Sermons on the Card, and Other Discourses Part 2

He is man, seeing that he is G.o.d and man. He is rich, not only in mercy but in all kind of riches; for it is he that giveth to us all things abundantly. It is he of whose hand we received both our lives, and other things necessary for the conservation of the same. What man hath any thing, I pray you, but he hath received it of his plentifulness? To be short, it is he that "openeth his hand, and filleth all beasts 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 much soever we take of him, his treasure tarrieth still, ever taken, never spent.

He is also the good man of the house: the church is his household which ought with all diligence to be fed with his word and his sacraments.

These be his goods most precious, the dispensation and administration whereof he would bishops and curates should have. Which thing St. Paul affirmeth, saying, "Let men esteem us as the ministers of Christ, and dispensers of G.o.d's mysteries." But, I pray you, what is to be looked for in a dispenser? This surely, "That he be found faithful," and that he truly dispense, and lay out the goods of the Lord; that he give meat in time; give it, I say, and not sell it; meat, I say, and not poison.

For the one doth intoxicate and slay the eater, the other feedeth and nourisheth him. Finally, let him not slack and defer the doing of his office, but let him do his duty when time is, and need requireth it. This is also to be looked for, that he be one whom G.o.d hath called and put in office, and not one that cometh uncalled, unsent for; not one that of himself presumeth to take honour upon him. And surely, if all this that I say be required in a good minister, it is much lighter to require them all in every one, than to find one any where that hath them all. Who is a true and faithful steward? He is true, he is faithful, that cometh no new money, but taketh it ready coined of the good man of the house; and neither changeth it, nor clippeth it, after it is taken to him to spend, but spendeth even the self-same that he had of his Lord, and spendeth it as his Lord's commandment is; neither to his own vantage uttering it, nor as the lewd servant did, hiding it in the ground. Brethren, if a faithful steward ought to do as I have said, I pray you, ponder and examine this well, whether our bishops and abbots, prelates and curates, have been hitherto faithful stewards or no? Ponder, whether yet many of them be as they should be or no? Go ye to, tell me now as your conscience leadeth you (I will let pa.s.s to speak of many other), was there not some, that despising the money of the Lord, as copper and not current, either coined new themselves, or else uttered abroad newly coined of other; sometime either adulterating the word of G.o.d or else mingling it (as taverners do, which brew and utter the evil and good both in one pot), sometime in the stead of G.o.d's word blowing out the dreams of men? while they thus preached to the people the redemption that cometh by Christ's death to serve only them that died before his coming, that were in the time of the old testament; and that now since redemption and forgiveness of sins purchased by money, and devised by men is of efficacy, and not redemption purchased by Christ (they have a wonderful pretty example to persuade this thing, of a certain married woman, which, when her husband was in purgatory, in that fiery furnace that hath burned away so many of our pence, paid her husband's ransom, and so of duty claimed him to be set at liberty): while they thus preached to the people, that dead images (which at the first, as I think, were set up, only to represent things absent) not only ought to be covered with gold, but also ought of all faithful and christian people (yea, in this scarceness and penury of all things), to be clad with silk garments, and those also laden with precious gems and jewels; and that beside all this, they are to be lighted with wax candles, both within the church and without the church, yea, and at noon days; as who should say, here no cost can be too great; whereas in the mean time we see Christ's faithful and lively images, bought with no less price than with his most precious blood (alas, alas!) to be an hungred, a-thirst, a-cold, and to lie in darkness, wrapped in all wretchedness, yea, to lie there till death take away their miseries: while they preached these will-works, that come but of our own devotion, although they be not so necessary as the works of mercy, and the precepts of G.o.d, yet they said, and in the pulpit, that will-works were more princ.i.p.al, more excellent, and (plainly to utter what they mean) more acceptable to G.o.d than works of mercy; as though now man's inventions and fancies could please G.o.d better than G.o.d's precepts, or strange things better than his own: while they thus preached that more fruit, more devotion cometh of the beholding of an image, though it be but a Pater-noster while, than is gotten by reading and contemplation in scripture, though ye read and contemplate therein seven years' s.p.a.ce: finally, while they preached thus, souls tormented in purgatory to have most need of our help, and that they can have no aid, but of us in this world: of the which two, if the one be not false, yet at the least it is ambiguous, uncertain, doubtful, and therefore rashly and arrogantly with such boldness affirmed in the audience of the people; the other, by all men's opinions, is manifestly false: I let pa.s.s to speak of much other such like counterfeit doctrine, which hath been blasted and blown out by some for the s.p.a.ce of three hours together. Be these the Christian and divine mysteries, and not rather the dreams of men? Be these the faithful dispensers of G.o.d's mysteries, and not rather false dissipators of them? whom G.o.d never put in office, but rather the devil set them over a miserable family, over an house miserably ordered and entreated. Happy were the people if such preached seldom.

And yet it is a wonder to see these, in their generation, to be much more prudent and politic than the faithful ministers are in their generation; while they go about more prudently to stablish men's dreams, than these do to hold up G.o.d's commandments.

Thus it cometh to pa.s.s that works lucrative, will-works, men's fancies reign; but christian works, necessary works, fruitful works, be trodden under the foot. Thus the evil is much better set out by evil men, than the good by good men; because the evil be more wise than be the good in their generation. These be the false stewards, whom all good and faithful men every day accuse unto the rich master of the household, not without great heaviness, that they waste his goods; whom he also one day will call to him, and say to them as he did to his steward, when he said, "What is this that I hear of thee?" Here G.o.d partly wondereth at our ingrat.i.tude and perfidy, partly chideth us for them; and being both full of wonder and ready to chide, asketh us, "What is this that I hear of you?" As though he should say unto us, "All good men in all places complain of you, accuse your avarice, your exactions, your tyranny. They have required in you a long season, and yet require, diligence and sincerity. I commanded you, that with all industry and labour ye should feed my sheep: ye earnestly feed yourselves from day to day, wallowing in delights and idleness. I commanded you to teach my commandments, and not your fancies; and that ye should seek my glory and my vantage: you teach your own traditions, and seek your own glory and profit. You preach very seldom; and when ye do preach, do nothing but c.u.mber them that preach truly, as much as lieth in you: that it were much better such were not to preach at all, than so perniciously to preach. Oh, what hear I of you?

