the Assyrians in on? 
 night. The king himself scarce escaped, and wilii 
 great danger and fear gat him home. Here, you'sec, 
 what a God our God is, whose will we ought to do. 
 Therefore, let us endeavour ourselves to do his will 
 and pleasure : and when we are not able to do it (ai 
 we be not indeed) let us call unto hitn for help 
 and aid. 
 
 N N 4
 
 552 THE FATHERS OF THE ENGLISH CHUKCK. 
 
 The other heaven is called a corporeal heaven, 
 where the sun and the moon and the stars are, 
 which heaven doth God's commandment too. As it 
 tippeareth in the books of Joshua, and the Kings : 
 how the sun stood at the commandment of God. 
 Also, how the shadow went backward, like as Job 
 saitli ; " Thou gavest commandment to the sun, and 
 it arose not :" therefore at the commandment of God, 
 they keep their ordinary course, as God hath com- 
 manded them in the first beginning. Also, the rain, 
 and the snow, came at his commandment. 
 
 Finally, nothing rebelleth in his estate, wherein it 
 was set at the first, but man. Man will not be ruled 
 by him, all other things be obedient: rain cometh 
 when God will have it, and snow at his time. We 
 read in Ahab's time, that Elijah, the prophet, stopt 
 the rain for three years and six months, for to punish 
 the people, whereof followed a great dearth. After- 
 ward at the request of the same Elijah, God sent 
 rain, which tempered the ground to bring fruits. I 
 think there be some Elijahs abroad at this time, 
 which stop the rain : v/e have not had rain a good 
 while. Therefore, let us pray to God, that we 
 may do his will, and then we shall have all things 
 necessary for soul and body. For what was this 
 Elijah? A sinful man, born and conceived in sin: 
 yet God, seeing his confidence, granted his request. 
 For he was a man that feared the Lord, and trusted 
 in him : therefore, God loved him and heard his 
 prayer. 
 
 Therefore, I say, let us do as he did, then God 
 will hear our prayers: but we are fleshly, we are 
 carnal, we can do nothing perfectly as we ought to 
 do. Wherefore we have need to sav with St. Aus- 
 tin : *' Lord, do thou within me what thou com- 
 mandest, and then command what thou wilt." For 
 we, of our own strength and power, are not able to 
 
 5
 
 LATIMER. SERMONS ON THE LORDS PRAYER. jjH 
 
 do his commandments ; but that lack our Saviour 
 will supply with his fulfilling, and with his ix^rfcct- 
 ness he will take away our iuipcrfectness. Now, 
 since we have spoken much of prayer, 1 will dc•^irc 
 you that we may pray together, and so make an end: 
 but you must pray witli a penitent heart. For God 
 will not hear the prayer that procecdeth from an im- 
 penitent heart, it is abominable in his sigiit. I 
 desire you to say after me, " Our Father, Sec." 
 Amen.
 
 554 THE FATHERS OP THE ENGLISH CHURCH* 
 
 THE FIFTH SERMON 
 
 UPON THE lord's PRAYER. 
 
 CUE US this day our daily bread. This is a very 
 good prayei*, if a body should say- no more at one 
 tirne, but that : for as we see our need, so we shaH- 
 pray^ when we see God's name to be dishonoured, 
 blasphemed, and ill spoken of, then a man, a faithful 
 man should say, " Our Father, which art in heaven, 
 hallowed be thy name." When we see the devil 
 reign, and all the world follow his kingdom, then we 
 may say, " Our Father, which art in heaven, thy 
 kingdom come." When we see, that the world fol- 
 lou^eth her own desires and lusts, and not God's will 
 and his commandments, and it grieveth us to see 
 tliis, and we be sorry for it, we shall make our moan 
 unto God for it, saying, *' Our Father, which art in 
 heaven, thy will be done." When we lack necessa- 
 ries for the maintenance of this life, and every thing 
 is dear, then we may say, " Our Father, which art 
 in heaven, give us this day our daily bread." There- 
 fore, as we see cause, so we should pray. And it is 
 better to say one of the:^e short prayers with a good 
 faith, than the vvhole psalter without faith. 
 
 By this novv^ that I have said, you may perceive 
 that the common opinion and estimation, which the 
 people have had of this prayer (the Lord's prayer, I 
 say) is far from that, that it is indeed. For it was 
 esteemed for nothing, for when we be disposed to 
 despise a man, and call him an ignorant fool, we say, 
 he cannot say his Paternoster, and so we made it a 
 light matter, as though every man knew it. But I 
 tell you, it is a great matter, it containeth weighty 
 things, if it be weighed to the very bottom, as a
 
 L.\T1MF,R. — SERMONS ON THE LORd's PKAYEP. 555 
 
 learned man could do. But ns for inc, that, tli;it I 
 'have learned out of the holy Scripture and Icanioil 
 men's books, which expound" the same, 1 will slicw 
 unto you ; but I intend to be short. 1 have bfen 
 very long before in the other petitions, which some- 
 thing expound those that follow ; therefore I wdl noi 
 tarry so long in them as I have done in the otlu . 
 
 Give us tlus day our daily bread. Every woni ta 
 to be considered, for they have their importance. 
 This word, bread, signifieth all manner of sustenance 
 for the preservation of this life ; all things, whereby 
 ■man should live, are contained in this word, " bread." 
 You must remember what I said by that petition, 
 " Hallowed be thy name." There we prav iH"»to 
 God, that he will give us grace to live so, that we 
 may, with all our conversations and doings, hallow 
 and sanctify him, according as his word tcllcth us. 
 Now, forasmuch as the preaching of Goil's word is 
 most necessary to bring us into this hallowing, we 
 pray in the same petition for the office of preaching. 
 ■For, tlie sanctifying of the name of God cannot K\ 
 except the office of preaching be maintained, and liis 
 word be preached and known ; therefore, in the 
 .same petition, when I say, " Hallowed be thy name;" 
 I pray that his word may be spread abroatl and known, 
 through which cometh sanctifying. 
 
 So," likewise, in this petition, "'' Give us this day 
 our daily bread," we pray for all those things, whicii 
 be necessary and requisite to the su-'tenance ®t our 
 souls and bodies. Now, the first and principal thing, 
 ' that we have need of in this life, is the magi>-ln»te 
 Without a magistrate we should never live well anci 
 quietly. Then it is necessary and most needful to 
 pray unto God for them, that the peoi^U. may have 
 rest, and apply to their business, every man m hib 
 Calling: the husbandman in tilling and p!r.w:rr. and 
 the artificer in his business.
 
 556 THE PATHEHS of the ENGLISH CHURCH, 
 
 For you must ever consider, that, where war is, 
 there be all discommodities. No man can do his 
 duty, according unto his calling ; as it appeareth now 
 in Germany, the emperor and the French king being 
 at controversy, I warrant you, there is little rest, or 
 quietness. Therefore in this petition we pray unto 
 God for our magistrates, that they may rule and 
 govern this realm well and godly, and keep us from 
 invasions of aliens and strangers, and execute justice 
 and punish malefictors : and this is so requisite, that 
 we cannot do without it. 
 
 Therefore, when we say, " Give us this day our 
 daily bread," we pray for the king, his counsellors, 
 and all his officers : but not every man, that saith 
 these words, understandeth so much. For it is 
 obscurely included, so that none perceive it but those 
 which earnestly and diligently consider the same. 
 But St. Paul he expresseth it with more words plainly, 
 saying, " I exhort you to make supplications and 
 prayers for all men, but especially for the kings, and 
 for those, which be aloft:" whereto? " That we 
 may live godly and quietly, in all honesty and godli- 
 ness." And when I pray for them, I pray for myself. 
 For I pray for them, that they may rule, so that I 
 and all men may live quietly and at rest. And to 
 this end we desire a quiet life, that we may the better 
 serve God, hear his word, and live after it. 
 
 For in the rebels time, I pray you, what godliness 
 was shewed amongst them ? They went so far (as it 
 was told), that they defiled other men's wives : what 
 godliness was this ? In what estate, think you, were 
 those faithful subjects, which at the same time were 
 amongst them? They had sorrow enough, I warrant 
 you. So it appeareth, that where war is, there is 
 right godliness banished and gone. Therefore, to 
 pray for a quiet life, that is, as much as to pray for a 
 godly life, that we may serve God in our calling, and.
 
 LATIMER. SERMONS ON THE LORd's PRAYER. 55J 
 
 get our livings nprigbtly. So it appcarctli ihat 
 praying for magistrates is as much us to pray for 
 ourselves. 
 
 They that be children and live under the rule of 
 their parents, or have tutors, they pray in this petition 
 for their parents and tutors. For they be necessary 
 for their bringing up. And God will accejjt their 
 prayers, as well as then-s, which be of age. For (Jod 
 hath no respect of persons, he is as ready to hear the 
 youngest, as the oldest. Therefore, let them be 
 brought up in godliness, let tliem know God. Let 
 parents and tutors do their duties to bring them up 
 so, that as soon as their age serveth, they may taste 
 and savour God. Let them fear God in the begin- 
 ning, and so they shall do also, when they be old. 
 Because I speak here of orphans, I shall exhort yuu 
 to be pitiful unto them, for it is a thing that pljasctli 
 God, as St. James witnesseth, saying, " Pure reli- 
 gion, &c." (James, i.) 
 
 It is a common speech amongst the people, and 
 much used, that they say, all religious houses are 
 pulled down ; which 'is a very peevish saying, and 
 not true, for they are not pulled down. That maa 
 and that woman, 'that live together godly and quietly, 
 doing the works of their vocation, and fear God, 
 hear his word, and keep it ; that sanie is a religious 
 house, that is that house that pleaseth God. I'or 
 religion, pwre religion (I say), standeth not in wear- 
 ing of a monk's cowl, but i'n righteousness, justice, 
 and well doing; aad (as St. James saith) in visiting 
 the orphans, and widows, that lack their husbands ; 
 orphans, that lack their parents to help them when 
 they be poor, to speak for them when tliey be oj). 
 pressed ; herein standeth true religion, God's reli-icn 
 
 (I say) The other, whicli was used, was an unreli 
 gious life, yea, rather an hypocrisy. There is a tc-x 
 fa Scripture, I never read it, but I renumber thes 
 
 \t 
 
 c
 
 558 THE FATHERS OP THE ENGLISH CKUilCH. 
 
 religious houses. " There is a way, which way 
 seemeth tc men to be good, whose end is eternal ' 
 perdition ;" when the end is nought, all is nought. 
 
 So, were these monks' houses, these relio-ious 
 houses. There were many people, especially widows, 
 which would give over house-keeping, and go to 
 such houses, when they might have done much good 
 in maintaining of servants, and relieving of poor 
 people ; but they went their ways. What a m.adness 
 was that ! Again, how much cause we have to thank 
 God that we know what is true religion, that God 
 hath revealed unto us the deceitfulness of those 
 monks, which had a goodly show before the world of 
 great holiness, but they were nought within . There- 
 fore Scripture saith, " That which is highly esteemed 
 before men, is abominable before God." Therefore 
 that man and woman, that live in the fear of God, 
 are much better than their houses were. 
 
 I read once a story of a holy man, some say it was 
 St. Anthony, which had been a lone season in the 
 wilderness, eating and drinking nothing but bread 
 and water. At the length he thought himself so 
 holy, that there should be nobody like unto him. 
 Therefore, he desired of God to know, who should be 
 his fellow in heaven. God made him answer, and 
 commanded him to go to Alexandria ; there he 
 should hnd a cobler, which should be his fellow in 
 heaven. Now, he went thither and sought him out, 
 and fell in acquaintance with him, and tarped with 
 him three or four days to see his conversation. In 
 the morning his wife and he prayed together ; then 
 they went to their business, he in his shop, and she 
 about her housewifery. At dinner-time they had 
 bread and cheese, wherewith they were well content 
 ^nd took it thankfully. Their children were well 
 taught to fear God and to say their Paternoster, and 
 the Creed, and the Teq Commandmentt> : and so he
 
 -iATIMER. — SERMONS ON THE LOlvD S rr.AYEK. 3.*ifj 
 
 spent his time in doing his duty truly, I warrant 
 you, he did not so many false stitches, as co])K rs do 
 now-a-days. St. Anthony, perceivinu; that, came to 
 knowledge of himself, and laid away all pride and 
 presumption. 
 
 By this ensample you may learn, that honest con- 
 versation and godly living is much regarded befort? 
 God, insomuch that this poor cobler, doing his duty 
 diligently, was made St. Anthony's fellow. So, it 
 appeareth that we be not destitute of religious house*;. 
 Those which apply to their business uprightly and 
 heap God's word, they shall be St. Anthony's fellows, 
 that is to say, they shall be numbered amongst the 
 children of God. 
 
 Farther, in this petition the man and wife pray, 
 one for the other. For one is a help unto the oilier, 
 and so necessary the one to the other. TherelV>re, 
 they pray one for the other, that God will spare them 
 their lives, to live together quietly and godly accord- 
 ing to his ordinance and institution ; and this is good 
 and needful. 
 
 As for such as be not married, you shall know that 
 I do not so much praise marriage, that I should think 
 that single life is naught, as I have heard some, wliich 
 will scarce allow single life. They think in their 
 hearts that all those which be not married be naught, 
 therefore they have a common saying amongst them : 
 What (say they), they be made of such metal as we 
 be made of; thinking them to be naught in their 
 living, which suspicions are damnable before Gcd. 
 For we know not what gifts God hath given unto 
 them, therefore we cannot with good contcienoe 
 condemn them or judge them. 
 
 True it is, '' Marriage is good and honournl>Ic. 
 amongst all men," as St. Paul witncsseth. And 
 ^^ The Lord shall and will judge (that is, cond^mr^) 
 adulterers and whoremongers/' but not those whicl^
 
 500 THE FATHERS OF THE ENGLISH CHURCH. 
 
 live in single life : when thou livest in lechery, or 
 art a whore or whoremonger, then ye shall be 
 damned ; bat when thou livest godly and honestly in 
 single life, it is well and allowable before God, yea, 
 and better than marriage. For St. Paul saith, "I 
 will have you to be without carefulness," that is, 
 immarried ; and sheweth the conditions, saying, 
 " They that be unmarried set their minds upon God, 
 how to please him," and to live after his command- 
 ments. But as for the other, " the man is careful 
 how to please his wife ;" and again, " the woman 
 how to please her husband :" and this is St. Paul's 
 saying of the one, as well as of the other. There- 
 fore, I will wish you not to condemn single life, but 
 take the one with the other, like as St. Paul teacheth 
 us ; not to extol the one, that we should condemn 
 the other. For St. Paul praiseth as well single life, 
 as marriage, yea, and more too. For those, that 
 be single, have more liberty to pray, and to serve 
 God, than the other : for they, that be married, have 
 much trouble and afflictions in their bodies. This 
 I speak, because I hear that some there be, which 
 condemn single life. I would have them to know 
 that matrimony is good, godly, and allowable unto 
 all men : yet for all that, the single life ought not 
 to be despised or condemned, seeing that Scripture 
 alloweth it, yea, and he affirmeth, that it is better 
 than matrimony, if it be clean without sin and 
 offence. 
 
 Farther, we pray here in this petition for go<:)d 
 servants, that God will send unto us good, faithful, 
 and trubty servants, for they are necessary for this 
 bodily life, that our business may be done ; and those 
 which live in single life have more need of good 
 trusty servants than those which are married. Those, 
 v/hich are married, can better oversee their servants. 
 For when the man is from home, at the least the w'^ff
 
 LATIMER. SERMONS ON THE LORd's PRAYER. 56 I 
 
 overseeth them and keepeth them in rrood order. 
 For, I tell you, servants must he overseen and looked 
 to: if they be not overseen, what be they.^ It is a 
 ^ great gift of God to have a good servant. For the 
 most part of servants are but eye servants; when their 
 master is gone, they leave off from their labour and 
 play the sluggards. But such servants do contrary 
 unto God's commandment, and shall be damned in 
 hell for their slothfulness, except they repent. 
 Therefore (I say), those, that be unmarried, have 
 more need of good servants, than those that be mar- 
 ried : for one of them at the least may always oversee 
 the family. For, as I told you before, the most 
 part of servants be eye servants, they be nothing 
 when they be not overseen. 
 
 There was once a fellow asked a philosopher a 
 question, saying, " How is ahorse made fat?" The 
 philosopher made answer, saymg, '' With his mas- 
 ter's eye :" not meaning that the horse should be 
 fed with his master's eye, but that the master should 
 oversee the horse, and take heed to the horsekeeper, 
 that the horse might be well fed. For when a man 
 rideth by the way, and cometh to his inn, and giv- 
 eth unto the ostler hishorse to walk, and so he him- 
 self sitteth at the table, and maketh good cheer, and 
 forgetteth his horse ; the ostler cometh and saith, 
 " Sir, how much bread shall I give unto your 
 horse?" He saith, " Give him two penny worth." 
 I warrant you, this horse shall never be fat. There- 
 fore a man should not say to the osiler, " Go, give 
 him ;" but he should see himself that the horse have 
 it. In like manner, those that have servants must 
 not only command them what they shall do, but 
 they must see that it be done. They must be pre- 
 sent, or else it shall never be done. 
 
 One other man asked that same philosopher this 
 question, saying, "What dung is it, that maketh a 
 
 VOL. II. o f-^
 
 5(32 THE FATHERS OP THE ENGLISH CHURCH. 
 
 man's land mo.-.t fruitful in bringing forth mucli 
 corn?" — "Marry," said he, " the owner's foot- 
 steps ;" not meaning that the master should come and 
 \\zi\k up and down, and tread the ground; but he 
 would have him to come and oversee the servants 
 tilling of the ground, commanding them to do It di- 
 ligentlv, and so to look upon their work : this shall 
 be the best dung (saith the philosopher). 
 
 Therefore, never trust servants, except you may 
 be assured of their dilitrence : for I tell vou truly, 
 I can come no where, but I hear masters complain- 
 ing of their servants. 1 think verily, they fear not 
 God, they consider not their duties. Well, I will 
 burthen them with this one text of Scripture, and 
 then go forward in my matters. The prophet Jere- 
 miah saith, JSIalcdictus qui facit opus Domini negli- 
 genter : another translation hath fraudulenter , but it 
 'is one in effect. " Cursed be he," saith the prophet 
 Jeremiah, '- that doth the work of the Lord negh- 
 gently, or fraudulently ;" take which you will. 
 
 It is no light matter that God pronounceth them to 
 be cursed. But what is cursed ? What is it ? Cursed 
 is as much to say, as it shall not go well with them ; 
 they shall have no luck ; my face shall be against 
 them. Is not this a great thing ? Truly, consider it 
 as you list, but it is no light matter to be cursed of 
 God, which ruleth heaven and earth. And though 
 the prophet speaketh these words of warriors going 
 to war, yet it may be spoken of all servants, yea, of all 
 estates, but especially of servants. For St. Paul saith, 
 " You servants, you serve the Lord Christ, it is his 
 work." Then when it is the Lord's work,, take 
 heed, how you do it ; for cursed is he that doth it 
 ne8:ligently. 
 
 But where is such a servant, as Jacob was to La- 
 ban ' Hownamful was her How careful for his mas-
 
 LATIMER. — SERMONS ON THE LORd's PRAYKR. 563 
 
 ter's profit ? insomuch, that when somewhat pe- 
 rished, he restored it again of his own. 
 
 And where is siicli a servant, as Eliazcr was to 
 Abraham, his master } What a journey had he ? 
 How careful he was, and when he came to his jour- 
 ney's end, he would neither eat nor drink, afure he 
 had done his master's message ; so that all his mind 
 was given only to serve his master, and to do accord- 
 ing to his commandments, insomuch that he would 
 neither eat nor drink, till he had done according to 
 his master's will. Aluch like to our Saviour's ray- 
 ing, " This is my meat, to do the will of Ihm that 
 sent me." I pray you, servants, mark this Eliazer 
 well, consider all the circumstances of liis d:li<rt;nt 
 and faithful service, and follow it, else if you lollow 
 it not, you read it to your own condemnation. 
 
 Likewise, consider the true service which Joseph 
 (that young man) did unto his master Potiphar, lieu- 
 tenant of the tower. How faithfully he served with- 
 out any guile or fraud ! Therefore God promoted 
 him so, that he was made afterwards the ruler over 
 all Egypt. 
 
 Likewise consider, how faithful Daniel was in serv- 
 ing king Darius. Alack, that you servants be 
 stubborn-hearted, and will not consider this ; you 
 will not remember that your service is the work, 
 of the Lord; you will not consider that the (^ursc ot 
 God hangetli upon your heads for your slotlifulncss 
 and negligence. Take heed therefore, and look to 
 your duties. 
 
 Now fartiier, whosoever prayeth this prayer with a 
 good faithful heart, as he ought to do, he prayeth 
 for all plowmen and husbandmen, that God will 
 prosper and increase their labour; for except he 
 give increase, all their labour ^nd travail is lost. 
 Therefore it is needful to pray for them that God 
 may send his benediction by their labour, for wilh- 
 
 o o 2
 
 564. THE FATHERS OP THE ENGLISH CHURCH. 
 
 out corn and such manner of sustenance, we cannot 
 live. And in that prayer we include all artificers, 
 for by their labours God giveth us many commodi- 
 ties, which we could not lack. 
 
 We pray also for wholesome air. Item, we pray 
 for seasonable weather. When we have so much rain, 
 we pray for fair weather. Again, when we lack 
 rain, we pray that God will send rain. And in that 
 prayer we pray for our cattle, that God will preserve 
 them to our use from all diseases ; for without cattle 
 we cannot live ; we cannot till the ground, nor have 
 meat : therefore we include them in our prayer. 
 
 So we see, that this prayer containeth innumerable 
 things. For we pray for all such things as be expe- 
 dient and needful for the preservation of this life. 
 And not alone this, but we have here good doctrine 
 and admonitions besides. 
 
 For here we be admonished of the liberality of 
 God our heavenly Father, which he sheweth daily 
 over us. For our Saviour, knowing the liberality 
 of God our heavenly Father, commandcth us to 
 pray: if he would not give us the things we ask, 
 Christ would not have commanded us to pray. If he 
 had borne an ill will against us, Christ would not 
 have sent us to him. But our Saviour, knowins: 
 his liberal heart towards us, commandeth us to pray 
 and desire all things at his hands. 
 
 And here we be admonished of our estate and con - 
 dition, what we be, namely, beggars. For we ask 
 bread, of whom? Marry, of God. What are we 
 then ? Marry, beggars, the greatest lords and ladies 
 in England are but beggars before God. Seeing then 
 that we all are but beggars, why should we then dis- 
 dain and despise poor men ? Let us therefore con- 
 sider, that we be but beggars. Let us pull down 
 our stomachs, for if v.'e consider this matter well, 
 we are like as thev be afore God. For St. Paul saith.
 
 LATIMER. SERMONS ON THE LOIID's PltAYFri. 305 
 
 " What hast thou, that tlioii liast not received ot" 
 God ?" Thou art but a bcggir, whatsoever thou art, 
 and, though there be some very rich and have ^^reat 
 abundance ; of whom have they it ? Of God. What 
 saith he, that rich man? lie saitli, " Our Father, 
 which art in heaven, give us this day our daily bread ;" 
 then he is a beggar afore God, as well as the poore>l 
 man. 
 
 Farther, how continucth the rich man in his 
 riches? Who made him rich ? Marry, God. I-'or it 
 is written, " The blessing of God maketh rich.'* 
 Except God bless, it standcth to no effect, lor it 
 is written, " They shall eat, but yet never be satis - 
 tied." Eat, as much as you will, except God feed 
 you, you shall never be full. So likewise, as rich as 
 a man is, yet he cannot augment his riches, nor keep 
 that he hath, except God be with him, except he 
 bless him. Therefore let us not be proud, for we 
 be beggars, the best of us. 
 
 Note here, that our Saviour biddeth us to say, 
 " us." This " us," lappcth in all other men witli 
 my prayer. For every one of us praycth for anotluT. 
 When I say, " Give us this day our daily bread," I 
 pray not for myself only (if I ask, as he bidtletii me), 
 but I pray for all others. Wherefore say I not " Our 
 Father, give me this day my daily bread !" l'\)r be- 
 cause God is not my God alone, he is a common 
 
 God. 
 
 And here we be admonished to bo friendly, savmg, 
 and charitable, one to another. For \\hat Ciod 
 giveth, 1 cannot say, This is my own : but I uni<t sav. 
 This is ours. For the rich man cannot say, 1 Ins ix 
 mine alone, God hath given it unto me, for my own 
 use Nor yet hath the poor man any title unto it to 
 take it away from him. No, the poor man may not 
 do so, for when he doth do so, he is a thief ah.re M 
 and man ; but yet the poor man hath title to the ruli 
 
 o o 3
 
 5()6 THE FATHERS OF THE ENGLISH CHUKCH. 
 
 man's good, so that the rich man ought to let the 
 poor man have part of his riches, to help and to com- 
 fort him withal. Therefore, when God sendeth unto 
 me much, it is not mine but ours : it is not given 
 unto me alone, but I must help my poor neighbours 
 withal. 
 
 But here I must ask you rich men a question, 
 
 How chanceth it you have your riches ? We have 
 
 them of God, you will say. But by what means 
 
 have you them ? By prayer, you will say ; we pray for 
 
 them unto God, and he giveth us the same. Very 
 
 well. But I pray you, tell me what do other men 
 
 which are not rich ? Pray they not as well as you 
 
 do ? Yes, you must say, for you cannot deny it. 
 
 Then it appeareth that you have your riches not 
 
 through your own prayers only, but other men help 
 
 you to pray for them. For they say as well, '' Our 
 
 Father, give us this dayour daily bread," as you do ; 
 
 and peradventure, they be better than you be, and 
 
 God heareth their prayer sooner than yours. And 
 
 so appeareth m.ost manifestly that you obtain your 
 
 riches of God, not only through your own prayer, 
 
 but through other men's too. Other men help you 
 
 to get them at God's hand. Then it folio weth, that 
 
 seeing you get not your riches alone througii your 
 
 own prayer, but through the poor man's pra\ er, it is 
 
 meet that the poor man should have part of them, 
 
 and you ought to relieve his necessity and poverty. 
 
 But what meaneth God by this inequality ? That 
 he giveth to some a hundred pounds, unto this man 
 five thousand pounds, unto this man in a manner 
 nothing at all. What meaneth he by this ine- 
 qucihty ? 
 
 Here he meaneth that the rich ought to distribute 
 his riches abroad amongst the poor. For the rich 
 man is but God's officer, God's treasurer ; he ought 
 tQ distribute them according unto his Lord God's
 
 LATIMER. SERMONS OX THE LORD's PRAYER. 567 
 
 commaiulinent. If every man were rich, then no 
 man would do any thing ; therefore God maketh 
 some rich and some poor. 
 
 Again, that the rich may liave where to exercise 
 his cliarity, God made some rich and some poor ; the 
 poor he sendeth unto the rich to desire of liim in 
 God's name lielj) and aid. Therefore, you ricli man 
 when tliere cometh a poor man unto you, desiring 
 your help, think none otherwise, but God hath sent 
 him unto you, and rememberj that thy riches be not 
 thy own, but thou art but a steward over them. If 
 thou wilt not do it, then cometh in St. John, which 
 saith, " He that hath the substance of this world, 
 and seeth his brother lack, and helpeth him not, how 
 remaineth the love of God in him r" He speaketh 
 not of them that have it not, but of them that have 
 it ; that same man loveth not God, if he help not his 
 neighbour, havino- wherewith to do it. This is a sore 
 and hard word. 
 
 There be many which say with their mouth, they 
 love God, and if a mail should ask here this multi 
 tude, whether they love God or no, they would say, 
 '* Yes, God forbid else." But if you consider their 
 unmercifulness unto the poor, you shall see, as St. 
 John said, the love of God is not within them. 
 Therefore, you, rich men, ever' consider of whom 
 you have your riches, be it a thousand pounds, yet 
 you fetch it out of this petition. For this petition, 
 • " Give us this day our daily bread," is God's store- 
 house, God's treasure-house, here lieth all his provi- 
 sion, and here you fetch it. But ever have in re- 
 membrance, that this is a common prayer. A poor 
 man prayeth as well as thou, and ])eradventure God 
 sendeth this riches unto tlice for another man's 
 prayer's sake, who prayeth for thee, whose prayer is 
 r»iore efi^ectual than thine'own. And therefore you 
 
 o o 4
 
 568 THE FATHERS OF THE ENGLISH CHURCH* 
 
 ought to be thankful unto other men, who pray for 
 you unto God, and help 3^ou to obtain your riches. 
 
 Again, this petition is a remedy against this wicked 
 carefulness of men, when they seek how to live, and 
 how to get their livings, in such wise, like as if there 
 were no God at all. And then there be some, who 
 will not labour, as God hath appointed unto them, 
 but rather give them to falsehood, to sell false ware, 
 and deceive their neighbours, or to steal other men's 
 sheep or rabbits. Those fellows are far wide ; let 
 them come to God's treasure-house, that is to say, 
 let them come to God, and call upon him with a 
 good faith, saying, " Our Father, give us this day 
 our daily bread." Truly God will bear them. For 
 this is the only remedy that we have here in earth, 
 to come to his treasure-house, and fetch there such 
 things as we lack. 
 
 Consider this word, " daily ;" God promiseth us 
 to feed us daily. If ye believe this, why use ye then 
 falsehood and deceit ? Therefore, good people, leave 
 your falsehood, get you rather to tlris treasure-house: 
 then you may be sure of a living. For God hath 
 determined, tnat all that come unto him, desiring his 
 help, they shall be holpcn, God will not forget them. 
 But our unbelief is so great, we will not come unto 
 him, we will rather go about to get our living with 
 falsehood, than desire the same of him. Oh ! what 
 falsehood is used in England, yea, in the whole world ! 
 It were no marvel, if the fire from heaven fell upon 
 us, Irke as it did upon the Sodomites, only for our 
 falsehood's sake. 
 
 I will tell you of a false practice, that was practised 
 in my country where I dwell. But I will not tell it 
 you to teach you to do the same, but rather to abhor 
 it. For those, which use such deceitfulness, shall 
 be damned, world without end, except they repent. 
 3
 
 LATIMER. SERMONS ON THE LORd's PRAYF.U. 56() 
 
 I have known some, tluU had a barren cow, and they 
 would iani have had a great deal of money for Ijcr, 
 therefore they go and take a calf of another cow, and 
 put it to this barren cow, and so come to the mii'rket, 
 pretending that this cow hath brought that cnlf : and 
 so they sell their barren cow six or eight shillino^ 
 dearer than they should have flone else. I'he man, 
 which bought the cow, comcth home. Pcradvcnture 
 he hath a many children, and hath no more cattle 
 but this cow, and thinketh he shall liave some milk 
 for his children: but when all things come to pass, 
 this is a barren cow, and so this poor man is deceived. 
 The other fellow, which sold the cow, thinketh him- 
 self a jolly fellow and a wise merchant, and he is called 
 one, that can make shift for himself. But I tell thee, 
 whosoever thou art, do so if thou lust, thou shalt do 
 it at this price, thou shalt go to the devil, and there 
 be hanged on the fiery gallows, world without end. 
 And thou art as very a thief, as when thou take^t a 
 man's purse from him going by the way, and thou 
 sinnest as well against this commandment, '* Thou 
 shalt do no theft." But these fellows commonly, 
 which use such deceltfulness and guiles, can speak 
 so finely that a man would think butter should scara^ 
 melt in their mouths. 
 
 I tell you one other falsehood : I know that some 
 husbandmen go to the market with a quarter of corn ; 
 now they would fain sell dear the worst, as well as 
 the best, therefore they use this policy ; they go and 
 put a strike of fine malt or corn in the bottom of the 
 sack, then they put two strikes of the worst they 
 had, then a good strike aloft in the sack's month, 
 and so they come to the market. Now there cometli 
 a buyer, asking, " Sir, is this good malt r"—'* I w.'.r- 
 rantyou," saith he, " there is no better in tins town." 
 And so he selleth all his malt or corn for the bi-st, 
 when there be but two strikes of the beat m his
 
 5/0 THE FATHERS OF THR EXGLISH CHUllCH. 
 
 sack. The man that buyeth it, thinkcth lie liath 
 good malt. He cometh home, and when he putteth 
 the malt out of the sack, the strike, wliich was in 
 the botton), covereth the ill malt, which was in the 
 midst, and so the good man shall never perceive the 
 fraud, till he cometh to the occupying of the corn. 
 The other man that sold it, taketh this for a policy, 
 but it is a theft afore God, and he is bound to make 
 restitution of so much, as those two strikes (which 
 were nought) were sold too dear, so much he ought 
 to restore, or else he shall never come to heaven, if 
 God be true in his word. 
 
 I could tel! you of one other falsehood, how they 
 make wool to weigh well ; but I will not tell it you. 
 If you learn to do those falsehoods, whereof I have 
 told you now, then lake the sauce with it, namely, 
 that yoft sliall never see the bliss of heaven, but be 
 damned world without end with the devil and all his 
 angels. Now go to, when it please you, use false- 
 hood. But I pray you, wherefore will you deceive 
 your neighbour, whom you ought to love as well as 
 your own self? 
 
 Consider the matter, good people, what a danger- 
 ous thing it is to fall into the hands of the ever- 
 living God. Leave falsehood, abhor it, be true and 
 faithtul in your calling, seek the kingdom of God 
 and the righteousness thereof, then all things, neces- 
 sary for you, shall come unto you unlooked for. 
 Therefore in this petition rate first, God's goodness, 
 liow gentle he is towards us, insomuch that he 
 would have us to come unto him and take of him all 
 things. Then again note, what we be, namely, beg- 
 gars ; for we beg of him, which admonisheth us to 
 eave stoutness and proudness, and to be humble. 
 
 Note what is, " our;" namely, that one prayeth 
 for another, and that this storehouse is commoa 
 ppto ixW men.
 
 LATIMER. SERMONS ON THE LORD\s PRAYER, r.^! 
 
 Note ag-ain, what we be, when we be false, i.nnu!- 
 children of the devil and enemies unto God. 
 
 There be some men, who would have this petition 
 not to import or contain these bodilv tliinirs, as thmps 
 which be too vile to be desired at Ciod's hand. 
 Therefore, they expound it altojrcther spirituallv iif 
 things pertaining unto the soul only : which opinion 
 truly I do not greatly like. For that 1 trust C;o<l 
 for my soul, and shall I not trust him for my body ? 
 Therefore, I take it, that all things necessarv to soul 
 and body are contained in this petition, and wc 
 ought to seek all things necessary to our boilily food 
 only in this storehouse. 
 
 But you must not take my sayings after such sort, 
 as though you should do nothing but sit and prav : 
 and yet, you should have your dinner and supper 
 made ready for you. No, not so ; but you must 
 labour, you must do the work of your vocation. 
 " Seek the kinordom of heaven ;" you must set those 
 two things together, works and prayer. They, that 
 are true in their vocation, do according as God 
 willeth them to do, and then pray they unto God : 
 that man and woman may be assured of their living, 
 as sure, I say, as God is God. 
 
 As for the wicked, indeed God, of his exceeding 
 mercy and liberality, fmdeth them, and sometimes 
 they fare better than the good man doth : but for all 
 that, the wicked man hath ever an ill conscience. 
 He doth wrong unto God, he is an usurper, he hath 
 no right unto it: the good and godly man, he hath 
 right unto it, for he cometh by it lawfully, by his 
 prayer and travail. 
 
 But do these covetous men, think y, b^,. tins 
 prayer witli a faithful heart ; - Our Father wluch 
 art in heaven, give us this day our .iai.y bread : 
 Think ye, they say fiom the bc^lom ol their hearts . 
 No, no, thev do but mock God, they Uu^h hnn lo
 
 572 THE FATHERS OP THE ENGLISH CHUKCH. 
 
 scorn, when they say these words. For they have 
 their bread, their sih'er and gold in their coffers, in 
 their chests, in their bags, or budgets. Therefore 
 they have no savour of God, else they would shew 
 themselves liberal unto their poor neighbours, they 
 would open their chests and bags, and lay out and 
 help their brethren in Christ. They be as yet but 
 scorners, they say this prayer, like as the Turk 
 might say it. 
 
 Consider this word, " give :" certainly we must 
 labour, yet we must not so magnify our labour as 
 though we gat our living by it. For labour as long 
 as thou wilt, thou shalt have no profit by it, except 
 the Lord increase thy labour. Therefore we must 
 thank him for it, he doth it, he giveth it : to whom ? 
 Unto him, that laboureth and prayeth : that man, 
 that is so disposed, shall not lack : as he saith, " He 
 will give the Holy Ghost, unto them that desire the 
 same." Then we must ask : for he giveth not to 
 sluggards. Indeed they have his benefits : they live 
 wealthily : but as I told you before, they have it with 
 an ill conscience, not lawfully. Therefore Christ 
 saith ; ^' He suffered his sun to rise upon the just 
 and unjust.*' 
 
 Item, " We cannot tell outwardly by these 
 worldly things, which be in the favour of God, and 
 which be not :" fo^r they be common unto good and 
 bad. But the wicked have it not with a good con- 
 science. The upright good man hath his living 
 through his labour and f^iithful prayer. Beware, that 
 you trust not in your labour, as though ye get your 
 living by it, for as St. Paul saith ; *' Neither he, that 
 planteth, is ought, nor he that watereth, but God 
 that giveth the increase :" except God give the in- 
 crease, all our labour is lost. 
 
 They, that be the children of this world (as covet- 
 ous persons, extortioners, oppressors, caterpillars^
 
 LATIMER. SERMOXS ON THE LORD's PRAYER. 573 
 
 usurers), think you, they come to God's storehouM- ? 
 No, no, they do not, they have not the undcrstaiui- 
 ing of it, they cannot tell what it meaiietli. I'\)r 
 they look not to get their livings at (rod's store- 
 house, but rather they think to get it with deceit and 
 falsehood, with oppressions, and wrong doings. 
 For they think that all things he lawfid unto them ; 
 therefore they think, that though they take other 
 men's goods through subtilty and crafts, it is no sin. 
 But, I tell you, those things, that we buy or get with 
 our labour, or are given us by inheritance, or other 
 ways, those things be ours by the law, which niakcth, 
 " mine and thine." 
 
 Now all things, gotten otherwise, are not ours : as 
 those things, which be gotten by crafty conveyances, 
 by guile and fraud, by robbery and stealing, by 
 extortion and oppression, by hand-making, or how- 
 soever you come by it, beside the right way, it is not 
 yours, insomuch that you may not give it for God's 
 sake, for God hateth it. 
 
 But you will say, What shall we do witli the 
 goods gotten by unlawful means ? Marry, I tell thee, 
 make restitution, which is the only way that pleasetli 
 God. O Lord, what bribery, falsehood, deceivmgs 
 false getting of goods in England ! And yet, lor all 
 that, we hear northing of restitution, which is a mi- 
 serable thing. I tell vou, none of them which have 
 taken their neighbour's goods from him by any 
 manner of falsehood, none of them, I say, sluill be 
 saved, except they mnke restitution, either in attect, 
 or effect : in effect, when they be able : m aftect. 
 when they be not able in any wise. 
 
