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diff --git a/2458-h/2458-h.htm b/2458-h/2458-h.htm new file mode 100644 index 0000000..7bcb4ae --- /dev/null +++ b/2458-h/2458-h.htm @@ -0,0 +1,3501 @@ +<!DOCTYPE html + PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html> +<head> +<meta http-equiv="Content-Type" content="text/html; charset=US-ASCII" /> +<title>Sermons on the Card and Other Discourses</title> + <style type="text/css"> +/*<![CDATA[ XML blockout */ +<!-- + P { margin-top: .75em; + margin-bottom: .75em; + } + H1, H2 { + text-align: center; + margin-top: 2em; + margin-bottom: 2em; + } + H3, H4 { + text-align: left; + margin-top: 1em; + margin-bottom: 1em; + } + BODY{margin-left: 10%; + margin-right: 10%; + } + .blkquot {margin-left: 4em; margin-right: 4em;} /* block indent */ + // --> + /* XML end ]]>*/ + </style> +</head> +<body> +<h2> +<a href="#startoftext">Sermons on the Card and Other Discourses, by Hugh Latimer</a> +</h2> +<pre> +The Project Gutenberg eBook, Sermons on the Card and Other Discourses, by +Hugh Latimer, Edited by Henry Morley + + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + + + + +Title: Sermons on the Card and Other Discourses + + +Author: Hugh Latimer + +Release Date: April 22, 2005 [eBook #2458] + +Language: English + +Character set encoding: ISO-646-US (US-ASCII) + + +***START OF THE PROJECT GUTENBERG EBOOK SERMONS ON THE CARD AND OTHER +DISCOURSES*** +</pre> +<p><a name="startoftext"></a></p> +<p>Transcribed from the 1883 Cassell & Co. edition by David Price, +email ccx074@coventry.ac.uk.</p> +<h1>SERMONS ON THE CARD AND OTHER DISCOURSES<br /> +by Hugh Latimer</h1> +<h2>INTRODUCTION.</h2> +<p>Hugh Latimer, a farmer’s son, was born about the year 1491, +at Thurcaston, in Leicestershire. He was an only son, with six +sisters, who were all well cared for at home. He was a boy of +fourteen when sent to Clare College, Cambridge. When about twenty-four +years old, he had obtained a college fellowship, had taken the degree +of Master of Arts, and was ordained Priest of the Roman Church at Lincoln. +In 1524, at the age of about thirty, he proceeded to the degree of B.D., +and on the occasion of his doing so he argued publicly for the Pope’s +authority against opinions of Melancthon. Thomas Bilney went afterwards +to Latimer’s rooms, gave him his own reasons for good-will to +the teaching of Melancthon, and explained to him his faith as a Reformer +in a way that secured Latimer’s attention. Latimer’s +free, vigorous mind, admitted the new reasonings, and in his after-life +he looked always upon “little Bilney” as the man who had +first opened his eyes.</p> +<p>With homely earnestness Latimer began soon to express his new convictions. +His zeal and purity of life had caused him to be trusted by the University +as a maintainer of old ways; he had been appointed cross-bearer to the +University, and elected one of the twelve preachers annually appointed +in obedience to a bull of Pope Alexander VI. Now Latimer walked +and worked with Bilney, visiting the sick and the prisoners, and reasoning +together of the needs of Christendom. The Bishop of the diocese +presently forbade Latimer’s preaching in any of the pulpits of +the University. Robert Barnes, prior of the Augustinian Friars +at Cambridge, a man stirred to the depths by the new movement of thought, +then invited Latimer to preach in the church of the Augustinians. +Latimer was next summoned before Wolsey, whom he satisfied so well that +Wolsey overruled the Bishop’s inhibition, and Latimer again became +a free preacher in Cambridge.</p> +<p>The influence of Latimer’s preaching became every year greater; +and in December, 1529, he gave occasion to new controversy in the University +by his two Sermons on the Card, delivered in St. Edward’s Church, +on the Sunday before Christmas, 1529. Card-playing was in those +days an amusement especially favoured at Christmas time. Latimer +does not express disapproval, though the Reformers generally were opposed +to it. The early statutes of St. John’s College, Cambridge, +forbade playing with dice or cards by members of the college at any +time except Christmas, but excluded undergraduates even from the Christmas +privilege. In these sermons Latimer used the card-playing of the +season for illustrations of spiritual truth drawn from the trump card +in triumph, and the rules of the game of primero. His homely parables +enforced views of religious duty more in accordance with the mind of +the Reformers than of those who held by the old ways. The Prior +of the Dominicans at Cambridge tried to answer Latimer’s sermon +on the cards with an antagonistic sermon on the dice: the orthodox Christian +was to win by a throw of cinque and quatre—the cinque, five texts +to be quoted against Luther; and the quatre the four great doctors of +the Church. Latimer replied with vigour; others ranged themselves +on one side or the other, and there was general battle in the University; +but the King’s Almoner soon intervened with a letter commanding +silence on both sides till the King’s pleasure was further declared. +The King’s good-will to Latimer was due, as the letter indicated, +to the understanding that Latimer “favoured the King’s cause” +in the question of divorce from Katherine of Arragon.