You, that ought to be my preachers, what other thing do you, than apply all your study hither, to bring all my preachers to envy, shame, contempt? Yea, more than this, ye pull them into perils, into prisons, and, as much as in you lieth, to cruel deaths. To be short, I would that christian people should hear my doctrine, and at their convenient leisure read it also, as many as would: your care is not that all men may hear it, but all your care is, that no lay man do read it: surely, being afraid lest they by the reading should understand it, and understanding, learn to rebuke our slothfulness. This is your generation, this is your dispensation, this is your wisdom. In this generation, in this dispensation, you be most politic, most witty. These be the things that I hear of your demeanour. I wished to hear better report of you. Have ye thus deceived me? or have ye rather deceived yourselves? Where I had but one house, that is to say, the church, and this so dearly beloved of me, that for the love of her I put myself forth to be slain, and to shed my blood; this church at my departure I committed unto your charge, to be fed, to be nourished, and to be made much of. My pleasure was ye should occupy my place; my desire was ye should have borne like love to this church, like fatherly affection, as I did: I made you my vicars, yea, in matters of most importance.

"For thus I taught openly: 'He that should hear you, should hear me; he that should despise you, should despise me.' I gave you also keys, not earthly keys, but heavenly. I left my goods that I have evermore most highly esteemed, that is, my word and sacraments, to be dispensed of you.

These benefits I gave you, and do you give me these thanks? Can you find in your hearts thus to abuse my goodness, my benignity, my gentleness?

Have you thus deceived me? No, no, ye have not deceived me, but yourselves. My gifts and benefits towards you shall be to your greater d.a.m.nation. Because you have contemned the lenity and clemency of the master of the house, ye have right well deserved to abide the rigour and severity of the judge. Come forth then, let us see an account of your stewardship. An horrible and fearful sentence: Ye may have no longer my goods in your hands. A voice to weep at, and to make men tremble!"

You see, brethren, you see, what evil the evil stewards must come to.

Your labour is paid for, if ye can so take heed, that no such sentence be spoken to you; nay, we must all take heed lest these threatenings one day take place in us. But lest the length of my sermon offend you too sore, I will leave the rest of the parable and take me to the handling of the end of it; that is, I will declare unto you how the children of this world be more witty, crafty, and subtle, than are the children of the light in their generation. Which sentence would G.o.d it lay in my poor tongue to explicate with such light of words, that I might seem rather to have painted it before your eyes, than to have spoken it; and that you might rather seem to see the thing, than to hear it! But I confess plainly this thing to be far above my power. Therefore this being only left to me, I wish for that I have not, and am sorry that that is not in me which I would so gladly have, that is, power so to handle the thing that I have in hand, that all that I say may turn to the glory of G.o.d, your souls' health, and the edifying of Christ's body. Wherefore I pray you all to pray with me unto G.o.d, and that in your pet.i.tion you desire, that these two things he vouchsafe to grant us, first, a mouth for me to speak rightly; next, ears for you, that in hearing me ye may take profit at my hand: and that this may come to effect, you shall desire him, unto whom our master Christ bad we should pray, saying even the same prayer that he himself did inst.i.tute. Wherein ye shall pray for our most gracious sovereign lord the king, chief and supreme head of the church of England under Christ, and for the most excellent, gracious, and virtuous lady queen Jane, his most lawful wife, and for all his, whether they be of the clergy or laity, whether they be of the n.o.bility, or else other his grace's subjects, not forgetting those that being departed out of this transitory life, and now sleep in the sleep of peace, and rest from their labours in quietness and peaceable sleep, faithfully, lovingly, and patiently looking for that that they clearly shall see when G.o.d shall be so pleased. For all these, and for grace necessary, ye shall say unto G.o.d G.o.d's prayer, _Pater-noster_.

THE SECOND SERMON, IN THE AFTERNOON.

_Filii hujus seculi_, &c.--Luc. xvi. [8].

Christ in this saying touched the sloth and sluggishness of his, and did not allow the fraud and subtlety of others; neither was glad that it was indeed as he had said, but complained rather that it should be so: as many men speak many things, not that they ought to be so, but that they are wont to be so. Nay, this grieved Christ, that the children of this world should be of more policy than the children of light; which thing was true in Christ's time, and now in our time is most true. Who is so blind but he seeth this clearly; except perchance there be any that cannot discern the children of the world from the children of light? The children of the world conceive and bring forth more prudently; and things conceived and brought forth they nourish and conserve with much more policy than do the children of light. Which thing is as sorrowful to be said, as it seemeth absurd to be heard. When ye hear the children of the world, you understand the world as a father. For the world is father of many children, not by the first creation and work, but by imitation of love. He is not only a father, but also the son of another father. If ye know once his father, by and by ye shall know his children. For he that hath the devil to his father, must needs have devilish children. The devil is not only taken for father, but also for prince of the world, that is, of worldly folk. It is either all one thing, or else not much different, to say, children of the world, and children of the devil; according to that that Christ said to the Jews, "Ye are of your father the devil:" where as undoubtedly he spake to children of this world. Now seeing the devil is both author and ruler of the darkness, in the which the children of this world walk, or, to say better, wander; they mortally hate both the light, and also the children of light. And hereof it cometh, that the children of light never, or very seldom, lack persecution in this world, unto which the children of the world, that is, of the devil, bringeth them. And there is no man but he seeth, that these use much more policy in procuring the hurt and damage of the good, than those in defending themselves. Therefore, brethren, gather you the disposition and study of the children by the disposition and study of the fathers. Ye know this is a proverb much used: "An evil crow, an evil egg." Then the children of this world that are known to have so evil a father, the world, so evil a grandfather, the devil, cannot choose but be evil. Surely the first head of their ancestry was the deceitful serpent the devil, a monster monstrous above all monsters. I cannot wholly express him, I wot not what to call him, but a certain thing altogether made of the hatred of G.o.d, of mistrust in G.o.d, of lyings, deceits, perjuries, discords, manslaughters; and, to say at one word, a thing concrete, heaped up and made of all kind of mischief. But what the devil mean I to go about to describe particularly the devil's nature, when no reason, no power of man's mind can comprehend it? This alonely I can say grossly, and as in a sum, of the which all we (our hurt is the more) have experience, the devil to be a stinking sentine of all vices; a foul filthy channel of all mischiefs; and that this world, his son, even a child meet to have such a parent, is not much unlike his father.