 Ezekiel saith: "When the ungodly dolh re,>cM , 
 andrestoreth the goods wrongfully and unlaulully 
 gotten." For unlawful goods ouffht to be restoa.l 
 a^ain. Without restitution, look f Vc'' W n : 
 ilso, this is XI true sentence, used of St. Auslm .
 
 574 THE FATHERS OP THE EITGLTSH CHURCHy 
 
 " Robbery, falsehood, or otherwise ill-gotten goodsy 
 cannot be forgiven of God^ except it be restored 
 again." 
 
 Zaccheus, that good publican, that common of- 
 ficer, he gave a good example unto all bribers and 
 extortioners. I would, they all would follow his en- 
 sample : he exercised not open robbery, he killed no 
 man by the way : but with crafts and subtilties he de- 
 ceived the poor. When the poor men came to him, 
 he bade tlicm come again another day, and so de- 
 layed the time, till at length he wearied poor men, 
 and so gat somewhat of them. Such fellows are 
 , now in our time very good cheap : but they will not 
 learn the second lesson. They have read the first 
 lesson, how Zaccheus was a bribe-taker, but they 
 will not read the second : they say, " A," but they 
 will not say, '' B." What is the second lesson ? 
 " If I have deceived any man, I will restore it four- 
 fold." But we may argue, that there be no such 
 fellows as Zaccheus was, for we hear nothing of re- 
 stitution : they lack true repentance. 
 
 It is a wonderful thing to see, that the Christian 
 people will live in such an estate, wherein they know 
 themselves to be damned : for when they go to bed, 
 they go in the name of the devil. Finally, whatso- 
 ever they do, they do it in his name, because they 
 be out of the favour of God, God loveth them not : 
 therefore (I say) it is to be lamented, that we hear 
 nothing of restitution. St. Paul saith, '' He that 
 stole, let him steal no more." Which words teach 
 us, that he which hath stolen, or deceived, and keep- 
 eth it, he is a strong thief, so long till he restore 
 again the thing taken, and shall look for no remis- 
 sion of his sins at God's hand, till he hath restored 
 again such goods. 
 
 There be some, which say, repentance or contri- 
 tion will serve; it is enough, when I am sorry for 
 it. Those fellows cannot tell, what repentance
 
 LATIMER. SEilMOXS ON THE LOHD's Vll.WlA'.. ,7 "t 
 
 mcanelh. Look upon Zaccheus, he did ropcm, 
 but restitution by and by tollowcd. So let us do : 
 let us live uprightly and godly : and when \vc have 
 done amiss or deceived any body, let us make restitu- 
 tion, and after beware ot" such sins, of such deceit- 
 falness : but rather let us call upon God, and n-urt 
 to his storehouse, and labour failhfuUv and trulv tor 
 our livings. Whosoever is so disposed, liini Gcxl 
 will favour, and he shall lack nothing. 
 
 As for the other impenitent sluggards, they b<^ de- 
 vourers and usurpers of God's gifts, and therefore 
 shall be punished, world without end, in everlasting 
 fire. Remember this word, " Our," what it meau- 
 eth I told you. 
 
 And here I have occasion to speak of the properties 
 of things : for I fear, if 1 should leave it s(j, some of 
 you would report me wrongfully, andafbrm, that all 
 things should be common. I say not so. C'ertaiti 
 it is, that God hath ordained properties (;f things, 
 sathat, that which is mine, is not thine: and what 
 thou hast, I cannot take from thee. If all things 
 were common, there could be no theft, and so this 
 commandment, " Thou shalt not steal," were in 
 vain ; but it is not so. The laws of the realm make 
 meinn and tuim, " mine and thine." If I have 
 things by those laws, then I have them well, but tlr.s 
 you^nust not forget, that St. Paul saith ; " Kelicve 
 the necessities of those that have need." 'J'iiings 
 are not so common, that another man may take my 
 goods from me ; for this is theft ; but tliey are so 
 common, that we ought to distribute them unto the 
 poor, to help them and to eomtbrt them with it : 
 we ought one to help another : ior this is a standing 
 sentence ; " He, that hath the substance of tins 
 world, and shall see his brother to have need, an<l 
 sbutteth up his entire aftections from hun, how 
 dwelleth the love of God in him ?"
 
 576 tKE FATHERS OP THE EXGLISH CHUSCH, 
 
 There was a certain manner of having things in 
 common in the time of the Apostles. For some 
 good men (as Barnahas was) sold their lands and pos- 
 sessions, and brought the money unto the Apostles ; 
 but that was done for this cause : there was a great 
 many of Christian people at that time treated very 
 ill, insomuch that they left all their goods. Now 
 such folk came unto the Apostles for aid and help. 
 Therefore those, that were faithful men, seeing the 
 poverty of their brethren, went and sold that they 
 liad, and spent the money am,ongst such poor 
 which were newly made -Christians. Amongst others, 
 which sold their goods, there was one Ananias and 
 Sapphira,his wife, two very subtle persons; they went 
 and sold their goods too, but they played a wise part r 
 they would not stand in tlie danger of the losing of 
 all their goods i therefore they agreed together, and 
 took the one part from the money, and laid it up : 
 with the other part they came to Peter, ajffirming that 
 to be the whole of the money. For they thought In 
 their hearts, like as all unfaithful men do: We cannot 
 tell, how long this religion shall abide, it is good to be 
 wise, and keep somewhat in store, whatsoever shall 
 happen . 
 
 Now Peter, knowing by the Holy Ghost their 
 falsehood, first slew him with one word, and after, 
 her too : which indeed is a fearful example, whereby 
 we should be monished to beware of lies and 
 falsehood. For though God punisheth thee not by 
 and by, as he did this Ananias, yet he shall find 
 thee, surely he will not forget thee. Therefore 
 learn here to take heed- of falsehood and beware of 
 lies. For Ananias, this wilful Ananias, I say, be- 
 cause of this wilful lie, went to hell with his wife ; 
 and there shall be punished world without end. 
 AV here you see, what a thing it is to make a lie. 
 
 This Ananias needed not to sell his lands, he had
 
 LATIMER. SERMONS OX THE LORD's PRAYER. 577 
 
 no such commandment, but seeing he did so, and 
 then came and brought but half the price, making 
 a pretence, as though he had brought all, for that 
 he was punished so grievously. 'O what lies are 
 made now-a-days in England, here and there in the 
 markets, truly it is a pitiful thing that we nothing 
 consider it! This one example of Ananias and 
 Sapphira their punishment is able to condemn the 
 whole world. 
 
 You have heard now, how men had things in 
 tiommon in the first church. But St. P.nil, he 
 teacheth us, how things ought to be conmion 
 amongst us, saying : " Help the necessities of those, 
 which be poor." Our good is not so ours, that wd 
 may do with it what us listeth, but wc ought to dis- 
 tribute it unto tliem which have need. No mau 
 (as I toid you before) ought to take away my good 
 from me : but I ought to distribute tliat that 1 may 
 spare, and help the poor withal. Saith St. Paul, 
 *' Distribute them unto the poor;" let them lack 
 nothing, but help them with such things as you may 
 spare. For so it is written, " He, that hatli much, 
 must make account for much," and if he have not 
 spent it well, he must make the heavier account. 
 
 But I speak not this to let poor folks fiom la- 
 bour, for we must labour, and do the works of our 
 vocation, every one in his calling. For so it ip 
 written, " Thou shalt eat thy hand-labour, and it 
 shall go well with thee:" that is to say, every man 
 shall work for his living, and shall not be a sluggard, 
 a§a great many be : every man shall labour and jjiay, 
 then God will" send him "his living. St. Pauj :iaith, 
 " He that laboureth not, let him not cat." 'i'iicrc- 
 fore those lubbers, which will not labour, ami might 
 labour, it is a good thing to puni^^h them a^vording to 
 the king s most godly statutes. For God himsc)t 
 saith, ''^hi the sweat of thy face thou i>hult cat ih/ 
 
 VOL. II. ^ ^
 
 578 THE FATHERS OP THE ENGLISH CHUECH. 
 
 bread." Then cometh in St. Paul, which saith, 
 " Let him labour the sorer, that he may have where- 
 with to help the poor :" and Christ himself, " It is 
 better to iJ:ive than to take." 
 
 So Christ and all his Apostles, yea, the whole Scrip- 
 tureadmonishus ever of ourneighbour, to take heed of 
 him; to be pitiful unto him : butGod knoweth, there 
 be a great many which care little for their neighbours. 
 They do like as Cain did, when God asked him, 
 '' Cain, where is thy brother Abel ?"— " What," 
 salth he, " am I my brother's keeper ?" So these 
 rich franklings, these covetous fellows, they scrape 
 all things to themselves, they think they should care 
 for nobody else, but for themselves. God com- 
 niandeth the poor man to labour the sorer, to the 
 end that he may be able to help his poor neighbour : 
 liovv much more ought the rich to be liberal unto 
 them ? 
 
 But you will say, here is a marvellous doctrine, 
 which commandeth nothing but give, give : if I 
 should follow this doctrine, I should give so much, 
 that at the length I shall have nothing left for mv~ 
 self. These be words of iniidelity : he, that speak- 
 eth such words, is a faithless man. And I pray you, 
 tell me, have ye heard of any man that came to po- 
 verty, because he gave unto the poor ? Have you 
 heard tell of such a one? No, lam sure you have 
 not. And I dare lay my head to pledge for it, that 
 no man Jiving hath come, or shall hereafter come 
 to poverty, because he hath been liberal in helping 
 the poor. For God is a true God, and no liar : he 
 promiseth us iii his word, that we shall iiave tlic 
 more by giving to the needy. 
 
 Therefore, the way to get, is to scatter that vou 
 have. Give and you shall gain. If you ask mj?. 
 How I shall get riches ? I make thee this answer : 
 Scatter tliat thou hast : for giving is gaining. But
 
 LATIMER.— SERMONS OX THE LORD*S PRAYER. 5;^ 
 
 you must take heed, and scatter it according to God's 
 will and pleasure : that is, to relieve the poor withal, 
 to scatter it amongst the flock of Christ. Whoso- 
 ever giveth so, shall surely gain, for Christ saith ; 
 *' Give, and it shall be given unto you." — " This 
 is a sweet word, we can Veil away with that : but 
 how shall we come by it : Give. This is the wav to 
 get, to relieve the poor. Therefore it is a false and 
 M'icked proposition, to think that with giving to the 
 poor we shall come to poverty. 
 
 What a giver was Lot, that good man : came he 
 to poverty through giving r No, no ; he was a great 
 rich man. Abraham, the father of all believers, 
 what a liberal man was he, insomuch that he sat by 
 his door, watching when any man went by the wav, 
 that he might call him, and relieve his necessitv. 
 W'hat : came he to poverty ? No, no ; he died a 
 great rich man. Therefore let us follow the en- 
 sample of Lot and Abraham : let us be liberal, and 
 then we shall augment our stock. For this is a 
 most certain and true word, " Give and it shall be 
 given unto you f ' but we believe it not, we caimot 
 a wav with it. 
 
 The most part of us are more given lo take from 
 the poor, than to relieve their poverty. Tiiey be 
 so careful for their children, that they cannot tell, 
 when they be well, they purchase this house and that 
 house ; but what saitl/ the i)rophct ? " Woe bo_ 
 unto vou. that join house to house :" tlic curse of 
 God hanc^eth over vour heads ! Christ saith ; " lie 
 that loveth father, 'or mother, or children, more 
 than me, he is not meet for mc;." Therefore those, 
 which scrape and gather ever for their cliildrcn, and 
 in the mean season iorget the poor, whom God 
 would have relieved : those (I say) rc.sfard their chil- 
 dren more than God's commandments. For their 
 
 p P 2
 
 580 THE FATHERS OP THE ENGLISH CHURCH. 
 
 children must be set up, and the poor miserable 
 people are forgotten in the mean season. 
 
 There is a common saying amongst the world- 
 lings, Happy is that child whose father goeth to the 
 devil : but this is a worldly liappiness. The same 
 is seen, when the child can begin with two hundred 
 pounds, whereas his father began with nothing ; it 
 is a wicked happiness, if the flither got those good* 
 Ttickedly. And there is no doubt but many a father 
 goeth to the devil for his child's sake, in that he 
 neglected God's commandment, scraped for his child, 
 and forgat to relieve his poor miserable neighbour. 
 We have in Scripture, " Wliosoevcr hath pity over 
 the poor, he lendeth unto God upon usury :" that is 
 to sav, God will 2:ive it unto him aq-ain with increase : 
 this is a lawful and godly usury. 
 
 Certain it is, that usury was allowed by the laws 
 of this realm, yet it followed not, that usury was 
 godly, nor allowed before God. For it is not a good 
 argument to say, It is forbidden to take ten pounds 
 of the hundred, therefore I may take live. Like as 
 the thief cannot say, It is forbidden in the law to 
 'steal thirteen-pence ; therefore I may steal sixpence, 
 or threepence, or twopence : no, no ; this reason- 
 ing will not serve before God. For though the law 
 . of this realm hangeth him not, if he steal fourpence, 
 yet for all that, he is a thief before God, and shall be 
 hanged on the tiery gallows in hell. So that he that 
 occupieth usury, though by the laws of this realm he 
 might do it without punishment (for tlie laws are so 
 precise), yet for all that he doth w^ickedly in the sight 
 of God. For usury is wicked before God^ be it 
 small or great ; like as theft is wicked. 
 
 But I will tell you, how you shall be usurers to 
 get much gain : give it unto the poor, then God will 
 give it to thee again ; give twenty pounds, and thou 
 shalt have forty pounds. It shall come agahi (thou 
 
 o.
 
 LATIMER. SERMONS ON THE LORD S I'RAYHR. 581 
 
 slialt not lose it), or else God is not God. What 
 needeth it to use such decoithiluess and falsehood to 
 get riches ? Take a lawful way to uct llu ui, that is, 
 to scatter this abroad, that thou hast, and then thou 
 shalt have it again with great gains ; four times, sailU 
 Scripture. Now God's word saith, that I .shall have 
 again that, which I have laid out with usury, with 
 gain. Is it true that God saith ? Yes: tlien K't nie 
 not think that giving unto the poor doth diniinisi) 
 my stock, when God saith the contrary, naniclN, 
 that it shall increase ; or else we make God a liar. 
 For if I believe not his sayings, then by my inlide- 
 lity I make him a liar ; as much as is in me. 
 
 Therefore, learn here to commit usury ; and espe- 
 cially you rich men, you must learn this lesson well, 
 for of you it is written ; " Whosoever hath much, 
 must account for much." And you have much, not 
 to that end, to do with it what you list, but you 
 must spend it as God appointeth you in his word to 
 do. For no rich man can say before God, This is 
 my own. No, he is but an officer over it, an al- 
 moner, God's treasurer. Our Saviour saitli ; " Who- 
 soever shall leave his field, shall receive it again an 
 hundred fold." As if I should be exanxned now of 
 the Papists, if thev should ask me, " B-'lieve vou 
 in the mass?" I say, No, according unto God's uord 
 and my conscience, it is naught, it is but deceittul- 
 ness, it is the devil's doctrine. Now I mu^t go to 
 prison, I leave all things behind, wife and children, 
 goods and land, and all my friends ; I leave them 
 for Christ's sake in his quarrel. W hat saith our 
 Saviour unto it ? "I shall have an hundred tunes so 
 
 much." , . , . ,-. 
 
 Now, though this be spoken m such \u<c, >c it 
 may be understood of alms-giving too. 1 or that 
 rJn or woman, that can find in then- ^^^f^ -^ 
 God's sake to leave ten shilhngs or ten pounds, tlu) 
 
 P P 3
 
 582 THE FATHERS OF THE ENGLISH CHURCH. 
 
 shall have an hundred fold again in this life, and in 
 the world to come life everlasting. If this will not 
 move our hearts, then they are more than stony and 
 flinty ; then our damnation is just and well deserved. 
 For to give alms, it is like as when a man cometh 
 unto me, and desireth an empty purse of me : I lend 
 him the purse ; he cometh by and by and bringeth 
 it full of money, and giveth it me: so that I have 
 now my purse again, and the money too. So it is 
 to give alms ; we lend an empty purse, and take a 
 full purse for it. 
 
 Therefore let us persuade ourselves in our hearts, 
 that to give for God's sake, is no loss unto us, but 
 great gain. 
 
 And truly the poor man doth more for the rich 
 man, in taking things of him, than the rich for the 
 poor in giving them. For the rich giveth but only 
 worldly goods : but the poor giveth him by the pro- 
 mise of God all felicity daily. Here we learn to cast 
 away all carefulness, and to come to the storehouse 
 of God, wdiere we shall have all things competent, 
 both for our souls and bodies. 
 
 Further, in this petition we desire that God will 
 feed not onlv our bodies, but also our souls : and so 
 we pray for the office of preaching. For like as the 
 body must be fed daily with meat : so the soul re- 
 quireth her meat, which is the word of God. There- 
 fore we pray liere for all the clergy, that thcv may 
 do their duties, and feed us with the word of God, 
 according to their calling. 
 
 Now, I have troubled you long, therefore I will 
 make an end : I desire you remember to resort to 
 this storehouse : whatsoever ye have need of, como 
 hither; here are all things necessary for your soul 
 and body, only desire them. But you have heard, 
 how you must be apparelled, you miust labour and 
 (io your dutieS; and tlien conK% and you shall find all
 
 LATIMER. SEUMOXS ON THE LORD's rRAYKIV. 583 
 
 things necessary for you : and especially now at this 
 time, let us resort unto God, for it is a great 
 drought, as we think, and we had need of rain. Let 
 us therefore resort unto our loving Father, wl ,cli 
 promiseth, that when we call upon him uith a faith- 
 ful heart, he will hear us. Let us therefore debirc 
 him to rule the matter so, that we may have our bo- 
 dily sustenance ; we have the ensami)le ot Elias, wiiuse 
 prayer God heard : therefore let us pray this prayer,^ 
 which our Saviour and Redeemer Jesus Christ iiimsclf 
 taught us, saying : " Our Father which art in hea- 
 ven, &c." Amen. 
 
 P P 4
 
 584 THE FATHERS OF THE ENGLISH CHURCH. 
 
 THE SIXTH SERMON 
 
 UPON THE lord's PRAYER, 
 
 \/4ND forgive us our trespasses, as we forgive themy 
 that trespass against us. This is a very good prayer, 
 if it be said in faith with the whole heart. There 
 was never any ttiat did say it with the heart, but he 
 had forpivencss, and his trespasses and all sins were 
 pardoned, and taken iVom hiin. As touching the 
 former petitions, I told you, that many things were 
 contained in them, which you may perceive partly 
 by that, that I have said, and partly by gatherings 
 and conjectures. Truly there is a great doctrine in 
 it, yet we think it to be but a light matter to under- 
 stand the Lord's prayer ; but it is a great thing. 
 Therefore, I would have you to mark it well. But 
 especially keep in your remembrance, how our Saviour 
 teacheth us to know the liberality of God, how God 
 hath determined to help us, insomuch that we shall 
 lack nothing, if we come to his treasure-house, 
 where are locked up all things necessary for our souls 
 and bodies. 
 
 Farther, consider by the same petition, that we be 
 but beggars altogether. For the best of us hath need 
 to say daily ; *' Our Father, give us this day our 
 daily bread." I would have these proud and lofty fel- 
 lows consider this, namely, that they be but beggars, 
 as St. Paul saith ; " What have ye, that you have not 
 gotten with begging ?" 
 
 Yet most above all things, I would have you to 
 consider this word, '* Our ;" for in that word are 
 contained great mysteries, and much learning. All 
 those that pray this prayer (that is to say, all Chris- 
 tian people) help me to get my living at God's hand:
 
 LATIMER. SERMONS ON TlIK LORD's PHAYFR. ')Q5 
 
 and therefore (as I told you before) they onirlit tr) 
 be partakers of my substance, seeing thev hclj) to 
 get my living at God's hand : for when "they say, 
 " Our," they include me in their prayer. 
 
 Again, consider the remedy against carefulness, 
 which is, to trust in God, to hang upon him, to 
 come to his treasure-house, and then to labour and 
 to do the works of our vocation : then undt)uhtedly 
 God will provide for us, we shall not lack. I'here- 
 fore learn to trust upon the Lord, and leave this 
 wicked carefulness, whereof our Saviour admonish- 
 eth us. 
 
 Especially,! would have you consider what a wicked 
 opinion this is, to fancy that giving to the poor is a 
 diminishing of our goods. I told you of late of the 
 properties of things, how things be ours, and how 
 they be not ours : all those things which wc have, 
 either by labour, or by inheritance, or else by gifts, 
 or else by buying ; all those things, which we have 
 by such titles, be our own, but yet not so, that we 
 may spend them according to our own pleasure. 
 They be ours upon the condition, that we shall spend 
 them to the honour of God, and relieving of our 
 neighbours. And here T speak of restitution, how 
 we ought to make amends unto that man, whom we 
 liave deceived, or taken his good wrongfully from 
 him. 
 
 There be some men, that think there be no other 
 theft, but only taking of purses and killing of men 
 by the way, or stealing other men's goods : those 
 men are much deceived : for there be divers kind of 
 thefts. What was this but a theft, when Is;iiah saith, 
 '' Thy princes are infidels, and are companion- with 
 thieves." This was a theft, but it was not a common 
 theft, it was a lordly theft : they could tell how to 
 weary men, and so take bribes of them. Such a one 
 was Zaccheus : be robbed not men by the highway,
 
 58(3 THE FATHERS OF THE ENGLISH CHUllCH. 
 
 but he was an oppressor, and forced men to pay more 
 tiian they ought to pay : which his so doing, was as 
 well a thett, as if lie had robbed men by the high- 
 way. 
 
 There be many which follovv Zaccheus in his ill- 
 ness, but there be but few or none at all, which will 
 follow him in his goodness. ^' If I have deceived 
 any- man, I will restore it again fourfold." I would 
 wish that all bribers and false tax-gatherers would 
 follow his ensample. But, I tell you, w'ithout re- 
 stitution, there is no salvation. This is a certain 
 sentence, allowed and approved, first by the holy 
 Scriptures ; secondarily, by all the writers that ever 
 wi'ote upon Scripture. Yea, the very school doc- 
 tors (as bad as they were), yet they never contra- 
 dicted that, but said ; " We ought to make resti- 
 tution of a man's good name, and of his goods taken 
 from him wrongfully :" that is to say, when we have 
 slandered any body, we ought to make him amends. 
 Item, when we have taken any man's goods wrong- 
 fully, we ought to make him amends, else we shall 
 never be saved, for God abhorreth me, and all 
 things that I do, are abominable before him. 
 
 Who is there in this world which hath not need 
 to say, '' Lord, forgive me ?" No man living, nor 
 ever was, nor shall be (our Saviour only excepted). 
 He was an undefilcd hnnb. I remember a verse, 
 which I learnt almost forty years ago ; which is this, 
 
 SiTpe precor mortem^ mortemque deprecor idem, 
 
 I pray many times for death to come : and again I 
 pray that he shall not come. This verse doth put 
 diversity in precor, and deprecor. Precor, is when I 
 would fain have a thing. Deprecor, is when I would 
 avoid it. Like as Elias the prophet, when Jezebel 
 had killed the prophets of the Lord. Elias being in 
 a hole of the mount^ desired of God todie^ and this is
 
 LATIMER. SERMONS ON THE LORD's PRAYER. 587 
 
 prccor. Now deprecor is its contrary ; when I would 
 avoid the thing, then I use deprecor. Now in the 
 Lord's prayer till now we have been in prccur, that is 
 to say, we have desired things at God's hand. Now 
 conieth deprecor : I desire him now to remove sucli 
 things which may do me harm, as sin which doth 
 liarm, therefore I would have him to take away my 
 trespasses. 
 
 Now who is in the world, or c\cr lialh been, 
 which hath not need to say this, deprecor, to desire 
 God to take from him liis sins, to forgive him hi* 
 trespasses? Truly no saint in heaven, be they as 
 holy as ever they will, yet they had need of this de- 
 precor. They have had need to say, " L<ird, for- 
 give us oar trespasses." Now you ask, whcrt-in 
 standeth our righteousness ? Answer ; in that (}od 
 forgiveth unto us our unrighteousness. Wherein 
 standeth our goodness ? In that God taketh away 
 our illness, so that our goodness standeth in his 
 goodness. 
 
 In the other petition we desire all things necessary 
 for our bodily life, as long as we be here in this world. 
 For every man hath a certain time appointed him of 
 God, and God hideth the same time from us. For 
 some die in young age, some in old age, accord- 
 ing as it pleasetir him. lie hath not mamtestcd 
 unto us the time, because he would have us at all 
 times ready : else if I knew the time, I would pre- 
 sume upon it, and so should be worse. Hut he 
 would have us ready at all times, and therefore he 
 hideth the time of our death from us. And it is a 
 common saying: "There do come as many .skins 
 of calves to the market, as do of bulls or kine 
 Bat of that we may be sure, that there shall not fa.i 
 one hair from our heads without his w. 1 and we 
 shall not die before the time, that God hath ap- 
 pointed unto us, which is a comfortable thmg, csi>e-
 
 583 THE FATHERS OP THE ENGLISH CHURCH. 
 
 ciallv in time of sickness or wars. For there be 
 many men which are afraid to go to war, and to 
 do the king's service, for they fear ever they shall 
 be slain. 
 
 Likewise, vicars and parsons be afraid when there 
 coincth a sickness in the town, therefore they were 
 wont commonly to get themselves ont of the way, 
 and send a friar thitlier, which did nothing else but 
 rob and spoil them : which doing of tlie vicar was 
 damnable, for it was a diffidence and mistrust in 
 God. Therefore ye vicars, parsons, and curates, 
 what name soever yon bear, when there cometh any 
 sickness into your town, leave not your flock without 
 a pastor, but comfort them in their distress, and be- 
 lieve certainly, that with your well doings you can- 
 not shorten your lives. 
 
 Likewise, thou subject, when thou art commanded 
 by the king, or his officers, to go to war, to fight 
 against the king's enemies, go with a good heart and 
 courage ; not doubting but that God will preserve 
 thee, and that thou canst not shorten thy life with 
 well doing. Peradventure, God hath appointed thee 
 to die there, or to be slain : happy art thou, when thou 
 diest in God's quarrel. For to fight asjainst the 
 king's enemies, being called unto it by the magis- 
 trates, it is God's service : therefore, when thou 
 diest in that service with a good faith, happy art 
 thou. 
 
 Therebe some which say, when their friends are slain 
 in battle, " O ! if he had tarried at home, he shotdd 
 not have lost his life :" these sayings are naught. 
 For Gfjd hath appointed every man Ins time. To 
 go to war in presumptuousness without any ordinary 
 calling, such going to war I allow not : but when 
 thou art called, go i^i the name of tlie Lord, and be 
 well assured in thv heart, that thou canst not shorten 
 thy life with well doing.
 
 I] 
 
 t 
 
 XATIMKR.— SERMONS ON THE LORL)'s I'RWER. oSiJ 
 
 Forgive ns. Here we sue for our panlou : and so 
 we acknowledge ourselves to be oiremlers, I'or the 
 unguilty needeth no pardon. This pardon, or re- 
 mission ot sins, is so necessary, tliat no man can be 
 saved without it. Therefore of renii?^sion standcth 
 the Christian man's life : for so saith David ; " They 
 are blessed of God, whose iniquities are forgiven, and 
 whose sins are covered." He saith not, iilc^^cd bi* 
 they which have never sinned. For where dwell 
 such fellows, which never sinned ? Marry, no where, 
 thev are not to be gotten. Here the projjhet signi- 
 fieth that all we be sinners: for he saitli, " wlio-r 
 sins are pardoned :" and here we be painted out in 
 our colours, else we should be j)roud, and so he 
 saith in the Gospel, " Forasmuch as ye be evil." 
 There he giveth us our own title and name, callinj; 
 us wicked. and ill. There is neither man nor woman, 
 that can fsay they have no sin, for we be all sinners. 
 
 But how can we hide our sins? Certainly the 
 blood of our Saviour Jesus Christ liidetli our sins 
 and washeth ihem away. And tliough one man liad 
 done all the world's sins since Adam's time, yet he 
 may be redeemed by the blood of Jesus Christ. It 
 he believe in him, "he shall be cleansed from all his 
 sins. Therefore all oar comfort is in him, in his 
 love and kindness. For St. Paul saith; "Charity 
 covereth the multitude of sins." So doth mdeed 
 the love of our Saviour Jesus Christ. His love to- 
 wards us covereth and taketh away all our sins: m- 
 somuch that the Almighty God shall not con- 
 demn us, nor the de\il prevail ngamst us. Our 
 nature is ever to hide sin, and to cloke sin : 
 but this is a wicked hiding, and this hiding wi 
 not serve: he seeth our wickedness, and he will 
 punish it, therefore our hidings cajmot <ervc us. 
 But if you be disposed to hide your sins I wi 1 ell 
 you how you shall hide them. First, acknowledge 
 them, and then believe in our Saviour Cnri.t, pu.
 
 5^0 THl£ PAtHERS of THE ENGLISH CHURCH* 
 
 him in trust withal. He will pacify bis Father, fof 
 to that end he came into tliis world, to save sinners. 
 This is the right way to hide sins, not to go and ex- 
 cuse them, or to make them no sins. No, no i 
 the prophet saith : " Blessed is that man to whom 
 the Lord imputeth not his sins :" he saith not. 
 Blessed is he, that did never sin : but " Blessed is he, 
 to whom sin is not imputed." 
 
 And so here in this petition we pray for remission 
 of our sins: which is so recpiisite to the beginning 
 of our spiritual life, that no man can come thereto, 
 except he pray for remission of his sins, which stand- 
 eth in Christ our Redeemer : he hatli washed and 
 cleansed our sins, by him we shall be clean. 
 
 But how shall we come to Christ ? How shall we 
 have him ? I hear that he is beneficial, as Scripture 
 witnesseth : " There is full and plenteous redemp- 
 tion by him." But how shall I get that } How shall 
 I come unto it .'' By faith. Faith is the haiul, 
 wherewith we receive his benefits, therefore we m.ust 
 needs have faith. But how shall we obtain faith? 
 Faith indeed bringeth Christ, and Christ bringeth 
 remission of sins. But how shall we obtain faith ? 
 Answer ; St. Paul teacheth us this, saying, " Faith 
 Cometh by hearing of God's word." Then if we 
 will come to faith, we must hear God's word : if 
 God's word be necessary to be heard, then we must 
 have preachers, which be able to tell us God's word. 
 And so it appeareth that in this petition we pray for 
 preachers : we pray unto God, that he will send men 
 amongst us, which may teach us the way of ever- 
 lastins; life. 
 
 Truly, it is a pitiful thing to see schools so neglected, 
 scholars not maintained : every true Christian ought 
 to lament the sanie. But I have good hope, since 
 God hath done greater things in taking away and ex- 
 tirpating all our Popery, that he will send us a re-
 
 LAllMER. SERMONS ON THK LOIb's l'i;\vi:n. .'.ui 
 
 nicdy for this matter too. I iiopf. he will put ii^lu 
 the magistrates' hearts, to eonsidrr thoM- thipgs : 
 tor by this offiee ot" preachinji; God sendclli faith. 
 This office is salvation : tor it liath jileased G(xl " bv 
 the foolishness of preaclnnfr to save the l)i.lievers.r 
 So (I say) we pray for tliis office, which bringelli 
 faith: faith bringeth to Christ, Christ bringeth re- 
 mission of sins, remission of sins bringeth cveilasi- 
 ing life. 
 
 O 1 this is a godly prayer, which we ought at all 
 
 times to say. For we sm daily, therefore we had 
 
 need to say daily, " Forgive us our tresj)asses f 
 
 and as David saith, '* Lord, enter not into judgment 
 
 with thy servant." For we be not able to abide ins 
 
 judgment. If it were not for this pardon, which \vc 
 
 have in our Saviour Jesu Christ, we should all jjcri-lv 
 
 eternally. For when tliis word, " Forgiuc," \\ii,s 
 
 spoken with a good faith, and with a penitent heart, 
 
 there was never man but he was heard. If Jut^a^ 
 
 (that traitor) had said it with a good taith, it shuuul 
 
 have saved him : but he forgat that point, he wa-. 
 
 taught it indeed, our Saviour himself taught him to 
 
 pray so, but he forgat it again. Peter, he rcmcHi- 
 
 bered that point : he eried, " Forgive, Lord forgive 
 
 me ;" and so he obtained his pardon. And so shall 
 
 we do ; for we be ever in that case, that we have 
 
 need to say, " Lord, forgive us/' fur we ever do 
 
 amiss. 
 
 But here is one addition, one hanger onj *' A> 
 we forgive them that trespass against us." \\ hat 
 meaneth this ? Indeed it soundeth after the words, 
 as though we might, or should merit remission ot 
 our sins with our forgiving : as lor an en<ample. 
 Tiiat man hath done unto me a foul turn, he hatri 
 
 ivronged me: at the length he acknowledgelh h» = 
 folly, and cometh tome, and desireth me to forpv 
 bim. I forgive ifnn. Do I now m iorgivmg my 
 
 vvr 
 
 i 
 
 ki
 
 5(}2 THE FATHEHS OF Tlin ENGLISH CHURCH. 
 
 neighbour his vsins, which lie hath done against me, 
 do I (I say) deserve or merit at God's hand forgive- 
 ness of my own sins ? No, no, God forbid : for, if 
 this should be so, then farewell Christ, it taketh 
 him clean away, it diminisheth his honour, and it is 
 very treason wrought against Christ. Tiiis hath been 
 in times past taught openly in the pulpits, and in 
 the schools, but it was very treason against Chrisf : 
 for in him only, and in nothing else, neither in hea- 
 ven nor in earth, is our remission : unto him only 
 pcrtaineth this honour. 
 
 For remission of sins, wherein consisteth everlast- 
 ing life, is such a treasure, that passeth all men's 
 doings : it must not be cur merits, that shall serve, 
 but I sis. lie is our comfort, it is the majesty of 
 Christ and his blood-shedding, that cleanseth us from 
 our sins. Therefore whosoever is minded contrary 
 to this, he robbeth Christ of his majesty, and so 
 casteth himself into everlasting danger. For though 
 the works, which we do, be good outwardly, and 
 God be pleased with them, yet they be not perfect. 
 For we believe imperfectly, we love imperfectly, we 
 suffer imperfectly, not as we ought to do, and so 
 all things, that we do, are done imperfectly. But 
 our Saviour, he hath so remedied the matter, and 
 taken away our imperfectness, that we be counted 
 now before God most perfect and holy, not for 
 our own sake, but for his sake. And though thev 
 be not perfect, yet they be taken for perfect : and 
 so we come to perfectness by him. So you see, as 
 touching our salvation, we must not go to working, 
 to think to get everlasting life with our own doings. 
 No, this were to deny Christ's salvation, aixl remis- 
 sion of sins, and his own and free gift. As touching 
 our good works, which we do, God will reward them 
 in heaven, but they cannot get heaven. Therefore, 
 let qvery man do well, for it shall be well rewarded :
 
 LATIMER.— SERMONS ON THE LORD's PRAYER. SQS 
 
 but let them not think, that they with their doings 
 may get heaven : for so doing is a robbing of 
 Christ. 
 
 What shall we learn now by this addition, wiiere 
 we say, " As we forgive them, that trespass against 
 us ?" I tell you, this addition is put unto it, not 
 without great cause. For our Savioui, being a wise 
 and perfect schoolmaster, would speak no words in 
 vain. This addition is put unto it, to be a certain 
 and sure token unto us, whether we have the true 
 faith in our hearts, or no. For faith, the riglit 
 faith, I say, consisteth not in the knowledge of tlie 
 stories, to believe the stories written in the New and 
 Old Testament ; that is, not the lively faith, which 
 bringeth salvation with her. For the devil himself 
 believeth the stories, and yet is and shall be damned, 
 world without end. 
 
 Therefore, we must have the right faith, the 
 lively faith, the faith that bringeth salvation, which 
 consisteth in believing, that Christ died for my sini 
 sake. With such a faith I draw him unto me, with 
 all his benefits. I must not stand in generalities, 
 as to believe that Christ suffered under Pontius 
 Pilate ; but I must believe, that was done for my 
 sake, to redeem with his passion my sins, and all 
 theirs, which believe and trust in him : if I believe 
 so, then I shall not be deceived. 
 
 But this faith is a hard thing to be had, and many 
 a man thinketh himself to have that faith, wiien he 
 hath nothing less. Therefore, I will tell you how 
 you shall prove, whether you have the right faith 
 orno, lest you be deceived with a fantasy ot faith, 
 as many be. Therefore prove thyself on this wise ; 
 here is a man that hath done me wrong, hath taken 
 away my living or my good name, he hath slandere<l 
 me, or otherwise hurt me. Now at Icngtii, he 
 Cometh unto me, and acknowlcdgcth Ins laults and 
 
 VOL. II. a u
 
 694 THE FATHERS OF THE ENGLISH CHUROH. 
 
 and trespasses, and desireth me to forgive him. 
 If I now feel myself ready and Vv^Illing to forgive him, 
 from the bottom of my heart, all things that he hath 
 done against me ; then I may be assured, that I have 
 the lively faith. Yea, I may be assured, that God 
 will forgive me my sins foi^ Christ's, his Son, sake. 
 But when my neighbour cometh unto me, confessing 
 bis folly, and desireth forgiveness : if I then be sturdy 
 and proud, my heart flinty, and my stomach bent 
 against him, insomuch, that I refuse his request, 
 and have an appetite to be avenged upon him : if I 
 hive such a sturdy stomach j then I may pronounce 
 against myself, that I have not that lively faith in 
 Christ, which cleanseth my sins. It is a sure token, 
 that I am not of the number of the children of God, 
 as long as I abide in this sturdiness. 
 
 There is no good body, but he is slandered or in- 
 jured by one means or other. And commonly it is 
 seen, that those, which live most godly, have in 
 this world the greatest rebukes : they are slandei-ed 
 and backbited, and divers ways vexed of the wicked. 
 Therefore thou (whosoever thou art) that sufferest 
 such wrongs, either in thy goods and substance, or 
 in thy good name and fame, examine thyself, go into 
 thy heart, and if thou canst find in thy heart to for- 
 give all thine enemies, whatsoever they have done 
 against thee, then thou mayst be sure that thou art 
 one of the flock of God. Yet thou must beware 
 (as I said bc-^ore) that thou think not to get heaven 
 by such remitting of thy neighbours' ill doings : but 
 by such forgiving, or not forgiving, thou shalt 
 know whether thou have faith or no. 
 
 Therefore, if we have a rebellious stomach, and a 
 flinty heart against our neighbour, so that we are 
 minded to avenge ourselves upon him, and to take 
 upon us God's office, which saith, " Yield unto me 
 the vengeance, and I shall recompense them" (as I told
 
 LATIMER. — SERMONS ON THE LORD's Pr.AYKR. 505 
 
 you), we be not of the flock of Clirist. For it is 
 written ; " Whosoever saii;i, I love God, and liateth 
 his brother, that man (or woman) is a liar." I or it 
 is impossible for me to love God and hate my ncifli- 
 boLir. And our Saviour saith, " If you will jjray, 
 forgive first :" else it is to no purpose, you get no- 
 thing by your prayer. 
 