</p> +<p>In March, 1530, Latimer was called to preach before Henry VIII., +at Windsor. The King then made Latimer his chaplain, and in the +following year gave him the rectory of West Kington, in Wiltshire. +The new rector, soon accused of heresy, was summoned before the Bishop +of London and before Convocation; was excommunicated and imprisoned, +and absolved by special request of the King. When Cranmer became +Archbishop of Canterbury, Latimer returned into royal favour, and preached +before the King on Wednesdays in Lent. In 1535, when an Italian +nominee of the Pope’s was deprived of the Bishopric of Worcester, +Latimer was made his successor; but resigned in 1539, when the King, +having virtually made himself Pope, dictated to a tractable parliament +enforcement of old doctrines by an Act for Abolishing Diversity of Opinion. +From that time until the death of Henry VIII. Latimer was in disgrace.</p> +<p>The accession of Edward VI. brought him again to the front, and the +Sermon on the Plough, in this volume, is a famous example of his use +of his power under Edward VI., as the greatest preacher of his time, +in forwarding the Reformation of the Church, and of the lives of those +who professed and called themselves Christians. The rest of his +story will be associated in another volume of this Library with a collection +of his later sermons.</p> +<p>H. M.</p> +<h2>SERMONS ON THE CARD.</h2> +<h3>THE TENOR AND EFFECT OF CERTAIN SERMONS MADE BY MASTER LATIMER IN +CAMBRIDGE, ABOUT THE YEAR OF OUR LORD 1529.</h3> +<p><i>Tu quis es</i>? Which words are as much to say in English, +“Who art thou?” These be the words of the Pharisees, +which were sent by the Jews unto St. John Baptist in the wilderness, +to have knowledge of him who he was: which words they spake unto him +of an evil intent, thinking that he would have taken on him to be Christ, +and so they would have had him done with their good wills, because they +knew that he was more carnal, and given to their laws, than Christ indeed +should be, as they perceived by their old prophecies; and also, because +they marvelled much of his great doctrine, preaching, and baptizing, +they were in doubt whether he was Christ or not: wherefore they said +unto him, “Who art thou?” Then answered St. John, +and confessed that he was not Christ.</p> +<p>Now here is to be noted the great and prudent answer of St. John +Baptist unto the Pharisees, that when they required of him who he was, +he would not directly answer of himself what he was himself, but he +said he was not Christ: by the which saying he thought to put the Jews +and Pharisees out of their false opinion and belief towards him, in +that they would have had him to exercise the office of Christ; and so +declared further unto them of Christ, saying, “He is in the midst +of you and amongst you, whom ye know not, whose latchet of his shoe +I am not worthy to unloose, or undo.” By this you may perceive +that St. John spake much in the laud and praise of Christ his Master, +professing himself to be in no wise like unto him. So likewise +it shall be necessary unto all men and women of this world, not to ascribe +unto themselves any goodness of themselves, but all unto our Lord God, +as shall appear hereafter, when this question aforesaid, “Who +art thou?” shall be moved unto them: not as the Pharisees did +unto St. John, of an evil purpose, but of a good and simple mind, as +may appear hereafter.