Then, this devil being such one as can never be unlike himself; lo, of Envy, his well-beloved Leman, he begat the World, and after left it with Discord at nurse; which World, after that it came to man's state, had of many concubines many sons. He was so fecund a father, and had gotten so many children of Lady Pride, Dame Gluttony, Mistress Avarice, Lady Lechery, and of Dame Subtlety, that now hard and scant ye may find any corner, any kind of life, where many of his children be not. In court, in cowls, in cloisters, in rochets, be they never so white; yea, where shall ye not find them? Howbeit, they that be secular and laymen, are not by and by children of the world; nor they children of light, that are called spiritual, and of the clergy. No, no; as ye may find among the laity many children of light, so among the clergy, (how much soever we arrogate these holy t.i.tles unto us, and think them only attributed to us, _Vos estis lux mundi, peculium Christi, &c_. "Ye are the light of the world, the chosen people of Christ, a kingly priesthood, an holy nation, and such other,") ye shall find many children of the world; because in all places the world getteth many children. Among the lay people the world ceaseth not to bring to pa.s.s, that as they be called wordly, so they are wordly indeed; driven headlong by worldly desires: insomuch that they may right well seem to have taken as well the manners as the name of their father. In the clergy, the world also hath learned a way to make of men spiritual, worldlings; yea, and there also to form worldly children, where with great pretence of holiness, and crafty colour of religion, they utterly desire to hide and cloak the name of the world, as though they were ashamed of their father; which do execrate and detest the world (being nevertheless their father) in words and outward signs, but in heart and work they coll and kiss him, and in all their lives declare themselves to be his babes; insomuch that in all worldly points they far pa.s.s and surmount those that they call seculars, laymen, men of the world. The child so diligently followeth the steps of his father, is never dest.i.tute of the aid of his grandfather. These be our holy holy men, that say they are dead to the world, when no men be more lively in worldly things than some of them be. But let them be in profession and name most farthest from the world, most alienate from it; yea, so far, that they may seem to have no occupying, no kindred, no affinity, nothing to do with it: yet in their life and deeds they shew themselves no b.a.s.t.a.r.ds, but right begotten children of the world; as that which the world long sithens had by his dear wife Dame Hypocrisy, and since hath brought them up and multiplied to more than a good many; increased them too much, albeit they swear by all he-saints and she-saints too, that they know not their father, nor mother, neither the world, nor hypocrisy; as indeed they can semble and dissemble all things; which thing they might learn wonderful well of their parents. I speak not of all religious men, but of those that the world hath fast knit at his girdle, even in the midst of their religion, that is, of many and more than many.

For I fear, lest in all orders of men the better, I must say the greater part of them be out of order, and children of the world. Many of these might seem ingrate and unkind children, that will no better acknowledge and recognise their parents in words and outward pretence, but abrenounce and cast them off, as though they hated them as dogs and serpents.

Howbeit they, in this wise, are most grateful to their parents, because they be most like them, so lively representing them in countenance and conditions, that their parents seem in them to be young again, forasmuch as they ever say one thing and think another. They shew themselves to be as sober, as temperate, as Curius the Roman was, and live every day as though all their life were a shroving time. They be like their parents, I say, inasmuch as they, in following them, seem and make men believe they hate them. Thus grandfather Devil, father World, and mother Hypocrisy, have brought them up. Thus good obedient sons have borne away their parents' commandments; neither these be solitary, how religious, how mocking, how monking, I would say, soever they be.

O ye will lay this to my charge, that _monachus_ and _solitarius_ signifieth all one. I grant this to be so, yet these be so solitary that they be not alone, but accompanied with great flocks of fraternities. And I marvel if there be not a great sort of bishops and prelates, that are brethren germain unto these; and as a great sort, so even as right born, and world's children by as good t.i.tle as they. But because I cannot speak of all, when I say prelates, I understand bishops, abbots, priors, archdeacons, deans, and other of such sort, that are now called to this convocation, as I see, to entreat here of nothing but of such matters as both appertain to the glory of Christ, and to the wealth of the people of England. Which thing I pray G.o.d they do as earnestly as they ought to do. But it is to be feared lest, as light hath many her children here, so the world hath sent some of his whelps. .h.i.ther; amongst the which I know there can be no concord nor unity, albeit they be in one place, in one congregation. I know there can be no agreement between these two, as long as they have minds so unlike, and so contrary affections, judgments so utterly diverse in all points. But if the children of this world be either more in number, or more prudent than the children of light, what then availeth us to have this convocation? Had it not been better we had not been called together at all? For as the children of this world be evil, so they breed and bring forth things evil; and yet there be more of them in all places, or at the least they be more politic than the children of light in their generation. And here I speak of the generation whereby they do engender, and not of that whereby they are engendered, because it should be too long to entreat how the children of light are engendered, and how they come in at the door; and how the children of the world be engendered, and come in another way. Howbeit, I think all you that be here were not engendered after one generation, neither that ye all came by your promotions after one manner: G.o.d grant that ye, engendered worldly, do not engender worldly: and as now I much pa.s.s not how ye were engendered, or by what means ye were promoted to those dignities that ye now occupy, so it be honest, good and profitable, that ye in this your consultation shall do and engender.

The end of your convocation shall shew what ye have done; the fruit that shall come of your consultation shall shew what generation ye be of. For what have ye done hitherto, I pray you, these seven years and more? What have ye engendered? What have ye brought forth? What fruit is come of your long and great a.s.sembly? What one thing that the people of England hath been the better of a hair; or you yourselves, either more accepted before G.o.d, or better discharged toward the people committed unto your cure? For that the people is better learned and taught now, than they were in time past, to whether of these ought we to attribute it, to your industry, or to the providence of G.o.d, and the foreseeing of the king's grace! Ought we to thank you, or the king's highness? Whether stirred other first, you the king, that he might preach, or he you by his letters, that ye should preach oftener? Is it unknown, think you, how both ye and your curates were, in [a] manner, by violence enforced to let books to be made, not by you, but by profane and lay persons; to let them, I say, be sold abroad, and read for the instruction of the people?