 Likewise, we see in the parable of that kin^:, which 
 called his servants to make an account, and pay their 
 debts : where he remitteth one of them a great sum 
 of money. Now, that same fellow, whom tlie lord 
 pardoned, went out and took one of his fellow-ser- 
 vants by the neck, and handled him most cruellv, 
 saying : " Give me my money." He had forgotten 
 behke that his lord had forgiven him. 
 
 Now the other servants, seeinp;his cruelness, came 
 unto the king, and told him how that man used 
 himself so cruelly to his fellow. The lord called 
 him again, and after great rebukes cast him into 
 prison, there to lie till he had payed the last 
 farthing. Upon that our Saviour saith : " Thus 
 will my heavenly Father also do with you, if NTi for- 
 give not every one his brother, even from your 
 hearts." Therefore, let us take heed by that wicked 
 servant which would not forgive his fellow-servant, 
 when he desired of him forgiveness, saying ; " Have 
 patience with me, and I will pay thee all thy debts." 
 But we cannot say so unto God, we must only call 
 for pardon. 
 
 There be many folk which, when they be sick, 
 say : " O ! that I might live but one year longer, to 
 make amends for my sins :" which saying is very 
 naughty, and ungodly. For we are not able to 
 make amends for our sins : only Christ, he is the 
 Lamb of God which taketh away our sins. There- 
 fore, when we be sick we should say : " I^)rd God, 
 thy will be done: if lean do any thing tu thy hu.- 
 
 a Q 2
 
 59^ THE FATHERS OF THE ENGLISH CHURCH. 
 
 nour and glory. Lord, suffer me to live longer, but 
 thy will be done." As for satisfaction, we cannot do 
 the least piece of it. 
 
 You have heard now, how we ought to be willing 
 to forgive our neighbours their sins, which is a very 
 token'that we be tlie children of God. To this our 
 Saviour also exhorteth us, saying ; '"If thou offerest 
 therefore thy gift before the altar, and there remem- 
 berest that thy brother hath somewhat against thee, 
 leave thou thy gift there before the altar, and go 
 first, and be reconciled unto thy brother. Leave it 
 there (saith our Saviour), if thy brother have any 
 thing against thee: go not about to sacrifice to me, 
 but first above all things go and reconcile thyself 
 unto thy brother." On such wise St. Paul exhorteth 
 us, saying, " I would have men to pray without 
 anger and dispute." 
 
 There be many wranglers and brawlers now-a- 
 days, which do not well : they shall well know that 
 they be not in the favour of God : God is displeased 
 with them. Let us therefore give ourselves to prayer, 
 so that we may love God and our neighbour. It is 
 a very godly prayer, to say, " Lord, forgive us our 
 trespasses, as we forgive them that trespass against 
 us." But there be, peradventure, some of you, 
 which will say ; '' The priest can absolve me, and 
 forgive me my sins." Sir, I tell thee, the priest or 
 minister (call him what you will), he hath power 
 given unto him from our Saviour, to absolve in such 
 wise, as he is commanded by him. But I think mi- 
 nisters be not greatly troubled therewith : for the 
 people seek their carnal liberties, which indeed is not 
 well, and a thing which God misliketh. For I would 
 have them that are grieved in conscience to go to 
 some godly man, which is able to minister God's 
 word, and there to fetch his absolution, if he can- 
 not be satisfted in the public sermon : it were truly 
 
 j»
 
 LATIMER.— SERMONS ON THE lord's PRAYER. 5Q7 
 
 a thing which would do much good. But to say the 
 truth, there is a great fault in "priests, for tlicy (for 
 the most part) be unlearned, and wicked : and seek 
 rather means and ways to wickedness than to godli- 
 ness. But a godly minister,- which is instructed in 
 the word of God, can and may absolve in open 
 preaching, not of his own nuthority, but in the 
 name of God: for God saith, " 1 am he, that 
 cleanseth thy sins." But I may absolve you, as an 
 officer of Christ, in the open pulpit in this wise : 
 as many as confess their sins unto Gcd, acknow- 
 ledging themselves to be sinners, and believe that 
 our Saviour through his passion hath taken away 
 their sins, and have an earnest purpose to leave sin ; 
 as many (I say) as be so aftectioned, I, as an officer 
 of Christ, and his treasurer, absolve you in his name. 
 This is the absolution that I can make by Gud's 
 word. 
 
 Again, as many as will stand in defence of their 
 wickednesses, will not acknowledge them, nor pur- 
 pose to leave them, and so have no faith in our Sa- 
 viour to be saved by him, through his merit : to 
 them I say, " I bind you :" and 1 doubt not, but 
 they shall be bound in heaven. For they be the 
 children of the devil, as long as they be in such un- 
 belief and purpose to abide in sin. Here you see 
 how, and in what wise, a preacher may absolve, or 
 bind : but he cannot do it of fellowship or worldly 
 respect. No, in no wise : he must do it, according 
 as Christ hath commanded him. If God now com- 
 mand to forgive him, that sinncth against me ; how 
 much more must I be reconciled to him, wiiom I 
 have oifended ? I must go unto him and desire him 
 to forgive me, I must acknowledge my fault, and so 
 humble myself before him. 
 
 Here a man might ask a question, saying: *' What, 
 if a man have offended me grievously, and halh hurt 
 
 A a 3
 
 598 THE FATHERS OP THE ENGLISH CHURCH. 
 
 me in my goods, or slandered me^ and is sturdy in it, 
 standeth in defence of himself and his own wicked- 
 ness, and will not acknowledge himself: shall I 
 forgive him ? Answer : forsooth, God himself doth 
 not so, he forgiveth not sins, except the sinner ac- 
 knowledge himself, confess his wickedness, and cry 
 to him for mercy. Now I am sure, God requireth 
 no more at our hands, than he himself. Therefore 
 I will say this : If thy neighbour, or any man hath 
 done against me, and will not confess his fault, but 
 wickedly defendeth the same ; I, for my own dis- 
 charge, must put away ali rancour and malice out of 
 my heart, and be ready, as far forth as I am able, to 
 help him : if I do so, I am discharged afore God: 
 but so is not he. For truly that sturdy fellow shall 
 make a heavy count afore the righteous Judge. 
 
 Here, I have occasion to speak against the Nova- 
 tians, which deny the remission of sins : their opi- 
 nion is, that he, which cometh once to Christ, and 
 hath received the Holy Ghost, and after that sinneth 
 again, he shall never come to Christ again, his sins 
 shall never be. forgiven him : which opinion is most 
 erroneous and wicked ; yea, and clean against Scrip- 
 ture. For, if it should be so, there should nobody- 
 be saved : for there is no man but he sinneth daily. 
 
 I told you how you should understand those two 
 places of Scripture, which seem to be very hard : 
 ^' There is no sacrific;e, &c." As concerning the 
 sin against the Holy Ghost, we cannot j udge afore- 
 hand, but after. I know now, that Judas Sinned 
 against the Holy Ghost: also Nero, Pharaoh, and 
 one Francis Spira, which man had forsaken Popery, 
 and done very boldly in God's quarrel : at length he 
 was complained of, the Holy Ghost moved him in 
 his heart to stick unto it, and not to forsake God's 
 word. He, contrary to that admonition of the Ho: y 
 Ghost, denied the word of God, and so finally d: ' i
 
 lATIMER. — SERMONS ON THE LORd's PRAYER. 50() 
 
 in desperation : him I may pronounce to have sinned 
 the sin against the Holy Ghost. Ask rcinissii)n of sin 
 in the name of Christ, and then I ascertain you, that 
 you sin not against the Holy Ghost. For tlie njcrcy 
 of God far exceedeth our sins. 
 
 I have heard tell of some, whicli when thev said 
 this petition^ they perceived that they asked of God 
 forgiveness^ like as they themselves forgive their 
 neighbours ; and again, perceiving tliemselves so 
 unapt to forgive their neighbours' faults, came to 
 that point, that they would not say this })rayer at all : 
 but took up our Lady's psalter in hand, and such 
 fooleries, thinking they might do unto their neigh- 
 bours a foul turn with a better conscience, than if 
 they should say this petition : for here ihey wish 
 the vengeance of God upon their heads, if they bear 
 grudge in their hearts and say this petition. But if 
 we will be right Christians, let us set aside all luilred 
 and malice, let us live godly and forgive our enemy ; 
 so that we may from the bottom of our hearts say ; 
 " Our Father, which art in heaven, forgive us our 
 trespasses." 
 
 There be somie, when they say, " Forgive us our 
 trespasses," they think that God will forgive only 
 the guilt, and not the punishment : and therefore 
 they believe, that they shall go into purgatorv, and 
 there be cleansed from their sins ; which ihiui; is 
 not so: they be liars, wliich teach sucli doctrine. 
 For God forgiveth us both the punishment and the 
 guilt of sins. Like as it appeareth in l>ivid, when 
 he repented, Nathan said unto him, " 'i1ie ^Lord," 
 saith he, " hath taken away thy wickedness." But 
 they will say ; " God took away the guiltiness of his 
 sins, but not the pain, for he punished hiin after- 
 wards." Sir, thou must understand, that God pu- 
 nished him, but not to that end, that he should uK.ke 
 -satisfaction and amends for his sins : but lor a warn- 
 I u a 4
 
 Coo THE FATHERS OP THE ENGLISH CHURCH. 
 
 ing ; God "would give him a caution, therefore he 
 punished him. So likewise, whosoever is a re- 
 penting sinner, as David was, and believeth in 
 Christ, he is clean, both from the punishment and 
 guiltiness of his sins : yet God punisheth sins, to 
 make us remember and to beware of sins. 
 
 Now to make an end : you have heard, how need- 
 ful it is for us to cry unto God, for forgiveness of 
 our sins : where you have heard, wherein forgive- 
 ness of our sins standeth, namely, in Christ, the 
 Son of the living God. Again, I told you, how 
 you should come to Christ, namely, by faith, and 
 faith Cometh through hearing the word of God. 
 
 Remember then this addition : '^ As we forgive 
 them that trespass against us :'* which is a sure 
 token, whereby we may know whether we have the 
 true faith in Christ, or no. And you here learn, 
 that it is a good thing to have an enemy, for we 
 may use him to our great commodity : through him 
 or by him we may prove ourselves, whether we have 
 the true faith or no. 
 
 Now I shall desire you again, to pray unto Al- 
 mighty God, that he will send us such weather, 
 whereby the fruits of the field may increase : for we 
 think we have need of rain. Let us therefore call 
 upon him, which knoweth what is best for us. There- 
 fore say with me the Lord's prayer, as he himself hath 
 taught u«.
 
 riTIMER. — SERMONS ON THE LORD's PRAYER, 6ul 
 
 THE SEVENTH SERMON 
 
 UPON THE LORD S PRAYER. 
 
 AND lead us not into temptation, hut deliver us from 
 evil. In the petition afore, where we say, " For- 
 give us our trespasses," there we fetch remedies for 
 sins past, for we must needs have forgiveness, we 
 cannot remedy the matter of ourselves, our sins must 
 be remedied by pardon, by remission. Other rigli- 
 teousness we have not, but forgiving of our un- 
 righteousness : our goodness standeth in the forgiv- 
 ing of our illness. All mankind must cry for par- 
 don, and acknowledge themselves to be sinners, ex- 
 cept our Saviour, who was clean without spot of 
 sin. Therefore, when we feel our sins, we must 
 with a penitent heart resort hither and say, *' Our 
 Father, which art in heaven, forgive us our tres- 
 passes as we forgive them, that trespass against us." 
 Mark well this addition ('' As we forgive them 
 that trespass"), for our Saviour puttcth the same 
 unto it, not to that end, that we should merit any 
 thing by it, but rather to prove our faith, whether 
 we be of the faithful flock of God, or no. For the 
 right faith abideth not in that man, that is disposal 
 purposely to sin. For whosoever purpoFcly sinneth 
 against his conscience, he hath lost the Holy Ghost, 
 the remission of sins, and finally, Christ himself. 
 But when we are fallen, so we must fetch them again 
 at God's hand by this prayer, which is a storehouse ; 
 here we shall find remission of our sins. 
 
 And though we be risen never so well, yet \\h<!h 
 we fall again, when we sin again, what remedy then ? 
 Whatavaileth it me to be risen once, and fall by and 
 by into the self-same sin again ? Which is a renova-
 
 602 THE FATHERS OF THE ENGLISH CHURCH. 
 
 tiori of the other sins. For whosoever hath done 
 wickedly an act ag?inst God, and afterwards is sorry 
 for it, crieth God mercy, and so cometh to forgive- 
 ness of the same sin ; but by and by w^illingly and 
 wittingly doth the self-same sin again, he renovateth 
 by so doing all those sins which before times were 
 forgiven him. Which thing appeareth by the lord 
 that took reckoning of his servants, v.'here he found 
 one which owed him a great sum of money, the lord 
 pitied him and remitted him all the debts. Now that 
 same man afterward shewed himself unthankful and 
 wicked, therefore the lord called him, and cast him 
 into prison, there to lie, till he had payed him the 
 uttermost farthing, notwithstanding that he had 
 forg-iven him afore, &c. 
 
 So, we see the guiltiness of the former sins turn 
 again, when we do the same sins again. Seeing then, 
 that it is so dangerous a thing to fall into sin again, 
 then we had need to have some remedy, some help, 
 that we might avoid sin, and not fall thereto again. 
 Therefore here followeth this petition, " Lead us not 
 into temptation." 
 
 Here we have a remedy, here we desire God, that 
 he will preserve us from falling into sin. Our Sa- 
 viour (that loving schoolmaster) knew whereof we 
 had need, therefore he teacheth us to beg a pre- 
 servation of God, that we fall not. " Lead us not, 
 &c. ;" that is to say. Lord God, lead us not into 
 trial, for we shall soon be overcome, but preserve 
 us, suffer us not to sin again, let us not fall, help us, 
 that sin get not the victory over us. 
 
 And this is a necessary prayer, for what is it that 
 we can do ? Nothing at all but sin, and therefore we 
 have need to pray unto God, that he will preserve 
 and keep us in the right way, for our enemy, the 
 devil, is an unquiet spirit, ever lying in the way, 
 seeking occasion how to bring us to ungodliness.
 
 iATIMER. SERMONS ON THE LORd's PRAYER. 603 
 
 Therefore it appearetb, how much we have need of 
 the help of God. For the devil is an (.Id cncmv, 
 a fellow of great antiquity, he hath endured this five 
 thousand and fifty-two years, in which space lie 
 hath learned all arts and cunnings ; he is a great 
 practiser, there is no subtlety, but he knoweth the 
 same. Like as an artificer, that is cunning and ex- 
 pert in his craft, and knowetli how to go to work, 
 how to do his business the readiest way, so the devil 
 knoweth always how to tempt us, and to give us an 
 overthrow, insomuch that we can begin nor ilo any 
 thing, but he is at our heels, and worketh some n)is- 
 chief: whether we be in prosperity or adversity; 
 whether we be in health or sickness, life or death, 
 lie knoweth how to use the same to his purpose. 
 
 As for an ensample, when a man is rich and of 
 great substance, he by and by setteth upon him 
 with his crafts, intending to bring him to mischief. 
 And so he moveth him to despise and contemn God, 
 to make his riches, his god. Yea he can put such 
 pride into the rich man's heart, that he tliinkcth 
 himself able to bring all things to pass, and so be- 
 ginneth to oppress his neighbour with his riches. 
 But God by his holy word warncth us and armcth us 
 against such crafts and subtleties of the devil, snying, 
 " If riches come upon you, set not your hearts upon 
 them." He commandeth us not to cast them away, 
 but not to set our hearts upon them, as wicked men 
 do. For to be rich, is a gift of God, if riches be 
 rightly used ; but the devil is so wily, he sdrretii up 
 rich men's hearts to abuse them. 
 
 Again, when a man falieth into poverty, so that 
 he lacketh things necessary to the sustentation of this 
 bodily life, lo, the devil is even rcaiiy at hand 
 to take occasion by that povert), to bring him t«> 
 mischief: for he will move and stir nj) the heart of 
 that man^ that is in poverty, not to labour and call-
 
 6b4 THE FATHERS OP THE ENGLISH CHURCH, 
 
 ing upon God, but rather to stealing aud robbing, 
 notwithstanding that God forbiddeth such sins in 
 his laws : or else, at the best he will bring him to 
 use deceit and falsehood with his neighbour, intend- 
 ing that way to bring him to everlasting destruction. 
 
 Farther, when a man is in honour and dignity, 
 and in great estimation, this serpent sleepeth not, 
 but is ready to give him an overthrow. For though 
 honour be good unto them, which came lawfully by 
 it, and though it be a gift of God, yet the devil 
 will move that man's heart which hath honour, 
 to abuse his honour, for he will make him lofty and 
 high-minded, and fill his heart full of ambition, so 
 that he shall have a desire ever to come higher and 
 higher ; and all those which will withstand him, they 
 shall be hated, or ill treated at his hand : and at 
 the length he shall be so poisoned with this ambi- 
 tion, that he shall forget all humanity and godliness, 
 and consequently fall into the fearful hands of God. 
 Such a fellow is the devil, that old doctor. 
 
 If it Cometh to pass that a man fall into open ig- 
 nominy and shame, so that he shall be nothing re- 
 garded before the world, then the devil is at hand, 
 moving and stirring his heart to irksomness, and 
 at the length to desperation. 
 
 If he be young and lusty, the devil will put in his 
 heart, and say to him, "What ? Thou art in thy flower, 
 man, take thy pleasure, make merry with thy com- 
 panions. Remember the old proverb. Young saints, 
 old devils." Which proverb, in very deed is naught 
 and deceitful, and the devil's own invention, which 
 would have parents negligent in bringing up their 
 children in goodness. He would rather see them 
 to be brought up in illness and wickedness, there- 
 fore he found out such a proverb, to make them 
 careless for their children. But (as I said before) 
 this proverb is naught : for look commonly, where
 
 LATIMER. SERMONS ON THE LORd's PRAYEK. 60j 
 
 children are brought up in wickedness, lliey will be 
 wicked all their lives after, and therefore we may 
 say thus, " young devil, old devil, young saints, 
 old saints." The earthen pot will long savour o*' 
 that liquor, that is first put into it. And here ap- 
 peareth how the devil can use the youth of a young 
 man to his destruction, in exhorting him to follow 
 the fond lusts of that age. 
 
 Likewise, when a man cometh to age, that old 
 serpent will not leave him, but is ever stirring him 
 from one wickedness to another, from one mischief 
 to another. And commonly, he moveth old folks 
 to avarice and covetousness, for then old folks will 
 commonly say, by the inspiration of the devil : 
 " Now it is time for me to lay up, to keep in store 
 somewhat for me, that I may have wherewith to live 
 when I shall be a cripple." And so under this colour 
 they set all their hearts and minds only upon this 
 world, forgetting their poor neighbour, which God 
 would have relieved by them. But (as I told you 
 before) this is the devil's invention and subtlety, 
 which blindeth their eyes so, and withdraweth their 
 hearts so far from God, that it is scarce possible 
 for some to be brought again, for they have set all 
 their hearts and fantasies in such wise upon their 
 goods, that they cannot suffer any body to occupy 
 their goods, and they themselves use it not; to the 
 verifying of this common sentence, " The covetous 
 man lacketh as well those things, which he hath, 
 as those things, which he hath not." 
 
 So likewise, when we be in health, the devil 
 moveth us to all wickedness and naughtinrss, to 
 whoredom, lechery, theft, and other horrible faults, 
 putting clean out of mind the remembrance of God 
 and his judgments, insomuch that we forget tl\at 
 
 we shall die. 
 
 Again, when we be in sickness, he goelh about
 
 606 THE FATHERS OP THE ENGLISH CHURCH. 
 
 like a lion, to move and stir us to impatience and 
 murmuring against God : or ejse he maketh our 
 sins so horrible before us, that we fall into despe- 
 ration. And so it appeareth, that there is nothing 
 either so high or low, so great or so small ; but 
 the devil can use that self-same thing, as a weapon 
 to fight against us withal, like as with a sword. 
 Therefore our Saviour, knowing the crafts and sub- 
 tleties of our enemy, the devil, how he goeth about 
 day and night without intermission to seek our de- 
 struction, teacheth us here to cry unto God, our 
 heavenly . Father, for aid and help, for a subsidy 
 against this strong and mighty enemy ; against the 
 Prince of this world, as St. Paul disdained not to 
 call him, for he knew his power and subtle convey- 
 ances. Belike St. Paul had some experience of 
 him. 
 
 Here by this petition, when we say, " Lead us 
 not into temptation," we learn to know our own 
 impassibility and infirmity, namely, that we be not 
 able of our own selves to withstand this great and 
 mighty enemy, the devil. Therefore, here we re- 
 sort to God, desiring him to help and defend us, 
 whose power passeth the strength of the devil. So 
 it appeareth, that .this is a most needful petition, for 
 when the devil is busy about us, and moveth us 
 ta do against God and his holy laws and command- 
 m^ents, ever we should have in remedPibrance whither 
 to go, namely to God ; acknowledging our weak- 
 ness, that we be not able to withstand the enemy. 
 Therefore we ought ever to say, " Our Father 
 which art in heaven, lead us not into temptation.'* 
 This petition (lead us not into . .emptation), the 
 meaning of it is, " Almighty God, we desire thy 
 holy Majesty for to stand by us, and with us, with 
 thy Holy Spirit, so that temptation overcome us not, 
 but that we through thy goodness and help, may
 
 LATIMER. SEHMONS 01^ THE LORd's PHAYKH. 6(7 
 
 vanquish and get the victory over it, Cor it is not 
 in our power to do it ; thou, O God, must help us l.j 
 strive and fijrht." 
 
 It is with this petition, '' Lead us notintp tempta- 
 tion," even as much as St. Paul saitii, " Let not sin 
 reign in your corruptible body :" he doth not rccpiire 
 that we shall have no sin, tor that is imj)ossible unto 
 us. But he requireth that we be not servants unto 
 sin, that we give not place unto it, that sin rule ntl 
 in us. And this is a commandment ; wc are com- 
 manded to forsake and hate sin, so that it may have 
 no power over us. Now we shall turn this com- 
 mandment into a prayer, and desire of God that he 
 will keep us, that he will not lead us into tenijjta- 
 tion, that is to say, that he will not sutier sin to 
 have the rule and governance over us, and so wc 
 shall say with the prophet, " Lord, rule and govern 
 thou me in the right way." And so wc should turn 
 God's commandment into a prayer, to desire of 
 him help to do his will and pleasure, like as St. Au- 
 gustin saith, " Give that thou commandcst, and 
 then command what thou wilt." As who would 
 say, if thou wilt command only, and not give, then 
 we shall be lost, we shall perisli. Therefure, we 
 must desire him to rule and govern all our tiiought'*, 
 words, acts, and deeds, so that no sins remain in 
 us ; we must require him to put his helping har.d 
 to us, that we may overcome temptation, and not 
 temptation us. 
 
 This I would have you to consider, that ever)- 
 ^norning, when you rise from your bed, you would 
 say these words with a faithful heart and c-arne>t 
 mind, " Lord, rule and govern me so, order my 
 ways so, that sin get not the victory over me, th.it 
 sin rule me not, but let thy Holy Ghost inhabit my 
 heart." And especially, when any man goelh about 
 a dangerous business, let him ever say, " Lord, rule
 
 608 THE FATHERS OP THE ENGLISH CHURCH. 
 
 thou me, keep me in thy custody." So, this is the 
 first point, which you shall note in this petition, 
 namely to turn the commandments of God into a 
 prayer. ,He commandeth us to leave sins, to avoid 
 them, to hate them, to keep our hearts clean from 
 them. Then let us turn his commandment into a 
 prayer and say, " Lord, lead us not into temptation." 
 That is to say, " Lord, keep us, that the devil pre- 
 vail not against us, that wickedness get not the vic- 
 tory over us." 
 
 You shall not think, that it is any ill thing to be 
 tempted. No, for it is a good thing, and Scripture 
 commendeth it, and we shall be rewarded for it. 
 For St. James saith, " Blessed is that man, that suf- 
 fereth temptations patiently. Blessed is he that 
 suifereth." Not he that followeth, not he that is 
 led by them, and followeth the motions thereof. 
 The devil moveth me to do this thing and that, 
 which is against God, to commit whoredom or 
 lechery, or such-like things. Now this is a good 
 thing : for if I withstand his motions, and more re- 
 gard God, than his suggestions, happy am I, and I 
 shall be rewarded for it in heaven. 
 
 Some think, that St. Paul v/ould have been 
 without such temptations, but God would not grant 
 his request : " Be content, Paul, to have my favour." 
 For temptations be a declaration of God's favour and 
 might : for though wc be most weak and feeble, yet 
 through our weakness, God vanquisheth the great 
 strength and might of the devil. And afterwards 
 he promiseth us, that we shall have the crown of 
 life ; tiiat is to say, we shall be rewarded in everlast- 
 ing life. To whom did God promise everlasting life ? 
 St. James saith, " unto them that love him :" not 
 unto them that love themselves, and follow their 
 own affection : diligeritihiis se, it is an ambiguous 
 phrase, and therefore Erasmus turneth it thus : Not
 
 LATIMEU. — SERMONS ON TlIK LORu's I'llAVKR. OOQ 
 
 tlioy that love tliomsdvcs, but they ofuli,.,!! God is 
 beloved, for ^ielt-love is the root of all iniseliiefaiKl 
 wickedness. 
 
 Here, you may perceive who arc those whi(-h love 
 God, namely, they that fight apiinst temptations and 
 assaults of the devil. For this life is a warfare, as St. 
 John salth, " The life of man is but a warfare upon 
 the earth f not that we sliould fijrht and brawl one 
 with another. No, no, not so ; hut we should fii^ht 
 against these Jebusites that arc within «s. \\ e may 
 not light one with another to avenge ourselves and 
 to satisfy our fretfulness, but we should fight against 
 the ill motions, which rise up in our hearts again>t tiic 
 law of God. Therefore remember that our life is a 
 warfare. Let us be contented to be tempted. 
 
 There be some when they fall into temptations they 
 be so irksome that they give place, they will tight no 
 more. 
 
 Again, there be some so weary that they rid them- 
 selves out of this life ; but this is not well done, they 
 do not after St. James's mind, for he saith, " Blessed 
 is he that sutFcreth temptation, and taketh it pa- 
 tiently." Now, if he be blessed, that sulierelh tempt- 
 ation, then it followeth, tlnit he tb.at curseth and 
 murmureth against God, being temj)ted, tluit that 
 man is cursed in the sight of God, and >o shall not 
 enjoy everlasting life. 
 
 Farther, it is a necessary thing to be tempted of 
 God, for how should we kn.ow v. lieiher we have the 
 love of God in our hearts or no, e\cej)t we be tried, 
 except God tempt and j)rove u> ? 1 hcivfore tho 
 prophet David saith, " Lord, prove me and temi)t 
 me." This prophet knew that to be tempted of God 
 is a good thing. For temptations minister to us 
 occasion to run to God, and to beg his help. There- 
 fore David was desirous to have something, wherc-by 
 he mio-ht exercise his faith. For there is nothing so 
 
 'to' 
 
 VOL. II. li K
 
 6lO THE FATHERS OF THE EXGLISH CHL'ECH* 
 
 dangerous in the world as to be without troubl®, 
 without temptation : for look, when we be best at 
 ease, when all things go with us according unto our 
 will and pleasure, then we are commonly farthest ofF 
 from God. For our nature is so feeble that we can- 
 not bear tranquillity, we forget God by and by : 
 therefore we should say, " Lord, prove and tempt 
 me. 
 
 I read once a story of a good bishop, which rode 
 by the way, and was weary, being yet far of]" from any 
 town. Therefore, seeing a fair house, a great man's 
 house, he wentthitherand was very well and honour- 
 ably received. There were great preparations made for 
 him, and a great banquet. All things were plenty. 
 Then the man of the house set out his prosperity, 
 and told the bishop what riches he had, in what 
 honour and dignity he was, how many fair children 
 he had, what a virtuous wife God had provided for 
 him, so that he had no lack of any manner of thing, 
 he had no trouble, no vexations, neither inward nor 
 outward. Now, this holy man, hearing the good 
 estate of that man, called one of his servants and 
 commanded him to make ready the horses, for the 
 bishop thought that God was not in that house, 
 because there was no temptation "there. He took 
 his leave and went his ways. Now, when he came a 
 two or three miles off he remembered his book, 
 which he had left behind him ; he sent his man back 
 again to fetch that book, and when the servant came 
 again the house was sunken and all that was in it. 
 Here it appeareth that it is a good thing to have 
 temptation. This man thought himself a jolly 
 f'iUow, because all things went well with him, but he 
 knew not St. James's lesson, " Blessed is he that 
 endureth temptation." 
 
 Let us therefore learn here not to be irksome 
 when God layeth his cross upon us. Let us not
 
 LATIMER.—SEKMONS OX THE LOIH/s rHAYP,n. Gil 
 
 despair, but call upon him, let us think we be ordained 
 unto it. For truly wc shall never have <lone, we 
 shall have one vexation or other, as lonu: '^^^ ^ve be in 
 this world. But we have a great comfort, wliirh is 
 this, " God is faitliful, who will not suffer us to be 
 tempted above our strength." If we mi^t^u^t God, 
 then we make liim a liar, lor God will not suflir us 
 to be ten^pted further than we sliall be able to bear. 
 .And again, he will reward us, we shall liave everlast- 
 ing life. 
 
 If we consider tliis, and ponder it in our hearts, 
 wherefore should we be troubled ? Let everv )nan, 
 when he is in trouble, call upon God with a faithful 
 and penitent heart, " Lord, let me not be tempted 
 farther than thou shalt make me able to bear." And 
 this is the office of every Christian man, and look for 
 no better cheer, as long as thou art in this world., but 
 trouble and vexations ; thou shalt have thy belly full. 
 And, therefore, our Saviour being u|X)n the mount 
 Olivet, knowing what should come upon him, and 
 how his disciples would forsake him and nlist^u^t 
 him, taught them to fight against temptation, saying, 
 " Watch and pray." As who should say, I tell you 
 what you shall do, resort to God, seek eomtort at him, 
 call upon him in my name, and this sh;Jl be the way 
 how to escape temptations without your ptrril and 
 loss. Now let us follow that rule, which our Saviour 
 giveth unto his disciples. Let us watch and pray, 
 that is to say, let us be earnest and fervent in calling 
 upon him, and in desiring his help, and no doubt 
 he will order the matter so with us, that temptation 
 shall not hurt us, but shall be rather a furtherance, 
 and not an impediment to everlasting life. And tins 
 is our only remedy to fetch help at his hands. I.et 
 us therefore watch and pray, let no temptations bear 
 rule in us, or govern us. 
 
 Now, peradventure, there be some among^t the ig- 
 
 K R 2
 
 6l2 THE FATHERS OF THE ENGLISH CHURCH. 
 
 norant, unlearned sort, which will say unto me, Yoa 
 speak much of temptations ; I pray you, tell us how 
 shall we know when wc be tempted ? Answer, When 
 you feel in yourselves (in your hearts) some concu- 
 piscence or lust towards any thing, that is against 
 the law of God, rise up in your hearts, that same is 
 a tempting. For all manner of ill motions to wic- 
 kedness are temptations. And we be tempted most 
 commonly two manner of ways, on the right hand 
 and on the left hand. Whensoever we be in ho- 
 nours, wealth, and prosperities, then we be tempted 
 on the right hand. But when we be in open shame, 
 outlaws, or in great extreme, poverty, and penuries, 
 then that is on the left hand. There hath been 
 many, that when they have been tempted on the left 
 hand, that is, with adversities and all kind of miseries, 
 they have been hardy, and most godly have suffered 
 such calamities, giving God thanks amidst all their 
 troubles : and there liath been many which have 
 written most godly books in the time of their tempta- 
 tions and miseries. 
 
 Some also there were, which heartily and godly 
 suffered temptations, as long as they were in trouble ; 
 but afterward, when they came to rest, they could 
 not stand so well as before in their trouble. Yea, 
 the most part go, and take out a new lesson of dis- 
 cretion to flatter themselves and the world withal, 
 and so they verify that saying, "honours change man- 
 ners." For they can find in their hearts to approve 
 that thing now which beforetime they reproved. 
 Aforetime they sought the honour of God, now 
 they seek their own pleasure. Like as the rich maa 
 did, saying, " Soul, now eat, drink, &c." But it 
 followeth, " Thou fool." Therefore, let men be- 
 ware of the right hand, for they are gone by and by, 
 except God with his spirit illuminate their hearts. 
 I would such men would begin to say with David,
 
 LATIMER. SERMONS ON" THE LORd's PRAYER. Cl3 
 
 " Lord, prove me, spur me forward, send me some- 
 what that I forget not thee." So it apjjcarelh, lliat a 
 Christian man's Hfe is a strife, a warfare ; hut we 
 shall overcome all our enemies, yet not by our own 
 power, but through God, who is able to defend us. 
 
 Truth it is, that God tempteth. Almighty God 
 tempteth to our commodities, to do us good withal : 
 the devil tempteth to our everlasting destruction. 
 God tempteth us for exercLse sake, that we shouKl 
 not be slothful, therefore he proveth u> dlvc-rslv. 
 We had need often to say this prayer, " Lord, lead 
 us not into temptation," when we rise up in a 
 morning, or whatsoever we do. When we feel the 
 devil busy about us, we should call upon God. 
 
 The diligence of the devil should niake us watchful, 
 when we consider with v.h-'t earnest mind he ap- 
 plieth to his business, for he slecpeth not, he slum- 
 bereth not, he mindeth his own business, he is care- 
 ful, and hath mind of his matters. To what end i-^ 
 he so diligent, seeking, and searching, like a hunter? 
 Even to take us at a vantage. St. Peter callcth him 
 a roaring lion, whereby is expressed his power, for 
 you know the lion is the prince of all other beasts. 
 *' He goeth about," here is his diligence. There 
 is no power to be likened unto his power. Yet our 
 hope is in God, for as strong as he is, our hope i^ in 
 God ; he cannot hurt or slay uj without the permis- 
 sion of God : therefore let us resort unto God, and 
 desire him, that he will enable us to fight against 
 
 him. 
 
 Farther, his wiliness is expressed by this word, 
 serpent : he is of a swift nature, he hath such com- 
 passes, such fetches, that he passeth all things in the 
 world. Again consider, how long he hath been a 
 practitioner, you must consider what Satan is, what 
 experience he hath, so that we are not able to n)atcli 
 with iiim. O how fervently ought we tu cry unto 
 
 K K 3
 
 6l4 THE FATHERS OF THE ENGLISH CHURCH. 
 
 God, considering what danger and peril we be in, 
 and not only for ourselves we ought to pray, but 
 also for all others, for we ought to love our neigh- 
 bour as ourselves. 
 
 Seeing then that we have such an enemy, resist, 
 for so it is needful; for I think that now in "this halU 
 amongst this audience, there be many thousand 
 devils, which go about to let us of hearing of the 
 word of God, to make hardness in our hearts and 
 stir up such-like mischief within us. But what 
 remedy ? Withstand, withstand his motions, and 
 this must be done at the first. For as strong as he 
 is, when he is resisted at the first he is the weakest ; 
 but if we suffer him to come into our hearts, then he 
 cannot be driven out without great labour and travaiL 
 As for an ensample, I see a fair woman, I like her 
 \ery well, I wish in my heart to have irs^r. Now 
 withstand, this is a temptation. Shall I follow my 
 affections ? No, no ; call to remembrance what the 
 devil is, call God to remembrance and his laws, con- 
 sider what he hath commanded thee ; say unto God, 
 " Lord, lead us not into temptation, but deliver us 
 from evil." For I tcl! thee when he is entered once, 
 it will be hard to 2:et him out arain. Therefore, 
 suffer him not too long, give him no mansion in thy 
 heart, but strike him w ith the word of God, and he 
 is gone, he will not abide. 
 
 Another ensample. There is a man that hath done 
 me wrong, taken away my living, or luirt me of my 
 good name. The devil stirreth me against him, ta 
 acquit him, to do him another foul turn, to aveng« 
 myself upon him. Now, when there rise up such 
 motions in my heart, I must resist, 1 must strive, I 
 must consider what God saith, " Let me have liie- 
 vengeance, I will punish" him for his ill doings. 
 
 In such wise we must fight with Satan, we musl 
 kill him with the sword of God. Withstand and
 
 LATIMER. -^-SERMOXS ON THE LORD's PRAYF.R. () 1 3 
 
 resist: away, then, Satan, thou movest mc to that 
 which God forbiddeth ; God will defend me, I will 
 not speak ill oi'iny neighbour, 1 will do him no harm. 
 So you must fight with him. 
 
 And farther remember what St. Paul saith, *' If 
 thy enemy be hungry, let him have meat," this is 
 the shrewd turn that Scripture allowcth us to do to 
 our enemies, and so we shall cast hot coals upon his 
 head, which is a metaphorical speech. That ye may 
 imderstand it, take an ensample. This man hath 
 done harm mito thee; make him warm with thy 
 benefits, bear patiently the injuries done unto thee 
 by him, and do for him in his necessities ; then thou 
 shalt heat him, for he is in coldness of charity. At 
 the length he shall remember himself, and say, 
 '' What a man am I! Hiis man hath ever been 
 friendly and good unto me, he hath borne patiently 
 all my wickedness, truly I am much bound unto him, 
 I will learve off from my wrong doings, I will no 
 more trouble him." And so you see, that this is 
 the way to make our enemy good, to brir.g hinj to 
 reformation. 
 
 But there be some that when they be hurt they \\ ill 
 do a foul turn again ; but this is not as God would 
 have it. St, Paul commandeth us to pour hot coals 
 upon our enemy's head; that is to say, if he hurt thee 
 do him good, mnke him amends svith \yc\\ doing, 
 mve him meat and drink, whereby is understood all 
 thinn-s When he hath need of counsel, help him ; 
 or whatsoever it is that he hath need ot, let hnu 
 have it. And this is the right way to reform our 
 enemy, to amend him and bring )um to goodness, 
 for so St. Paul commandeth us, saymg, *' Be not 
 overcome ofthe wicked." For when I am about to 
 do my enemy a foul turn, then he hath gotten t Ic 
 victory over me, he hath made me -^ --^^i^l^ 
 himself is. Btit we ought to overcome the dl nnuU 
 
 K 11 4
 
 6l6 THE FATHERS OF THE ENGLISH CHURCir. 
 
 goodness, we should overcome our enemy with well 
 doing. 
 
 When I was in Cambridge Master George Stafford 
 read a lecture there, I heard him ; and in expound- 
 ing the Epistle to the Romans he came to that place 
 where St. Paul saith, that we " shall overcome our 
 enemy with well doing, and so heap up hot coals 
 upon his head." Now, io expounding of that place, 
 he brought in an en sample, saying, that he knew in 
 London a great rich merchant, which merchant had 
 a verv poor neighbour ; yet for all his poverty he 
 loved him very well, and lent him money at his need, 
 and let him come to his table, whensoever he 
 would. It was even at that time when Doctor 
 Collet was in trouble, and should have been burnt, if 
 God had not ttirncd the king's heart to the contrary. 
 Now the rich man began to be a Scripture man, he 
 beQ;an to smell the Gospel, the poor man was a Papist 
 still. It chanced on a time when the rich man talked 
 of the Gospel, sitting at his table, where he reproved 
 popery, and such kind of things, the poor man 
 being then present, took a great displeasure against 
 the rich man, insomuch that he would come no more 
 to his house, he would borrow no money of him, as- 
 he was v/ont to do beforetimes, yea, and conceived 
 such hatred and malice against him that he went 
 and accused him before the bishops-. Now, the 
 rich man, not knowing any such displeasure, otlered 
 many times to talk with him, and to set him at 
 quiet : it would not be, the poor man had such a 
 stomach that he would not vouchsafe to speak with 
 him : if he met the rich man in the street he would 
 go out of the way. 
 