</p> +<p>Now then, according to the preacher’s mind, let every man and +woman, of a good and simple mind, contrary to the Pharisees’ intent, +ask this question, “Who art thou?” This question must +be moved to themselves, what they be of themselves, on this fashion: +“What art thou of thy only and natural generation between father +and mother, when thou camest into this world? What substance, +what virtue, what goodness art thou of, by thyself?” Which +question if thou rehearse oftentimes unto thyself, thou shalt well perceive +and understand how thou shalt make answer unto it; which must be made +on this wise: I am of myself, and by myself, coming from my natural +father and mother, the child of the ire and indignation of God, the +true inheritor of hell, a lump of sin, and working nothing of myself +but all towards hell, except I have better help of another than I have +of myself. Now we may see in what state we enter into this world, +that we be of ourselves the true and just inheritors of hell, the children +of the ire and indignation of Christ, working all towards hell, whereby +we deserve of ourselves perpetual damnation, by the right judgment of +God, and the true claim of ourselves; which unthrifty state that we +be born unto is come unto us for our own deserts, as proveth well this +example following:</p> +<p>Let it be admitted for the probation of this, that it might please +the king’s grace now being to accept into his favour a mean man, +of a simple degree and birth, not born to any possession; whom the king’s +grace favoureth, not because this person hath of himself deserved any +such favour, but that the king casteth this favour unto him of his own +mere motion and fantasy: and for because the king’s grace will +more declare his favour unto him, he giveth unto this said man a thousand +pounds in lands, to him and his heirs, on this condition, that he shall +take upon him to be the chief captain and defender of his town of Calais, +and to be true and faithful to him in the custody of the same, against +the Frenchmen especially, above all other enemies.</p> +<p>This man taketh on him this charge, promising his fidelity thereunto. +It chanceth in process of time, that by the singular acquaintance and +frequent familiarity of this captain with the Frenchmen, these Frenchmen +give unto the said captain of Calais a great sum of money, so that he +will but be content and agreeable that they may enter into the said +town of Calais by force of arms; and so thereby possess the same unto +the crown of France. Upon this agreement the Frenchmen do invade +the said town of Calais, alonely by the negligence of this captain.</p> +<p>Now the king’s grace, hearing of this invasion, cometh with +a great puissance to defend this his said town, and so by good policy +of war overcometh the said Frenchmen, and entereth again into his said +town of Calais. Then he, being desirous to know how these enemies +of his came thither, maketh profound search and inquiry by whom this +treason was conspired. By this search it was known and found his +own captain to be the very author and the beginner of the betraying +of it. The king, seeing the great infidelity of this person, dischargeth +this man of his office, and taketh from him and from his heirs this +thousand pounds of possessions. Think you not that the king doth +use justice unto him, and all his posterity and heirs? Yes, truly: +the said captain cannot deny himself but that he had true justice, considering +how unfaithfully he behaved him to his prince, contrary to his own fidelity +and promise. So likewise it was of our first father Adam. +He had given unto him the spirit of science and knowledge, to work all +goodness therewith: this said spirit was not given alonely unto him, +but unto all his heirs and posterity. He had also delivered him +the town of Calais; that is to say, paradise in earth, the most strong +and fairest town in the world, to be in his custody. He nevertheless, +by the instigation of these Frenchmen, that is to say, the temptation +of the fiend, did obey unto their desire; and so he brake his promise +and fidelity, the commandment of the everlasting King his master, in +eating of the apple by him inhibited.</p> +<p>Now then the King, seeing this great treason in his captain, deposed +him of the thousand pounds of possessions, that is to say, from everlasting +life in glory, and all his heirs and posterity: for likewise as he had +the spirit of science and knowledge, for him and his heirs; so in like +manner, when he lost the same, his heirs also lost it by him and in +him. So now this example proveth, that by our father Adam we had +once in him the very inheritance of everlasting joy; and by him, and +in him, again we lost the same.