I am bold with you, but I speak Latin and not English, to the clergy, not to the laity; I speak to you being present, and not behind your backs.

G.o.d is my witness, I speak whatsoever is spoken of the good-will that I bear you; G.o.d is my witness, which knoweth my heart, and compelleth me to say that I say.

Now, I pray you in G.o.d's name, what did you, so great fathers, so many, so long a season, so oft a.s.sembled together? What went you about? What would ye have brought to pa.s.s? Two things taken away--the one, that ye (which I heard) burned a dead man; the other, that ye (which I felt) went about to burn one being alive: him, because he did, I cannot tell how, in his testament withstand your profit; in other points, as I have heard, a very good man; reported to be of an honest life while he lived, full of good works, good both to the clergy, and also to the laity: this other, which truly never hurt any of you, ye would have raked in the coals, because he would not subscribe to certain articles that took away the supremacy of the king:--take away these two n.o.ble acts, and there is nothing else left that ye went about, that I know, saving that I now remember, that somewhat ye attempted against Erasmus, albeit as yet nothing is come to light. Ye have oft sat in consultation, but what have ye done? Ye have had many things in deliberation, but what one is put forth, whereby either Christ is more glorified, or else Christ's people made more holy I appeal to your own conscience. How chanced this? How came it thus? Because there were no children of light, no children of G.o.d amongst you, which, setting the world at nought, would study to ill.u.s.trate the glory of G.o.d, and thereby shew themselves children of light? I think not so, certainly I think not so. G.o.d forbid, that all you, which were gathered together under the pretence of light, should be children of the world! Then why happened this? Why, I pray you?

Perchance, either because the children of the world were more in number in this your congregation, as it oft happeneth, or at the least of more policy than the children of light in their generation: whereby it might very soon be brought to pa.s.s, that these were much more stronger in gendering the evil than these in producing the good. The children of light have policy, but it is like the policy of the serpent, and is joined with doveish simplicity. They engender nothing but simply, faithfully, and plainly, even so doing all that they do. And therefore they may with more facility be c.u.mbered in their engendering, and be the more ready to take injuries. But the children of this world have worldly policy, foxly craft, lion-like cruelty, power to do hurt, more than either _aspis_ or _basiliscus_, engendering and doing all things fraudulently, deceitfully, guilefully: which as Nimrods and such st.u.r.dy and stout hunters, being full of simulation and dissimulation before the Lord, deceive the children of light, and c.u.mber them easily. Hunters go not forth in every man's sight, but do their affairs closely, and with use of guile and deceit wax every day more craftier than other.

The children of this world be like crafty hunters; they be misnamed children of light, forasmuch as they so hate light, and so study to do the works of darkness. If they were the children of light, they would not love darkness. It is no marvel that they go about to keep other in darkness, seeing they be in darkness, from top to toe overwhelmed with darkness, darker than is the darkness of h.e.l.l. Wherefore it is well done in all orders of men, but especial in the order of prelates, to put a difference between children of light and children of the world, because great deceit ariseth in taking the one for the other. Great imposture cometh, when they that the common people take for the light, go about to take the sun and the light out of the world. But these be easily known, both by the diversity of minds, and also their armours. For whereas the children of light are thus minded, that they seek their adversaries'

health, wealth, and profit, with loss of their own commodities, and ofttimes with jeopardy of their life; the children of the world, contrariwise, have such stomachs, that they will sooner see them dead that doth them good, than sustain any loss of temporal things. The armour of the children of light are, first, the word of G.o.d, which they ever set forth, and with all diligence put it abroad, that, as much as in them lieth, it may bring forth fruit: after this, patience and prayer, with the which in all adversities the Lord comforteth them. Other things they commit to G.o.d, unto whom they leave all revengement. The armour of the children of the world are, sometime frauds and deceits, sometime lies and money: by the first they make their dreams, their traditions; by the second they stablish and confirm their dreams, be they never so absurd, never so against scripture, honesty, or reason. And if any man resist them, even with these weapons they procure to slay him. Thus they bought Christ's death, the very light itself, and obscured him after his death: thus they buy every day the children of light, and obscure them, and shall so do, until the world be at an end. So that it may be ever true, that Christ said: "The children of the world be wiser, &c."

These worldlings pull down the lively faith, and full confidence that men have in Christ, and set up another faith, another confidence, of their own making: the children of light contrary. These worldlings set little by such works as G.o.d hath prepared for our salvation, but they extol traditions and works of their own invention: the children of light contrary. The worldlings, if they spy profit, gains, or lucre in any thing, be it never such a trifle, be it never so pernicious, they preach it to the people (if they preach at any time), and these things they defend with tooth and nail. They can scarce disallow the abuses of these, albeit they be intolerable, lest in disallowing the abuse they lose part of their profit. The children of the light contrary, put all things in their degree, best highest, next next, the worst lowest. They extol things necessary, Christian, and commanded of G.o.d. They pull down will-works feigned by men, and put them in their place. The abuses of all things they earnestly rebuke. But yet these things be so done on both parties, and so they both do gender, that the children of the world shew themselves wiser than the children of light, and that frauds and deceits, lies and money, seem evermore to have the upper hand. I hold my peace; I will not say how fat feasts, and jolly banquets, be jolly instruments to set forth worldly matters withal. Neither the children of the world be only wiser than the children of light, but are also some of them among themselves much wiser than the other in their generation. For albeit, as touching the end, the generation of them all is one; yet in this same generation some of them have more craftily engendered than the other of their fellows.

For what a thing was that, that once every hundred year was brought forth in Rome of the children of this world, and with how much policy it was made, ye heard at Paul's Cross in the beginning of the last parliament: how some brought forth canonizations, some expectations, some pluralities and unions, some tot-quots and dispensations, some pardons, and these of wonderful variety, some stationaries, some jubilaries, some pocularies for drinkers, some manuaries for handlers of relicks, some pedaries for pilgrims, some oscularies for kissers; some of them engendered one, some other such fetures, and every one in that he was delivered of, was excellent politic, wise; yea, so wise, that with their wisdom they had almost made all the world fools.