 One time it happened that he met him in so nar- 
 row a street that he could not avoid but come near 
 him ; yet for all that this poor man had such a 
 stomach airainst the rich man. I sav, that he \va:^
 
 LATIMER. SERMOJfS ON THE LORd's PRAYMt. G]/ 
 
 minded to go forward and not to speak with liiiri. 
 The rich man perceiving that, catchclh liiiu hy tin- 
 hand and asked him, saying, "Neighbour, what i^ 
 come into your heart to take such displeasure willi 
 ine ? What have I done against you ? tell me, and 1 
 will be ready at all times to make you amends." 
 
 Finally, he spake so gently, so charitably, so lov- 
 ingly, and friendly, that it wrought so in the poor 
 man's heart, that by and by he fell down upon his 
 knees and asked him forgiveness. The ricli man 
 forgave him, and so took iiim again to his favour,' 
 and they loved as well as ever they did before. Many 
 . one would have said, " Set him in the stocks, let 
 him have bread of affliction, and water of tribula- 
 tion :" but this man did not so. And here vou see 
 an ensample of the practice ©f God's word, in sucli 
 sort that the poor man, bearing great hatred tind 
 malice against the rich man, was brought througli 
 the lenity and meekness of the rich man from lii.s 
 error and wickedness to the knowledge of God's 
 word. I would you would consider tiiis tns:inple 
 well, and follow it. 
 
 " Lead us not into temptation." Certain it is 
 that customable sinners have but small temptations; 
 for the devil letteth them alone, because tlu-y be hii 
 already : he hath them in bondage, they be W\< slaves. 
 But \vhen there is any good man abroad that in- 
 tendeth to leave sin and wickedness ami abliorreth 
 the same, the man shall be tempted : the devil goeih 
 about to use all means to destroy that man, and to 
 let him of his forwardness. Therefore all those 
 which have such temptations resort hither \or -.ml 
 and help, and withstar.d betimes. For I tell thee if 
 thou withstandest and fightest against him betinu's 
 certainly thou shalt find him most weak, but )t thoi! 
 sutlerest him to enter into thy h-arc, and \\:-' ■■
 
 6l8 The fathers of the English church^ 
 
 delight in his motions, then thou art undone, then 
 he hath gotten tlie victory over thee. 
 
 And here is to be noted, that the devil hath no 
 farther power than God will allow him, the devil can 
 go no farther than God permitteth him to do, which 
 thing shall strengthen our faith, insomuch that we 
 shall be sure to overcome him. 
 
 St. Paul, that excellent instrument of God, saith, 
 " They that go about to get riclies, ihey shall fall into 
 many temptations :" in which words St. Paul doth 
 'teach us to beware. For when we go about to set 
 our minds upon this world, upon riches, then the 
 devil will have a fling at us. Tlierefore let us not set 
 our heaits upon the riches of this world, but rather 
 let us labour for our living, and then let us use 
 prayer, and we may be certain of our living. Though 
 we have not riches, yet a man may live without great 
 \riches. " When we have meat and drink and 
 clothing let us be content." Let us not gape for 
 riches, for I tell you it is a dangerous thing to have 
 riches, and they that have riches must make a great 
 account for them. Yea, and the most part of the 
 rich men use their riches so naughtily and so wic- 
 kedly that they shall not be able to make an account 
 for them. 
 
 And so you may perceive how the devil useth the 
 good creatures of God to our own destruction. P'or 
 riches are the good creatures of God, but you see 
 daily how men abuse them, how they set their hearts 
 upon them, forgetting God and their own salvation. 
 Therefore (as I said before) let not this affection take 
 place in your hearts to be rich. Labour for thy liv- 
 ing, and pray to God. Then he will send thee things 
 necessary ; though he send not great riches, yet thou 
 must be content withal. For it is better to have a 
 sufficient living than to have great riches. There-
 
 lATIMER. SERMONS ON THE LOKd's rr.AYI.K. GlO 
 
 fore Solomon, that wise kinjr, desired of GckI, ll?at 
 he would send him neither too miu-li nor too liitl<'. 
 Not too much, lest he should fall into proudncss, and 
 so despise God : not too little, lest he should full to 
 stealing, and so transgress the law of God. 
 
 " But deliver us from evil." 'I'his evil the writers 
 take it for the devil. For the devil is the in^tru- 
 rnent of all ill : like as God is the fountain of all 
 goodness, so the devil is the original root of all wic- 
 kedness. Therefore when we say, " Deliver us from 
 evil," we desire God that he will deliver us from the 
 devil and all his crafts, subtilties, and inventions, 
 wherewith he intendeth to hurt us. And we, of our 
 own selves, know not what might let or stop us from 
 everlastings life, therefore we desire him tluit he will 
 deliver us from all ill, that is to say, that he will send 
 us nothing that might be a let or impediment unto us, 
 or keep us from everlasting felicity. As for an en- 
 sample, there be many which, when they be sick, thev 
 desire of God to have their health, for they think if 
 they might have their health they would do much 
 good, they would live godly and upiightly. 
 
 Now, God sendeth "them their health, but they by 
 and by forget all their promises made unto God 
 before, and fell into all wickedness and horrible sins. 
 So that it had been a thousand tiujcs better for them 
 to have been sick still than to have their health. For 
 when they were in sickness and affliction they called 
 upon God, they feared him ; but now thi-y care not 
 for him, they despise and mock him. Now there- 
 fore, lest any such thing should happen unto us, wc 
 desire him to deliver us from evil, that is to say, to 
 send us such things as may be a furtherance unto u-; 
 to eternal felicity, and take away those lhu)gs that; 
 mia:ht lead us from the same. _ 
 
 There be some which think it is a gay thmg tc 
 avoid poverty, to be in wealth and to live pleasantly.
 
 620 THE FATHERS OP THE ENGLISH CHUKCH. 
 
 Yet, sometimes we see that such an easy life giveth 
 us occasion to commit all wickedness, and so is an 
 instrument of our damnation. Now therefore, when 
 we say this prayer, we require God that he will be 
 our loving Father, and give us such things which 
 may be a furtherance to our salvation, :uid take away 
 those things which may let us from the same. 
 
 Now, you have heard the Lord's prayer, which is, 
 as I told you, the abridgment of all other prayers, 
 and it is the storehouse of God. For here we shall 
 lind all things necessary both for our souls and bodies. 
 Therefore 1 desire you most heartily to resort hither 
 to this storehouse of God. Seek here what you 
 lack, and no doubt you shall find things necessary 
 for your wealth. 
 
 In the gospel of Matthew there be added these 
 words, " For thine is the kingdom, the power, and 
 the glory, world without end. Amen." These 
 words are added not without cause. F"or like as we 
 say in the beginning, "Our Father," signifying that 
 he will fulfil our request ; so at the end we conclude, 
 saying, " Thine is the power, &c." signifying that 
 he is able to help us in our distress and grant our 
 requests. And though these be great things, yet 
 we need not to despair, but consider that he is 
 Lord over heaven and eartli, that he is able to do 
 for us, and that he will do so, being our Father, 
 and being Lord and King over all things. There- 
 fore let us often resort hither and call upon him 
 with this prayer, in our Christ's name, for he loveth 
 Christ and all those which are in Oirist. For so he 
 saith, " This is my beloved Son, in whom I have 
 pleasure." Seeing then th.at God hath pleasure 
 ill him, he hath pleasure in the prayer that he 
 hath made ; and so when we say this prayer in 
 his nnme with a failliful, penitent heart, it is not 
 possible but he will hear us and grant us our
 
 LATIMEPx. SERMONS ON TIIK LORlj\> pnAYKK. TiJl 
 
 requests. And truly it is the greatest com- 
 fort in the world to talk with God, to call upon 
 him in this prayer that Christ hinisclf iialli 
 tau2:ht us, for it taketh away the bilterucss of 
 all afflictions. Through prayer we receive thf 
 Holy Ghost, which strengthencth and comic irteth 
 us at all times, in all trouble and [)cril. 
 
 " For thine is the kingdom, the power and tlie 
 glory." The kingdom of God is general lhr(»ugl)- 
 out all the world, heaven and earth arc under his 
 donnnion. As for the other kings, the) are kings 
 indeed, but to Godward : they be but dejm- 
 ties, but officers, he only is the right king ; unlti 
 him oidy must and shall all creatures in heaven and 
 earth obey, and kneel before his Majesty. There- 
 fore have ever this in your hearts, what trouble 
 and calamities soever shall fall u])on you for God's 
 word's sake ; if you be put in prison, or lose >^ur 
 goods, ever say in your hearts, " Lord God, 
 thou only art ruler aiid governor, thou only canst 
 and wilt help and deliver \is from all trouble \Nhen 
 it pleaseth thee, for thou art the King to whom 
 all things obey." For, as I said before, all the 
 other kings reio:n by him, and through bun; as 
 Scripture witnesseth, '' Through me kings rule."* 
 To say this prayer with good faith and penitent 
 heart is a sacrifice of thanksgiving. AN e wire 
 wont to have tlie sacrifice of the mass, which 
 was the most horrible blaspliemy that could U. 
 devised, for it was against the dignity ot Christ 
 and his passion ; but this sacritice of thanksgiv- 
 ing every one may make that ealleth with a 
 faithful heart upon God in the nameot Christ 
 
 Therefore let us at all times, without intcr- 
 mission, otier unto God the sacrifice ol hanks- 
 Sving ; that is to say, let us at all times call upon 
 him/and glorify his name m all our livings: whca
 
 622 THE FATHERS OP THE ENGLISH CHUllCH. 
 
 we go to bedward let us call upon him : when 
 wc rise let us do likewise ; also when we go to 
 cur meat and drink, let us not go unto it lij^^e 
 swine and beasts, but let us remember God, and 
 be thankful unto him for all his gifts. But above 
 all things we must see that we have a penitent 
 heart, else it is to no purpose, for it is written, 
 '• God will not be praised of a wicked man." 
 Therefore let us repent from the bottom of our 
 hearts, let us forsake all wickedness, so that we 
 may say this prayer to the honour of God and our.- 
 commodities. And, as I told you before, we may- 
 say this prayer, whole or by parts, according as 
 we shall see occasion. For when we see God's 
 name blasphemed ^ve may say, " Our Father, hal- 
 lowed be thy name." When we see the devil 
 rule we may say, " Our Father, thy kingdom 
 come." When we see the world inclined to 
 wickedness we may say, '* Our Father, thy will 
 be done." Likewise, when we lack necessary things, 
 either for our bodies or souls, we may say, " Our 
 Father, which art in heaven, give us this day 
 our daily bread." Also, when I feel my sins, and 
 they trouble me, and grieve me, then I may say, 
 *' Our Father, which art in heaven, forgive us our 
 trespasses." 
 
 Finally, when we will be preserved from all tempta- 
 tions, that they'shall not have the victory over us, 
 nor that the devil shall not devour us, we may say, 
 *^ Our Father, which art in heaven, lead us not into 
 temptation, but deliver us from evil : for thine is the 
 kingdom, the power and glory, for ever and ever, 
 world without end. Amen." 
 
 Here end the seven sermons upon the Lord's prayer, 
 preached before Ladij Catheriue, Duchess of Suffolk^ 
 at Gnjmslorpe, in the year of our Lord 1552, 
 
 2
 
 LATIMER. SERMON OX MATTHEW, XXII. 1, &:C. ()i3 
 
 ^- SERMON 
 
 ox THE PARABLE OF TME MAKItlAGE FEAST. 
 
 Preached by Mr. Hugh Laiimer. 1552. 
 
 Matt. xxii. 1, &c. 
 
 The Iiingdo)?i of heaven is like unto a certain hn::^ 
 ivhich married his son ; a)id sent forth his servants 
 to call them, that, &c. 
 
 1 HIS IS a gospel, that contaiiicth very mucli matter : 
 and there is another like unto this in the xivth ot 
 Luke ; but they be both one in etfeet, fur they teucli 
 both one thing. And therefore 1 will take thcin 
 both in hand together, because they tend to one 
 purpose. INIatthew saith ; " The kingdom of hea- 
 ven is like unto a certain king, which married his 
 son." Luke saith : " A certain man ordained a great 
 supper ;" but there is no difference in the very sub- 
 stance of t\\e matter, for they pertain to one purpose. 
 Here is made mention of a feast-maker, therefore wc 
 must consider, who was this feast-maker : secondly, 
 who was his son : thirdly, we must consider to whom 
 he was married : fourthly, who were they that called 
 the guests: fifthly, who are the guests. And tlu-ii 
 we must know how the guest-callers behaved them- 
 selves : and then how.the guests beliaved themsehes 
 towards them that called them. Whcu^ all l\n-<c 
 circumstances be considered, wc shall Inid mudi 
 good matter covered and hid in this gospel. 
 
 Now, that I may so handle these matters, that it 
 may turn to the edification of your souls, and to the 
 discharire of my office, I will most instantly desire 
 you, to'^lift up vour hearts unto God : and desire hi» 
 divine majesty in the name of his only begotten Son,
 
 624 THE FATHEnS OP THE ENGLISH CHUKCH. 
 
 our Saviour Jesus Christ, that he will give unto us 
 his Holy Ghost : unto me, that I may speak the 
 word of God, and teach you to understand the 
 same : unto you, that you may hear it fruitfully, to 
 the edification of your souls : so that you may be 
 edified through it : and your lives reformed and 
 amended, and that his honour and glory may in- 
 crease daily amongst us. Wherefore I shall desire 
 you to say with me, " Our Father, &c." 
 
 Dearly beloved in the Lord, the gospel that is read 
 this day is a parable, a similitude, or comparison. 
 For our Saviour compared the kingdom of God unto 
 a man, that made a marriage for his son. And here 
 was a marriage. At a marri:ige you knovv^ that there 
 ;ire commonly great feastings. Now you must know, 
 who was this feast-maker, and who was his son, and 
 to whom he was married, and who were those, that 
 should be called, and who were the callers ; how 
 they behaved themselves, and how the guests be- 
 haved themselves towards them that called them. 
 
 Now, this marriage-maker, or feast-maker, is Al- 
 mighty God. Luke, the Evangelist, called him a 
 man, saying, " A certain man ordained a great sup- 
 per :" he called him a man, not that he was incarnate, 
 or hath taken our flesh upon him : no, not so, for 
 you must understand that there he three persons in 
 the Deity, God, the Father, God, the Son, and 
 God, the Holy Ghost. And these three persons 
 decked the Son with manhood : so that neither the 
 Father, neither the Holy Ghost, took flesh upon 
 them, but only the Son, he took our flesh upon him, 
 taking it of the Virgin Mary. But Luke called God, 
 the Father, a man ; not because he took flesh upon 
 him, but only compared him unto a man, and not 
 that he will affirm him to be a man. 
 
 Who was he now, that was married } AVho was 
 the bridegroom ? Certainly that was our Saviour
 
 LATIMER.— SERMON ON MATTHEW, XXII. 1, &C. (J25 
 
 Jesus Christ, the second person in the Deity, the eter- 
 nal Son of God. 
 
 Who should be hi>^ spou'^e ? Tc; whom was he 
 married ? To the church and congregation : for lie 
 would have all the world to come unto him, and tu 
 be married unto him : but we see by dailv experience, 
 that the most part refuse this offer. But here is 
 shewed the state of the church of God : for this 
 marriage, and this feast, was begun at the beginning 
 of the world, and shall endure to the end of the 
 same ; yet for all that, the most part come not : 
 for, at the beginning of the world, ever the most 
 part refused to come. And so it appeareth at this 
 time, how little a number cometh to this wedding 
 and feast : though we have many callers, yet there 
 be but few of those that come. So ye hear, that 
 God is the feast-maker : the bridegroom is Christ, 
 his Son, our Saviour : the bride is the congregrition. 
 Now, what manner of meat was prepared at tliis 
 great feast ? For ye know, it is commonly seen, that 
 at a marriage the finest meat is prepared, that can be 
 gotten. What was the chiefest dish at this great 
 banquet? What was the feast-dish? Marry, it was 
 the bridegroom himself: for the Father, the feast- 
 maker, prepared none other manner of meat for the 
 guests, but the body and blood of his own natural 
 Son. And this is the chiefest dish at this bancjuet : 
 which truly is a marvellous thing, that the Father 
 ofFereth his Son to be eaten. Verily, I think, that 
 no man hath heard the like. And truly theit was 
 never such kind of feasting as this is, where the 
 Father will have his Son to be eaten, and his blood 
 
 to be drank. 
 
 We read in a story, that a certain man had eaten 
 his son, but it was done unawares, he knew not 
 that it was his son; else, no doubt, he would not 
 have eaten him. The story is this: there was a 
 
 VOL. n. s R
 
 d2(5 THE FATHERS OF THE ENGLISH CHURCH. 
 
 king, named Astiages, which had heard by a pro- 
 phecy, that one Cyrus should have the rule and do- 
 minion over his reahn, after his departure : which 
 thing troubled the said king very sore, and there- 
 fore he sought all the ways and means how to get the 
 the said Cyrus out of the way, how to kill him, so 
 that he should not be king after him. Now, he had 
 a nobleman in his house, named Harpagus, whom 
 he appointed to destroy the said Cyrus : but howso- 
 ever the matter went, Cyrus was preserved and kept 
 alive, contrary to the king's mind. Which thing 
 when Astiages heard, what doth he ? Thus he did : 
 Harpagus, the nobleman, which was put in trust to 
 kill Cyrus, had a son in the court, whom the king 
 commanded to be taken, his head, hands, and feet 
 to be cut off, and his body to be prepared, roasted, 
 or sodden in the best manner that could be devised. 
 After that, he biddeth Harpagus to come and cat 
 with him, where there was jolly cheer, one dish 
 coming after another : at length the king asked him, 
 " Sir, how like you your fare ?" Harpagus thanked 
 the king, with much praising the king's banquet. 
 Now the king, perceiving him to be merrily dis- 
 posed, commanded one of his servants to bring in 
 the head, hands, and feet cf Harpagus' son, which 
 when it was done, the kwg shewed him what man- 
 ner of meat he had eaten, asking him how he liked it. 
 Harpagus made answer, though with a heavy heart ; 
 " Whatsoever pleaseth the king, that also pleaseth 
 me. 
 
 And liere we have an ensample of a flatterer or 
 dissembler : for this Harpagus spake against his own 
 heart and conscience : sorely, I fear me, there be a 
 great many of flatterers in our time also, which will 
 not be ashamed to speak agaii'St their own heart and 
 conscience, like as this Harpagus did, which had no 
 doubt an heavy heart, and in his conscience the act
 
 LATIMER. SERMON ON MATTHEW, XXII. ], &c. Qnj 
 
 of the king misliked him : vet for nil llmf, witli 
 ins tongue he praised the same So I say, uc 
 read not in any story, tliat at any time aiiv'father 
 nad eaten his son willinglv and wittinglv. And tlijs 
 HarpagLis, of wliom I \chearsed the storv, did it 
 unawares. But the Ahiiigluy God, >.v!iicir prepared 
 this feast for all the world, for all those, ih.ii will 
 come unto it, he ofibreth his onl\ Son to be eaten, 
 and his blood to be drank: belike, he loved his 
 guests well, because he did feed them with so costly 
 a dish. 
 
 Again, our Saviour, the bridegroom, oflered him 
 selt at his last supper, which he had witii his disci- 
 ples ; his body to be eaten, and his blood to be 
 drank. And to the intent that it should be done to 
 our great comfort, and then a;>din to lake away all 
 pruelty, irksomene-s, anci hcrribleness, lie sheueth 
 unto us, how we shall eat himj in what jjunner and 
 form: uamely, spiritually, to our great comfcrt. So 
 that whosoever eateth the myrtical bre-id, a:id drink- 
 eth the mystical wine worthi!)', ai ciirdii.g to the or- 
 dinance of Christ, he receiveth surely ihe very body 
 and blood of Christ spiritually, so as it shall be most 
 comfortable unto his soul. He eateth uiih the 
 mouth of his soul, and digesteth wiih the stoiiiach 
 of his soul, the body of Christ. And to he .-in^rt, 
 whosoever believeth in Christ, putteth liis liojje, 
 trust, and confidence in him, he eateth and drinketh 
 him. For the spiritual eating, is the right eating 
 to everlasting life, not the corporal eatuig, r.s the 
 Capcmites understood it. For tiiat ?ueh o>rjX)r;d 
 eating, on which they set their minds, halh no com- 
 modities at all ; it is a spiritual mrat, that fecdeth 
 our souls. 
 
 Bat I praV you, how much is this -^uppcr of Cnrist 
 regarded amongst us, where he himself exhibiteth 
 unto us hi? body and blood ? How much, I say, is it 
 
 ? s '2
 
 028 THE FATHERS OF THE ENGLISH CHURCH, 
 
 regarded, how many receive it with the curate or mi- 
 nister ? O Lord, how blind and dull are we to such 
 things, which pertain to our salvation r But I pray 
 yon, wherefore was it ordained principally ? Answer: 
 It was ordained for our help, to help our memory 
 withal, to put us in mind of the great goodness of 
 God, in redeeming us from everlasting death, by the 
 blood of our Saviour Christ : yea, and to signify 
 unto us, that his body and blood is our meat and 
 drink for our souls, to feed them to everlasting life. 
 If we were now so perfect, as we ought to be, we 
 should not have need of it ; but to help our imper- 
 fectness, it was ordained of Christ : for we be so for- 
 getful, when we be not pricked forward, we have 
 soon forgotten all his benefits. Therefore, to the 
 intent that we might better keep it in memory, and 
 to remedy this our slothfulness, our Saviour hath 
 ordained this his supper for us, whereby we should 
 remember his great goodness, his bitter passion and 
 death, and so strengthen our faith : so that he in- 
 stituted this supper for our sake, to rmike us keep 
 in fresh memory his inestimable benefits. 
 
 But, as 1 said before, it is in a manner nothing 
 regarded amongst us, we care not for it, we will not 
 come unto it. How many be there, think ye, which 
 regard this supper of the Lord, as much as a tes- 
 ter *? But very few, no doubt of it : and I will prove 
 that they regard it not so much. If there was a 
 proclamation made in this town, that whosoever 
 would come unto the church at such an.honr, and 
 there go to the communion with the curate, should 
 'nave a tester ; when such a proclamation were 
 made, I think truly, all the town would come and 
 celebrate the communion to get a tester. But they 
 will not come to receive the body and blood of Christ, 
 
 * Sixpence.
 
 LATIMER. SERMON ON MATTHIAV, XXII. 1 , 8:c\ tyKt 
 
 the food and nourishnient of tlu-ir souls, to the aug- 
 mentation and strength of their faith. Do they not 
 more regard now a tester, than Christ ? But tlio cause 
 which letteth us from celehrating of the Lord's sup- 
 per, is this: we have no mind nor purpose to leave 
 sin and wickedness ; which maketh us not to come to 
 this supper, because we be not ready nor meet to re- 
 ceive it. But I require you in God's behalf, leave 
 your wickedness, that ye may receive it worthilv, 
 according unto his institution. F'or this supper is 
 ordained, as 1 told you before, for our sakes, to our 
 profits and commodities. For if we were j)erfect, 
 we should not need this outward sacrament : but our 
 Saviour, knowing our weakness and forget fulness, 
 ordained this supper, to the augmentation of our 
 faith ; and to put us in remembrance of his benefits. 
 But we will not come : there come no more at once, 
 but such as give their holy loves from house to hou»e, 
 which follow rather the custom than any thing else. 
 
 Our Saviour Christ saith in the gospel of St. John ; 
 *^ I am the hving bread, which came down from hea- 
 ven."" Therefore, whosoever feedeth on our Saviour 
 Christ, he shall not perish, death shall not prevail 
 against him : his soul shall depart out of his body, 
 yet death shall not get the victory over him. Ih- 
 shall not be damned, lie that cometh to that mar- 
 riage ; to that banquet, death shall be unto him but 
 an entrance, or a door to everlasting liii-. '' Ihe 
 bread, that I will give, is my iiesh, uhicli I will give 
 for the life of the world." A^ many as will teed 
 upon him, shall attain to everlasting life : they shall 
 never die, they shall prevail against tleath : dc;ith 
 shall not hurt them, because he hath los^t Ins 
 strength. If we would consider this, no doubt we 
 would be more desirous to come to the cMiimuiiion, 
 than we be: we would not be so cold, we would be 
 
 s s .1
 
 630 
 
 THE FATHERS OF THE ENGLISH CHURCH. 
 
 content to leave our naughty living, and come to 
 the Lord's tahle. 
 
 Now ye have heard, what shall be the chiefest dish 
 at this marriac^e, namely the body and blood of Christ. 
 But now there be other dishes, which be sequels or 
 hangings on, wherewith the chiefest dish is pow-, 
 dered : that is, remission of sins. As, the Holy 
 Ghost, which ruleth and governeth Cur hearts : also, 
 the merits of Christ, which are made ours : for when 
 we feed upon this dish worthily, then we shall have 
 remission of our sins, we shall receive the Holy 
 Ghost. Moreover, all the merits of Christ are ours, 
 his fulfilling of the law is ours, and so we be justified 
 before God ; and finally attain to everlasting life* 
 As many, therefore, as feed worthily of this dish, 
 shall have all those things with itj and in the end 
 everlasting life. 
 
 St. Paul saith; " He which spared not his own 
 Son, but gave him for us all : how shall he not with 
 him give us all things also ?" Therefore, they, that 
 be in Christ, are partakers of all his merits and be- 
 nefits of everlasting life, and of all felicity. He 
 that hath Christ, hath all things, that are Christ's : 
 he is our preservation from damnation, he is our 
 comfort, he is our help, our* remedy. When we 
 feed upon him, then we shall have remission of our 
 sins : the same remission of our sins is the greatest 
 and most comfortable thing that can be in the world. 
 
 O what a comfortable thing is this, when Christ 
 saith, '^ Thy sins are forgiven unto thee !" And this is 
 a standing sentence : it was not spoken only to the 
 same one man, but it is a general proclamation unto 
 us all : that is, to all and every one that believeth in 
 him, that they shall have forgiveness of their sins. 
 And this proclamation is cried out daily by his minis- 
 ters and preachers, v/hich proclamation is the word 
 of grace, thq 'vord of comfort and consolation. For
 
 LATIMER. SERMON ON MATTHEW, XXII. 1, &C. C)3l 
 
 like as sin is the most fearful and the most horrible 
 thing in heaven and earth : so, the most comfort- 
 able thing is the remedy against sin : wliich remedy 
 is declared and offered unto us in this \vt)rd of grace. 
 And the power to distribute this remedy against sins, 
 he hath given unto his ministers, which be God's 
 treasurers, distributers of the word of God : for 
 now he speaketh by me, he calleth you to this wed* 
 ding by me, being but a poor man, yet he hath 
 sent me to call vou : and thouo^h he be the author 
 of the word, yet he will have n^en to be called 
 through his ministers to that word. 
 
 Therefore let us give credit unto the minister, 
 when he speaketh Clod's word : yea, rather let us 
 credit God, when he speaketh by his ministers, and 
 offereth us remission of our sins by his word. I'or 
 there is no sin so great in this world, but it is par- 
 donable, as long as we be in this world, and call for 
 mercy : for here is the time of mercy ; here we may 
 come to forgiveness of our sins. But, if we once 
 die in our sins and wickedness, so that we be 
 damned, let us not look for remission afterwards: 
 for the state after this life is unchangeable : but as 
 long as we be here, we may cry for mercy. There- 
 fore, let us not despair, let us amend our lives, and 
 cry unto God for forgiveness of our sins : and then, 
 no doubt, we shall obtain remission, if we call with 
 a faithful heart ujjou him, for so he has promised unto 
 us in his niost holy word. 
 
 The Holy Scriptures make nu iition of a sin agauist 
 the Holy Ghost, which sin cannot be forgiven, neither 
 in this world, nor in the world to come : and this 
 maketh many men unquiet in their heart> and con- 
 sciences : for some there be, which ever be afraid, 
 lest they have committed that same sm agamst thf* 
 Holy Ghost, which is irremissible. Therefore some 
 .say, '* I cannot tell whether I have siimed agamst the 
 
 ^ ^ 4
 
 633 THE FATHERS OP THE ENGLISH CHURCH. 
 
 Holy Ghost, or not : if I have committed that sin, 
 I know I shall be damned." But I tell you what 
 you shall do : despair not of the mercy of God, for 
 it is immeasurable. 
 
 I cannot deny, but there is a sin against the Holv 
 Ghost, vvhicli is irremissible, but we cannot judge 
 of it aforehand, we cannot tell which man hath ' 
 committed that sin or not, as long as he is alive : but 
 when he is once gone, then I can judge whether he 
 sinned against the Holy Ghost, or not. As now I 
 can judge, that Nero, Saul, and Judas, and such 
 like, that died in sin and wickedness, did commit 
 this sin against the Holy Ghost. For they were 
 wicked, and continued in their wickedness still to the 
 very end : they made an end in their wickedness. 
 But we cannot judge whether one of us sin this 
 sin against the Holy Ghost, or not : for though a 
 man be wicked at this time, yet he may repent and 
 leave his wickedness to-morrow, and so not commit 
 that sin against the Holy Ghost. 
 
 Our Savioui Christ pronounced against the Scribes 
 and Pharisees, that they had committed that sin 
 against the Holy Ghost : because he knew their 
 hearts, he knew that they would still abide in their 
 wickedness, to the very end of their lives. But we 
 cannot pronounce this sentence against any man, 
 for we know not the hearts of men : he that sinned 
 now, peradventure shall be turned to morrow, and 
 l^ave his sins, and so be saved. 
 
 Farther, the promises of Christ, our Saviour, are 
 general, they pertain to all mankind : he made a ge- 
 neral proclamation, saying, " Whosoever believeth 
 in me, hath everla^^ting life." Likewise St. Paul 
 saith : " The gr.ict and mercies of God exceed far • 
 our sins." Therefore, let us ever think and believe 
 that the grace of God, his mercy and goodness, ex- 
 ceed our sins. Also consider, what Christ saith
 
 lATIMER. SERMOX ON MATTHEW, XXI I. 1 , &c. '.3 
 
 with his own month : " Come to rue :ill yc that I.i- 
 boiir and are laden, and I will ease you." 
 
 Mark, here, he saith : " Come all ye :" wheroforc 
 then should any man despair, or shut out hiuiscll' 
 from these promises of. Ciirist, which be ircueral 
 and pertain to the whole world ? For he saith, 
 *^ Come all unto me." And then again he saillj, 
 *' I will refresh you," you shall be eased from the 
 burden of your sins. Therefore, as I said before, 
 he, that is blasphemous and obstinately wicked, and 
 abideth in his wickedness still to the very end, he 
 sinneth against the Holy Gho>t. So St. Austin 
 and all other godly writers do atiirm : that he that 
 leaveth his wickedness and sins, is content to amend 
 his life, and then believing in Christ, sceketh salva- 
 tion and everlasting life by him, no doubt that man 
 or woman, whosoever he or they he, shall be savt-d : 
 for they feed upon Christ, upon that meat, thai God 
 the Father, this feast-maker, hath prepared for all 
 his guests. 
 
 You luive heard now, who is the maker of this 
 feast or banquet : and again, you have heard what 
 meat is prepared for the guests, what a ^()^tly di<h 
 the house -father hath ordained at the wedding of his 
 son. But now ye know, that wlu;re there be great 
 dishes and delicate fare, there be commonly prepare! 
 certain sauces, which shall give men a great lust and 
 appetite to their meats, as mustard, vinegar, and 
 such-like sauces. So this feast, this costly d\>h, 
 hath its sauces: what be they? Marry, the cro>^-«, 
 affliction, tribulations, persecutions, and all manner 
 f)f miseries : for, like as sauces make lusty the sto- 
 mach to receive meat, so afflictions stir up in us a 
 desire to Christ. For, when we be in (iuirli.e>s, 
 we are not hungry, we care not for Christ: hut 
 when we be in tribulation, and cast in prison, then 
 . we have a desire to him : then we learn to aill upon
 
 634 THE FATHERS OF THE ENGLISH CHURCH, 
 
 him : then we hunger and thirst after him : then we 
 are desirous to feed upon him. As long as we be in 
 health and prosperity, we care not for him : we be 
 slothful, we have no stomach at all, and therefore 
 these sauces are very necessary for us. 
 
 We have a common saying amongst us : when 
 we see a fellow, sturdy, lofty, and proud, men say, 
 This is a saucy fellow : signifying him to be a high- 
 minded fellow, which taketh upon him more than 
 he ought to do, or his estate requireth. Which 
 thing no doubt is naughty and ill : for every one 
 ought to behave himself according unto his calling 
 and estate. But he, that will be a Christian man, 
 that intendeth to come to heaven, must be a saucy 
 fellow : he must be well powdered with the sauce of 
 affliction and tribulation, not with proudness and 
 stoutness, but with miseries and calamities. For so 
 it is written, " Whosoever will live godly in Christ, 
 he shall have persecutions, and miseries," he shall 
 have sauce enough to his meat. Again our Saviour 
 saith, " He that will be my disciple must deny him- 
 self, and take up his cross upon him, and follow 
 me." Is there any man that will feed upon me, 
 that will eat my flesh, and drink my blood, let him 
 forsake himself. O this is a great matter, this is 
 a biting thing : the denying of my own will ! 
 
 As for an ensample : I see a fair woman, and con- 
 ceive in my heart an evil appetite towards her. Here 
 is my appetite, my lust, my will: but what must 
 I do? I must deny myself, and follow Christ. 
 What is that ? I must not follow my own desire, 
 but the will and pleasure of Christ. Now what 
 saith he : '' Thou shalt not be a whoremonger :" 
 thou shalt not be a wedlock-breaker. Here I must 
 deny myself, and my will, and give place unto his 
 will, abhor and hate my own will : yea, and further- 
 more, I must earnestly call upon him, that he will
 
 LATIMER. SERMON ON MATTHRW, X\l!. 1 , kc. C)^5 
 
 give me grace to witlistnnd my own lusts and appe- 
 tite, in all inaniicr of things, wliich mav be against 
 his will. As when a man docth mc wrong, takclh 
 my living from me, or luirtetli mc in my good nauK- 
 and fame, my will is to avenge mvself upon hiin, to 
 do him a tbul turn again; but what sailli God? 
 " Unto me bclongeth vengeance, I will re<'ompen»ie 
 the same." Now, liere I must give over mv own 
 will and pleasure, and obey his will : this I n]u>t do, 
 if I will (etd upon him, if I will eome to heaven r 
 this is a bitter thing: sour sauce, a sliarp •«auce: 
 this sauce maketh a stomach. For whci. I am in- 
 jured or wronged, or am in olher tribulation, ihtn J 
 have a great desire for him, to feed upon him, to Ix? 
 delivered from trouble, and to attain to quietness 
 and joy. 
 
 There is a learned man, which hath, a saying, that 
 is most true: he saith, the cross and |)ersecution 
 bringeth sooner to Christ, than prosperity and 
 wealth. Therefore St. Peter saith, " Humble your- 
 selves under the mighty hand of God." Look what 
 God layeth upon you, bear it willmgly and hum- 
 bly. But you will say, I pray you, tell me what is 
 my cross } Answer, This that God layeth upon yon, 
 that same is your cross : not that which yoti of your 
 own wilfulness lay upon yourselves. As there was a 
 certain sect which were called Flagellants, which 
 scourged themselves with whij)s, till the blood ran 
 from their bodies ; this is a cross, but it was not 
 the cross of God : no, no ; he laid not that cross 
 upon them, they did it all of their own head. 
 
 Therefore look, what God layeth upon mo, that 
 same is my cross, which I ought to take in good 
 part: as when I fall in poverty, t>r in miseries, I 
 ought to be content withal : wIk^u my neighbour 
 doth me wrong, taketh away my goods, robbeth me 
 oi mv ffood riame andfnuip, Uhall bear it wdlmgly, 
 
 •b
 
 636 THE FATHERS OP THE ENGLISH CHUKCH. 
 
 considering that it is God's cross, and that nothing 
 can be done against me without his permission. 
 There falleth never a sparrow to the ground without 
 his permission : yea, not a hair falleth from our head 
 without his will. Seeing then, that there is nothing 
 done without his will, I ought to bear this cross, 
 which he layeth upon me, willingly, without any 
 murmuring or grudging. 
 
 But, I pray you, consider these words of St. Pe- 
 ter well ; " Humble yourselves under the mighty 
 hand of God." Here St. Peter signifieth unto us 
 that God is a mighty God, which can take away the 
 cross from us when it seemeth him good ; yea, and 
 he can send patience in the midst of all trouble and 
 miseries. 
 
 St. Paul, that diect instrument of God, sheweth a 
 reason wherefore God layeth afflictions upon us, 
 siiying ; " We are chastened of the Lord, lest we 
 should be condemned with the world." For you see 
 by daily experience, that the most pait of wicked 
 men are lucky in this world : they bear the swing, all 
 things go after their rninds, for God letteth them 
 have .their pleasures here. And therefore, this is a 
 common saying, The more wicked, the more lucky. 
 But they that pertain to God, that shall inherit ever- 
 lasting life, they must go to the pot, they must 
 suffer here according to that Scripture, "^ The judg- 
 ment of God beginneth at the house of God." 
 Therefore it cometh of the goodness of God, when 
 we be put to taste the sauce of tribulation : for he 
 doeth it to a good end, namely, that we should not 
 be condemned with this wicked world : for these 
 sauces are very good for us, for they make us more 
 hungry and lusty to come to Christ and feed upon 
 him. 
 
 And truly, when it goeth well with us, we forget 
 Christj our hearts and minds are not upon him :
 
 LATIMER. SERMOX ON MATTHEW, XXII. 1, &C. 637 
 
 therefore, it is better to have aftiictioii, than to be 
 in prosperity. For there is a common sa\ing, \'cxa- 
 tion giveth understanding. David, tliat fxcflk-nt 
 king and prophet, saith, " Lord, it is good fur inc, 
 that thou hast pulled down my stoinaeli, that thou 
 hast humbled me." But, I })ray you, wliat saucr 
 had David ? How was he iuimbled ? IVuly this, his 
 own son defiled his daughter. After that, Absalom, 
 one other of his sons, killed his own brother. And 
 this was not enough, but his own son rose up against 
 him, and treacherously cast him out of his kingdom, 
 and defiled his wives in the sight of all the people. 
 Was not he vexed ? Had he not sauces ? Yes, yes ; 
 yet for all that, he cried not out against God, henuir- 
 mured not, but saith, " Lord, it is good for ine 
 that thou hast humbled me, thou hast brought me 
 
 low." 
 