</p> +<p>The heirs of the captain of Calais could not by any manner of claim +ask of the king the right and title of their father in the thousand +pounds of possessions, by reason the king might answer and say unto +them, that although their father deserved not of himself to enjoy so +great possessions, yet he deserved by himself to lose them, and greater, +committing so high treason, as he did, against his prince’s commandments; +whereby he had no wrong to lose his title, but was unworthy to have +the same, and had therein true justice. Let not you think, which +be his heirs, that if he had justice to lose his possessions, you have +wrong to lose the same. In the same manner it may be answered +unto all men and women now being, that if our father Adam had true justice +to be excluded from his possession of everlasting glory in paradise, +let us not think the contrary that be his heirs, but that we have no +wrong in losing also the same; yea, we have true justice and right. +Then in what miserable estate we be, that of the right and just title +of our own deserts have lost the everlasting joy, and claim of ourselves +to be true inheritors of hell! For he that committeth deadly sin +willingly, bindeth himself to be inheritor of everlasting pain: and +so did our forefather Adam willingly eat of the apple forbidden. +Wherefore he was cast out of the everlasting joy in paradise into this +corrupt world, amongst all vileness, whereby of himself he was not worthy +to do any thing laudable or pleasant to God, evermore bound to corrupt +affections and beastly appetites, transformed into the most uncleanest +and variablest nature that was made under heaven; of whose seed and +disposition all the world is lineally descended, insomuch that this +evil nature is so fused and shed from one into another, that at this +day there is no man nor woman living that can of themselves wash away +this abominable vileness: and so we must needs grant of ourselves to +be in like displeasure unto God, as our forefather Adam was. By +reason hereof as I said, we be of ourselves the very children of the +indignation and vengeance of God, the true inheritors of hell, and working +all towards hell: which is the answer to this question, made to every +man and woman, by themselves, “Who art thou?”</p> +<p>And now, the world standing in this damnable state, cometh in the +occasion of the incarnation of Christ. The Father in heaven, perceiving +the frail nature of man, that he, by himself and of himself, could do +nothing for himself, by his prudent wisdom sent down the second person +in Trinity, his Son Jesus Christ, to declare unto man his pleasure and +commandment: and so, at the Father’s will, Christ took on him +human nature, being willing to deliver man out of this miserable way, +and was content to suffer cruel passion in shedding his blood for all +mankind; and so left behind for our safeguard laws and ordinances, to +keep us always in the right path unto everlasting life, as the evangelists, +the sacraments, the commandments, and so forth: which, if we do keep +and observe according to our profession, we shall answer better unto +this question, “Who art thou?” than we did before. +For before thou didst enter into the sacrament of baptism, thou wert +but a natural man, a natural woman; as I might say, a man, a woman: +but after thou takest on thee Christ’s religion, thou hast a longer +name; for then thou art a christian man, a christian woman. Now +then, seeing thou art a christian man, what shall be thy answer of this +question, “Who art thou?”</p> +<p>The answer of this question is, when I ask it unto myself, I must +say that I am a christian man, a christian woman, the child of everlasting +joy, through the merits of the bitter passion of Christ. This +is a joyful answer. Here we may see how much we be bound and in +danger unto God, that hath revived us from death to life, and saved +us that were damned: which great benefit we cannot well consider, unless +we do remember what we were of ourselves before we meddled with him +or his laws; and the more we know our feeble nature, and set less by +it, the more we shall conceive and know in our hearts what God hath +done for us; and the more we know what God hath done for us, the less +we shall set by ourselves, and the more we shall love and please God: +so that in no condition we shall either know ourselves or God, except +we do utterly confess ourselves to be mere vileness and corruption. +Well, now it is come unto this point, that we be christian men, christian +women, I pray you what doth Christ require of a christian man, or of +a christian woman? Christ requireth nothing else of a christian +man or woman, but that they will observe his rule: for likewise as he +is a good Augustine friar that keepeth well St. Augustine’s rule, +so is he a good christian man that keepeth well Christ’s rule.