But yet they that begot and brought forth that our old ancient purgatory pick-purse; that that was swaged and cooled with a Franciscan's cowl, put upon a dead man's back, to the fourth part of his sins; that that was utterly to be spoiled, and of none other but of our most prudent lord Pope, and of him as oft as him listed; that satisfactory, that missal, that scalary: they, I say, that were the wise fathers and genitors of this purgatory, were in my mind the wisest of all their generation, and so far pa.s.s the children of light, and also the rest of their company, that they both are but fools, if ye compare them with these. It was a pleasant fiction, and from the beginning so profitable to the feigners of it, that almost, I dare boldly say, there hath been no emperor that hath gotten more by taxes and tallages of them that were alive, than these, the very and right-begotten sons of the world, got by dead men's tributes and gifts. If there be some in England, that would this sweeting of the world to be with no less policy kept still than it was born and brought forth in Rome, who then can accuse Christ of lying? No, no; as it hath been ever true, so it shall be, that the children of the world be much wiser, not only in making their things, but also in conserving them. I wot not what it is, but somewhat it is I wot, that some men be so loth to see the abuse of this monster, purgatory, which abuse is more than abominable: as who should say, there is none abuse in it, or else as though there can be none in it. They may seem heartily to love the old thing, that thus earnestly endeavour them to restore him his old name.

They would not set an hair by the name, but for the thing. They be not so ignorant (no, they be crafty), but that they know if the name come again, the thing will come after. Thereby it ariseth, that some men make their cracks, that they, maugre all men's heads, have found purgatory. I cannot tell what is found. This, to pray for dead folks, this is not found, for it was never lost. How can that be found that was not lost? O subtle finders, that can find things, if G.o.d will, ere they be lost! For that cowlish deliverance, their scalary losings, their papal spoliations, and other such their figments, they cannot find. No, these be so lost, as they themselves grant, that though they seek them never so diligently, yet they shall not find them, except perchance they hope to see them come in again with their names; and that then money-gathering may return again, and deceit walk about the country, and so stablish their kingdom in all kingdoms. But to what end this chiding between the children of the world and the children of light will come, only he knoweth that once shall judge them both.

Now, to make haste and to come somewhat nigher the end. Go ye to, good brethren and fathers, for the love of G.o.d, go ye to; and seeing we are here a.s.sembled, let us do something whereby we may be known to be the children of light. Let us do somewhat, lest we, which hitherto have been judged children of the world, seem even still to be so. All men call us prelates: then, seeing we be in council, let us so order ourselves, that we be prelates in honour and dignity; so we may be prelates in holiness, benevolence, diligence, and sincerity. All men know that we be here gathered, and with most fervent desire they anheale, breathe, and gape for the fruit of our convocation: as our acts shall be, so they shall name us: so that now it lieth in us, whether we will be called children of the world, or children of light.

Wherefore lift up your heads, brethren, and look about with your eyes, spy what things are to be reformed in the church of England. Is it so hard, is it so great a matter for you to see many abuses in the clergy, many in the laity? What is done in the Arches? Nothing to be amended?

What do they there? Do they evermore rid the people's business and matters, or c.u.mber and ruffle them? Do they evermore correct vice, or else defend it, sometime being well corrected in other places? How many sentences be given there in time, as they ought to be? If men say truth, how many without bribes? Or if all things be well done there, what do men in bishops' Consistories? Shall you often see the punishments a.s.signed by the laws executed, or else money-redemptions used in their stead? How think you by the ceremonies that are in England, oft times, with no little offence of weak consciences, contemned; more oftener with superst.i.tion so defiled, and so depraved, that you may doubt whether it were better some of them to tarry still, or utterly to take them away?

Have not our forefathers complained of the ceremonies, of the superst.i.tion, and estimation of them?

Do ye see nothing in our holidays? of the which very few were made at the first, and they to set forth goodness, virtue, and honesty: but sithens, in some places, there is neither mean nor measure in making new holidays, as who should say, this one thing is serving of G.o.d, to make this law, that no man may work. But what doth the people on these holidays? Do they give themselves to G.o.dliness, or else unG.o.dliness? See ye nothing, brethren? If you see not, yet G.o.d seeth. G.o.d seeth all the whole holidays to be spent miserably in drunkenness, in glossing, in strife, in envy, in dancing, dicing, idleness, and gluttony. He seeth all this, and threateneth punishment for it. He seeth it, which neither is deceived in seeing, nor deceiveth when he threateneth.

Thus men serve the devil; for G.o.d is not thus served, albeit ye say ye serve G.o.d. No, the devil hath more service done unto him on one holiday, than on many working days. Let all these abuses be counted as nothing, who is he that is not sorry, to see in so many holidays rich and wealthy persons to flow in delicates, and men that live by their travail, poor men, to lack necessary meat and drink for their wives and their children, and that they cannot labour upon the holidays, except they will be cited, and brought before our Officials? Were it not the office of good prelates to consult upon these matters, and to seek some remedy for them?

Ye shall see, my brethren, ye shall see once, what will come of this our winking.

What think ye of these images that are had more than their fellows in reputation; that are gone unto with such labour and weariness of the body, frequented with such our cost, sought out and visited with such confidence? What say ye by these images, that are so famous, so n.o.ble, so noted, being of them so many and so divers in England? Do you think that this preferring of picture to picture, image to image, is the right use, and not rather the abuse, of images? But you will say to me, Why make ye all these interrogations? and why, in these your demands, do you let and withdraw the good devotion of the people? Be not all things well done, that are done with good intent, when they be profitable to us? So, surely, covetousness both thinketh and speaketh. Were it not better for us, more for estimation, more meeter for men in our places, to cut away a piece of this our profit, if we will not cut away all, than to wink at such unG.o.dliness, and so long to wink for a little lucre; specially if it be unG.o.dliness, and also seem unto you unG.o.dliness? These be two things, so oft to seek mere images, and sometime to visit the relicks of saints.