 Tlierefore, when we be in trouble, let us be of 
 good comfort, knowing that God doth it for the 
 best. But for all that^ the devil, that old serpent, 
 the enemy of mankind, doth what he can day and 
 night to brino us to this sauce, to cast us into perse- 
 cution, or other miseriefif as it appcarcth in the 
 Gospel of Matthew, where our Saviour, casting hun 
 out of a man, seeing that he could do no more harm, 
 he ^sired Christ \o give him leave to go into the 
 swine : and so he cast them all into the sea. W here 
 it appeareth, that the devil studieth and scekelh all 
 manner of ways to hurt us, either in soul, or cl^e m 
 body: but for all that, let us not despair, but ralhcr 
 hft up our hearts unto God, desirmg h.s help and 
 comfort ; and no doubt, when we do so, he wdl hd|>, 
 he will either takeaway the calamities, or else mi- 
 tigate them, or at the least wise nmI send patu-nc. 
 intot)ur hearts, that we may bear it uilhngly. 
 
 Now, you know, at a great fea^l, uhen the: 
 made a delicate dinner, and tlie gue^t«: fare v.-
 
 638 THE FATHERS OF THE ENGLISH CHURCH. 
 
 at the end of the dinner they have certain niceties, 
 custards, sweet and delicate things : so when we 
 come to this dinner, to this wedding, and feed upon 
 Christ, and take his sauces, which he hath pre- 
 pared for us : at the end cometh the sweet meat : 
 what is that ? The remission of sins, and everlasting 
 life, such joy, that no tongue can express, nor heart 
 can think. ; which God hath prepared for all them 
 that come to this dinner, and feed upon his Son, 
 and taste of his sauces. And this is the end of this 
 banquet. This banquet, or marriage-dinner, was 
 made at the very beginning of the world. God 
 made this marriage in paradise, and called the whole 
 world unto it, saying ; '^ The seed of the woman 
 shall vanquish the head of the serpent :" this was 
 the first callino-. And this callins: stood unto the 
 faithful in as good stead, as it doth unto us, which 
 have a most manifest callino;. 
 
 Afterwards, Almighty God called again with these 
 words, speaking to Abraham ; *' I will be thy God, 
 and thy seed's after thee." Now what is it to be our 
 God ? Forsooth, to be our defence, our comfort, our 
 <leliverer, and helper. Who was Abrahain's seed ? 
 Even Christ the Son of God, he v/as Abraham's seed: 
 in him and through him, all the world shall be 
 blessed, all that believe m him, and all that come to 
 this dinner, and feed upon him. After thst, all the 
 prophets ; their only intent was to call the people to 
 til is wedding. 
 
 Now, after the time v/as expired, which God had 
 appointed, he said, " Come, all things are ready." 
 But who are these callers ? The first was John Bap- 
 tist, which not only called with his mouth, but also 
 shewed with his finger that meat, which God hath 
 prepared for the whole world. He saith, "^ Lo, the 
 Lamb of God, that taketh away the sins of the 
 world!" Also Christ himself called, saying, *^ Come
 
 LATIMER. SERMON ON MATTHEW, XXII. 1, iJCC (h^ 
 
 ttnto me, all ye that travail and labour, and I wdl 
 refresh you." Likewise, llie Apostles (.Tie<l and called 
 all the whole world, as it is written, " Their sound 
 is gone throughout all the world." 
 
 But, I pray you, what thanks had they for their 
 calling and for their labour ? Verilv tiiis ; John Bap- 
 tist was beheaded: Christ was crucilied : the Apusllcu 
 were killed : this was their reward for their l.ibours. 
 So all the preachers shall look for none uther reward: 
 for no doubt they must be sutlerers, they must 
 taste of these sauces. Their olTice is, to rebuke the 
 world of sin, which no doubt is a thankless occupa- 
 tion, that the high hills, that is, great princes and 
 lords, may hear the judgments of the Lord. They 
 must spare nobody, they mu^t rebuke high and low ; 
 when they do amiss, they must strike them with tlic 
 sword of God's word : which no doubt is a thank- 
 less occupaUon : yet it must be done, for God will 
 have it so. 
 
 There be many men, which be not so cruel as to 
 
 persecute or to kill the preachers of God's word : 
 
 but when they be called to feed upon Christ, to 
 
 come to this banquet, then, to leave their wicked 
 
 livings, they begin to make their excuses, as it ap- 
 
 peareth here in this Gospel ;Mvhere the first said, 
 
 " I have bought a farm, and I must needs go and see 
 
 it, I pray thee have me excused." Another said, 
 
 " I have bought five yoke of oxen, and I go to prove 
 
 them. I pray thee have me excused." The third 
 
 said, " I have married a wife, and thcreiore I cannot 
 
 come:" and these were their excuse'^. 
 
 You must take heed that you mistake nut this 
 text : for after the outward letter, it seemeth as 
 though no husbandman, no buyer or seller, nor mar- 
 ried man, shall enter into the kingdom ot God: 
 therefore you must take heed, that ye ""^^^^^"^ 
 ario-ht For to be a husbandman, to be a buyer or 
 
 *'' 4
 
 640 THE FATHERS OF THE ENGLISH CHUKCH. 
 
 seller, to be a married man, is a good thing, and al- 
 lowed of God : but the abuse of such things is re- 
 proved : husbandmen, and married men, every one 
 in his calling, may use and do the works of his 
 calling: the husbandmen may go to plough: they 
 may buy and sell. Also men may marry, but tiiey 
 may not set their hearts upon it. 
 
 The husbandman may not so apply to his hus- 
 bandry, to set aside the hearing of the word of God : 
 for when he doth so, he sinneth damnablv: for he 
 more regardeth bis husbandry, than God and his 
 word : he hath all lust and pleasure in his husbandry, 
 which pleasure is naught. As there be many hus- 
 bandmen, which will not come to service, they make 
 their excuses that they have other business, but this 
 excusing is naught : for commonly they go about 
 wicked matters, and yet they would excuse them- 
 selves, to make themselves faultless, or at the least 
 way, they will diminish their faults. Which thing 
 itself is a great wickedness : to do wickedly, and then 
 to defend that same wickedness : to neglect and de- 
 spise God's word, and then to excuse such doings, 
 like as these men do here in this Gospel. The hus- 
 bandman saith, *' I have bought a farm, have me 
 excused :" the other saith, " J have bought five yoke 
 of oxen, I pray thee have me excused :" now when 
 he cometh to the married man : that same fellow 
 saith not, "^ Have me excused," as the others say, 
 but he onlv saith, *' I cannot come :" where it is to 
 be noted, that the affections of carnal lusts and con- 
 cupiscence are the strongest above all the other: for 
 there be some men which set all their hearts upon 
 voluptuousness : they regard nothing else, neither 
 God, nor his word : and therefore this married man 
 saith, *' I cannot come :" because his affections were 
 more strong and vehement, than the other men's 
 were.
 
 Latimer. — sef.mon on matthkw, \.\ii. i,&c. (lix 
 
 But what shall he their reward, uliich refuse to 
 come? The hoLise-iatlier saith : '• I say imlo yoii, 
 that none of those men that were hid.lrii. bliall taste 
 of my supper." With these words Christ our S;i- 
 viour teacheth us, that all those, that love heticr 
 worldly things than God and his word, sliail be shut 
 out from this supper, that is to say, iVom everlasting 
 joy and felicity. For it is a great matter to despise 
 God's word, or the" minister of the same ; for the 
 office of preaching is the office of salvation, it hath 
 warrants in Scripture, it is grounded upcjn God's 
 word. St. Paul to the Romans maketh a grad;ition 
 of such wise. " Whosoever shall call upon tlie 
 name of the Lord shall be saved ; but how sliall they 
 call upon him, in whom they believe not ? How sliall 
 they believe on him, of whom they have not heard ? 
 How shall they hear without a preacher ? And how 
 should they preach except they l)e sent?" At the 
 length he concludeth, saying, " Faith comcth by 
 hearing :" where you may j)erccive how necessary a 
 thing it is, to hear God's word, and how needlul u 
 thing it is to have preachers, which may teach us 
 the word of God : for by hearing we must come to 
 faith, through faith we must be justified. And 
 therefore Christ saith himself, " He that believeth 
 in me, hath everlasting life." 
 
 When we hear God's word by the preacher, and 
 believe that same, then we shall be saved. St. Paul 
 saith, " The Gospel is the i)ower of God unto sal- 
 vation," the Gospel preached is God's power to tiie 
 salvation of all believers. This is a great com- 
 mendation of this office of preaching : therelure we 
 ought not to despise it, or little regard it : for it m 
 God's instrument, whereby he worketh faith in our 
 hearts. Our Saviour saith to Nicodemus, '^ Except 
 a man be born again, he cannot see the kingdom of 
 God." But how Cometh this regeneration ? By hcur- 
 
 TOL. u. T T
 
 642 THE FATHEKS OP THE ENGLISH CHURCH. 
 
 ing and believing of the word of God : for so saith 
 St. Peter, " We are born anew, not of mortal seed, 
 but of immortal, by the word of God." Likewise, 
 Paul saith in another place, *' It pleased God to 
 save the believers through the foolishness of preach- 
 ing." But, peradventure, you will say, What? 
 shall a preacher teach foolishness ? No, not so ; the 
 preacher, when he is a right preacher, he preacheth 
 not foolishness, but he preacheth the word of God : 
 but it is taken for foolishness, the world esteemeth 
 it for a trifle : but howsoever the world esteemeth it, 
 St. Paul saith, that God will save his through it. 
 
 Here I might take occasion to inveigh against 
 those, which little regard the office of preaching, 
 which are wont to say. What need we such preaching 
 everyday? Have I not five wits ? I know as well 
 what is good or ill as he doth, that preacheth. But 
 I tell thee, my friend, be not too hasty, for when 
 thou hast nothing to follow, but thy five wits, thou 
 shalt go to the devil with them. David, that holy 
 prophet, said not so, he trusted not his five wits, 
 but he said, " Lord, thy word is a lantern to my 
 feet :" here we learn not to despise the word of God, 
 but highly to esteem it, and reverently to hear it: 
 for the holy day is ordained and appointed to none 
 other thing, but that we should at that day hear the 
 word of God, and exercise ourselves in all godliness : 
 but there be some, which think, that this day is or- 
 dained only for feasting, drinking, or gaming, or 
 such foolishness. But they be much deceived : this 
 day was appointed of God, that we should hear his 
 word, and learn his laws, and so serve him. But I 
 dare say, the devil hath no days so much service, as 
 upon Sundays or holy days, which Sundays are ap- 
 pointed to preaching, and hearing God's most holy 
 word. Therefore God saith not only in his command-, 
 mentsthatwe shall ab^^tain from working, but he saith.
 
 LATIMER.— SERMON OX MATTHEW, xxii. 1 , 8cC. G-lS 
 
 " Thoiisbalt hallow:" so that holv-day-kocpin^ is 
 nothing else but to abstain from good works, and to 
 do better works, that is, to come together, and cele- 
 brate the communion together, and visit the sick, 
 bodies. These are lioly day works, and for that 
 end God commanded us to abstain from bodily works, 
 that we might be more meet and apt to do those 
 works, which he hath appointed unto ns, namelv, 
 to feed our souls with his words, to remember his 
 benefits, and to give him thanks, and to call upon 
 him. 
 
 So that the holy day may be called the marriairc 
 day, wherein we are married unto God, which day '1s 
 very needful to be kept. The foolish common 
 people think it to be a belly-cheer day, and so they 
 make it a surfeiting day : there is no wickedness, no 
 rebellion, no lechery, but she hath most commonly 
 her beginning upon the holy day. We read a story 
 in the xvth chapter of the book of Numbers, that 
 there was a fellow, which gathered sticks upon the 
 Sabbath day, he was a dcspiser of God's ordin.mces 
 and laws : like as they now-a-days go about their 
 business, when they should hear the word of God, 
 and come to the common prayer, which fellows truly 
 had need of sauce, to be made more lustv to come 
 and feed upon Christ, than they be. Now Moses 
 and the people consulted with the Lord, what they 
 should do, how they should punish that fellow, 
 which had so transgressed th.e Sabbath day : ** he 
 shall die," saith God. Which thing is an cnsample 
 for us to take heed, that we transgress not the law 
 of the Sabbath day : for though God punish us not 
 by and by, as this man was punished, yet lie is the 
 very self-same God that he was before : and will 
 punish one day, either here, or else in the other 
 world, where the punishment shall be everlasting. 
 
 T T 2
 
 644 THE FATHERS OP THE ENGLISH CHURCH. 
 
 Likewise, In the xviith chapter of the prophet 
 Jeremy, God threateneth his fearful wrath and anger 
 unto those, which do profane his Sabbath day. 
 Again, he promiseth his favour, and all prosperity, to 
 them that will keep the holy days, saying ; " Princes 
 and kings shall go through thy gates, that is to say : 
 thou shalt be in prosperity, in wealth, and great esti- 
 mation amongst thy neighbours." Again, " If ye 
 will not keep my Sabbath day, I will kindle a fire in 
 your gates," that is to say, I will destroy you, I will 
 bring you to nought, and burn your cities with fire. 
 These words pertain as well unto us at this time, as 
 they pertained to them at that time. For God hateth 
 thedisallowineof his Sabbath, as well now as then : 
 for he is and still remaineth the old God : he will 
 have us to keep his Sabbath, as well now as then. 
 For upon the Sabbath day God's seed-plough goeth : 
 that is to say, the ministry of his word is executed : 
 for the ministering of God's word is God's plough. 
 Now upon the Sundays God sendeth his husband- 
 men to come and till, he sendeth his callers to come 
 and call to the wedding, to bid the guests, that is, 
 all the world to come to that supper. 
 
 Therefore, for the reverence of God, consider 
 these things, consider who calleth, namely, God r 
 consider again, who be the guests, all ye. There- 
 fore I call you in God's name, come to this supper, 
 hallow the Sabbath day, that is, do you holy-day- 
 work, come to this supper : for this day was ap- 
 'pointed of God, to the end that his word should be 
 taught and heard. Prefer not your own business, 
 therefore, before the hearing of the word of God. 
 Remember the story of that man which gathered 
 sticks upon the holy day, and was put to death by 
 the consent of God : where God shewed himself not 
 a cruel God^ but he would give a warning unto the
 
 LATIMER. SERMON ON MATTHEW, xx'u. 1,&C. 6l5 
 
 the whole world by that man, that all the wurlU 
 should keep holy his Sabbath day. 
 
 The Almighty eveilastiqg God give us grace to 
 live so in this miserable world, that we may at th<* 
 end come to the great Sabbath day, where llierc shall 
 be everlasting joy and gladness. 
 
 T T 3
 
 646 
 
 EXTRACTS 
 
 FROM CEKtAIM OTHER SERMONS OF BISHOP LATlMERj 
 CONTAINED IN THE EDITION OP 157-2. 
 
 From the Convocation Sermon, Page 2, Vol. I. 
 
 He (Christ) is man, seeing that he is God and man. 
 He is rich not only in mercy, but in all kinds of 
 riches. For it is he, that giveth us all things abun- 
 dantly : it is he, of whose hand we receive both our 
 lives, and other things necessary for the conserva- 
 tion of the same. What man hath any thing, I 
 pray you, but he hath received it of his plentiful- 
 ness ? To be short, it is he, that openeth his hand, 
 and filleth all living things with his blessing, and 
 giveth unto us, in most ample wise, his benediction. 
 Neither his treasure can be spent, how much soever 
 he lash out: how mpch soever we take of him, his 
 treasure tarrieth still, e-^^r taken, never spent. „ 
 
 From the Sermon of the Plough, Page 13, Vol. I. 
 
 For as the ploughman first- setteth forth his 
 plough, and then tilleth his land, and breaketh it in 
 furrows, and sometimes riclgelh it up again ; and 
 at another time harroweth it, and clotteth it, and 
 sometimes dungeth and hedg;eth it, diggeth it, and 
 weedeth it, purgcth and maketh it clean : so the 
 prelate, the preacher, hath many divers offices to 
 do. He hath first a busy work to bring his pa- 
 rishioners to a right faith, as Paul calleth it, and 
 not a swerving failli, but to a faith that embraceth 
 Christ, and trustetn to his merits ; a lively faith, a 
 justifying faith, a faiUi, that maketh a man righ- 
 teous without respect of works, as ye have it very
 
 LATIMER. EXTRACTS FROM HIS SERMONS. C-J? 
 
 well declared and set forth in tlie Homily ♦. lie 
 hath a busy work, I say ; to bring his llotk to .i right 
 faith, and to confirm ihcm in the same faith. 
 
 Now casting them down with the law, and with 
 threatenings of God for sin. Now ridging thcni 
 up again with the Gospel and the promises of God's 
 favour. Now weeding them, by telling them their 
 faults, and making them forsake sin. Now clotting 
 them, by breaking their stony hearts, and by making 
 them supple-hearted, and making them to have hcarli 
 of flesh, that is, soft hearts, and apt fur doctrine to 
 enter in. Now teaching to know God rightly, and 
 to know their duty to God and to their neighbour. 
 ' Now exhorting them, when they know their duty, 
 that they may do it, and be diligent in it : so lliat 
 they have a continual work to do. 
 
 From the same Sermon, Page 17? ^ t)l. I. 
 
 A BISHOP hath his office, a flock to teach, to look 
 unto, and therefore he cannot meddle with any other 
 office, which alone requireth a whole man. He 
 should therefore give it over to whom it is meet, 
 and labour in his own business, as Paul writelh to 
 the Thessalonians : " Let every man do his own 
 business, and follow his calling.^' Let the prie>t 
 preach, and the nobleman handle the temporal mat- 
 ters. Moses was a marvellous man, a good man. 
 Moses was a wonderful fellow, and did his duty, being 
 a married man : we lack such as jMoses was. \W11, 
 I would all men would look to their duty, as God 
 hath called them, and then we should have a flou- 
 rishing Christian common-wealth. 
 
 And now I would ask a strange question. NN ho 
 is the most diligent bishop and prelate m all Lng- 
 
 * The Homily on salvation. 
 T T 4
 
 648 THE FATHERS OF THE ENGLISH CHURCH. 
 
 land, that passeth all the rest in doing his office ? 
 I can tell, for 1 know him, who it is, I know him 
 well. Bat now, I think, I see you listening and 
 hearkening, that I should name him. There is one 
 that passeth all the others, and is the most diligent 
 prelate and preacher in all England. And will ye 
 know who it is ? I will tell you. It is the devil, he 
 is the most diligent preacher of all others, he is 
 never out of his diocese ; he is never from his cure, 
 ye shall never find him unoccupied ; he is ever in his 
 parish, he keepeth residence at all times : ye shall 
 never find him out of the way, call for him when you 
 will : he is ever at home, the diligentest preacher in 
 all the realm : he is ever at his plough, no lording 
 or loitering can hinder him : he is ever applying to 
 his business, ye shall never find him idle, I warrant 
 you. And his offtce is to hinder religion, to main- 
 tain superstition, to set up idolatry, to teach all kind 
 of Popery. He is as ready, as can be wished, for to 
 set forth his plough, to devise as many ways, as can 
 be, to deface and obscure God's glory. 
 
 Where the devil is resident and hath his plough 
 going ; there away with books, and up with candles ; 
 away with Bibles, and up with beads ; away with 
 the light of the Gospel, and up with the light of 
 candies, yea, at noon-day. Where the devil is re- 
 sident, that he may prevail, up with all superstition 
 and idolatry, painting of images, candles, palms, 
 ashes, holy water, and new services of men's invent- 
 ing, as though man could invent a better way to ho- 
 nour God with, than God himself hath appointed. 
 Down with Christ's cross, up with purgatory pick- 
 purse ; up with him, the popish purgatory, I mean. 
 Away with clothing the naked, the poor, and impo- 
 tent; up with decking of images, and gay garnish- 
 ing of stocks and stones. Up with man's traditions 
 and his laws, down with God's traditions and \}i^
 
 LATIMER. -—EXTRACTS PROM HIS BERMOIfS. C)i^ 
 
 tnost holy word. Down with the oKl honour dup 
 to God, and uj) with tlie new god's hon<nir: h-t aU 
 things be done in Latin. There niust be iioihinjj 
 but Latin, not as much as, •' Jieinernber, in:ni, ili.-.t 
 thou art ashes, and into ashes thou slialt rcinni." 
 Which be the words, that the minister spenketli to 
 the ignorant people, when he giveth them aslicii 
 upon Ash Wednesday, but it must be spoken in 
 Latin. God's word may in no wise be translated 
 into English. Oh that our prelates would be as di- 
 hgent to sow the corn of" good doctrine, a.s Satan is 
 to sow cockle and darnel ! y\nd this rs the devilivh 
 ploughing, the which worketh to iiave thiriL'-s m 
 Latin, and letteth * the faithful ediiieation. 
 
 But here some men will say to me: *' What, Sir, 
 are ye so privy of the devil's coiuisel, that ye know 
 all this to be true?" Truly, I know him too well, 
 and have obeyed him a little too much in condescend- 
 ing to some follies. And I know him, a^ other men 
 do, yea, that he is ever occupied and evi-r busy in 
 following his ])lough. 
 
 I know by St. Peter, which saith oi' him: '' He 
 goeth about, like a roaring lion, seeking whom lie 
 may devour." I would have this text well viewed 
 and examined every word of it : *' lie goeth about" 
 in every corner of his diocese : he goeth on visita- 
 tion daily. He leaveth no place of his cure unvisit- 
 ed. He walketh round about from place to pln<'c, 
 and ceaseth not, " as a lion." that is, strongly, 
 boldly, and proudly, stately and fiercely with haugiity 
 looks, with his proud countenances, with his stately 
 braggings : " roaring," for he letteth not slip any 
 occasion to speak, or to roar out, when he sceth his 
 time. " He goeth about seeking" and not sleeping, 
 ps our bishops do, but he seeketh diligently. He 
 
 * Hindcrclh.
 
 650 THE FATHERS OF THE ENGLISH CHUECH. 
 
 searcheth diligently all corners, where he may have 
 his prey. He roveth abroad in every place of his 
 diocese : he standeth not still, he is never at rest, 
 but ever in hand with his plough, that it may go 
 forward. But there was never such a preacher in 
 England, as he is. Who is able to tell his diligent 
 preaching ? Which every day and every hour la- 
 boureth to sow cockle and darnel, that he may bring 
 out of form and out of estimation, the institution 
 of the Lord's supper and Christ's cross, for there 
 he lost his right, for Christ said, " Now is the judg- 
 ment of this world, and the prince of this world 
 shall be cast out." And, " as Moses did lift up the 
 serpent in the wilderness, so must the Son of Man 
 be lifted up." And when I shall be lifted up from 
 the earth, I will draw all things unto myself. For 
 the devil was disappointed of his purpose, for he 
 thought all to be his own. 
 
 From the fourth Sermon preached before Kin^ 
 Edward, at Page 57, Vol.1. 
 
 What should it mean, that God would have us so 
 diligent and earnest in prayer ? Hath he such plea- 
 sure in our works ? Many talk of prayer, and make 
 it a lip-labouring. Praying is not babling, nor pray- 
 ing is not monkery. It is to miserable folks that 
 are oppressed, a comfort, a solace, and a remedy. 
 .But what maketh our prayers to be acceptable to 
 God ? It lieth not in our power, we must have it 
 by another mean. Remember what God said of his 
 Son : " This is my dear Son, in whom I delight :'* 
 he hath pleasure in nothing but in him. 
 
 How Cometh it to pass, that our prayer pleaseth 
 God } Our prayer pleaseth God, because Christ 
 pleaseth God. When we pray, we come unto him, 
 ill the confidence of Christ's merits, and thus offer-
 
 LATIMER. — EX1IIACT3 FROM I?1S SERMONS. f>5l 
 
 ing up our prayers, they shall be heard for Dirisfs 
 sake. Yea, Christ will offer them up fur us, tliat 
 offered up once his sacrifice to God, wliidi was ac- 
 ceptable ; and be that Cometh with any other nunn 
 than this, God knoweth liirn not. 
 
 This is not the missal sacrifice, tlie Poi)ish sacri- 
 fice, to stand at the altar, ar.d ofter up Christ a£r<«'n. 
 Out upon it, that ever it was used ! I will not say 
 iiay,but that ye shall find in the old doctors this word 
 sacrijiciiim ; but there is one general solution {w ail 
 the doctors, that St. Austin sheweth us. 'J'iie 
 sign of a thing hath oftentimes tb.e name of a ihinjr, 
 that it signifieth. As the supper of the I^)ril is the 
 sacrament of another thing, it is a eonnneinoration 
 of his death, which suffered once for us ; and be- 
 cause it is a sign of Christ's offering up, therefore 
 he bears the name thereof. And this sacniice a 
 woman can offer as well as a man : yea. a poor woman 
 in the belfry hath as good authority to offer up this 
 sacrifice, as hath the bishop in his pontificals with 
 his mitre on his head, his rings on his fingers, and 
 sandals on his feet. And whosoever comcth, asking 
 the Father remedy in his necessity for Christ's sake, 
 he ofFereth up as acceptable a sacrifice, as any bishop 
 can do. 
 
 And so to make an end. This must be done with 
 a constant faith, and a sure confidence in Cliri>t. 
 Faith, faith, faith. We are undone tor lack o'i fiith. 
 Christ nameth faith here: fliith is altogether. When 
 the Son of Man shall come, shall he find faith on 
 the earth ? Why speaketh he so much of faith ? 
 Because it is hard to find a true faith. He speakilh 
 not of a political faith, a faith set up for a time, but 
 a constant, a permanent, a durable faith, as durable 
 as God's word. He came many times. First in the 
 time of Noah, when he preached, but he found btlle 
 faith. He came also, when Lot preached, when he
 
 6o1 THE FATHERS OF THE ENGLISH CHURCH, 
 
 destroyed Sodom and Gomorrah, but be found no 
 faith. And to be short, he shall come at the latter 
 day, but he shall find a little faith. And I ween the 
 day be not far ofi'. When he was here carnally, did 
 he find any faith? Many speak of faith, but few 
 there be that have it. Christ mourneth the lack of 
 it. He complaineth, that when he came, he found 
 no faith. 
 
 This faith is a great estate, a lady, a duchess, a 
 great woman, and she hath ever a great company 
 and train about her (as a noble estate ought to have)'. 
 First, she hath a gentleman-usher, that goeth be- 
 fore her, and where he is not, there is not Lady 
 faith. This gentleman-usher is called, knowledge of 
 sin ; when we enter into our hearts, and stand not 
 about to defend them. He is none of these winkers, 
 he kicks not when he hears his faults. Now as the 
 gentleman-usher goeth before her, so she hath a 
 train, th^it cometh behind her, and yet, though they 
 come behind, they be all of faith's company, they 
 are all with her : as Christ, when he counterfeited a 
 state, going to Jerusalem, some went before him, 
 and some after, yet all were of his company. So all 
 these wait upon faith, she hath a great train after 
 ber, besides her gentleman-usher, her whole house' 
 bold ; and those be the works of our vocation, when 
 every man considereth what vocation he is in, what 
 calling he is in, and doth the works of the same, as 
 to be good to his neighbour, to obey God, &c. 
 
 This is the train that followeth Lady faith, as for 
 an example : a faithful judge hath first an heavy 
 reckoning of his fault, repenting himself of his wic- 
 kedness, and then forsaking his iniquity, his impiety, 
 feareth no man, walks uprightly ; and he that doth 
 not thus, hath not Lady fliith, but rather a boldness of 
 sin, and abusing of Christ's passion. Lady faith is 
 never without her t^cntleman-usherj nor without her
 
 LATIMER. — EXTRACTS PROM IIIS SERMOriS. (353 
 
 train; she is no anchoress, she dwells not alone, she"is 
 never a private woman, she is never aloiu-. And 
 yet many there he that boast themselves tliat they 
 have faith, and that when Christ shall come, they 
 shall do well enough ; nay, nay, these that be faith- 
 ful, shall be so few, that Christ shall scarce see 
 them. " Many there be that run," saith St. Paul, 
 " but there is but one receiveth the reward." It 
 shall be with the multitude, when Christ shall come, 
 as it was in the time of Noah, and as it was in the 
 time of Lot. 
 
 In the time of Noah, they were eating and drink- 
 ing, building and planting, and suddenly the water 
 came upon them, and drowned them. In the time 
 of Lot also, they were eating and drinking, &c. 
 And suddenly the fire came upon them, and de- 
 voured them. 
 
 And now we are eating and drinking. There was 
 never such building then, as is now, planting, nor 
 marrying. And thus it shall be, even when Christ 
 shall come, at judgment. Is eating and drinking 
 and marrying, reproved in Scripture ? Is it not ? 
 Nay, he reproveth not all kind of eating and drink- 
 ing, he must be otherwise understood. If the Scrip- 
 ture be not truly expounded, what is more erro- 
 neous ? And though there be complainings of some 
 eating or drinking'in Scripture, yet he spcaketh not, 
 as though all were naught. They may be well or- 
 dered, they are God's allowance, but to eat and drink 
 as they did in Noah's time, and as they did in Lot's 
 time: this eating and drinking and marryuig is 
 spoken agaiiast. ^To eat and drink, in the lorget- 
 fulness of God's commandment, voluptuously, ni 
 excess and gluttony, this kind of eating and drink- 
 ing is naught, when it is not done moderately, so- 
 berly, and with all circumspection. 
 
 And, likewise, to marry for lieshly lusts, and tor
 
 ^54 THE FATHEHS OP THE EXGLISH CHURCH. 
 
 their own fancy. There was never such marrving 
 in England as now, I hear tell of stealing of wards 
 to marry their children to. This is a strange kind 
 of stealing, but it is not the wards, it is the lands that 
 they steal. And some there be that knit up mar- 
 riao;es together not for anv love or godliness in the 
 parties, but to get friendsnip, and make them strong 
 in the realm , to increase their possessions, and to 
 join land to land. 
 
 And others there be, that inveigle men's daugh- 
 ters, in the contempt of their fathers, and go about 
 to marry them without their consent : this marrying 
 is ungodly. And many parents constrain their sons 
 and daughters to marry, where they love not, and 
 some are beaten and compelled. And they that 
 marry thus, marry in a forgetfulness and oblivious- 
 ness of God's commandmicnts. But as in the time 
 ot Noah, suddenly a clap fell in their bosoms : so it 
 shall be with us at the latter day, when Christ shall 
 come. \\ e have as little conscience as mav be, and 
 when he shall come, we shall lack Lady faith : well 
 is them, that shall be of that litlle fiOck, that shall 
 be set on the rieht hand. &:c. 
 
 From the sixth Sermon breached I e fore Kins: 
 EdiL-ard, at Page 7*1, Vol. I. 
 
 *• The preaching of the Gospel is the power of God 
 to every man that doth believe." He (Paul) means 
 God's word opened ; it is the instrument, and 
 the thing whereby we are saved. Beware, beware, 
 ye diminish not this office : for if ye do, ye decay 
 God's power to all that do believe. Christ saith, 
 consonant to the same ; •'■' Except a man be born 
 again from above, he cannot see the kingdom of 
 God." He must have a regeneration : and what is 
 this regeneration ? It is not to be christened in water
 
 LATIMER. — EXTRACTS FROM HIS SERMONS. 653 
 
 (as these fire-brands expound it), and nothing else. 
 How is it to be expounded then ? St. Peter sheweth, 
 tliat one place of Scripture declareth another. It is 
 the circumstance and collation of places, that make 
 Scripture plain : saith St. Peter, " We be bom 
 again." How ? *' Not by a mortal seed, but by an 
 immortal." What is this immortal seed r *' By the 
 word of the living God, by the word of God preached 
 and opened." Thus cometh in our new birth. 
 
 From the Sermon preached at Stamford^ on 
 Matt. xxii. 21. At Page 102, Vol. I. 
 
 There be many, that turn this text clean contrar}'. 
 For they yield to Caesar tliat which is God's, and to 
 God, that which is Caesar's. They had money 
 enough to build monasteries, chantries, masses, 
 y ear-da vs, trentals, to gild images, &c. And all 
 this they did (say they) to honour God with. 
 
 They would worship God with copes, torches, ta- 
 pers, candles, and an hundred things more, that God 
 never required at their hands. God requireth tiie 
 heart, to fear him, and love him, and studiously to 
 walk before him : but this inward service \Te will 
 not give him. Nay, we give Cs^sar our heart, and 
 God our outward servnce, as all such do, as have re- 
 ceived die Interim*. God should •— - ■ r 
 whole hearts, and we should most stu....^ .^ 
 
 * Interim, a name given to a fonnularr, or kind of con- 
 
 ifcr 
 
 fession of the articles of faith, obtruded upon the Pn~ • 
 LMthefs death by the emperor Charles ^ .when he :...^ .---j^J 
 their forces, so called, because it wa, only to take P^«n^« 
 (interimj mean time till a general council should have decided all 
 points in dispute beMveen the Vrc the Ro- 
 
 It retained most of tlve doctr.: ,>^„,^ tr, ihf 
 
 manists, excepung that of marriage. ^^^^^^^ .^^'^'^M J^ 
 SeTg^^ and communion to the laity, under b.th kmd.. Mv,« c. 
 the Proteitanti rejected it.— Editoks.
 
 doG THE FATHERS OP THE ENGLISH ChVRCli, 
 
 every man in his vocation^ according to the word of 
 God, according to his commandments, obeying our 
 king, and succouring the poor and needy, as he 
 bath commanded us. And this is true God's service, 
 and the thing that belongeth to God. 
 
 If this be true, what is become of our forefathers } 
 I answer, it is a vain and unprofitable question ; 
 either it needs not, or it boots not. Whatsoever 
 they did, let us do well, let us keep God's bidding, 
 God's commandments, and then are we safe. When 
 one dieth, we must have bells ringing, singing, and^ 
 much ado. But to what purpose } Those, that die 
 in the favour of God, are well : those, that die out 
 of the favour of God, this can do them no good: 
 *' Where the tree falleth, there it shall remain."" 
 Study, therefore, to live in the favour and grace of 
 God,, in repentance, in amendment of life, and then 
 diest thou v/ell. 
 
 Further, to the question of our forefathers. God 
 knovveth his elect, and diligently watcheth and keep- 
 cth them, so that all things serve to their salvation. 
 The nature of fire is to burn all that is laid in it, yet 
 God kept the three young men in Babylon, that they 
 burnt not. And Moses saw a bush on fire, but it 
 burnt not. So, false doctrine, as fire burneth, it 
 corrupteth. But God kept his elect, that they were 
 not corrupted with it, but always put their trust in 
 one everliving God, through the death of Jesus 
 Christ our Loixl. 
 
 In Elias' time idolatry and superstition reigned, 
 so that Ellas said : " Lord, they have destroyed 
 thine altars, and slain thy prophets (and preachers), 
 and I am left alone." But the Lord answered him : 
 " I have reserved to myself seven thousand men, 
 that have not bowed their knee to Baal." 
 
 So God (I trust) reserved our forefathers in so 
 perilous timcSj more graciously than we can tliink.
 
 LATIMER. — EXTRACTS FROM HIS 3ERMOX8. Cli/ 
 
 Let US thank God then for the gracious light of hh 
 word sent unto us, and pray for our ijracious king 
 and his council, who set it fortli unto us. And as 
 for our forefathers, seeing we have no charge given 
 us of God, leave them, and commend thciu unto 
 God's mercy, who disposeth better for them, than 
 we can wish. 
 
 But some will say now, What need we preachers 
 then ? God can save his elect without preachers. 
 A goodly reason! God can save my life \siihout 
 meat and drink, need I none therefore ? God can 
 save me from burning, if I were in the fire : shall I run 
 mto it therefore ? No, no; I must keep the way lli,:l 
 God hath ordained, and use the ordinary means that 
 God hath assigned, and not seek new ways. This 
 office of preaching is the only ordinary way, liiat 
 God hath appointed to save us all bv. Let us main- 
 tain this, for I know none other, neither, tliink I, 
 God will appoint, or devise any other. '* Pay, 
 therefore, to Caesar, that which is due to Ca^-iar." 
 And this said Christ by an heathen king, 
 how much more ought we to pay to. our Cxb;. 
 liege lord and king, a Christian king, and su^ov... , 
 virtuous, and learned a king! 
 
 From the Sermon preached •»?. the tio 'idj-i > 
 .. Sunday, .after Trill it I/, Page 91, Vol. 11. 
 
 A MAN may be an enemy of the 
 tWd' manner of ways. All ihe Papists in E; 
 and especially the spiritual men, be die cne' 
 the cross of Christ two manner of ways. ' i\,r :, 
 when he is a right Papist, given to monkery, T •.• • 
 rant you, he is in this opinion, th^^ wit]< ^ i 
 
 works he doth merit remission of sin-. :'-:^ ' i 
 
 the law througli and by his own . 
 ^hinketh himself to be saved' everUistingly. lliit 
 
 • yoL. II. ^ ^' 
 
 M
 
 658 THE FATHERS OF TIlE EXGLlSlI CHUltCH* 
 
 the opinion of all Papists. And this doctrine was 
 taught in times past in schools and in the pulpits. 
 
 Now all these, that be in such an opinion, they 
 be the enemies of the cross of Christ, of his passion 
 and blood-shedding. For they think in themselves^ 
 Christ needeth hot to die ; and so they despise his 
 bitter passion. They do not consider our birth-sin 
 and the corruption of our nature, nor yet do they 
 know the quantity of our actual sins ; how many 
 tunes we fall in sin, or how much our own power is 
 diminished, nor what power and might the devil 
 hath. They consider not such things, but think 
 themselves able with their own works to enter into 
 the kingdom of God. And, therefore, I tell you, 
 this is the most perilous doctrine, that can be 
 devised. 
 
 For all faithful and true Christians believe only in 
 his death, they long to be saved through his passion 
 and blood-shedding. This is all their comfort, they 
 know and most stedfastly believe, that Christ fuU 
 filled the law ; and that his fulfilling is theirs ; so 
 that they attribute unto Christ the getting and me- 
 riting of everlasting life. And so it followeth, that 
 they, which attribute the remission of sins, the 
 getting of everlasting life, unto ■ themselves or their 
 works, they deny ClMst, they blaspheme and de- 
 spise him. For, for what other cause did Christ 
 come, but only to take away our sins by his passion, 
 and so deliver us from the power of the devil .'* -But 
 these merit -mongers have so many good works, that 
 they be able to sell them for money, and so to bring 
 other men to lieaven by buying of their good works, 
 which no doubt is the greatest contempt of the pas- 
 sion of Christ, that can be devised. 
 
 For Christ only, and no man else, merited remis- 
 sion, justification, and eternal i'elicity for as many, 
 as will believe the same. They that will not believe
 
 lATIMEKv — ftXTRACTS tnoM HIS SERMOXS. 6;>() 
 
 it, shall not Ime it, (ur it is no iiion-, but bciiivc 
 and Imve. f< or Christ shed as nmcli blood lor Ju- 
 das, as he did for Peter. Peter believed it, ami 
 therefore he was saved. Judas would not believe, 
 and therefore he was condeiinuui, the faidt }3oir:|r ,a 
 Iiiin only, in nobody else. But to say or to believe 
 that we should be saved by the law, 'this is a ^reat 
 dishonouring of Christ's passion, for the law served 
 to another purpose, it hringeth us to thr.- kihj.vled^ro 
 of onr sins, and so to Christ ; for when we be eoiiK-, 
 through the law, to the knowledge of our sins, 
 when we perceive our filthiness, then we be ready 
 to come to Christ, and fetch remission of our sins at 
 his hands. 
 