</p> +<p>Now then, what is Christ’s rule? Christ’s rule +consisteth in many things, as in the commandments, and the works of +mercy, and so forth. And for because I cannot declare Christ’s +rule unto you at one time, as it ought to be done, I will apply myself +according to your custom at this time of Christmas: I will, as I said, +declare unto you Christ’s rule, but that shall be in Christ’s +cards. And whereas you are wont to celebrate Christmas in playing +at cards, I intend, by God’s grace, to deal unto you Christ’s +cards, wherein you shall perceive Christ’s rule. The game +that we will play at shall be called the triumph, which, if it be well +played at, he that dealeth shall win; the players shall likewise win; +and the standers and lookers upon shall do the same; insomuch that there +is no man that is willing to play at this triumph with these cards, +but they shall be all winners, and no losers.</p> +<p>Let therefore every christian man and woman play at these cards, +that they may have and obtain the triumph: you must mark also that the +triumph must apply to fetch home unto him all the other cards, whatsoever +suit they be of. Now then, take ye this first card, which must +appear and be shewed unto you as followeth: you have heard what was +spoken to men of the old law, “Thou shalt not kill; whosoever +shall kill shall be in danger of judgment: but I say unto you” +of the new law, saith Christ, “that whosoever is angry with his +neighbour, shall be in danger of judgment; and whosoever shall say unto +his neighbour, ‘Raca,’ that is to say, brainless,” +or any other like word of rebuking, “shall be in danger of council; +and whosoever shall say unto his neighbour, ‘Fool,’ shall +be in danger of hell-fire.” This card was made and spoken +by Christ, as appeareth in the fifth chapter of St. Matthew.</p> +<p>Now it must be noted, that whosoever shall play with this card, must +first, before they play with it, know the strength and virtue of the +same: wherefore you must well note and mark terms, how they be spoken, +and to what purpose. Let us therefore read it once or twice, that +we may be the better acquainted with it.</p> +<p>Now behold and see, this card is divided into four parts: the first +part is one of the commandments that was given unto Moses in the old +law, before the coming of Christ; which commandment we of the new law +be bound to observe and keep, and it is one of our commandments. +The other three parts spoken by Christ be nothing else but expositions +unto the first part of this commandment: for in very effect all these +four parts be but one commandment, that is to say, “Thou shalt +not kill.” Yet nevertheless, the last three parts do shew +unto thee how many ways thou mayest kill thy neighbour contrary to this +commandment: yet, for all Christ’s exposition in the three last +parts of this card, the terms be not open enough to thee that dost read +and hear them spoken. No doubt, the Jews understood Christ well +enough, when he spake to them these three last sentences; for he spake +unto them in their own natural terms and tongue. Wherefore, seeing +that these terms were natural terms of the Jews, it shall be necessary +to expound them, and compare them unto some like terms of our natural +speech, that we, in like manner, may understand Christ as well as the +Jews did. We will begin first with the first part of this card, +and then after, with the other three parts. You must therefore +understand that the Jews and the Pharisees of the old law, to whom this +first part, this commandment, “Thou shalt not kill,” was +spoken, thought it sufficient and enough for their discharge, not to +kill with any manner of material weapon, as sword, dagger, or with any +such weapon; and they thought it no great fault whatsoever they said +or did by their neighbours, so that they did not harm or meddle with +their corporal bodies: which was a false opinion in them, as prove well +the three last other sentences following the first part of this card.</p> +<p>Now, as touching the three other sentences, you must note and take +heed, what difference is between these three manner of offences: to +be angry with your neighbour; to call your neighbour “brainless,” +or any such word of disdain; or to call your neighbour “fool.” +Whether these three manner of offences be of themselves more grievous +one than the other, it is to be opened unto you. Truly, as they +be of themselves divers offences, so they kill diversly, one more than +the other; as you shall perceive by the first of these three, and so +forth. A man which conceiveth against his neighbour or brother +ire or wrath in his mind, by some manner of occasion given unto him, +although he be angry in his mind against his said neighbour, he will +peradventure express his ire by no manner of sign, either in word or +deed: yet, nevertheless, he offendeth against God, and breaketh this +commandment in killing his own soul; and is therefore “in danger +of judgment.”