And yet, as in those there may be much unG.o.dliness committed, so there may here some superst.i.tion be hid, if that sometime we chance to visit pigs' bones instead of saints' relicks, as in time past it hath chanced, I had almost said, in England. Then this is too great a blindness, a darkness too sensible, that these should be so commended in sermons of some men, and preached to be done after such manner, as though they could not be evil done; which, notwithstanding, are such, that neither G.o.d nor man commandeth them to be done. No, rather, men commanded them either not to be done at all, or else more slowlier and seldomer to be done, forasmuch as our ancestors made this const.i.tution: "We command the priests that they oft admonish the people, and in especial women, that they make no vows but after long deliberation, consent of their husbands and counsel of the priest." The church of England in time past made this const.i.tution. What saw they that made this decree? They saw the intolerable abuses of images. They saw the perils that might ensue of going on pilgrimage. They saw the superst.i.tious difference that men made between image and image. Surely, somewhat they saw. The const.i.tution is so made, that in manner it taketh away all such pilgrimages. For it so plucketh away the abuse of them, that it leaveth either none or else seldom use of them. For they that restrain making vows for going of pilgrimage, restrain also pilgrimage; seeing that for the most part it is seen that few go on pilgrimage but vow-makers, and such as by promise bind themselves to go. And when, I pray you, should a man's wife go on pilgrimage, if she went not before she had well debated the matter with herself, and obtained the consent of her husband, being a wise man, and were also counselled by a learned priest so to do? When should she go far off to these famous images? For this the common people of England think to be going on pilgrimage; to go to some dead and notable image out of town, that is to say, far from their house. Now if your forefathers made this const.i.tution, and yet thereby did nothing, the abuses every day more and more increased, what is left for you to do? Brethren and fathers, if ye purpose to do any thing, what should ye sooner do, than to take utterly away these deceitful and juggling images; or else, if ye know any other mean to put away abuses, to shew it, if ye intend to remove abuses? Methink it should be grateful and pleasant to you to mark the earnest mind of your forefathers, and to look upon their desire where they say in their const.i.tution, "We _command_ you," and not, "We _counsel_ you." How have we been so long a-cold, so long slack in setting forth so wholesome a precept of the church of England, where we be so hot in all things that have any gains in them, albeit they be neither commanded us, nor yet given us by counsel; as though we had lever the abuse of things should tarry still than, it taken away, lose our profit? To let pa.s.s the solemn and nocturnal baccha.n.a.ls, the prescript miracles, that are done upon certain days in the west part of England, who hath not heard? I think ye have heard of St. Blesis's heart which is at Malverne, and of St. Algar's bones, how long they deluded the people: I am afraid, to the loss of many souls. Whereby men may well conjecture, that all about in this realm there is plenty of such juggling deceits.

And yet hitherto ye have sought no remedy. But even still the miserable people are suffered to take the false miracles for the true, and to lie still asleep in all kind of superst.i.tion. G.o.d have mercy upon us!

Last of all, how think you of matrimony? Is all well here? What of baptism? Shall we evermore in ministering of it speak Latin, and not in English rather, that the people may know what is said and done?

What think ye of these ma.s.s-priests, and of the ma.s.ses themselves? What say ye? Be all things here so without abuses, that nothing ought to be amended? Your forefathers saw somewhat, which made this const.i.tution against the venality and sale of ma.s.ses, that, under pain of suspending, no priest should sell his saying of tricennals or annals. What saw they, that made this const.i.tution? What priests saw they? What manner of ma.s.ses saw they, trow ye? But at the last, what became of so good a const.i.tution? G.o.d have mercy upon us! If there be nothing to be amended abroad, concerning the whole, let every one of us make one better: if there be neither abroad nor at home any thing to be amended and redressed, my lords, be ye of good cheer, be merry; and at the least, because we have nothing else to do, let us reason the matter how we may be richer. Let us fall to some pleasant communication; after let us go home, even as good as we came hither, that is, right-begotten children of the world, and utterly worldlings. And while we live here, let us all make bone cheer. For after this life there is small pleasure, little mirth for us to hope for; if now there be nothing to be changed in our fashions. Let us say, not as St. Peter did, "Our end approacheth nigh,"

this is an heavy hearing; but let us say as the evil servant said, "It will be long ere my master come." This is pleasant. Let us beat our fellows: let us eat and drink with drunkards. Surely, as oft as we do not take away the abuse of things, so oft we beat our fellows. As oft as we give not the people their true food, so oft we beat our fellows. As oft as we let them die in superst.i.tion, so oft we beat them. To be short, as oft as we blind lead them blind, so oft we beat, and grievously beat our fellows. When we welter in pleasures and idleness, then we eat and drink with drunkards. But G.o.d will come, G.o.d will come, he will not tarry long away. He will come upon such a day as we nothing look for him, and at such hour as we know not. He will come and cut us in pieces.

He will reward us as he doth the hypocrites. He will set us where wailing shall be, my brethren; where gnashing of teeth shall be, my brethren. And let here be the end of our tragedy, if ye will. These be the delicate dishes prepared for the world's well-beloved children. These be the wafers and junkets provided for worldly prelates--wailing and gnashing of teeth. Can there be any mirth, where these two courses last all the feast? Here we laugh, there we shall weep. Our teeth make merry here, ever dashing in delicates; there we shall be torn with teeth, and do nothing but gnash and grind our own. To what end have we now excelled other in policy? What have we brought forth at the last? Ye see, brethren, what sorrow, what punishment is provided for you, if ye be worldlings. If ye will not thus be vexed, be ye not the children of the world. If ye will not be the children of the world, be not stricken with the love of worldly things; lean not upon them. If ye will not die eternally, live not worldly. Come, go to; leave the love of your profit; study for the glory and profit of Christ; seek in your consultations such things as pertain to Christ, and bring forth at the last somewhat that may please Christ. Feed ye tenderly, with all diligence, the flock of Christ. Preach truly the word of G.o.d. Love the light, walk in the light, and so be ye the children of light while ye are in this world, that ye may shine in the world that is to come bright as the sun, with the Father, the Son, and the Holy Ghost; to whom be all honour, praise, and glory. Amen.

A SERMON OF THE REVEREND FATHER MASTER HUGH LATIMER, PREACHED IN THE SHROUDS AT ST. PAUL'S CHURCH IN LONDON, ON THE EIGHTEENTH DAY OF JANUARY, ANNO 1548.

_Quaeunque scripta sunt ad nostram doctrinam scripta sunt_.--Rom. xv.

4.

"All things which are written, are written for our erudition and knowledge. All things that are written in G.o.d's book, in the Bible book, in the book of the holy scripture, are written to be our doctrine."