 But the Papists fetch the remission of their siu'?, 
 not in the passion of Christ, but in their own do- 
 .ings, they think to come to heaven by their own 
 works, which is naught. We must do good works, 
 we must endeavour ourselves to live according to 
 the commandments of God : yet for all that, wc 
 must not trust in our doings. For though we do the 
 uttermost, yet is it all imperfect, when yc e.xannne 
 them by the rigour of the law, which law serveth to 
 bring us to the knowledge of our sins, and so to 
 Christ, and by Christ we shall come to the quietness 
 of our conscience. But to trust in our good work<, 
 is nothing but a robbing of Christ of his glory and 
 majesty. Therefore, it is not more necessary to do 
 good works, than it is to beware how to esteem 
 them. Therefore, take heed, good Christian peoplr, 
 deny not Christ, put not your hope in your doings ; 
 for if you do, ye shall repent. 
 
 Another denying of Christ is this mass-monging ; 
 for all those that be mass-mongers be ikniirs of 
 Christ, which believe or trust in the sacrifice of the 
 mass, and seek remission of their sins therein. For 
 this opinion hath done very much harm, and brvught
 
 '660 THE FATHERS Of THS ENGLISH CHUKCtt- 
 
 innumerable souls to the pit of hell. For they be- 
 lieved the mass to be a sacrifice for the dead and 
 living, and this opinion hath gotten all these abbeys 
 and chauntries, almost the half part of all England ; 
 and they would have gotten more, if they had not 
 been restrained by certain laws. For what would 
 folks not do to ease themselves from the burden of 
 their sins ? 
 
 But it was a false easement, a deceitful thing ; 
 therefore, how much are we bound unto God, who 
 hath delivered us from this bondage, from this heavy 
 yoke of Popery, which would have thrust us to ever- 
 lasting damnation ! For now we know the very way, 
 how we shall be delivered : we know, that Christ is 
 offered once for us, and that this one offering reme- 
 dieth'aU the sins of the whole v/orld, for he was 
 " the'Lamb, which was killed. from the beginning of 
 the world :" that is to say, all they, that believed in 
 him, since Adam was created, they were saved by 
 him. They tliat believed in Abraham's seed, it^was 
 as good unto them, and stood theni in as good ef- 
 fect, as it" djoth unto us now at this day. So that 
 his oblation is of such efiica6y, that it purilieth and 
 taketh away all the sins of the whole world. 
 
 They now, that will be content to leave their sinful 
 life, wrestle with sin, and then believe in our Saviour 
 Christ; they shall b^ partakers of everlasting felicity. 
 There ye may perceive, that Christ hath' iniihy ene- ■ 
 mies- in the whole world, he hath many!,' that 
 slander him, that diminish his glory : namely, all the 
 Papists that trust in their own merits, or seek re- 
 mission of their sins by the sacrifice of the mass, all 
 these now are enemies to the cross of Christ. Fi- 
 nally, all those that seek remission of their sins other- 
 ways than in the passion of Christ, they be traitors 
 to God, and shall be damned world without end, 
 unless they repent.
 
 1 
 
 LATIMER. — EXTRACTS FROM HIS SERMON';. CGl 
 
 From the icime Strmoa, J^igi^ ol. 
 
 AxD especially mark this well, that the pariah- 
 ioners are not excused before God, by the wicked- 
 ness and blindness of the priest. For God saith not, 
 *' I will require the blood of the people at the cu- 
 rate's hand, and the people shall be \\ ithout blaim'." 
 No, not so, but the wicked shall perish, because of 
 his wickedness, so that the blind people and the 
 blind curate shall o-o to hell too;cther. I would 
 wish, that all England were persuaded in this ; lor 
 the most part of the people think themselves to be 
 excused by their^ curates. But it is not so ; for it 
 there be any man wicked, because his curate teaclK-tli 
 him not, his blood shall be required at the curate's 
 hands, yet for all that, the parishioner shall j^ to 
 the devil withal ; that shall be his ei.d. 
 
 Therefore, beware of that opinion, think not to 
 be excused by your curate ; for if ye do, ye do not 
 well, and so you shall repent in the end. St. Paul, 
 therefore, is 'so diligent to give us warning of the 
 false prophets, lest we should be deceived by them. 
 In another place St. Paul compareth their doctrmc 
 unto a sickness, which is called a canker, which sick- 
 ness, when it once beginneth at a place of the body, 
 except it be. withstood, will run over the whole 
 body, and so at the length kill : so it is with this 
 
 false doctrine. 
 
 And here I must answer to an objection, ordoubt, 
 that pcradventure some of you may make. You will 
 think when ye hear, what is the nature ot iaUc doc-- 
 trine, ye will think, I say, "Alas! what .s d.v . 
 with our grandfathers :" No doubt, iht^ are .■ 
 everlastinirly, if t.his doctrine be trtK' ; lor, a 
 your saying they have Had the lube dor-trn-. t- . 
 fore they be damned, for the nature • 
 
 u I 3 
 
 iH>
 
 662 THE FATHERS Of tHE EXGLlSH CHUKCH. 
 
 trine is to condemn." Such doubts some will make,, 
 yea, and there be some, which in no wise will rcr 
 ceive the Gospel, and that only for this opinion's 
 sajie. For they think, that if they should receive 
 the Gospel, it were even as much as to think^, 
 their forefathers were damned. 
 
 Now, to this objection or doubtfulness, I will 
 make you answer, it is with false doctrine, like as it 
 is with fire ; the nature of fire is to burn and con- 
 sume all that which is laid in the fire, that may be 
 burned. So the nature of false doctrine is to con- 
 demn, to bring to everlasting damnation, that is 
 the nature of false doctrine. But yet, for all that, 
 though the nature of fire be to burn and consume all 
 things, yet there have been many things in the fire, 
 which have not been burned, nor consumed. As 
 the bush, which appeared unto Moses, it burned in 
 the fire, and yet was not consumed. What was the 
 cause ? The power of God. 
 
 We read also in the third chapter of Daniel, hovy 
 that Nebuchadnezzar, the king, caused a golden 
 image to be made, and so called all his lords and 
 liis people to come and worship his idol, which he 
 had set up, threatening further that whosoever would 
 not full down and worship the said idol, should be cast 
 into a hot oven. '* Now, there were three young men, 
 Shadrach, Meshach, and Abed-nego, which refused 
 to worship the said idol, saying, O Nebuchadnez- 
 zar, we ought not to consent unto thee in this mat- 
 ter : for why ? Our God whom we serve is able to 
 keep us from the hot burning oven, and he can 
 right well deliver us out of thy hands. And though 
 he will not, yet shalt thou know that we will not 
 serve thy gods, nor do any reverence to that image, 
 which thou hast set up. Then was Nebuchadnezzar 
 exceeding full of indignation against them, and 
 commanded by and by that the oven should be made
 
 LATIMER. — EXTIIACTS FROM HIS SFRMON\S. (k)3 
 
 seven times liotter than it was wont to be, and s}j;»kr 
 unto the strongest men that were in his Ijost to hincj 
 Shadrach, Meshaeh, and Abed -nego, and cast tliem 
 in the burning oven. So tljese nien were bound in 
 their coats, hosen, shoes, with tl)eir otlier garments, 
 qnd cast into an hot burning oven ; ior the king'i 
 commandment \v;io so strait, and tlie ov^n was ex- 
 ceethng hot, and these three njcij, Shadrach, Me- 
 shach, and Abed- nego fell down in thi* lu;t burning 
 oven, being fast bound. Then Nebuchadnez/ar 
 the king marvelled, and stood u[j in all haste, auj 
 spake unto his counsel, sayino;, Did ye not cast 
 these three men into the fire ? They answered, say- 
 Jng, Yea, O king : he answered and srjid, I>o ! tor 
 alfthat, I do see lour men going loose in the midst 
 (of the fire, and nothing corrupt, and the tourtli '\i 
 like the Son of God to look ujion." 
 
 Here in this story you see, that thougli the nature 
 of the fire is to consume, yet these three men were 
 not consumed with the same ; for not u hair of their 
 head perished, but rather the fire brake out and con- 
 sumed them, that put them in the oven. For tliough 
 the fire of its nature would have consumed them ; 
 yet, through the power of God, the strength of tlie 
 lire was vanquished, and the men were jjr(>erveJ 
 from it. Even so it is with Popery, and with false 
 doctrine ; the nature of it is to consume, to cor- 
 rupt, and bring to everlasting sorrow : yet let us 
 hope, that our forefathers were not damned, for 
 God hath many ways to preserve them from pcrisli- 
 ing. Yea, in the last hour of death, God can work 
 with his Holy Ghost, and teach them to know Chn4 
 his Son for their Saviour ; though they were taught 
 other ways before, yet God can jircscrvc ihcm 
 from the poison of that falit doctrine. 
 
 I will shew you a notable story done inkmg AhaU^ 
 time, written in the first book of the Kin§^, xvuitii 
 
 U U 4
 
 664 THE FATHERS OP THE ENGLISH CHURCH. 
 
 chap. At the time when Ahab, that wicked king, 
 and his wife Jezabel, more wicked than her husband, 
 when they had the roJe, they abolished the word of 
 God clean, and set up false doctrine, and killed the 
 true prophets of God, insomuch, that Elias saith 
 unto God with crying and great lamentation, saying, 
 *' Lord, the children of Israel have forsaken thy 
 covenant, broken down thine altars, and slain thy 
 prophets with the sword, and I only am left, and 
 they seek my life to take it away." Here it ap- 
 peareth that the pulpits at that "time were occupied 
 with false teachers, with false religion, like as it was 
 in the time of our forefathers, insomuch that Elias 
 crieth out and saith plainly, that there were left no 
 more, but he only. But what saith God i^ '' I have 
 left me seven thousand, which have not bowed their 
 knees unto Baal." When Elias thought that there 
 was left no more but he onlv, then God shewed him 
 a great many which were left, and not infected with 
 the poison of the false doctrine. Therefore, like as 
 Qod could preserve a great number of the Israelites 
 at the same time ; so, he could preserve our fore- 
 fathers from the poison of Popery, which was taught 
 at that time, for " the Lord knoweth, which are 
 his." Also Christ himself saith, " No man shall 
 take those from me, which my Father hath given 
 unto me :" that is to say, which are ordained to ever- 
 lastinix life. 
 
 " The Lord will not cast away his people, and his 
 inheritance be will not fort^ake ;" therefore, let us 
 hope, that, though the doctrine at that time was 
 false and poisoned, yet, for all that, God hath had 
 his. He hath seven thousand, that is to say, a great 
 number ambnfgst them, which took no harm by the 
 false doctrine ; for he wonderfully preserved them, 
 like ks he did in the preat dearth, when all thins'S 
 vtl^reso'dear, when the rich frankHngs would not
 
 t-ATTMER. EXTRACTS FROM HIS SERMON'S. 005 
 
 sell their corn In the markets, then at that time, the 
 poor were wonderfully preserved of God. Fc)r after 
 man's reason they could not \\\(\ yet God preseivcd 
 them, insomuch that their children were as fat and 
 as welUliking as if they had been ^fentlemcn*s chil- 
 dren. So, like as God could preserve the poor man 
 with his children in that great dearth, so he could 
 preserve our forefathers from everlasting perdition. 
 Though they lacked the food of their souls, yet he 
 cotdd feed them inwardly with the Holy Glio.-.t. 
 
 But now ye will say, " Seeing then, that God can 
 save men, and bring them to everlasting life, with- 
 out the outward hearing of the word of God ;. then 
 we have no need to hear the word of God, wc need 
 not to have preachers amongst us. For like as he 
 hath preserved them, so he will preserve us too 
 without the hearing of God's word." 
 ^ This is a foolish reason. I will answer you thi:.. I 
 will make yon this argument. God can and is able 
 to preserve' things from fire, so that they shall not 
 burn or consume ; and therefore I go and set my 
 house a-fire, and it shall be preservech Or this : 
 God preserved those three men ihnn lire, so tljat 
 they took no harm, therefore I will go and cast 
 myself into the tire, and I shall take no harm. Is 
 this now a good reason ? No, no ; (ov these three 
 men had their vocation to go in the fire : they were 
 cast in bv violence. So, if God will have thee to go 
 into the fire by violence for his word's sake, then go 
 with a 2:ood will, and, no doubt, either he will pre 
 gerve thee, as he did them, or else he will take Ihec 
 out of this miserable life to everlastmg fclicitv. l^ut 
 to cast myself into the fire without any call.ng, I 
 may not : forit is written, - Thou shalt not t. inpt 
 
 the Lord, thy God." ^ , , , , ,• i » \.tr. 
 
 So likewise, in our time, God hath sent light .'.^to 
 
 the world, he hath opened the gates of heaven c..:o
 
 666 THE FATHERS OF THE ENGLISH CHTTRCH. 
 
 US by his word, which word he opened unto us bj 
 his officers, by his preachers. Shall we now despise 
 fhe preachers ? Shall we refuse to hear God's word, 
 to learn the way to heaven, and require him to save 
 us without hi^ word ? No, no ; for when we do, 
 we tempt God, and shall be damned world without 
 end. 
 
 This much I thought good to say against the 
 suggestion of the devil, when he putteth thee in 
 mind, saying, Thy forefathers are damned — that thou 
 mightest learn not to despair of tlieir salvation, and 
 yet not be too careful. For they have their part, 
 we must not make an account for their doings, every 
 one must answer for himself. For if they be 
 damned, they cannot be brought again with our sor- 
 rowfulness. Let us rather endeavour ourselves to 
 hear God's word diligently, and learn the way of 
 salvation, so that when we shall be called, we may be 
 9ure of it. 
 
 From the Sermon on Jairus's Daughter, Page 98, 
 
 Vol. II. 
 
 Now ye shall know of this Jairus, first, by his 
 ensample to go to Christ, in all distresses to seek 
 help by him. And also ye shall mark and observe 
 his great and fatherly love, that he hath towards his 
 daughter, for he maketh great suit to Christ for her, 
 which signitieth that he hath a great and earnest love 
 towards her. The same fatherly affection and love 
 of the parents towards their children is the good gift 
 of God, and God hath planted the same in their 
 hearts, and this specially for two respects. 
 
 First, for the children's sake, for it is an irksome 
 thing to bring up children ; and not only that, but 
 also it is a chargeable thing to keep them and to wait 
 upon them, and preserve them from all peril. If
 
 XATIMER. EXTRACTS mOM JlJte sr.r.MO:^. f)f)f 
 
 God lia<l not planted such love iu the parculb' lit-arU, 
 indeed it were inijjosslble to do so niueli lor tlicuj^ 
 but God hath planted sueh love in tlu-ir Ju-arls, 
 which love taketli away the irksi;)ncncss ol'ulJ labour 
 and pain. For wluit 'is a chjid when it io left alunc ^ 
 Wliat can it, do ? How is it able to live ? 
 
 Another cause, wherefore God hatli jjlanted sucl^ 
 love in the parents' h.carts towards their childri-n, is, 
 that we might karn by it, what affections he bfar<-Lb 
 towards us. For though the love ol" jxircnts towards 
 their children be vcTy great, yet the love of i,i4 
 towards us is greater. Yea, his love towards us, 
 passcth far all fatherly love, which tliey have towards 
 their children. And though Clirist only be the 
 very natural Son of God, yet with his death and 
 passion he hath merited that we be the chosen chil- 
 dren of (jod. For God, for our sake, hath bestowed 
 Ins only natural Son, unto the death, to the end 
 that wc should be made through him bis chosen 
 children. 
 
 Now, therefore, all that believe in Christ, and 
 
 trust through his passion to be saved, all they arr 
 
 the childen of God, and God lovelii them more ih. a 
 
 any natural father lo\ eth bis cliild. I'or the love of 
 
 God towards us is more earnest, and i]\oic vehement, 
 
 thai? is the fytherly love towards his natural clnld ; 
 
 which tiling shall comfort us in all c;ur di>trei>s : in 
 
 what peril or danger soever we be, we shqll belicvr 
 
 that God is our Father. A"<-1 therefore we siiall 
 
 come unto him in the name of Christ his natural 
 
 Sqn, our Saviour. Therefore we need not to despair 
 
 in anv manner' of things, but rather, whatsoever we 
 
 have 'in hand, let us run to Him, which bearcth sucU 
 
 a fatherly affection t(nvards us, more a grt-at deal 
 
 than our natural fathers and mothers can do. 
 
 As for our carnal or temporal fatliers and mothrrs, 
 sometimes they be unnatural, so tliat they will not 
 1
 
 668 T^E FATHERS OF THE ENGLISH CHURCH. 
 
 help their children in their distress. Sometimes again 
 they would fain help, but they are not able to help 
 them. But our heavenly Father, he is loving ajid 
 kind towards us, so that he will help. And then 
 again he is mighty, he is almighty, he can and may 
 help, so that there lacketh neither good will in him, 
 neither power. Therefore, let us not despair, but 
 rather come unto him in all tribulation, and no 
 doubt we shall be eased by him. For certain it is, 
 that the Almighty God hath greater affection towards 
 us, than our natural fathers and mothers can have. 
 And this appeareth by that he hath given his natural 
 Son (the highest treasure that ever he had in heaven 
 or in earth) for us, even unto the death in hia 
 bitter passion. 
 
 From the sixth Sermon j at Page 108, Vol. II. 
 
 When he (Christ) came, he wrought the work of 
 our salvation, and taught us the way to heaven, suf- 
 fered that pain for us which we should have suifered 
 in hell, world without end, and rose again from the 
 death, declaring his resurrection unto his disciplds, 
 and so ascended into heaven, where he sitteth at the 
 right hand of God, his Father ; where he with his 
 intercession applieth unto us, which believe in him, 
 his passion, and all his merits, so that all that believe 
 in him shall be quit from their sins. For his passion 
 is profitable only unto them, that believe. Not- 
 withstanding, that his death might be sufficient for 
 all the whole world ; yet, for all that, no man shall 
 enjoy that same benefit, but only they that believe 
 in him, that put their hope, trust, and confiderjce 
 in him.
 
 LATIMER. — EXTRACTS FROM HIS SERMONS. 60^ 
 
 From the same Sermon, at Page lOQ. 
 
 But as touching the blessedness which wc liave 
 by Christ, it Avas ahke at all times. For it stood 
 Adam in as good stead to believe tiie first promise^, 
 which God made vmto him, and he was as well 
 saved by it, in believing that Christ should come, as 
 we be, which believe that he is come, and hath 
 suffered for us. So likewise, the prophets are sa\ed 
 in believing that he should come and suffer, and de- 
 liver mankind by his most painful death, liut now 
 since he is come indeed, and hath overcome the 
 devil and redeemed our sins, suffered the pains, not 
 for his own sake, but for our sakes, for he himselt' 
 had no sin at all; he suffered to deliver us lro:ii 
 everlasting damnation, he took our sins and gave us 
 his righteousness. 
 
 Fro?n ths same Sermon, at Page 1 10. 
 
 Now whosoever transgresscth these laws, eitlicr 
 the general laws, or the special laws, he sinneth ; 
 and that, which is done contrary to these laws, i)» 
 sin. If ye will know now, whether ye have sinned 
 or not, see and consider these laws, and then, go 
 into thy heart and consider .thy living, how tliou hast 
 spent ail thy days. If thou doest so, no doubt thou 
 shalt find innumerable sins, done against tlicscU^s. 
 For the law of God is a glass, wherein a man m.iy 
 see his spots and filthiwe.s. Therefore, when we 
 see them, let us abhor them, and leave them : Ift 
 us be sorry for that, which is passed, and let us tuke 
 a eood purpose to leave all sins from hcnbclorward. 
 And this is it, that St. Paul saith ; " Let us anse 
 from the sleep of sin and wickedness, for our sal- 
 vation is come nearer." Our Saviour, he is clearly 
 
 5
 
 §70 TH£^ FATHERS OP THfi ENGLISH CHUllCn. 
 
 opened unto us ; he hath suffered for lis already^ 
 and fulfilled the law to the uttermost ; and so by his 
 luliilhng taken away the curse of the law. 
 
 From the same Sermon, at I'age 111. 
 
 John' Baptist, when he began to preach, his ser- 
 inon was, " Do penance." So, likewise, Christ 
 saith, '^ Do penance and believe the Gospel." B^ut 
 ^'herein standcth the right penance, and \vhat is 
 penance ? Answ^er : penance is a turning from si'iT 
 unto God, a waking up from tiiis sleep, of which 
 St. Paul speaketh here. But wherein consisteth 
 this penance ? 'I'he right penance consisteth in three 
 points. 
 
 The first is contrition, that is, I must acknow- 
 ledge myself, that I have transgressed Goirl's vt\os( 
 holy laws and commandments. I mu$t confess my- 
 self to be faulty and guilty. I must be sorry for it, 
 abhor myself and my wickedness. Wheil I am now 
 iQ that case, then I shall see nothing but hell and 
 everlastins: damnatioiH before me, as lone as I look 
 tipoh myself and upon the law of God. For the law 
 of God, when it is preached, bringeth us to the 
 Jdnowledge of our sins : for it is like as a glass which 
 sheweth us the spots in our faces, that is, the sins 
 in our hearts. But we may not tarry here only in 
 the law and ourselves ; for if we do, Vve shall come 
 to desperation. Therefore, the first point is, to ac- 
 knowledge our sins, ctnd to be sorry for the same ; 
 but, as I said before, we must not tarr^ here, for 
 Judas was come so far. He had this point, lie \va's, 
 Ao doubt, a sorrowful man, as any can be in the 
 fv^orld. But it was to no purpose, he was lost, for 
 all hi,s sorrowfulness ; therefore we must have another 
 point. What is that ? Marry, faith and belief. 
 
 We must believe Christ, we must know that our
 
 lAtlMER.-^EXTRAdT^ 1^*0M H13 SfenMoNS. 6fl 
 
 Saviour Is come into this world fo save sinners. 
 Therefore, he is called Jcsiis, " because lie shall 
 save his people from their sins," as the angel of God 
 himself witnesseth. And this faith must not l^ 
 only a general faith, but it must be a special faith, 
 for the devil himself hath a general faith. He be- 
 lieveth that Christ is come into this world, ajid hath 
 made a reconciliation between God and man. He 
 knoweth that there shall be remission of our sins ; 
 but he believeth not he shall have part of it, that his 
 wickedness shall be forgiven unto him. Tliis he 
 bdieveth not, he hath a general faith. 
 
 Bat I say, that every one of us must have a special 
 faith. I must believe for myself, that his blood was 
 shed for me. I must believe, that when Christ 
 saith, " Come to me, all ye that labour and are laden, 
 and I will ease you :" here I must believe that Christ 
 ciilleth me unto him, that I should come and recciva 
 everlasting life at his hands. With such a special 
 faith do I apply his passion unto me. In that prayer, 
 that our Saviour made when he was going to his 
 dejlth, he saith, " I pray not for them alone, but 
 for them also which shall believe in me through their 
 preaching, that they all may be one, as thou, Fa- 
 ther, art in mp, and I in thee ; and that they also 
 riiay be one in us." So that Christ praycth for us, as 
 well as for his Apostles, if we believe iu him ; and 
 so Christ's prayer and our belief bring the salve unto 
 
 our souls. 
 
 Therefore, I ought to believe, and so through 
 faith apply Christ's merits unto me. For God re- 
 quireth a special faith of every one of us, as well a<; 
 he did of David, when the prophet Nathan came 
 unto him and said, " The Lord hath t:;kcn away 
 thy wickedness." Which words of the prophet, 
 David, he believed, and so according unto his be- 
 lief it happened unto him. for David had nut such
 
 Q'JI . THE FATHERS OF THIJ EJTGLISH CKURCfiT? 
 
 a contrition, or penance, as Judas had. For JudaS 
 indeed iiacl a contrition,, he was sorry for his sins, 
 bnt without faith. David was sorry for his sins, but 
 he joined faith unto it. He beheved stedfastly, 
 without all doubting, that God would be merciful 
 unto him; "The Lord, hath taken away thy ^ins :" 
 and God required of him that he should beh'eve 
 those words. Now like as .he required of David to 
 believe his words, so also he, requireth of us too, 
 that we should believe him ; for like as David w'as 
 remedied through his faith in God, so shall we be 
 remedied algo, if we believe, as he did. For God 
 will be as glad of us, when we repent and leave our 
 sins, as he was of David, and will, also, that we 
 should be partakers of the merits of Christ. 
 
 So ye have heard now these two points, which per- 
 tain to the right penance. The first is contrition, 
 when we acknowledge our sins, be sorry for them, 
 and that they grieve us very sore. The second point 
 is, faith ; when we believe that God will be mer- 
 ciful ,unto us, and through his Son forgive us our 
 wickedness, and not 'impute the same to our eternal 
 destruction. :>...-. 
 
 . But ye^t there is another point left behind, wliicni' 
 is this,; . that I must have an earnest purpose to leave 
 sin, and to avoid all wickedness, as far forth as I am 
 able to, do. I must wrestle with sin, I must not 
 suffer the devil to have the victory over me ; though 
 he be very subtle and crafty, yet I. nuist withstand 
 him. I must disallow his instinctions and sugges- 
 tions. I must not suffer sin to bear rule over me ;- 
 for no doubt, if we will fight and strive, we may 
 have the victory over this serpent. For Christ, our 
 Saviour, he hath promised unto us his help and com- 
 fort. Therefore St. James saith, " Withstand the 
 devil, and he shall flee from you." For, at his 
 first coming, he is very weak, so that we are able.
 
 LATIMER. — Extracts from his sermons. O/i 
 
 if we will take heed and fight, to overcome him. 
 But if we sufer him to enter once to possess our 
 hearts, then he is very strong, so that he with great 
 labour can scarce be brought out again. For he cn- 
 tereth first by ill thoughts, and as soon as he haih 
 cast us in ill thoughts, if we withstand not, bv and 
 by, then foUoweth delectation. It we suffer' that, 
 then Cometh consenting, and so from consenting, to 
 the very act: and afterward from one mischief Unto 
 ■another. Therefore it is a common saying, '' Re- 
 sist the beginnings :" for when we sutier him once 
 to enter, no doubt it is a perilous thing, we are then 
 in jeopardy of everlasting d-jath. 
 
 So ye have heard nowj wherein standcth right 
 penance. First, we must know and acknowledge 
 our sins, be sorry for them and lament them in our 
 hearts. Then tb.e second point is faith ; we must 
 believe, that Christ will be merciful unto us, and 
 forgive us our sins, and not impute them unto us. 
 Thirdly, we must have an earnest purpose to leave 
 all sin and wickedness, and no more to commit the 
 same. And then ever be persuaded in liiy heart, 
 that they, that have a good will and an earnest mind 
 to leave sin, that God will strengthen them, and he 
 will help them. But and if we, by and by, at the 
 ■first clap give place unto the devil, and follow his 
 mischievous suggestions, then we may be sure, that 
 we highly displease God, our heavenly Fatlier, if we 
 forsake him so soon. Therefore, ' St. Paul saith, 
 " Let not sin bear rule in your mortal bodies: be 
 not led with sin, but fight against it." When we 
 do so it is impossible but we shall have help at God's 
 
 hand. 
 
 As touching confession, I tcl] you, tliiit they, that 
 can be content with the general absolr.tion which 
 every minister of God's word giveth m hjs sermons, 
 when he pronounceth, that all that be sgrry for 
 
 voi<. II. ^>-
 
 ^74 THE FATHERS OF THE ENGLISH CHURCH. 
 
 their sins and believe in Christ, seek help and re- 
 medy by him, and afterward intend to amiend their 
 lives, and avoid sin and wickedness : all these, that 
 be so minded, shall have remission of their sins. 
 Now (I say) they that can be content with this ge- 
 neral absolution, it is well. But they, that are not 
 satisfied with it, they may go to some godly, learned 
 minister, who is able to instruct and comfort them 
 with the v.'ord of God, and to minister the same unto 
 them to the contentation and quieting of their con- 
 sciences. 
 
 As for satisfaction or absolution for our sins, there 
 is none but Christ : we cannot make amends for our 
 sins, but only by believing in him, which suffered 
 for us. For lie hath made amends for all our sins 
 by his painful passion and blood-shedding. And 
 herein standeth our absolution or remission of our 
 sins ; namely, when we believe in him, and look to 
 be saved through his death. None other satisfac- 
 tion are we able to make. 
 
 But, I tell you, if there be any man or woman 
 that hath stolen or purloined away any thing from 
 his neighbour, that man or woman is bound to make 
 restitution and amends. And this restitution is so 
 necessary, that we shall not look for forgiveness of 
 our sins at Christ's hand, except this restitution be 
 made first. For otherwise the satisfaction of Christ 
 will not serve us. For God will have us to restore, 
 or mitke amends unto our neighbour, whom we 
 have hurt, deceived, or have in any manner of ways 
 taken from him wrongfully his goods,whatsoever it be. 
 
 From the Sermon on the third Simday in Advent, 
 atVixgQ 143, Vol. II. 
 
 We read in a book which is entitled, " The Lives 
 <of. the Fathers," iji that same book, we read that 
 there wa* once a great holy man (as he seemed to
 
 LATIMER.— EXTRACTS FROM HIS SKRMONS. Oj'j 
 
 all the world), wortliy to be taken up into ljca\-cn. 
 Now that man had many discipli-s, and at a lime la- 
 fell sick, and in his sickness he fell in a ^jreat a^my 
 q( his conscience, insomuch, that he cinM nut tell 
 in the world what to do. Now, his disciples stand- 
 ing abont him, and seeing him in this ease, they said 
 unto him, "Howchanceth it that ye are so trciIhUfl, 
 father? For certainly, there was nobody so good a liver, 
 so holy as ye have been ; therefore, ye have not need to 
 tear, for no doubt but you shall come to heaven." 
 The old father made them answer again, sayinp. 
 "Though I have lived uprightly, yet for all that u 
 will not help me, I lack something yet :" and so he 
 did indeed, for certainly if he had followed the coun- 
 sel of his disciples, and had put his trust in his godly 
 conversation, no doubt he should have gone to the 
 devil. 
 
 For though we are commanded to do good works, 
 and we ought to do them, yet for all that, we must 
 beware how we do them. When we do them to the 
 end, to be saved by them, then we do tJiem not as 
 we ought to do, then we thrust Christ out of his scat 
 and majesty. For indeed the kingdom of Gotl is 
 merited, but not by us. Christ, he merited the 
 kingdom of heaven for us, through his most painful 
 death and passion. There have been many perfi-ct 
 men among the heathen, which have lived very well 
 and uprightly, as concerning thv.'ir outward conver- 
 sation ; but for all that, they went to tlie devil in the 
 -end, because they knew not Christ. For so saith 
 the Scripte.re, " Whosoever bclieveth not in the 
 Son, he is judged already." Therefore, let us learn 
 to know Christ and to believe in him, for knov.-lcdge 
 mu^t go before the belief. We must first hear liic 
 v^'ord of God and know it, and afterward we must 
 believe the same, and then we un\>t wrestle and 
 strive with sin and wickedness, as much ai it is pos- 
 
 X X i
 
 676 THE FATHERS OF THE ENGLISH CHURCH. 
 
 siblc for us, and so live well find godly, and do all 
 manner of good works, which God hath commanded 
 us in his holy laws, and then we shall be rewarded 
 in everlasting life, but not with everlasting life : for 
 that everlasting life is a gift af God, a free gift, given 
 fj'cely unto men, through Christ. 
 
 From rage 150, Vol. J], 
 
 < 
 
 *^ And though I could prophesy, and understand 
 all secrets and all knowledge, yea, if I had all faith, 
 so that I could move mountains out of their places, 
 and yet had no love, I were nothiog. And though 
 I bestowed all my goods to feed the poor, and 
 though I gave my body, even that I burned, and yet 
 had no love, it profiteth me nothing." These are 
 godly gifts, yet St. Paul called them nothing, when 
 a man hath them without charity. Which is a 
 great commendation and a great necessity of love, 
 insomuch, that all other virtues be in vain, when 
 this love is absent. And there have been some 
 \vh\r\\ thought that St. Paul spake against the dignity 
 of faith ; bul you must understand that St. Paul sp^ak- 
 eth here not of the justifying faith, whcrewitli we re- 
 ceive everlasting life ; but he understandeth by this 
 word, " faitli,"''thc gift to do miracles, to remove 
 hills : of such a faith he speaketh. 
 
 This I say, to the confirmation of this proposition, 
 *' faith only justitieth." This proposition is most 
 true and certain. And St. Paul speaketh not here 
 of this lively justifying faith, for this right faith is 
 not without love, fwr love cometh and floweth out 
 of faith ; love is a child of faith, for no man can love, 
 except he believe. So that they have two several 
 offices, they themselves being inseparable. St. Paul 
 hath a saying in the thirteenth, chapter of the first 
 Corinthian's; which, after the outward letter, seemeth 
 much to the dispraise of this faith^ and to the praise
 
 LATIMER. — EXTRACTS FROM HIS SEHMONf. 677 
 
 of love ; these be his words, ** Now abidcth failli, 
 hope, and love, even these three, but the diicf of 
 these is love." 
 
 There he some learned men, which e\(K)uiid lh»< 
 majority, of which St. Paul .sjx'akelh here, lor dm- 
 turuity. For, when ue eume to God, then wc lic- 
 lieve no more, but rather see with our eyes face to 
 face, how he is. Yet fur all that, love rcinaincth 
 still, so that love may be called the eliiefc^t, btx-aiise 
 she enduretli for ever. And thouj^h si»c l)c the 
 chiefest, yet we must not attribute nnii> her, the ofWcc 
 which pertaineth unto fiith only. Like as I (i-^nnot 
 say, " The mavor of Stamlord must m.ike inc a pair 
 of shoes, because he is a greater man than the shtn:- 
 maker is." For the mayor, though he be tlie greater 
 man, yet it is not his olhee to make ^hocs: so, 
 though love be greater, yet it i- not lier ofVice to 
 save. Thus much 1 thought good to say iigaiiui 
 those, which fight against the truth. 
 
 From the Sernwn on St. Juini^ Dcuj. 
 Page 173, Vol. 11. 
 
 Fl^rther, it is not enough to believe Christ to be 
 a Saviour, but you must know wh.it manner of S.-^ 
 viour he be ; how far forth he savclh. And there- 
 fore, you must understand, that he was not ^ueh :i 
 Saviour as Moses, which saved the people ol Urae 
 from luin^rer and thirst in the wilderness, but could 
 not deliver them from everlasting dealli. Uin^l 
 thereiore, our Saviour, is such a S..v.our winch wv- 
 ethusfrom eternal danni^^tion, from the l>oucr . i 
 the devil and all ourenern.es, llic;. 
 himself shewed us what manner ot Sav..>;.: c. 
 in the first of Matthew, - lor he .hail s- 
 people from their sins." So we nm^t b.r. vr 
 be suclv a Saviour, which relen • • v; • tu' :. 
 
 X X 3
 
 678 THE FATHERS OP THE ENGLISH CHURCH. 
 
 sins, as well our original, as actual wickedness, But 
 the Papists, as it is most manifest, make him but 
 half a Saviour. They think that they with their 
 good works must help him to save them half. So 
 they blaspheme him, take away his dignity: for he 
 only hath merited with his painful passion to be a 
 Saviour of the whole world; that is, to deliver all 
 them that believe in him, from their sins and wic- 
 kedness. 
 
 This we must believe undoubtedly, that he was 
 born into this world to save mankind from their sins. 
 Again, we must not only believe that he is a Saviour 
 of mankind, but also that he is my Saviour, and thy 
 Saviour. I must have such a trust and hope in him, 
 that he will save me from all mv sin and wickedness : 
 so every man must have a special faith. We must 
 apply his passion unto us, every one to himself: for 
 when it is not applied unto us with a special faith, it 
 is to no purpose. For what commodity have I, 
 when I believe that Christ saved St. Peter and St. 
 Paul, arid other good men, and go no further ? 
 Therefore, I must have a special faith, I must be- 
 lieve that he saved them ; and so also will save me, 
 and forgive me my sins. 
 
 The Jews, that same obstinate people, think that 
 the Messiah, the Saviour, for whom they long, shall 
 be a great ruler in this world ; shall hav-e the sv/ing 
 in this world, no man shall be able to withstand him. 
 So thev believe, that their Saviour shall be a great 
 king in the world, which is contrary to the most 
 lioly and infallible word of God. 
 
 Again, the Papists, as I told you before, make 
 him but half a Saviour, for they think and believe that 
 Christ is a Saviour, but how ? Marry thus, they say 
 that all they that have lived well in this world, have 
 deserved heaven with their good works, with alms- 
 giving and other such works, merited .everlasting
 
 LATIMER. EXTRACTS FROM HIS SKRMO.V . '^7u 
 
 life. And therefore, when they die, tliey sliall Ijt 
 received of Christ, and he shall give them cverlai»t- 
 ing life, whicli they in their lifetimes have deserved 
 with their own deeds : so that our Saviour sIkiM be, 
 after their sayings, only a judge. He shall judge, 
 which be those, which have deserved heaven, atnl 
 them he shall receive into everlasting lift, and so he 
 shall give unto every one, according to his merits. 
 
 Such a Saviour the Papists make him. But I pray 
 you, if it should be so as they say, whicli of us should 
 be saved ? Whose works are so perfect, that 
 they should be able to deserve heaven ? For (I tell 
 you) heaven and everlasting life is a more [)recious 
 thing than that it can be deserve<l with our ilomg*;, 
 with our outward works. And therefore, the Papisl.s 
 deprave Christ, and spoil him of his honour and dig- 
 nity. For he is another manner a Saviour, than 
 they fancy him to be. For he reputeth all ihem 
 for just, holy, and acceptable before God, which be- 
 lieve in him, which put their trust, hoi)e, and confi- 
 dence in him, for by his passion whidi he hath suf- 
 fered, he hath merited, that as many as believe in 
 him, shall be as well justified by him, as thougii 
 they themselves had never done any sin, and as 
 thouo-h they themselves had fulfilled ihe law to the 
 uttermost : for we without him are under the curse 
 of the law, the law condemneth us, the law is not able 
 to help us: and yet the impcHcciion is not m the 
 law but in us, for the law itself is holy and good, 
 but we are not able to keep it, and so the lavs con- 
 demneth us ; but Christ with his death l»alh de- 
 livered us from the curse of the law. He hath set 
 us at libertv, and promiseth, that wheij we behevc tn 
 him, we shall not perish, the law shall not condemn 
 us. Therefore, let us study to believe m Chnst. 
 Let us put all our hope, trust, and confidence, onlv 
 him. L^t us patch him with nothing, for as 1 
 
 X X >i
 
 680 THE FATHERS OP THE ENGLISH CHURCH. 
 
 told vou before, our merits are not able to deserve 
 everlasting life : it is too precious a thing to be me- 
 rited by man. It is his doing only. God hath given 
 him unto us to be our deliverer, and to give us 
 everlasting life. O ! what a joyful thing is this r 
 what a comfortable thing is it } that vve know now, 
 that neither devil, hell, or any thing in heaven or 
 e:.rHT. shall be able to condemn us when we believe 
 in Christ. 
 