</p> +<p>Now, to the second part of these three: That man that is moved with +ire against his neighbour, and in his ire calleth his neighbour “brainless,” +or some other like word of displeasure; as a man might say in a fury, +“I shall handle thee well enough;” which words and countenances +do more represent and declare ire to be in this man, than in him that +was but angry, and spake no manner of word nor shewed any countenance +to declare his ire. Wherefore as he that so declareth his ire +either by word or countenance offendeth more against God, so he both +killeth his own soul, and doth that in him is to kill his neighbour’s +soul in moving him unto ire, wherein he is faulty himself; and so this +man is “in danger of council.”</p> +<p>Now to the third offence, and last of these three: That man that +calleth his neighbour “fool,” doth more declare his angry +mind toward him, than he that called his neighbour but “brainless,” +or any such words moving ire: for to call a man “fool,” +that word representeth more envy in a man than “brainless” +doth. Wherefore he doth most offend, because he doth most earnestly +with such words express his ire, and so he is “in danger of hell-fire.”</p> +<p>Wherefore you may understand now, these three parts of this card +be three offences, and that one is more grievous to God than the other, +and that one killeth more the soul of man than the other.</p> +<p>Now peradventure there be some that will marvel, that Christ did +not declare this commandment by some greater faults of ire, than by +these which seem but small faults, as to be angry and speak nothing +of it, to declare it and to call a man “brainless,” and +to call his neighbour “fool:” truly these be the smallest +and the least faults that belong to ire, or to killing in ire. +Therefore beware how you offend in any kind of ire: seeing that the +smallest be damnable to offend in, see that you offend not in the greatest. +For Christ thought, if he might bring you from the smallest manner of +faults, and give you warning to avoid the least, he reckoned you would +not offend in the greatest and worst, as to call your neighbour thief, +whoreson, whore, drab, and so forth, into more blasphemous names; which +offences must needs have punishment in hell, considering how that Christ +hath appointed these three small faults to have three degrees of punishment +in hell, as appeareth by these three terms, judgment, council, and hell-fire. +These three terms do signify nothing else but three divers punishments +in hell, according to the offences. Judgment is less in degree +than council, therefore it signifieth a lesser pain in hell, and it +is ordained for him that is angry in his mind with his neighbour, and +doth express his malice neither by word nor countenance: council is +a less degree in hell than hell-fire, and is a greater degree in hell +than judgment; and it is ordained for him that calleth his neighbour +“brainless,” or any such word, that declareth his ire and +malice: wherefore it is more pain than judgment. Hell-fire is +more pain in hell than council or judgment, and it is ordained for him +that calleth his neighbour “fool,” by reason that in calling +his neighbour “fool,” he declareth more his malice, in that +it is an earnest word of ire: wherefore hell-fire is appointed for it; +that is, the most pain of the three punishments.</p> +<p>Now you have heard, that to these divers offences of ire and killing +be appointed punishments according to their degrees: for look as the +offence is, so shall the pain be: if the offence be great, the pain +shall be according; if it be less, there shall be less pain for it. +I would not now that you should think, because that here are but three +degrees of punishment spoken of, that there be no more in hell. +No doubt Christ spake of no more here but of these three degrees of +punishment, thinking they were sufficient, enough for example, whereby +we might understand that there be as divers and many pains as there +be offences: and so by these three offences, and these three punishments, +all other offences and punishments may be compared with another. +Yet I would satisfy your minds further in these three terms, of “judgment, +council, and hell-fire.” Whereas you might say, What was +the cause that Christ declared more the pains of hell by these terms +than by any other terms? I told you afore that he knew well to +whom he spake them. These terms were natural and well known amongst +the Jews and the Pharisees: wherefore Christ taught them