I told you in my first sermon, honourable audience, that I purposed to declare unto you two things. The one, what seed should be sown in G.o.d's field, in G.o.d's plough land; and the other, who should be the sowers: that is to say, what doctrine is to be taught in Christ's church and congregation, and what men should be the teachers and preachers of it.

The first part I have told you in the three sermons past, in which I have a.s.sayed to set forth my plough, to prove what I could do. And now I shall tell you who be the ploughers: for G.o.d's word is a seed to be sown in G.o.d's field, that is, the faithful congregation, and the preacher is the sower. And it is in the gospel: _Exivit qui seminat seminare s.e.m.e.n suum_; "He that soweth, the husbandman, the ploughman, went forth to sow his seed." So that a preacher is resembled to a ploughman, as it is in another place: _Nemo admota aratro manu, et a tergo respiciens, aptus est regno Dei_. "No man that putteth his hand to the plough, and looketh back, is apt for the kingdom of G.o.d." That is to say, let no preacher be negligent in doing his office. Albeit this is one of the places that hath been racked, as I told you of racking scriptures. And I have been one of them myself that hath racked it, I cry G.o.d mercy for it; and have been one of them that have believed and expounded it against religious persons that would forsake their order which they had professed, and would go out of their cloister: whereas indeed it toucheth not monkery, nor maketh any thing at all for any such matter; but it is directly spoken of diligent preaching of the word of G.o.d.

For preaching of the gospel is one of G.o.d's plough-works, and the preacher is one of G.o.d's ploughmen. Ye may not be offended with my similitude, in that I compare preaching to the labour and work of ploughing, and the preacher to a ploughman: ye may not be offended with this my similitude; for I have been slandered of some persons for such things. It hath been said of me, "Oh, Latimer! nay, as for him, I will never believe him while I live, nor never trust him; for he likened our blessed lady to a saffron-bag:" where indeed I never used that similitude. But it was, as I have said unto you before now, according to that which Peter saw before in the spirit of prophecy, and said, that there should come after men _per quos via veritatis maledictis afficeretur_; there should come fellows "by whom the way of truth should be evil spoken of, and slandered." But in case I had used this similitude, it had not been to be reproved, but might have been without reproach. For I might have said thus: as the saffron-bag that hath been full of saffron, or hath had saffron in it, doth ever after savour and smell of the sweet saffron that it contained; so our blessed lady, which conceived and bare Christ in her womb, did ever after resemble the manners and virtues of that precious babe that she bare. And what had our blessed lady been the worse for this? or what dishonour was this to our blessed lady? But as preachers must be wary and circ.u.mspect, that they give not any just occasion to be slandered and ill spoken of by the hearers, so must not the auditors be offended without cause. For heaven is in the gospel likened to a mustard-seed: it is compared also to a piece of leaven; and as Christ saith, that at the last day he will come like a thief: and what dishonour is this to G.o.d? or what derogation is this to heaven? Ye may not then, I say, be offended with my similitude, for because I liken preaching to a ploughman's labour, and a prelate to a ploughman. But now you will ask me, whom I call a prelate? A prelate is that man, whatsoever he be, that hath a flock to be taught of him; whosoever hath any spiritual charge in the faithful congregation, and whosoever he be that hath cure of souls. And well may the preacher and the ploughman be likened together: first, for their labour of all seasons of the year; for there is no time of the year in which the ploughman hath not some special work to do: as in my country in Leicestershire, the ploughman hath a time to set forth, and to a.s.say his plough, and other times for other necessary works to be done. And then they also maybe likened together for the diversity of works and variety of offices that they have to do. For as the ploughman first setteth forth his plough, and then tilleth his land, and breaketh it in furrows, and sometime ridgeth it up again; and at another time harroweth it and clotteth it, and sometime dungeth it and hedgeth it, diggeth it and weedeth it, purgeth and maketh it clean: so the prelate, the preacher, hath many diverse offices to do. He hath first a busy work to bring his parishioners to a right faith, as Paul calleth it, and not a swerving faith; but to a faith that embraceth Christ, and trusteth to his merits; a lively faith, a justifying faith; a faith that maketh a man righteous, without respect of works: as ye have it very well declared and set forth in the Homily. He hath then a busy work, I say, to bring his flock to a right faith, and then to confirm them in the same faith: now casting them down with the law, and with threatenings of G.o.d for sin; now ridging them up again with the gospel, and with the promises of G.o.d'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 supplehearted, and making them to have hearts of flesh; that is, soft hearts, and apt for doctrine to enter in: now teaching to know G.o.d rightly, and to know their duty to G.o.d and their neighbours: now exhorting them, when they know their duty, that they do it, and be diligent in it; so that they have a continual work to do. Great is their business, and therefore great should be their hire. They have great labours, and therefore they ought to have good livings, that they may commodiously feed their flock; for the preaching of the word of G.o.d unto the people is called meat: scripture calleth it meat; not strawberries, that come but once a year, and tarry not long, but are soon gone: but it is meat, it is no dainties. The people must have meat that must be familiar and continual, and daily given unto them to feed upon. Many make a strawberry of it, ministering it but once a year; but such do not the office of good prelates. For Christ saith, _Quis putas est servus prudens et fidelis_? _Qui dat cib.u.m in tempore_. "Who think you is a wise and faithful servant? He that giveth meat in due time." So that he must at all times convenient preach diligently: therefore saith he, "Who trow ye is a faithful servant?" He speaketh it as though it were a rare thing to find such a one, and as though he should say, there be but a few of them to find in the world. And how few of them there be throughout this realm that give meat to their flock as they should do, the Visitors can best tell. Too few, too few; the more is the pity, and never so few as now.

By this, then, it appeareth that a prelate, or any that hath cure of soul, must diligently and substantially work and labour. Therefore saith Paul to Timothy, _Qui episcopatum desiderat, hic bonum opus desiderat_: "He that desireth to have the office of a bishop, or a prelate, that man desireth a good work." Then if it be a good work, it is work; ye can make but a work of it. It is G.o.d's work, G.o.d's plough, and that plough G.o.d would have still going. Such then as loiter and live idly, are not good prelates, or ministers. And of such as do not preach and teach, nor do their duties, G.o.d saith by his prophet Jeremy, _Maledictus qui facit opus Dei fraudulenter_; "Cursed be the man that doth the work of G.o.d fraudulently, guilefully or deceitfully:" some books have it _negligenter_, "negligently or slackly." How many such prelates, how many such bishops, Lord, for thy mercy, are there now in England! And what shall we in this case do? shall we company with them? O Lord, for thy mercy! shall we not company with them? O Lord, whither shall we flee from them? But "cursed be he that doth the work of G.o.d negligently or guilefully." A sore word for them that are negligent in discharging their office, or have done it fraudulently; for that is the thing that maketh the people ill.