 From the Sermon on the Twelfth Day , at 
 Page 179, Vol. II. 
 
 Whex the time was full come, then God sendet?! 
 his Son, made of a woman. " Made of a woman," 
 he saith, which signifieth, that Christ took the sub- 
 stance of his body of the woman. In all things he 
 was like unto other children, except that he had no 
 carnal father, and was without sin, else he was very 
 man, for we may not make him so spiritual, that we 
 would deny his humanity. No, not so, he was very 
 man, and was bound to the law. To what end ? " That 
 he might deliver us from the law, to which we were 
 bound." And that we might receive the right of 
 the children of God by adoption, through God's 
 goodness, by his deserving : that we might have 
 through his fulfilling of the law, remission of sins 
 and eternal life. These are his gifts, which he hath 
 deserved with his keeping of the law. 
 
 Thus you see, to what end he was circumcised, 
 and wherefore he kept the law, namely, to deliver us 
 from the condemnation of it, for if he had not kept 
 the law, the law had such power, that it should have 
 condemned us. For so it is written, " Cursed be 
 he, that abideth not by all that, which is written in 
 |:his law." So that the least cogitation, that we have
 
 LATIMER. — EXTRACTS FI'.OM HIS SERMONS. Oal 
 
 ngainst that law of God, brinpcili tliib curse upon 
 our iieads : so tint there was never rnaii nor sliali 
 be one, that could remedy himself bv this law : lor 
 it is spiritual, it ina\ not be fulfilled but by ihc Spint. 
 It rcquireth us to be clean from all spot of sin, iroiu 
 all ill thoughts, words, and deeds. But wc arc car- 
 nal, and as St. Paul saith, " sold unto sin and wic- 
 kedness ;" therefore, he concludelli thus, ;.nd *' by 
 the wo'ks of the law, no man can be jusiified :" 
 for you must consider the works of the law, ho%f 
 they o.i2:ht to be done; and again, how uc i\o liicni. 
 As Christ did them. the\ merit, for he did them per- 
 fectly, as they ought to be done, hut as we do ihein 
 they condemn, and yet the lack, is not in the law, 
 but in us. The h-w for itself is holy and |:c<.'l. 
 but we ;ire not able to keep it, and therefore we tin. • 
 seek our righieousncss not in the law but in Chr l, 
 who hath fultilled that same, and given us freely his 
 full ill mg. 
 
 And this is" the chiefeet cause, wherefore Ci»ri.-t 
 would fulfil the law. But all the Papists think thenj- 
 selves to be saved by the law, and I myseW h:r. •' - -i 
 of that dangerous, perilous, and damnable < 
 till I was thirty years of agv.-: so long I had 1 
 
 in darkness, and in the shadow of death. Antl no 
 doubt he that dcparteth from thisworldin lhisof)inion, 
 he shall never come to heaven, lor when we well 
 consider the works of the law, which the law rc- 
 quireth, and again how we do them, we shall hiii.1. 
 that we may riot be justified by our doings h>)r 
 the flesh reigneth in us, it beareth rule, and let'..", 
 the Spirit, and so we never fulfil the law. 
 
 Certain it is, that thcv that believe in Chnst 
 the Holy Ghost, which rulelh and gov.-rneth t : 
 vet for all that, there be a gre;it many Kicks in i.- 
 So that, if thev would go about to be saved by t....t 
 works, they should come too short : for llic.r wnr.»
 
 6S2 THE FATHERS OF THE ENGLISH CHUKCH. 
 
 are not able to answer the requests of the law. And 
 so Christ should be but a judge, who should give 
 every one according to his merits, and should not 
 deserve for us. If we had no better help than that, 
 then we should go all to the devil. But God, the 
 everlasting, be praised, we have a remedy and a sure 
 helper. Christ, the Son of the living God, hath 
 fulfilled the law for us, to deliver us from sin. Such 
 is the ofRce of Christ to deliver us from the law and 
 the wrath of it. 
 
 The law requireth a perfect righteousness and ho- 
 liness. Now all they, that believe in Christ, they 
 are holy and righteous, for he hath fulfilled the law 
 for us which believe in him. We be reputed just 
 through faith in Christ. What requireth the law of 
 lis ? Marry, righteousness and holiness : this we 
 have. We are righteous, but how ? Not by our 
 works, for our works are not able to make us just 
 and deliver us from our sins : but we are just by 
 that, that sins are pardoned unto us through faith 
 that we have in Christ, our Saviour. For he, through 
 bis fulfilling of the law, took away the curse of the 
 law from our heads. " He took away the power of 
 the sin." Sin is made no sin. 
 
 I desire you, in the reverence of God, to bear 
 away this one sentence, which I will tell you now, 
 for it shall be a good stay against the temptations 
 of the devil. The sentence is this: "What the 
 Jaw could not do" (for it was letted by the flesh). 
 What can the law do, when it hath no let ? Marry, 
 it can justify ; but it was made weak through the 
 -flesh : man was not able to do it, the lack was in 
 us. For we are wicked, and the law is holy and 
 good. Now that, which we lacked, that same hath 
 God fulfilled and supplied, in that he hath sent his 
 iSon to supply that, which man's works could not 
 do. And with this fulfilling of the law and painful
 
 LATIMKK. EXTRACTS PROM HIS SF-HMOXS. (Jfi!^ 
 
 -death he merited, that as many as believe in him, 
 though they had done all ihe sins of the world, yd 
 shall they not be damned, but are riphteotus Inrforc 
 thefaceof God, believing in Christ. So tliat i-einis- 
 sion of sins and everlasting life may be sought no 
 where else, but only in Christ. " lie that spared 
 not his only Son, but gave him for u>i, why should 
 he not have given all things with him ?" 
 
 By this text it appearelh, that he which hath 
 Christ, hath all things, lie hath Christ's fulfilling of 
 the law, he hath remission of his sins, and so ix>n- 
 sequently everlasting life. Is this not a comfort ? 
 What greater consolation, comfort, and heart's ease 
 can there be in heaven and in earth than that, namely, 
 to be sure of the remission of thy sins, and tli«t 
 Christ bound himself unto the law to that end, that 
 he might fullil it to the uttermost. This, I say, 
 is the greatest comfort, especially when he (Satan) 
 will go in hand with us, and east our sins in our 
 teeth, as he no doubt forgetteth them not, but hath 
 them at his fingers end (as thoy say): when lie 
 will go so to work with us, saying, " Sir, thou art 
 damned, thou art a sinful wicked man, thou hast 
 not kept God's most holy cominaiulments. ^^ God 
 must needs judge thee according unto his law.'* 
 
 Now then, when I have the prracc to have m re- 
 membrance the circumcision of Christ ; when I re- 
 member that Christ hath fultilKd the law for me; 
 that he was circumcised, that he will stand between 
 me and my damnation ; when 1 hx.k not upon my 
 works, to be saved by them, hut only by Clirisl ; 
 when I stick unto him ; when 1 behcve that my soul 
 is washed and made clean through his blood ; then 
 I have all his goodness. For G. d hath given h.m 
 unto me, and when I believe in him, I api)lv all hi* 
 benefits unto me. I pray God, the Almighty, to 
 give us such a heart, that wc may believe in h.m,
 
 084 THE FATHERS OF THE ENGLISH CHURCH. 
 
 for he is the end of the law^ the fulfilling of the 
 same, to the salvation of every one thatbelieveth on 
 him. What can be more comfortable? Therefore, 
 let US" believe in him and be thankful. Now I must 
 needs speak a word or two of good works, lest perad- 
 venture some of you be offended with me. 
 
 I told you before, wherein standeth our righte- 
 ousness, namely, in that our unrighteousness is 
 forgiven unto us. For we must needs confess, 
 that the best vi'orks that we do, have need of remis- 
 sion of sins, and so are not meritorious : for they be 
 not perfect as they ought to be, and therefore we 
 live by borrowing. We have no proper righteous- 
 ness of our own, but we borrow ; that is to say, we 
 take the righteousness of Christ, which he offered 
 freely to as many that believe in him. And this 
 treasure of his righteousness is not wasted or spent, 
 He hath enough for all the world, yea, if there were 
 a thousand worlds. Therefore, when we have been 
 wicked, let us be sorry for our wickedness, and come 
 to Christ, and call for forgiveness, and then take a 
 good earnest purpose to leave sin. 
 
 There is a common saying amongst ns here in 
 England, '^ Every thing is (say they) as it is taken." 
 Which indeed is not so, for every thing is, as it is, 
 howsoever it be taken ; but in some manner ot ways 
 it is true, as in this matter. We of ourselves are 
 unjust, our works are imperfect, and so disagreeable 
 unto God's laws. Yet, for Christ's sake, we be 
 taken for just, and our works are allowable before 
 God, not that they be so minded for themselves : 
 but they be taken well for his sake. God hath a 
 pleasure in our works, though they be not so per- 
 fectly done, as they ought to be, yet they please 
 him, and he delighteth in them, and he will reward 
 them in everlasting life. We have them not by our 
 merits, but by Christ.
 
 LATIMER. — EXTRACTS FROM HIS f?EBMO.N<J. f)(i5 
 
 And yet thi? sctiLcncx* is trn< , • He will reward 
 every one a .\ortling t(j iiis ctescrvinirs •/' hr: will re- 
 xvard onr good works in everlasiini;- life, but not tcith 
 everlasting life. For our works arc not so nmch 
 worth, nor ought not so to be este(Mned as to ji^t to 
 heaven. For it is written, *' The kinplom of hea- 
 ven is a gift of God." So likewise bt. Paul <.iitli, 
 " Ye arc saved freely without work." Therefore, 
 when ye ask, Arc they saved? Say, }es: how? 
 Marry, gratis, freely, and he is all our comfort to 
 stay our consciences. 
 
 You will say now, here is all, "■ I^iUh, faith," but 
 we hear nothing of good works, as sonic i-nmal 
 people make such carnal reasons like themselves. 
 But I tell you we are bound to walk in gooil works, 
 for to that end we arc come to Christ, to leave sin, 
 to live uprightly, and so to be saved bv him ; but 
 you must be sure to what end you must work : you 
 must know how to esteem your good works. As, 
 if I fast and give alms, and think to be saved by it, 
 I thrust Christ out of his scat : what am I the belter 
 when I do so ? But I tell you, how you shall do 
 them. First, consider with \ ourselves, hr.w (uh\ 
 hath delivered you out of the hand (,M"the devil. Now 
 to shew yourselves thank hil, and in consideration 
 that hecommandcth 30U to do good works, ye must 
 do them, and therefore wc wrestle with sin. 
 
 When the devil tcmptelh me, or in any wise 
 'moveth mc to wickedness, then 1 must witJJstand, 
 disallow, and re[jrovc it : :md when he liatli gotten 
 at any time the victory, we must ri-e ^ ajul be- 
 
 ware afterward. And when I teel m\ - ^ ...ble.nnd 
 weak, what shall I do r Marry, call upon Got!, for 
 he hath promised that lie w,ll help. There wa.^ 
 never man yet, nor any shall be, but he shall find 
 ease and comfort at God's hand, if he call imlo him 
 with a faithful heart. For as St. Paul's.: God
 
 686 THE FATHERS OP THE ENGLISH CHURCH. 
 
 is true, he will not suffer us to be tempted further 
 than we may bear." IC, therefore, we would onc& 
 enter into a practice to overcome the devil, it were 
 but an easy thing for us to do, if every one in his 
 callinjr would direct his ways to God ward, and to do 
 good works : as the parents, in their calling, to live 
 quietly and godly together, and bring up their youth 
 in godliness. So likewise, masters to keep their 
 servants in good order_, to keep them from idleness 
 and wickedness. 
 
 These are good works when every one doth his 
 calling as God hath appointed him to do. But they 
 must be done to that end to shew ourselves thank-r 
 ful, and therefore they are called in Scripture, sa- 
 crifices of thanksgivings, not to win heaven withal ; 
 for if I should do so, I should deny Christ, my Sa- 
 \'iour, despise and tread him under my feet ; for to 
 what purpose suffered' he, when I shall with my 
 good works get heaven ? As the Papists do which 
 deny him indeed, for they think to get heaven with 
 .their pilgrimages, with running hither and thither. 
 I pray you, note this, we must first be made good 
 before we can do good. We must first be made just, 
 before our works please God. For when we are jus- 
 tified by faith in Christ, and are made good by him, 
 then Cometh our duty; that is, to do good works, to 
 make a declaration of our thankfulness. 
 
 I have troubled you a good while, and somewhat 
 the longer, because I have much pleasure to comfort 
 myself in it. In times past we were wont to run 
 hither and thither, to this saint and that saint. But 
 it is all but figr-leaves, which man can do. There- 
 fore let us stick to Christ, who is the right, perfect, 
 and absolute Saviour, and able to deliver us from all, 
 our sins, and not only able to do it, but also willing. 
 He offereth himself unto us, therefore (1 say) let us 
 believe in him, and afterward shew our thankfulness
 
 LATIMER. EXTRACTS FROM HIS SKRMONS. (J87 
 
 through an honest godly conversation and livin^^ so 
 that his name may be praised amongst us, and that 
 they, that know him not as yet, may be brought io 
 the knowledge of him throiigli our godly conversa- 
 tion. The Almighty God, whose kingdom is ever- 
 lasting, give us this grace. To whom with God the 
 Son and the Holy Ghost, be all lionour and glory 
 now and ever, world without end. Amun. 
 
 From the Sermon en the Leper, for the third 
 Sunday after Epiphany. Page 197, Vol. 11. 
 
 But what was this man's prayer } Did he pray 
 upon his beads, and say our Lady's psalter } No, no ; 
 he was never brought up in any such Popish schools. 
 What said he ? " If thou wilt, O Lord, thou canst 
 make me clean and put away my disease." This is 
 but a short prayer, but it containeth much. For 
 first, it tcacheth how we should pray unto God ; 
 namely, conditionally in our outward and bodily 
 things'; that is to say,* when it pleaseth him. \t\A 
 so did our Saviour 'himself pray unto his heavenly 
 Fatli^r, paying, " If thou wilt, Father, let this cup 
 pass from me." So we should do, when we are in 
 any manner of tribulation or sickness, that is, pray 
 unto God conditionally, saying ; O Lord God, it it 
 please thee, and if it may stand with thy honour and 
 glory, and the salvation of my soul, help and de- 
 liver me. We must put the 'matter to him, for h» 
 knoweth best what is good for us. 
 
 peradventure, he seetii that if we should be witii- 
 out affliction, we would be wanton, wicked, and 
 proud, and so sin against him and damn our souls, 
 and then it were better for us to be in sickness than 
 in health. Therefore, we must desire iielp, if il 
 please him, that is to say, when it =p;:ertainelh to 
 Qur salvation : or else it were a thou.ai:d times better
 
 Q88 T^E FATHERS OP THE ENGLISH CHUKCH. 
 
 to be sick still, than to be out of sickness and fall 
 from God and all goodness. He therefore knoweth 
 best what is good for us. Trust him, be content to 
 be ruled by him, he shall and will order the matter 
 so that thou shalt fmd him a loving Father unto 
 thee, like as this man did here. 
 
 Secondarily, this prayer expresseth the faith, that 
 this poor man had in Christ. For he said, " Lord, 
 if thou wilt, thou canst help me." — " If thou wilt," 
 saithhe; noting him to be omnipotent andalmighty» 
 And in these words he expresseth the divinity of 
 Christ our Saviour, '' If thou wilt." He believed 
 him to be able to help him ; so we should do in our 
 prayers. We must believe that he may and will help 
 us, as it appeareth by this man, who was made whole 
 straightway. 
 ^ Also it appeareth partly by the confession and 
 faith of this man, and partly by the end of the mat- 
 ter, that he was made perfect whole. So we shall 
 be healed from our diseases, when we come unto 
 him with sudi a faith, as this man did, and especially 
 if we call earnestly upon him. But, O Lord, what 
 slothfulness is in our hearts, how slender a faith have 
 we, how imperfect and cold is our pra3'er ! So, that 
 it is no marvel, that it is not heard of God. But 
 we must always consider, that God is able to save 
 us, and believe undoubtedly that he will sive us. 
 So that when I arn sick (as is said afore), I may 
 doubt whether God will deliver me from my sick- 
 ness or no, but I may not doubt of everlasting life. 
 Therefore, if I be sick, I must pray as this man, 
 " Lord, if thou wilt," conditionally. For perad- 
 venture, when I come out of my sickness, I shall 
 become more wicked and ungodly: which, God 
 knowing, kcepeth me still in sickness, and so it is 
 better for me to be in sickness still, than whole. So 
 we may leai'u here to call upon God conditionally.
 
 LATIMER. EXTRACTS FROM 1115 SEHMONS. 689 
 
 As for our general salvation, which is the salvation 
 of our souls, we may not donht in liiat, nor call lor 
 it conditionally, but apprehend God by his promise, 
 saying, " Lord, ihou liast promised that all that 
 beheveinthee shall be saved. Lord, fi>r thy nu-rcy 
 and promise sake, and for thy deatli and passion sake, 
 takeaway all my sin, wash me with the blood which 
 thou hast shed upon the cross, and hast protiiibcd, 
 that all that believe sliall be saved through thee. 
 Now, Lord, for thy promise sake help me ; ] be- 
 lieve, O Lord, help my infirmity and increase my 
 faith." 
 
 As touching thy bodily health, put it to his gorxl 
 will, and offer thyself unto him, saying, " Lord, 1 
 am thy creature, thou hast given unto me soul and 
 body : my body is sick now ; wlien it ])leasesh thee, 
 help me : if not, give me grace to bear patiently tins 
 thy visitation. For in like manner didst thou visit 
 thy holy martyrs, who suffered great calamities, and 
 they desired to be delivered : but thou delivere<lst 
 them not bodily, but yet thou savedst them after 
 their death, so I trust thou wilt with me." 
 
 Now how came it to pass, that this leper had such 
 a great faith and confidence in our Saviour ? Truly, 
 by hearing the word of God. For he had heard our 
 Saviour sav, " Come unto me, all ye, that are laden 
 and oppressed, with miseries, and I will refresh )ou." 
 This he had heard and believed. Therefore he came 
 boldly unto him, desiring him of help ; and so here 
 is verified the saying of St. Paul, " I'ailh cometli 
 by hearing." The ordinary way to get faith, is 
 through the hearing of the word of God. For tlic 
 word of God is of such a power, that it enterelh and 
 pierceth the heart of man, that hcarelh it earnestly, 
 as it doth well aj)pcar in this leper. 
 
 We read in the Apostles, that when St. Paul had 
 rnade a long sermon at Antioch, there belicrcd 
 
 VOL. 11. Y ^'
 
 OgO THE FATHERS Oi? THE E.VGLISH CHCfRCH. 
 
 (saith the Evangelist) as many as were ordained to 
 life everlasting. With the which saying a great 
 number of people have been offended, and have said, 
 ^' We perceive, that only those shall come to be- 
 lieve, and so to everlasting life, which are chosen 
 of God unto it, therefore it is no matter, whatsoever 
 we do ; for if we be chosen to everlasting life, we 
 shall have it." And so they have opened a door unto 
 themselves of all wickedness and carnal liberty, 
 against the true meaning of the Scripture. For if 
 the most part be damned, the fault is not in God, 
 but in themselves. For it is written, " God would 
 that all men should be saved :" but they themselves 
 procure their own damnation, and despise the passion 
 of Christ by their own wicked and inordinate living. 
 
 Here we may learn to keep us from all curious 
 and dangerous questions. When we hear, that 
 some be chosen and some be damned, let us have 
 good hope that we shall be amongst the chosen, and 
 live after this hope, that is, uprightly and godly ; 
 then thou shalt not be deceived. Think, that God 
 hath chosen those that believe in Christ, and that 
 Christ is the book of life. If thou believest in him, 
 then thou art written in the book of life, and shalt 
 be saved. So we need not go about to trouble our- 
 selves with curious questions of the predestination of 
 God. But let us rather endeavour ourselves, that 
 we may be in Christ ; for when we be in him, then 
 are we well, and then we may be sure, that we are 
 ordained to evi rlasting life. 
 
 But you will say, " How shall I know that I am 
 in the book of life ? How shall I try myself to be 
 elect of God to everlasting life ?" I answer, first, 
 we may know, that we may one time be in the book, 
 and another time come out again ; as it appeareth by 
 David, who was written in the book of life, but when 
 he sinned;, lie at that same time was out of the book
 
 LATIMER. — KXTRACTS PROM HIS 5FRM0VS. Gpl 
 
 of the favour of God, until lie had rcpciitcd utul uat 
 sorry for his faults. So wc may be in the l/ook. one 
 time, and afterward, when wc forget God and his 
 word and do wickedly, we come out of the btxik, lli.u 
 is, out of Christ, which is the book, and in llial 
 book are written all believers. 
 
 But I will tell you, how you .shall know wlienyoo 
 are in the book ; and there are three spivial notes 
 whereby ye may know the same. The tn<i note is, 
 if you know your sin and feel your own wretclied- 
 ness and filthiness, which is a ^leat matter. For 
 the most part of people are so drowned in sin, that 
 they no more feel the same. For sin grieveth tiicin 
 no more, aecordmg to tlie raying of Solomon, 
 *' The ungodly man, when he entereth into tlie 
 midst of all sin and mischief, despi>eth the same, he 
 regardeth sin nothing at all, neitluT is he surry fur 
 it." But as I said, the first note is, when you know 
 your sins, and feel the same, then are they lieavy 
 unto you and grieve you. 
 
 Then followeth the second point, which is fniih 
 in Christ: that is, when you believe most stedfa^ily 
 and undoubtedly, that God the heavenly FatiuT, 
 through his Son, will deliver yuu from your sins : 
 when you believe, I say, that the hltK)d <>f our Sa- 
 viour is shed for you, for the cleansing and pulling 
 away of your sins ; and believing this most slcd- 
 fastly with an unfeigned heart, then you have the 
 
 second point. 
 
 The third point is, when you have an earnest de- 
 sire to amendment and hatred agiiin-l >in, study to 
 live after God's will and commaiulinents, as much an 
 is possible for you to do, then have you the thinl 
 point. And when vou find tlu-f three p-Hiils to be 
 in you: namelv, first, uh.n vcu know >Mur sm and 
 besorrv for the same ; and afterward believe to U- 
 ^aved through the passion ol' Jesus Christ ; anj 
 
 V Y 'Z
 
 692 THE FATHERS OF THE E^-GLISH CHUKCH. 
 
 thirdly, have an earnest desire to leave sin, and to 
 fly the same: when you find these three things in 
 your hearts, then you rnay be sure that your names 
 are written in the book. And you mav be sure also 
 that you are elect and predestinate to everlasting life. 
 And again when you see not your wickedness, 
 and that sin grieveth you not, neither have you 
 faith or hope in our Saviour, and therefore are 
 careless, and study not for amendment of life, then 
 you are in a heavy case, and then you have cause to 
 be sorry and to lament yonr wretchedness, for truly 
 you are not in the book of life, but the devil hath 
 power over you as long as ye are in such a state. 
 Here you see now how you shall try yourselyes whe- 
 ther you be in the book of life or no. 
 
 Extract from " a most faithful Sermon, preached he- 
 fore K. Edward VI. and his most honourable 
 Council, in his Court at IFestminster, A.f). 1550.'* 
 Page 103, Vol. I. 
 
 Luke, xii. 1 5. 
 
 Take heed, and heivare of covetousncss. 
 
 Take heed, and beware of covetousness. 
 
 Take heed, and beware of covetousness. 
 
 Take heed, and beware of covetousness. 
 
 And what and if I should say nothing else these 
 three or four hours (for I know it will be so long, 
 in case I be not commanded to the contrary) but 
 these words ; " Take heed, and beware of covetous- 
 ness," it would be thought a strange sermon before 
 a king, to say nothing else, but '^ Beware of covetous- 
 ness." Aud yet, as strange as it is, it would be 
 likfe the sermon of Jonah that he preached to the 
 Ninevites, as touchins: the shortness, and as touch- 
 ing the paucity or fewness of the words. For his 
 sermon was, " Tiiere is yet forty days to come, and
 
 LATIMER. -—EXTRACT? I KO.M HIS JU.EMON*. (jy3 
 
 Nineveh shall be destroyecl." Tims he walltcil freni 
 street to street, and fVoni place to plaee round about 
 the city, and said nothing el>e, but *' Yt-t lljcre ii 
 forty days ((jnoth he), and Nineveh >iiall be de- 
 stroyed." There is no great odd-s nor diflerenco, at 
 the least wise in the numhir of words, no nor yd in 
 the sense or meaning between these two .sermons: 
 '' There is yet forty da\s, and Nincveli shall be de- 
 stroyed :" and these words, tliat I have taken to s|K-ak. 
 of this day: " Take heed, and beware of covcluuf- 
 ness." 
 
 For Nineveh should be destroyed lur tA\: huJ oi 
 their sins, covetousness was one, and one of the 
 greatest ; so that it is all one in etVeel. And as they 
 be like, concerning the shortness, llie {wiucily of 
 words, the brevity of words, and aUo the nieauinj^ 
 and purpose : so, 1 would, they might be like in fruit 
 and profit. For what came of Jonah's sermon ? 
 What was the fruit of it ? " At the preaehing of 
 Jonah they believed God." Here was a great fruit, a 
 great eftect wrought. What is the siimc, they be- 
 heve in God ? They believed God's preacher, <^ ''- 
 officer, God's minister, Jonah, and were con- 
 from their sin. Tliey believcnl, that (as the preacher 
 said) if they did not repent and amend their life, the 
 city should be destroyed within forty days. This \\a-< 
 a great fruit, for Jonah was but one man, and lie 
 preached but one sermon, and it was but a ^hcrt ser- 
 mon neither, as touching the number of words, and 
 yet he turned all the whole city, great and bmali, nch 
 and po(ir, king and all. 
 
 We be many preachers here in England, and wc 
 preach many long sermons, and yet the iK^ople will 
 not repent, nor convert. This was the frujl, the vt\ix\ 
 and the good, that his sermons did, that all the whole 
 city at his preaching converted and amended lb' .r 
 evil living, and did penance in sackcloth. And Ncl 
 
 V V 3
 
 dg-i THE FATHERS OP THE ENGLISH CHURCH'. 
 
 here in this sermon of Jonah is no great curiousness, 
 no great clerkliness, no great affection of words, nor 
 of painted eloquence; it was none other but " Yet 
 forty days, and Nineveh shall be destroyed." It 
 was no more. This was no great curious sermon, 
 but this was a nipping sermon, a pinching sermon, a 
 biting sermon, it had a full bite, it was a nipping^ 
 sermon, a rough sermon, and a sharp-biting sermon. 
 Do you not here marvel, that these Ninevites cast not 
 Jonah in prison, that they did not revile him, and re- 
 buke him ? They did not revile him, nor rebuke him, 
 but God gave them grace to hear him, and to convert 
 and amend at this preaching. A strange matter, so 
 noble a city to give place to one man's sermon ! 
 
 Now England cannot abide this gear, they cannot 
 be content to hear God's minister, and his threaten- 
 ing for their sin, though the sermon be never so 
 good^ though it be never so true. " It is a naughty 
 fellow, a seditious fellow, he maketh trouble and re- 
 bellion in the realm, he lacketh discretion." But the 
 Ninevites rebuked not Jonah, that he lacked discre- 
 tion, or that he spake out of time, that his sermon 
 was out of season made: but in England, if God's 
 preacher, God's minister, be any thing quick, or do 
 speak sharply, then he is a foolish fellow, he is rash, 
 he lacketh discretion. Now-a-days, if they cannot 
 reprove the doctrine that is preached, then they will 
 reprove the preacher, that he lacketh due considera- 
 tion of the times, and that he is of learning suffi- 
 cient, but he wanteth discretion. " What a time is 
 this, picked out to preach such things ! he should 
 have a respect and a regard to the time, and to the 
 state of things, and of the commonwealth." It re- 
 joiceth me sometimes, when my friends come and 
 tell me, that they find fault with my discretion, 
 for by likelihood (think I) the doctrine is true: for if 
 they could find fault witli the doctrine, they would
 
 lATIMER. — EXTRACTS FROM HIS SKnM058. 6i)5 
 
 not charge me witii tlie lack of tliscretion, but llu-y 
 would charge mc with my doctrine, and not with the 
 lack, of discretion, or willi the inconvenicncy of lliC 
 time. 
 
 I will now ask yon a (jucstion: I pray you, ssht-n 
 should Jonah have preached against the covetouiucst 
 of Nineveh, if the covetous men shuuld have ap- 
 pointed him his time? 1 know that preachers ougnt 
 to have a discretion in tlicir preachin;^, and that tlu-y 
 ought to have a consideration and resjX'ct to the 
 place and to the time that they preach in, as I myself 
 will say here, that which I would not say iu the 
 country for no good. But what then ? Sin must be 
 rebuked, sin must be plainly spoken against. And 
 when should Jonah have preached against Kiiieveh, 
 if he should have foiborn for the respect of the 
 times, or the place, or the state of thinj^^ there? 
 For what was Nineveh ? A noble, a rich, and a 
 wealthy city. What i.s London to Nineveh ? Like a 
 village, as Islington, or such another, in compa- 
 rison of London. Such a city was Nincvcii; it was 
 three days journey to go through every street ot it, 
 and to go but from "street to street. There were 
 noble men, rich men, wealthy men, there were 
 vicious men, and covetous men, and men that cave 
 themselves to all voluptuous living, and to worldli- 
 ness of getting riches. Was this tunc well chosen 
 and discreetly taken of Jonah, to con^e and reproto 
 them of their sin, to declare unto them the thrcaten- 
 ino-sofGod, and to tell them of their covetoUMJe.s.s, 
 and to speak plainly unto them, that except they re- 
 pented, and amended their evil living, they and ihcr 
 city should be destroyed of God's baud withm forty 
 days ? And yet they heard Jonah, ai.d gave place to 
 his preaching. They heard ihe threatenmg^ T v ) 
 and feared his stroke and vengeance, and bel.cvcd 
 God, that is, they believed God's preacher and m;- 
 
 Y Y 4
 
 6g6 THE FATHEES OT THE ENGLISH CHURCH. 
 
 nister, they believed that God would be true to his 
 word, that he spake by the mouth of his prophet, 
 and thereupon did penance, to turn away the wrath 
 of God from them. 
 
 Well^ wliat shall we say ? I will say this and 
 not spare ; Christ saith, " Nineveh shall arise 
 against the Jews at the last day, and bear witness 
 against them, because that they hearing God's 
 threatening for sin, they did penance at the preach- 
 ing of Jonah in ashes and sackcloth" (as the text 
 saith there). And I say, Nineveh shall arise against 
 England (thou, England), Nineveh shall arise 
 against England, because it will not believe God. 
 nor hear his preachers, that cry daily unto them, 
 nor amend their lives, and specially their covetous- 
 ness. Covetousness is as great a sin now, as it was 
 then, and it is the same sin now, as it v/as then. 
 And. he will as sure strike for sin now, as he did 
 then. 
 
 From the same Sermon ^ Page 115. 
 
 I have now preached three Lents. The first time 
 I preached restitution. " Restitution (quoth some), 
 what should he preach of restitution ? Let him 
 preach of contrition (quoth they), and let resti- 
 tution alone. We can never make restitution.'* 
 Then say I, if thou wilt not make restitution, thoa 
 shalt ro to the devil for it. Now clioose thee, either 
 restitution, or else endless damnation. But now there 
 are two manners of restitution, secret restitution, and 
 open restitution : whetlier of "both it be, so that 
 restitution be made, it is all good enough. 
 
 At my first preaching of restitution, one man 
 took remorse of conscience, and acknowledged him- 
 self to me, that he had deceived the king ; and 
 willing he was to make restitution. And so the 
 
 3
 
 LATIMER. — EX1UACT5 FKOM HIS SLKirOVn, (jl)?' 
 
 first Lent cnnic to iny liands twenty pouiul^, to be 
 restored to the kini}j's use. I was proimscd twenty 
 pounds more the same IxMit, but it c*)u!(l not l>c 
 made, so that itcfmeno!. Well, the iK-xt Ix*nt 
 came tliree hunched and twi-nlv pounds m I re- 
 
 ceived it mysclt', and paid il to the kin^ s > !. 
 
 So I wasasked, who he was, tliat thus made I'-iaa- 
 tion. But should I Ivavc named him ? Na\ , tlc-v 
 should as soon have this wesant * of mine. Well, 
 nov/ this Lent came one hundred and fourscore 
 pounds, ten shillings, which I have paid and de- 
 livered this present day to the king's council. And 
 so this man hath made a .a:odly re>tilution. " And 
 so (quoth I to a certain nobleman that is one of the 
 kind's council), if everv man, that hath beijuiled 
 the kino;, should make restitution alti-r this st-rt, it 
 would bring the king twc-nty tholl^and pounds i 
 think.'* — '-"Yea, that it would (quoth tin- other), 
 a whole hundred thousand pounds." Alack, alack, 
 make restitution for God's sake, make restitution, 
 ye will cough in hell else, that all the devils then* 
 will laugh at your coughing. There is no rrmrdy 
 but restitution, open or secret, or else, hell. 'I"hi>', 
 that I have now told you of, was a secret restitution. 
 Some examples have lately htx-u of ojjen n-litu- 
 tion, and glad mav he be, that God was so friendly 
 unto him to bring'him unto it in this world. 1 am 
 not afraid to name him. It was Master Shcrington, 
 an honest gentleman, and one that God lovcth. 
 He openly confessed, that he had deceivetl the king, 
 ar^d he made open restitution. Oh ! what an argu- 
 ment may he have airainst the devil, when he shall 
 move him to desperation : God hrou-ht this out to 
 his amendment. It is a tokm that he is a chosen 
 man of God. and one of his elected. Il he »>c of 
 
 * Windi-"pe, or nillct.
 
 6qS the fathers of the ENGLISH CHURCH. 
 
 God, he shall be brought to it. Therefore, for 
 God's sake make restitution, or else remember God's 
 proverb : " There is nothing so secret, &c." If 
 you do either of these two in this world, then ye are 
 of God : if not, then for lack of restitution, ye 
 sliall have eternal damnation. Ye may do it by 
 means, if you dare not do it yourselves. Bring it 
 to another, and so make restitution. If ye be not 
 df God's flock, it shall be brought out to your 
 shame and damnation at the last day, when all evil 
 men's sins shall be laid open before us. Yet there 
 is one way, how all our sins may be hidden ; which 
 is, repent and amend ; repenting and amending is a 
 sure remedy and a sure way to hide all, that it shall 
 not come out to our shame and confusion. 
 
 Extract from the Sermon on the fourth Sunday after 
 Epiphany, at Page 203, Vol. II. 
 
 We see daily that they, that take part with Christ 
 and his Gospel, are most commonly nothing regarded 
 in this world. The world and they carmot agree 
 together, for they love godliness, and the others 
 love wickedness, which tv/o can never be set toge- 
 ther. But there are very (tw, God knoweth, that 
 take part with Christ, for every man will rather apply 
 himself after the world, and have quietness and a 
 merry life, than to forsake the same, and to have 
 trouble with Christ and his ilock ; but what reward 
 they shall have, it will appear in the end. 
 
 A man may marvel, how God can suffer his to be 
 so punished and afflicted in this world : and again, 
 the wicked to have ever the upper hand, and to be 
 merry in this world. Because God and the devil are 
 two lords, most repugnant in conditions. For God 
 is good, just, merciful, and liberal, and kind to- 
 wards his^ offering unto them, which live after his
 
 LATIMER. BYTRACTd PROM HIS SKR.MONS. 69^ 
 
 will, lifecverListing. But the devil is a most wicked 
 minister, iimncrcitul and cruel, rewarding his ser- 
 vants with everlasting pain and daninalion. Now 
 these two lords have their servants, God sufllnnh 
 his to be much afflicted and plagued lor tbe!>c two 
 causes. 
 
 The first is, though they he justified iH^fort (ioj 
 through the y)assion of our Saviour, yet remain a 
 great many sins and impcjfectious within them. 
 Now to put in remembrance, how abominable a 
 thing sin is in the face of God, he sendeih unto 
 them calamities and miseries to teach them to lx:wan» 
 of sin, and to hvc uprightiv and iiolily. Scajndly. 
 to teach them to pray, and call upon God. And 
 thirdly, to teach us to know ourselves. I'or whi-ii 
 we be in prosperity and wealth, we think we have 
 faith, and that all things are sale : but when there 
 Cometh affliction, then our imperlection apjieareih. 
 Therefore God sendeth affliction, to verify the 
 saying of St. Peter, " The judgment of God bc- 
 2;inneth at the house of God." As for the wicked, 
 for the most part, he letteth them alone, until thev 
 come to their death-bed, and then they shall find all 
 their wickedness together, and sutler punishment 
 world without end. 
 
 By the afflictions of the household of God ap- 
 peareth most plainly the power and strengtli of 
 God, for Christ confoundeth the devil witii his weak 
 mem'bers, as it appenrcth daily, how God giveih 
 unto such as have his Spirit, power to sutler death 
 for his word's sake, and so he contoundelh the devil 
 and all his members, as it appeareth m John 
 Baptist and Christ himself. For the devil thought 
 that Christ, after he hanged upon the cru*s, had 
 been destroyed and clean overcome, but it was dean 
 
 contrary. r i- i *r .» 
 
 Thus you see the cause*, wherefore God sutfcrclh
 
 700 THE FATHERS OP THE ENGLISH CHURCH. 
 
 his to be in tribulation and afnictions. i<ov\-, when 
 we have afBJction, we must pray unto him to take 
 away the same from us : but this praver must be 
 conditionally, when it shall please him. As we have 
 an eiisampleof David, the king, which when he was 
 driven out of his kins-dom by Absalom, his son, he 
 said, •• If the Lord will, let him bring me back :"' 
 therefore then, being in sickness follow the ensample 
 of David. GUI upon him for deliverance condi- 
 tionally. But above all things, bev:are ot murmur- 
 ing and rebelling against God, for he will have us 
 obedient to his will and pleasure. 
 
 The best service that thou canst do, is to take thy 
 cross patiently, v/hich God hath laid upon thee. 
 Some men, w^hen they be sick, say, '• It grieveth 
 my heart, that I do spend my time so idlv, for if I 
 were whole, I might do much good." These are 
 much deceived, for they cannot spend their time 
 better, than when they suffer the cross, that God 
 hath laid upon them, and bear the same v.illingly 
 and obediently. For, as I said before, it is the best 
 service that we can do to God, when we bear our 
 afSictions and troubles v.-ell and godly : yet we may 
 pray, that he will be merciful unto, us, and not lay 
 more upon us than we are able to bear, according to 
 his promises. 
 
 From the Sermon on the Jifth Sunday after Epiphany ^ 
 at Page 206, Vol. II. 
 
 The form of judgment shall be in this wise : 
 Christ our Saviour, at the gay of judgment, being 
 appointed of God, shall come dov.-n with great 
 triumph and honour, accompanied with all his angels 
 and saints, that departed in faith out of this world 
 beforetimes. They shall come with him now, and 
 ail the elect shall be gathered to him, and there they
 
 LATIMER. — rXTRACTS FROM III5 SF.RMOXS. /Ol 
 
 shall see the judgment, but tlicy themselves yhall 
 not be judged, but shall be like as judges willi hitii. 
 After that the elect are separated tn>in the wtck^'cl, 
 he shall give a most horrible and dreadful - t: 
 
 unto the wicked, commni-idinc*- his : ' to tust 
 them into everlasting tire, wiicre tir.y iii;iJl have 
 such torments, as no tongue can express. 
 
 Therefore, our Saviour, desirous to .H»t r.^^ tVic 
 pains of hell unto us, and to mfke us afraid i, 
 
 calleth it lire, yea, a buraing and uncjuenchabK* tire. 
 For, hke as there is no piin bo grievous to a nion a> 
 is fire, so the pains of hell ]>ass all the paiti-^ that 
 mav he imaciued of anv man. Tliere shall br 
 sobbing and sighing, weeping and v. ' and 
 
 gnashing of teeth, which are the tok«-ns oi i.n-jK-ak- 
 able panis and griefs, that shall come r.pon those, 
 that die m the state of damnation. 
 
 For you must understand, that then* are but two 
 places, appointed of Almighty God, for all man- 
 kind ; that is, heaven and hell. And in what state 
 soever a man dieth, in the s;ime he shall rise again, 
 for there shall be no alteration or change. Those, 
 which die repentantly,, and are sorry for their sin«, 
 cry God mercy, be a'^hamed of their own wicked- 
 ness, and believe with all their hearts, ihal God 
 will be merciful unto them, through the pa<sioii ot 
 our Saviour Chri^t : those, which die in such a 
 faith, shall come into everlasting life and ielinty,^ 
 and shall also arise in the last day in the suite ot 
 salvation. For look, as you die, so shall you anse. 
 Whosoever dcparteth out of this world wuhoul a 
 repentant heart, and hath Ix-en a n)ali(ious and 
 envious man, and a hater of the word of CTod, and 
 so continueth, and will not a-pent, and U- sorry, 
 and call upon God with a good fa.th, or h^th no 
 faith at all: that man shallcome to everlastmg«bnin- 
 ation, and so he shall arise again at the last day,
 
 702 THE FATHERS OF THK ENGLISH CHURCH. 
 
 for there is nothinq: that can help him out of his 
 damnation, or hinder him of his salvation. 
 
 For when a man dieth without faith in Christ, all 
 the masses in the whole world are not able to relieve 
 him : and to conclude, all the travails, that we have 
 had in time past, by seeking of remedy by purga- 
 tory, and all the great costs and expenses, that may 
 be bestowed upon any soul lying in the state of 
 damnation, it can avail nothing, neither can it do 
 any good. For, as I said before, the judgments of 
 God are immutable; that is, as you die, so shall yon 
 rise. If thou die in the state of salvation, thou 
 shalt rise so again, and receive thy body and remain 
 in salvation. Again, if thou die in damnation, 
 thou shalt rise in the same estate and receive thy 
 body, and return again to the same estate, and be 
 punished world without end, with unspeakable pains 
 and torments. For our natural fire, in comparison 
 to hell fire, is like a fire painted on a wall : for that 
 shall be so extreme, that no man is able to express 
 the terrible horror and grief thereof. 
 
 O ! what a pitiful thing is it, that man will not 
 consider this, and leave sin and the pleasure of this 
 world, and live godly, but is so blind and so mad, 
 that he will rather have a momentary and a very 
 short and small pleasure, than to hearken to the 
 will and pleasure of Almighty God, that might 
 avoid everlasting pain and woe, and give unto him 
 everlasting felicity. For tliat a great many of us 
 are damned, the fault is not in God, for " God 
 would have all men to be saved :" but the fault is 
 in ourselves, and in our own madness, that had 
 rather have damnation, than salvation. 
 
 Hiereforc, good people, consider tViese terrible 
 pains in your minds^ which are prepared for the 
 wicked and ungodly : avoid all wickedness and sin : 
 set- before yoivr eyes the wonderful joy and felicity 
 
 5
 
 LATIMER. EXTRACTS FHOM HIS <:cnMONS. 703 
 
 and the innumerable treasure, \vlii'-li 0<k1 liatli IniJ 
 up for you, that fear and love hini, and live after hi* 
 will and connnandinents. For no tongue can ex- 
 press, no eye hath seen, no henrt can coiny)rehend, 
 nor conceive the o:reat felicity, that (Jod hath prepared 
 for his elect and chosen, as St. Paul Nvifucs>cth. 
 Consider therefore, I say, these most exjellciit trea- 
 sures, and endeavour yoursilves to oht.nn the fruition 
 of the same. Continue not, neither alnde nor wal- 
 low too long in your sin, like as a swine lirth in 
 mire. Make no delay to repent your sins, and to 
 amend your life ; for you are nut sure to have re- 
 pentance in the end. 
 
 It is a common :*ayinfr, that late repentance is sel- 
 dom true. Therefore, cun^ider this limif: with \<>ur- 
 self betimes, and studv to amend vour lite : for what 
 availeth it to have all the pleasures of ilii- world for a 
 while, and after that, to have everlasting pain and 
 infelicity ? Therefore, let every one go into his own, 
 conscience, when he fiudelh himself unready : for 
 all such, as through the goodness of God have re- 
 ceived faith, and then wrestle with sin, consent tiot 
 unto it, but are sony for it, when they (all, uutl do 
 not abide and dwell in the same, but rise up ag.iin 
 forthwith, and call for forgiveness thereof, through 
 the merits of our Saviour Jesu Christ ; all such as arc 
 called just : that is to say, that all die with a repent- 
 ant heart, and are sorrv that they have sinned, and 
 are minded, if God give them louLf-r time to live, 
 that they will ameuil all faults, and lead a new life^ 
 then are they just, but not through their own meriU5, 
 nor good works. 
 
 For, if God should enter into judgment with u.s 
 none are able to stand before his face : neither any 
 of his saiuts may be found just: ncitluT St. J.>hti 
 Baptist, St. Peter, nor St. Paul, no, nor the mother 
 ©f our Saviour herself, is not jii^l, if she should be
 
 704 THE rATHBKS OF THE ENGLISH CHUHCH. 
 
 judged after the rigour of the law. For all are, and 
 must be justified by the justification of our Saviour 
 Christ, and so we must be justified, and not through 
 our own well doings ; but our justice standeth in 
 this, that our unrighteousness is forgiven us, through 
 the righteousness of Christ. For if we believe in 
 him, then are we made righteous. For he fulfilled 
 the law, and afterwards granted the same to be ours, 
 if we believe that his fulfilling is our fulfilling ; for 
 St. Paul saith, " he hath not spared his own Son, 
 but hath given him for us, and how then may it be, 
 but we should have all things with him ?" There- 
 fore, it must needs follow, that when he gave ns his 
 only Son, he gave us also his righteousness, and his 
 fulfilling of the lavv'. So it appeareth, that we are 
 justified by the free gift of God, and not of our- 
 selves, nor by our merits : but the righteousness of 
 Christ is accounted to be our righteousness, and 
 through the same we obtain everlasting life, and not 
 through our own doings ; for, as I said before, if 
 God should enter into judgment with us, we should 
 be damned. Therefore, take heed and be not proud, 
 and be humble and low, and trust not too much in 
 yourselves, but put your only trust in Christ our Sa- 
 viour. 
 
 And yet you may not utterly set aside the doing 
 of good works. But specially look, that you have 
 always oil in a readiness for your lamps, or else you 
 may not come to the wedding, but shall be shut out, 
 and thrust into everlasting darkness. This oil is 
 faith in Christ, which if you lack, then all things 
 are unsavoury before the face of God. But a great 
 many people are much deceived, for they think them- 
 selves to have faith, when indeed they have it not. 
 Some, pcrad venture, will say, " How shall I know, 
 whether I have faith, or not?" Truly, thou shalt 
 find this in thee, if thou have no mind to leave sin^
 
 LATIMER. EXTRACT3 FROM HIS SEIIM0.N3. 703 
 
 then sin grievcth thcc not : but ihau nrt content lo 
 go forward in the t^ainc, and thou dclii:hlcst in it, 
 and hatest it rot, neilhta- tcclcst thou whal mii is. 
 When thoLi an in such a case, ihen tl-on h.i.>L no 
 faith, and therefore art like to peribh e\erlu>>lingly. 
 For that man, that is sore sick, and yet teeleih i;i)t 
 his sickness, he is in great dauber, for lie halh K>>t 
 all his senses : so that man, that hath i;one so I'ar 
 in sin, that he feeleth his sin no more, is like to be 
 damned, for he i^ without faitli. 
 
 Again, that man is in good case, that ran he con- 
 tent to fight and strive with sin, and towitlistaud the 
 devil and his temptations, and calleth lor the help of 
 God, and believeth that God will help him and make 
 jhim strong to fight . That man shall not he overcome 
 by the devil. And whosoever feeleth this in hib in art, 
 and so wrestleth with sin, may be sure thnt he huh 
 faith, and is in the favour of (knl. But if thou uiit 
 have a trial of thy faith, then do thus ; examine thy- 
 self toward thine enemy ; he (loth theciiarin, hcslan- 
 dereth thee, or taketh away thy living from thee, 
 how shalt thou now use thy:;elf towards such a 
 
 man } 
 
 If thou canst find in thy heart to pray for him. t.> 
 love him with all thy heart, and to forgive him wilh^ 
 a good will, all that he hath >inned against thcc ; it 
 thou canst find this readiness in thy heart, then thou 
 art one of those, which have faith, if thou wouldevt 
 him to be saved as well as thyself. And if ihoii 
 canst do this, thou mayst argue, that thy sm is tor- 
 given thee, and that thou art none ot those that 
 shall be cast out, but shall be received and pi > ' I 
 among the number of the godly, and shall enjoy w ah 
 
 them everlasting lite. • , ,» ► 
 
 For St. Paul saith, that those, that are ju>t, tf.nt 
 
 is, those that are justified by fiith, and exercise la.ii. 
 
 in their living and conversation : they shall slunc like 
 
 VOL. II. ^- ^
 
 706 THE FATHERS OP THE ENGLISH CHURCH. 
 
 unto the sun in the kingdom of God : that is to say, 
 they shall be in exceeding great honour and glory. 
 For, like as the sun exceedeth in brightness all 
 other creatures of God, and is beautiful in the eyes of 
 every man, so shall all the faithful be beautiful and 
 endued with honour and glory ; although in thi^s 
 world they be but outcasts, and accounted as the 
 offscourings of the world : but in the other world, 
 when the angels shall gather together the wicked, 
 and cast them into the fire ; then shall the elect 
 shine as the sun in the kingdom of God. For no 
 man can express the honour and glory that they shall 
 have, which will be content to suffer all things for 
 God's sake, and to reform themselves after his will, 
 or are content to be told of their faults, and glad to 
 amend the same, and humble themselves under the 
 mighty hand of God. 
 
 End of the Selections from Bishop Latimer.
 
 INDEX 
 
 TO Tilt 
 
 ticctious 
 
 RROM 
 
 BISHOP LATIMER. 
 
 I. Entire Tracts. 
 
 1 . Life of Bishop Latimer - - - - . 
 
 2. Sermon on Good Friday - ~ - iio 
 
 3. Sermon on luvk-Q, ii. -12. - - - 4-10 
 
 4. <Ser??zo?2 o« Matt. XX. 1. - - - 4O7 
 
 5. First Sermon on the Lord's Prayer - -i.so 
 
 6. Second ditto iu8 
 
 7. Third ditto - - - - - J13 
 
 8. Fourth ditto - - - - - 52() 
 
 9. Fifth ditto - - - - - bb\ 
 
 10. Sixth ditto - - - - - - 584 
 
 11. Seventh ditto - - - - - Thji 
 
 12. Sermon on the Marriage Feast - - 023 
 
 II. Extracts. 
 
 Passages from various oilier Se mom - (3-10 
 
 zz 1
 
 INDEX. 
 
 A. 
 
 Absolution, ministerial, what, 596 
 Abuse of tht Joctrine of election, 474 
 Acceptable prayer, what, 650 
 Adam, fall of, 2 
 Atiiictions, sanctified, how profiublc, 
 
 89, 226, 687 
 All men worthy of eternal death, 4.9 
 All are not saved, wl y, 338, 476 
 All Christ's doiiigi' are givtn to tlic 
 
 believer, 560 
 Anabaptists, their arguments against 
 
 infant baptism oppostd, 140 
 Ananias, remarks on, 576 
 Anger, God's, againsi. sin, in DaviJ's 
 
 case, 550 
 AnLrry, how to be so and not 5in, 1 10 
 Anthony, St. and the cobler, 55S 
 Apostles' creed explained, 349 
 Apostles, four manner of, 24 
 Appropiiating faith, 671 
 JVrinour of God, 162 
 Articles of 1552, 329 
 Ascensionof Christ, benefits from, 358 
 Assuiance, 4, 20, 456, 485 
 At hand, how God is, 28 1 
 Atonement, 427 
 Austin, St. on grace and freewill, 189 
 
 B. 
 
 Baptism, what, 355, 3^9 
 
 what it represents, 370 
 
 a mean for taking away ori- 
 ginal ^in, 135 
 
 infant, ten reasons for, ib. 
 
 Bedeatid Austin on freewill, 190 
 Beggars, we are all, 564 
 Believe what wc ought, 41 
 Believer, the, how lie has fulfilled the 
 
 law, 485, 679 
 
 how he feeds on Christ, 6:7 
 
 Believers, pre'^ent and past state ul, 
 
 contrasted, 48 
 
 Believert, sin< of, pinlonrd ihtoiisli 
 ihc dcarhof Chnf, u' 
 
 — foic. 'Kt*- 
 
 tfd to cvcrl.i 
 Bilr.L-y, the inttiaincnt o! L^nmct'* 
 
 coiivtr»i<m, 49O 
 B; hop, htoiY 01 a, 610 
 liishop and pastors, ordifTcici . t^t- , 
 
 182 
 Bishop-, should be careful whom ihe^ 
 
 ordain, 245 
 Blj^phim:rs, how punitbcd by Coii, 
 
 BlesAinn, spiriiual,alikc ^;i«vn 10 poO( 
 
 and rich, 4*0 
 Bijdily prcscnic of Ch:iu, how, 357 
 B<iok of life, who ate in, 475 
 
 how vc may Ce in and 
 
 out of It, 691 
 bow u. 
 
 we ate in it, il 
 Born ajrain, how v. - 1: , < ^z, oi^ 
 
 to Rloiit V God, we arc, iij 
 
 Rre.'id, spifiii 
 
 Breakers ol S > . d, 644 
 
 Bi cast-plate ot nehitoui.icu, wuii, 
 
 if7 
 Bridegroom, Christ, o( th.e chutrb, 
 
 625 
 
 C.'.Ued, many, but few choxn, 4^4 
 Callinp i» by the pleaching il ih' 
 
 Gospel, 363 
 not of raetii.'bui of meicy, 
 
 cau«e of. tV" 
 
 Cathaiine Parr, - -f, 4M 
 
 Catcchl^m, Kiiif. •.'♦' 
 
 Catechetical ex petition o» the Lo«d'» 
 
 pravrr, 371 
 Catcchi>ing, u*e of, 34* 
 ;Cautions at to prtde.niiai ui, 4'*
 
 INDEX. 
 
 Ceremonies by some substituted for 
 
 true religion, 263 
 Charity, office of, 92 
 
 nature of, 299, 676 
 
 Chosen, why we are, 33 
 
 ^ the, how made so, 366 
 
 Children, they ought to be piously 
 
 brought up, 150 
 
 how we ought to be, loz 
 
 God's, who are, 667 
 
 Christ promised to the patiiarchs, 2 
 
 to what end he came, 3 
 
 office ot, 4 
 
 our peace, how, 6^ 
 
 died to bring believers to life 
 
 everlasting, 66 
 
 __ our only intercessor, 68 
 
 the corner-stone, 75 
 
 his exaltation, 235 
 
 ■ his descent into hsll, 329, 
 
 353 
 
 what he hath done for us, 353 
 
 his death, resurrection, and 
 
 ascension, explained, ib. 
 what he is now doing for us, 
 
 355 
 -r- always present by his Godhead, 
 
 ib. 
 
 present with his people, how, 
 
 356 
 
 an example for us, 3-60 
 
 gives the believer liberty, how, 
 
 485 
 
 suffered not for impenitent sin- 
 ners, 486 
 
 and the woman of Samaria, 
 
 the only way to God, 87 
 
 the foundation, 103 
 
 died fur me, explained, 593 
 
 the only source of joy and 
 
 peace, 255 
 preferable to all things, 264, 
 
 266 
 as man, took our sins upon 
 
 him, 4^7 
 
 succours the tempted, 428 
 
 —^ ail things done through him, 
 
 290 
 merited all present and future 
 
 blessings, for as many as will be- 
 lieve, 658 
 — .—- how otiered up for the sins of 
 
 tr.e whole world, 660 
 
 a full and perfect Saviour, 677 
 
 kept the law for us, 680, 682 
 
 4 
 
 Christian, his life and duties, 378 
 
 his comfort, 683 
 
 Christians, their mutual duties, 186 
 
 should shine as lights, 240 
 
 must pray for each other, 
 
 494 
 Church, what it is, 333, 362 
 
 ■ who are of it, 363 
 
 visible, what, 365 
 
 invisible, what, 365 
 
 Circumcision, true, what, 6z 
 Comfort from faith, 680 
 Commandments of the second table, 
 
 explained, 345, 346 
 Communion of Saints, what, 367 
 Conversion, a ground of thanks, 49 
 
 manner of, 478 
 
 Corruption of man, 352 
 
 Covenant established with Adam, 
 
 lb. 
 Covetous men, idolaters, 121 
 Covetousnej.s, sermon on, 693 
 Cow ant', calf, story of, 569 
 Creation of man, 350 
 
 D, 
 
 Daily bread, what, 375, 555 
 
 Damnation, nothing can help out of, 
 702 
 
 man's fault, not God's, 
 
 ib. 
 
 Danger of sinning after grace received, 
 602 
 
 of having riches, 618 
 
 Day, why called evil, 124 
 
 David's fall illustrated, 672 
 
 Death, how desirable, 215 
 
 preparation for, 215 
 
 of Christ remedieth not impe- 
 nitent sinners, 486 
 
 of Christ only beneficial to be- 
 lievers, 668 
 
 " Deliver us from evil," explained, 
 619 
 
 Departed saints not to be prayed to, 67 
 
 Devi', how to be expelled, 169 
 
 his temptations, 606 
 
 his diligence should make us 
 
 watchful, 613 
 
 and a sick man, story of, 454 
 
 is often believed sooner than 
 
 God, 284 
 
 is a very diligent prelate in hia 
 
 diocese, 648 
 
 Difference between a general and spc- 
 cia' faith, 671
 
 INDEX. 
 
 Discipline, the want of, knuntcti, Kai<>unirenv..( i-^ tufUt bl HfV 
 
 435 .♦ 
 
 Divine things, knowledge of, cnforctd, I.ii..^, .^n^^i »,. ^e prcdcffiauadf 
 
 196 3H 
 
 Doctrine of the Gospel, ntiscallctl a Enemiei, ' ^ 
 
 new doctrine, 199 Kncniy, »•■ * 
 
 false, of the Papists, IC3 EpaphruUt 
 
 true, always constant, 256 
 
 — of salvation by works >cry 
 
 dangerous, 658 
 Duty, our, to bring others to hear 
 
 the word, 39 
 Duties of men to each other, 43 
 
 magistrates, 508 
 
 ■ minister&', ib. 
 
 servants, 157, 562, 508 
 
 — — — masters, 510 
 husbands and wives, ib. 
 
 — parents and children, 557 
 
 towards preachers, 536 
 
 Drunkenness a cause of other sins, 
 
 126 
 
 Edward VI. (king), life of, joj 
 
 compared to Josiah, 304 
 
 his early veneration of 
 
 Scripture, ib. 
 — — his love to his subjects, 
 
 ^.. _..j.„ 
 
 Fhilippi, 148 
 Epiitlc to ihc Ephethm, aq^uoMOt 
 
 of, jg 
 Eirors of ' 
 of I > 
 
 Events jtt I 
 
 llVClldMini 
 
 txaniplc ' 
 
 Kxcusc!) ot • :i nciv, ' ^ 
 
 K. 
 Faith 
 
 
 306 
 
 his disposition, ib. 
 
 his progn:-.s in learning, 
 
 307 
 
 his zeal in defence of re- 
 ligion, 30'? 
 
 - his opposition to popery, 
 
 instaiiCe of, ib. 
 
 Reformation, the, en- 
 
 couraged, 317 
 Christ's Hospital founded 
 
 by him, 320 
 
 his dying prayer, 321 
 
 Effects of Adam's fall, melancholy, 
 
 351 
 Elect, how I may know if I am cf 
 
 the number, 690 
 
 Elected, we are, not for our works, 
 but through mercy, 364 
 
 Election is ot grace, ;o 
 
 IS unto holin-,*s, ib. 
 
 — doctrine of, abuses of, con- 
 futed, ib. 
 
 — fruits of, 42 
 
 explained, 475 
 
 of, 41 
 
 has 
 
 iU III' •.>/.! • ■ •> , .1 . * 
 
 in Cj(>d (be Fatlici, «b«i, ^49 
 
 wlui it doet iut the belictci, 
 
 how it ' 00 Cbriit'f 
 
 nghteouiiic . , 
 IS the mother of good workf, 
 
 ib. 
 cannot be without good wotkl* 
 
 ib. 
 of the Old Tcjurocol UUU1» 
 
 54 « 
 
 of assunncc, *.'. .-. '.j 
 
 — — what, 6t.t 
 
 a great lady, t • - 
 
 — — (;i,.;\ cf. lb. 
 
 444 
 
 «r| 
 
 Coi:. 
 
 
 
 
 
 FaiihrtU t- - 
 
 — .. 
 
 ,,.- *- - 
 
 
 ..:h. 
 
 694 
 
 in 
 
 pmcbu.^ 
 
 
 
 Faithful ncM 
 
 ui«.Cii*r7, 
 
 545 
 
 F..I1 ot A 
 
 
 ., wtun 
 
 to 
 
 
 Father »i. 
 
 brldt« 
 
 473 
 
 - 
 
 t.*.i'irJ, a' 
 
 r . 
 
 
 Fear of ■ 
 
 i!4 
 
 1 • ■ 
 
 
 
 : 
 
 . «l 
 
 — our, wlicn sure, 477 
 
 — proper use of, <9-' 
 
 1 i. 
 
 by it, a6o 
 
 Fo-mal an-*. ! 
 Fifgivcno', 
 
 -r\i : «, M » 
 ■ A4
 
 INDEX. 
 
 Four monarcMes, 515 
 
 Free-will can be^in no good work 
 
 without giace. 188 
 
 — — its power, ib. 
 
 Fruits of election, 42 
 
 Fulfil, we do the law, by Christ's 
 
 fulfilling, 45; 
 Fulfilled the law for us, Christ did, 
 
 670 
 
 G. 
 
 General judgment, 363 
 Gentiles, their state without Chris- 
 tianity, 1 04 
 Genuine penance, what, 670 
 Ghost, Iloly, sin :Against, 598, 631 
 Gifts to be used for theglory of God, 
 
 98 
 Girdle of truth, what, t66 
 Giving for God's sake is great gain, 
 
 582 
 God willeth not sin, 38 
 
 his will cannot be res'sted, ib. 
 
 — — not the author of evil, ib. 
 — — loved us when we were his ene- 
 mies, 52 
 — — wills us to have assurance by 
 
 faith, ib. 
 — — calls his works in us our works, 
 
 191 
 — - works in us both to will and to 
 do, 238 
 
 the nature of, 343 
 
 why called Father, 350 
 
 how said to be in heaven, 487 
 
 his love 10 his children, 489 
 
 does not forget his children, 492 
 
 a common father to all sorts of 
 
 men, 493 
 
 his name, how sanctified, 504 
 
 — — vanquishes Satan, how, 520 
 
 his kingdom twofold, 522 
 
 tempteth, how, 613 
 
 delivers his people from tempta- 
 tion, 424 
 
 knows his elect, 6c.6 
 
 — — had a people even among Papists, 
 
 664 
 Godhead and manhood of Christ dis- 
 tinguished, 357 
 Godliness, what, 378 
 Ciood men generally slandered, 595 
 Good Friday, sermon on, 419 
 Good woiks, of what use, 54 
 
 — to what wc arc ordained, 
 
 57 
 
 Good works must be done, why, 201: 
 
 enforced, 456, 469 
 
 do not justify, 659 
 
 Gospel mystery, what, ,6, 353 
 Gospellers, some bad, not all so, 24$ 
 Governors and governed, duties of, 
 
 53 5 
 Grace and peace, what, 27, t85 
 work of, when begun, how 
 
 God finishes, 1S8 
 without, we can do nothing, 
 
 23i» 238, 513 
 
 how it works, 3'}i 
 
 God's, to the chief of sinners, 
 
 instance of, 84 
 Gratitude a duty, 288 
 Growth in Christ, what, 76 
 
 H. 
 
 Hales, his relic, account of, 437 
 Hallowed be thy name, explair;d, 
 
 498 
 Heathens, state of, before conversion, 
 
 60 
 Health, bodily, to be committed to 
 
 God, 680 
 Hell, Chi-rst's descent Into, 440 
 Helmet of salvation, what, 168 
 Help in temptation about prayer, 484 
 History of Adam's fall, 351 
 Holiness enforced, 224 
 Holy day, why appointed, 642 
 Holy Ghost, sin against, what, 33Z 
 ■ — blasphemy against, ib. 
 
 Honour to disciples for Christ's sake, 
 
 Honouring of parents, how under- 
 stood, 345 
 
 Hospitality, examples of, 290 
 
 How the believer is concerned in all 
 that Christ did, 360 
 
 • to resist Satan's temptations a.i 
 
 death, 453 
 
 to know whether we arc chosen, 
 
 474 
 
 • some among the Papists might 
 
 be saved, 663 
 
 we arc under the curse of the 
 
 law, 681 
 
 v.e are just and righteous, 6Si 
 
 Hunr. :n lav(s to be obpycd, <t,^ 
 
 — — when they may be dis- 
 obeyed, ib. 
 
 Humiliation and exaltation of Christ 
 contrasted, 356 
 
 Humility enforced, 232, 495
 
 INDEX. 
 
 Husbands, duty to their wives, 133 
 
 reasons why they ou^hi 
 
 to iove their wives, i4j 
 — bad ones rc[;iovcd, 145 
 
 1 
 
 Idleness reproved, 197, 538 
 Image ot God in man, what, 350 
 Immortal seed of the word, the in- 
 strument of regtneiation, 654. 
 Impenitent sinners never really pray, 
 
 540 
 Impcrtectly, wc do every thing, 591 
 Imputation, mutuil, between Christ 
 
 and the believer, 485, 669 
 Industry, example ot, kjz 
 
 and diligence enforced, 519 
 
 Indwelling of Ciiiibt known to the 
 
 believer, 356 
 Injunction, KingEdward's, to school- 
 masters, 339 
 Injuries, forgiveness of, enforced, 376 
 Intermediate state of souls, 338 
 
 Jesus, what the name slgnifieth, 447 
 
 Judas, why not saved, 659 
 
 — — — his repentance without faith, 
 
 Judgment, pure and just, recom- 
 mended, 19S 
 
 Just man, what, 460 
 
 Justice, twofold, 265 
 
 Justification by faith only, 53, 331, 
 452, 641, 646 
 
 by taith, objections to, 
 
 answered, 54 
 
 — by works, what it means. 
 
 56 
 
 not by works, 238 
 
 _ not helped by any thing 
 
 in us, 262 
 
 L. 
 Xabour not confined to the bodj», 1 1 2 
 Last day, how it cometh, 526 
 Latimer, Bishop, life of, 385 
 Law, ceremonial, not moral, taken 
 away by Christ, 64 
 
 of nature, what, 347 
 
 __ — use of, to convince, ib. 
 
 man's more regarded thanGod's, 
 
 icS 
 how fulfilled by the believer, 
 
 679 
 — — given to what end, z 
 
 VOL. II- 
 
 Law of the fti^t tnd Kcond uble, 
 
 544 
 
 <■ • cd, lij 
 
 Lean. . , 
 
 London CLiiiip.1 :i, 695 
 
 Lord's pra^ci, i , , cr. aIi. 
 
 498 
 supper, what it tcptCKi>i>, ^ ♦-♦ , 
 
 370 
 Love of Goil in e'rciton the firtt 
 
 cause of saUaiioii, U>3 
 
 to nciKhbours enforced, 578 
 
 conjugal, the ition{c»t uithlf 
 
 affection, 144 
 Lying exposed, 307 
 
 M. 
 
 Man can do nothing but tin without 
 grace, ft 
 
 hot in hn awn caute, cold la 
 
 Gods, 506 
 
 often seeks hn own glocy, no* 
 
 God's, 245 
 
 good, hu life profiable to the 
 
 church, 251 
 
 liii example to be fal- 
 lowed, 27 1 
 
 Marks of a true visible church, wb»t, 
 
 365 
 Marriage, Latimer'f opinion of, 559 
 
 why instituted, 1 i8 
 
 Mayor of Stamfoid not a shcrn-.ikci, 
 
 677 
 Merit-monger* reprovcvi, .., 
 
 Method of »;.lvaiion, 4 
 Ministers not to ptcacb without a 
 calling, 24 ... 
 different order* o(, ex- 
 
 plained, 99 
 
 all arc not called to be. 
 
 100 
 
 always nccrwaiy in &■•■* 
 
 wotlfl, 101 
 their piovition ought too* 
 
 sufticient. ;4<) 
 
 and people ought to lo»C 
 
 each othci, »h- . 
 inii;htto\i4itincp»aeOJ»CM 
 
 diseases, ^H ,, 
 
 pleasing t' 
 Moral comir.anUmeut* muu U 
 
 Mi 
 Murmurcrs rcproTccI, 2 St 
 
 Mutual . 
 M»ster\ .
 
 INDEX. 
 
 N. 
 Kataral inabtlitj of man, nzg 
 Ke-w birth is ftom the Holj Ghost, 
 
 life, it b God akme enables as 
 
 to lead ic, icj6 
 Ko man widiout sin, but Christ 
 
 aiaae, ^^i 
 
 — is made lighteais hr xh: 
 
 _law, 3xS 
 
 Nineveh des-Toyed fur sin, o ; ? 
 Novarian error, or sinning after 
 grace teceived, fj-S 
 
 O. 
 
 OSmce justlv to be given to no man, 
 
 201 
 
 Oil, tTce, what, 7C4 
 
 Only ^hose are ordained which bdicTC, 
 
 477 
 Of rained, tc what we are, ;i 
 Oracx of OCT salvation, 6j^ 
 O-ir'nal sin, effects of, 34.7 
 OviT works, how pleasing to God, 6S4 
 
 duty as to works, 6S< 
 
 Outward service of God. what, 36S 
 
 P. 
 
 Parents duty to their children, lijj 
 Parliament of Christ, i;;5 
 Pan.cular account ef a belkrer's sal- 
 
 vatioQ, 679 
 Pas'ton, Christs, littje regarded, +;6 
 Pastors, negligent, to be reproved, iSo 
 
 ^tw to be maintained, igz 
 
 Paul, St. net a man-pleaser, z c 
 
 made an Apostie by the will of 
 
 God, z6 
 
 why a prisoner, 7S 
 
 his imprisonmen: beneficial to 
 
 the Gospel, zc2 
 
 his magnanimrtv, ziz 
 
 his desire for the peopie's good. 
 
 -Z14 
 
 his gentleness, zig 
 
 his rejoicing in sufitring , Z45 
 
 contrasts faiiEseif with pseado- 
 
 apostles, a£o 
 
 Peace the nraic cf Mtfc, 3 
 
 whar, 299 
 
 of cor^science by Jestrs Chriit, 
 
 -83 
 Perfecr, no man m this life, 169 
 
 and impcrftct, faow, ib, 
 
 Persccation favcn-ab'eto religion, rjz 
 punished hereafter, zz- 
 
 PersccQtion, cause oC, 8S 
 Perseverance in good worts neces- 
 
 Peter's tail and recovery, ;^z 
 Places, buc two, heaven and hell, 701 
 Poor, the, ought to be instructed, 45 
 Popish absurdities, 29 
 Power and g'-orycf Christ, what, 46 
 of free-wrii in things indiifexent, 
 
 of the keys, what, xS6 
 
 Praise, faithJi'uI ministers ough: to rj- 
 
 ' ceive ic, 24.7 
 
 Prayer, exceltence of, ^54 
 
 forwhcm it ought tcbe mad«. 
 
 it otigh: to be constaiit and 
 
 rerviat, 91 
 
 ■ kneeling in, jostificd, ib. 
 
 Preacher compared to a pkogiusan, 
 
 646 
 Preachers, true, often per scented, 75 
 
 Predestination, God's signs of, 31 
 ■ ■ and elccciyn, dociice 
 
 Pncccs, duties to. 47 
 
 Promises of Qirist, general, ^iz 
 
 Prcnd persons cannot say ** oar Fa- 
 
 ther." f CO 
 Psoido-apostles, why called so, zt6 
 
 to be avoided, z-z 
 
 — described, 273 
 
 Pargamry, none, 3I7 
 Puricy recommended, zS6 
 
 Race, Christian, we coght to ram 
 in it, 2^7 
 
 Railers against God's ministers check- 
 ed, 255 
 
 Reason why God saffers his people 
 to be afflicted, 699 
 
 Reconciliation, how made by Christ, 
 
 ^5 ' ' 
 
 Redemption, what, 53 
 
 how obtained by us, i^c 
 
 Regeneration, how It corceth, 641 
 Rejoicing in God, eihored to, 2^ 
 
 — in the wcrld rebuked, zSi 
 
 Repenrance, common sajing about* 
 - 703 - i 
 
 Reprobate, who they are, 3 i 
 Restimtion should be made, 173, 
 
 «74» ^97 
 Resurrection, Christ'sj the grouad cf 
 justification. 3 - •.
 
 INDEX. 
 
 Seswrectiaa wKMight by the power Sin, «: 
 
 ofGod, 277 — cc» 
 
 Kcwartkd, we arc, in, not with, eici- 
 
 nal life, ' - ' 
 Rich, they . to be pTCiid,2S9 
 Riches . :-. • -nscarchablc, £5 
 Ridley, i^.c... . .:eof, 5 
 Rifbteousness, wberein it stands, 587 
 ours, is in annzbtc- 
 
 oasness forgi/ec, 6S+, 7:4 
 
 Sabbaih, what, 505 
 
 — — an emblem of res:, piescat 
 
 and future, 368 
 Sacramrnts. what, ;.j4, 569 
 Sacnf.ce, that c: Christ a full and 
 
 sufficient one, 1 1 S 
 Sainrs, who fee\- are, : 7 
 ■ living and dead members cf 
 
 the same body, 7 1 
 
 who are. i-~ 
 
 • shaJl br --?, '91 
 
 Saivatio:-. met." . -,7, 4ft 
 
 ■ assurance of, 40 
 
 not br works, 54 
 
 woTkc4 oat with fear arid 
 
 ire -ablins, 2X- 
 li Chr.7'. 
 
 is l;f 
 
 whcf... -• 
 
 t~\coa)j, 353 
 cc, 564 
 
 \il V, icexi 
 
 S 
 
 i 
 
 Ecthir.E; CiD rr'.ier, 70: 
 
 Salutaiion, apostcliCii, :: 
 
 Sancijf. cation, whence and what, 364 
 
 fellows calling, 255 
 
 Sancti&ed, hew, 2^4. 
 
 Satan, bow the piince of sir, f o 
 
 hjs kingdom, who pertiir^ to, 
 
 51- 
 Scnptural erprssions abc^tit gcod 
 
 works, ^^ 
 Sealing of "the Spirit, what, 39 
 Seed of the woman, who, 352 
 Serpent's head, what, ib. 
 Selfishness reproved, 233 
 Shenngtoa, his restitution, 697 
 Shield of faith what, itS 
 Shoes cf the Gospel of peace, what . 
 
 ib. 
 Sickness cominon to the good an;. 
 
 evi', ;:c 
 lemDTf d bv God's blcssang. 
 
 Sjgiis of not havins the. Spirit cf God, 
 
 Si3; original, 330 
 
 L 
 
 Sutc of "■ 
 Sxry 
 
 S ' 
 
 Suui ^ 
 
 Son comf.^ 
 
 Sweancr. 
 
 rntc, I 
 
 Sw&;d cl itc iri..:.-, »t-it, :t» 
 
 Temptttions from ^-: — — ^ r'^' 
 
 as permitted by God, 
 
 often bencac;!]. 
 
 sbobld be brooglR to 
 
 Cr.nst, 4:9 
 
 der, ib 
 
 T 
 
 T 
 1. 
 
 Christ u«r patsra cb- 
 whx: tt is to rsxa icto, 
 
 bit it ''. rrriH-ncd, : : 
 
 T.>tii mability, koowicdje mi, ««•- 
 Trar ^■yon^ King E4ward'» 
 
 Trut p;c*Li.ei» bated fc* Use tt«t^ 
 sake, 1- 
 
 True sST' 
 
 \- VJSKSk 
 
 »r^i -"•'■- :. ■ -" 
 J. .,■ r- . a lemc-'y again* Otr- 
 
 Truth o«;£ 3H<? be spokca, lej
 
 IKDEX. 
 
 Unfit te pray, who are, ^o: 
 Unity enforced, 230 
 
 advantage of, 94 
 
 in the church, recommended, 
 
 270 
 
 V. 
 Vain glory, some in the mother of our 
 
 Lord, 548 
 Vices to be shunned by Christian 
 
 men, 119 
 Virtuous things, how to be pursued, 
 
 286 
 
 W. 
 Watchfulness necessary, lest we fall, 
 
 40 
 W^ must believe that Christ will save 
 
 us in particular, 678 
 - — must be made good before we can 
 
 do gO')d, 686 
 — - may not doubt of everlasting life, 
 
 688 
 What Christ hath merited for believers, 
 
 683 
 When we believe we are forgiven, 674 
 • have all Christ's 
 
 goodness, 683 
 
 Why God revealed himself to tkc 
 
 Jews, 348 
 
 ■ rich men have riches, 566 
 
 Wicked, the, how and why they pro-' 
 
 sper, 524 
 men, they make light of sin, 
 
 121 
 Will, our, wrought upon by God, x8^ 
 Gud'i, the cause of the trutU 
 
 DOW shewn to the world, 83 
 Wilful ignorance is wilful sin, 549 
 Wives, their duty to husbands, 135, 
 
 146 
 Word, the, made very man, 329 
 • of God, the study of it ought 
 
 to be preferred, 86 
 of GoJ, the food of the soul, 
 
 241 
 Woiks, before justification, inefiTcca- 
 
 cious, 331 
 
 of supererogation, ib. 
 
 World's duration, (^oco years, £[25 
 Worldly mindedness reproved, 277 
 care spoken against, 282 
 
 Zaccheus, story of, 574, 585 
 
 END OF THE SECOND VOLUME. 
 
 
 b. GosNELL, Printer, Little Queen Street.
 
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