But true it must be that Christ saith, _Multi sunt vocati, pauci vero electi_: "Many are called, but few are chosen." Here have I an occasion by the way somewhat to say unto you; yea, for the place I alleged unto you before out of Jeremy, the forty-eighth chapter. And it was spoken of a spiritual work of G.o.d, a work that was commanded to be done; and it was of shedding blood, and of destroying the cities of Moab. For, saith he, "Cursed be he that keepeth back his sword from shedding of blood." As Saul, when he kept back the sword from shedding of blood at what time he was sent against Amaleck, was refused of G.o.d for being disobedient to G.o.d's commandment, in that he spared Agag the king. So that that place of the prophet was spoken of them that went to the destruction of the cities of Moab, among the which there was one called Nebo, which was much reproved for idolatry, superst.i.tion, pride, avarice, cruelty, tyranny, and for hardness of heart; and for these sins was plagued of G.o.d and destroyed.

Now what shall we say of these rich citizens of London? What shall I say of them? Shall I call them proud men of London, malicious men of London, merciless men of London? No, no, I may not say so; they will be offended with me then. Yet must I speak. For is there not reigning in London as much pride, as much covetousness, as much cruelty, as much oppression, and as much superst.i.tion, as was in Nebo? Yes, I think, and much more too. Therefore I say, repent, O London; repent, repent. Thou hearest thy faults told thee, amend them, amend them. I think, if Nebo had had the preaching that thou hast, they would have converted. And, you rulers and officers, be wise and circ.u.mspect, look to your charge, and see you do your duties; and rather be glad to amend your ill living than to be angry when you are warned or told of your fault. What ado was there made in London at a certain man, because he said, (and indeed at that time on a just cause,) "Burgesses!" quoth he, "nay, b.u.t.terflies." Lord, what ado there was for that word! And yet would G.o.d they were no worse than b.u.t.terflies! b.u.t.terflies do but their nature: the b.u.t.terfly is not covetous, is not greedy, of other men's goods; is not full of envy and hatred, is not malicious, is not cruel, is not merciless. The b.u.t.terfly glorieth not in her own deeds, nor preferreth the traditions of men before G.o.d's word; it committeth not idolatry, nor worshippeth false G.o.ds. But London cannot abide to be rebuked; such is the nature of man.

If they be p.r.i.c.ked, they will kick; if they be rubbed on the gall, they will wince; but yet they will not amend their faults, they will not be ill spoken of. But how shall I speak well of them? If you could be content to receive and follow the word of G.o.d, and favour good preachers, if you could bear to be told of your faults, if you could amend when you hear of them, if you would be glad to reform that is amiss; if I might see any such inclination in you, that you would leave to be merciless, and begin to be charitable, I would then hope well of you, I would then speak well of you. But London was never so ill as it is now. In times past men were full of pity and compa.s.sion, but now there is no pity; for in London their brother shall die in the streets for cold, he shall lie sick at the door between stock and stock, I cannot tell what to call it, and perish there for hunger: was there ever more unmercifulness in Nebo?

I think not. In times past, when any rich man died in London, they were wont to help the poor scholars of the Universities with exhibition. When any man died, they would bequeath great sums of money toward the relief of the poor. When I was a scholar in Cambridge myself; I heard very good report of London, and knew many that had relief of the rich men of London: but now I can hear no such good report, and yet I inquire of it, and hearken for it; but now charity is waxen cold, none helpeth the scholar, nor yet the poor. And in those days, what did they when they helped the scholars? Marry, they maintained and gave them livings that were very papists, and professed the pope's doctrine: and now that the knowledge of G.o.d's word is brought to light, and many earnestly study and labour to set it forth, now almost no man helpeth to maintain them.

Oh London, London! repent, repent; for I think G.o.d is more displeased with London than ever he was with the city of Nebo. Repent therefore, repent, London, and remember that the same G.o.d liveth now that punished Nebo, even the same G.o.d, and none other; and he will punish sin as well now as he did then: and he will punish the iniquity of London, as well as he did then of Nebo. Amend therefore. And ye that be prelates, look well to your office, for right prelating is busy labouring, and not lording. Therefore preach and teach, and let your plough be doing. Ye lords, I say, that live like loiterers, look well to your office; the plough is your office and charge. If you live idle and loiter, you do not your duty, you follow not your vocation: let your plough therefore be going, and not cease, that the ground may bring forth fruit.

But now methinketh I hear one say unto me: Wot ye what you say? Is it a work? Is it a labour? How then hath it happened that we have had so many hundred years so many unpreaching prelates, lording loiterers, and idle ministers? Ye would have me here to make answer, and to show cause thereof. Nay, this land is not for me to plough; it is too stony, too th.o.r.n.y, too hard for me to plough. They have so many things that make for them, so many things to lay for themselves, that it is not for my weak team to plough them. They have to lay for themselves long customs, ceremonies and authority, placing in parliament, and many things more.

And I fear me this land is not yet ripe to be ploughed: for, as the saying is, it lacketh weathering: this gear lacketh weathering; at least way it is not for me to plough. For what shall I look for among thorns, but p.r.i.c.king and scratching? What among stones, but stumbling? What (I had almost said) among serpents, but stinging? But this much I dare say, that since lording and loitering hath come up, preaching hath come down, contrary to the apostles' times: for they preached and lorded not, and now they lord and preach not. For they that be lords will ill go to plough: it is no meet office for them; it is not seeming for their estate. Thus came up lording loiterers: thus crept in unpreaching prelates; and so have they long continued. For how many unlearned prelates have we now at this day! And no marvel: for if the ploughmen that now be were made lords, they would clean give over ploughing; they would leave off their labour, and fall to lording outright, and let the plough stand: and then both ploughs not walking, nothing should be in the commonweal but hunger. For ever since the prelates were made lords and n.o.bles, the plough standeth; there is no work done, the people starve.