with their +own terms, to the intent they might understand the better his doctrine. +And these terms may be likened unto three terms which we have common +and usual amongst us, that is to say, the sessions of inquirance, the +sessions of deliverance, and the execution-day. Sessions of inquirance +is like unto judgment; for when sessions of inquiry is, then the judges +cause twelve men to give verdict of the felon’s crime, whereby +he shall be judged to be indicted: sessions of deliverance is much like +council; for at sessions of deliverance the judges go among themselves +to council, to determine sentence against the felon: execution-day is +to be compared unto hell-fire; for the Jews had amongst themselves a +place of execution, named “hell-fire:” and surely when a +man goeth to his death, it is the greatest pain in this world. +Wherefore you may see that there are degrees in these our terms, as +there be in those terms.</p> +<p>These evil-disposed affections and sensualities in us are always +contrary to the rule of our salvation. What shall we do now or +imagine to thrust down these Turks and to subdue them? It is a +great ignominy and shame for a christian man to be bond and subject +unto a Turk: nay, it shall not be so; we will first cast a trump in +their way, and play with them at cards, who shall have the better. +Let us play therefore on this fashion with this card. Whensoever +it shall happen the foul passions and Turks to rise in our stomachs +against our brother or neighbour, either for unkind words, injuries, +or wrongs, which they have done unto us, contrary unto our mind; straightways +let us call unto our remembrance, and speak this question unto ourselves, +“Who art thou?” The answer is, “I am a christian +man.” Then further we must say to ourselves, “What +requireth Christ of a christian man?” Now turn up your trump, +your heart (hearts is trump, as I said before), and cast your trump, +your heart, on this card; and upon this card you shall learn what Christ +requireth of a christian man—not to be angry, nor moved to ire +against his neighbour, in mind, countenance, nor other ways, by word +or deed. Then take up this card with your heart, and lay them +together: that done, you have won the game of the Turk, whereby you +have defaced and overcome him by true and lawful play. But, alas +for pity! the Rhodes are won and overcome by these false Turks; the +strong castle Faith is decayed, so that I fear it is almost impossible +to win it again.</p> +<p>The great occasion of the loss of this Rhodes is by reason that christian +men do so daily kill their own nation, that the very true number of +Christianity is decayed; which murder and killing one of another is +increased specially two ways, to the utter undoing of Christendom, that +is to say, by example and silence. By example, as thus: when the +father, the mother, the lord, the lady, the master, the dame, be themselves +overcome by these Turks, they be continual swearers, avouterers, disposers +to malice, never in patience, and so forth in all other vices: think +you not, when the father, the mother, the master, the dame, be disposed +unto vice or impatience, but that their children and servants shall +incline and be disposed to the same? No doubt, as the child shall +take disposition natural of the father and mother, so shall the servants +apply unto the vices of their masters and dames: if the heads be false +in their faculties and crafts, it is no marvel if the children, servants, +and apprentices do joy therein. This is a great and shameful manner +of killing christian men, that the fathers, the mothers, the masters, +and the dames shall not alonely kill themselves, but all theirs, and +all that belongeth unto them: and so this way is a great number of christian +lineage murdered and spoiled.</p> +<p>The second manner of killing is silence. By silence also is +a great number of christian men slain; which is on this fashion: although +that the father and mother, master and dame, of themselves be well disposed +to live according to the law of God, yet they may kill their children +and servants in suffering them to do evil before their own faces, and +do not use due correction according unto their offences. The master +seeth his servant or apprentice take more of his neighbour than the +king’s laws, or the order of his faculty, doth admit him; or that +he suffereth him to take more of his neighbour than he himself would +be content to pay, if he were in like condition: thus doing, I say, +such men kill willingly their children and servants, and shall go to +hell for so doing; but also their fathers and mothers, masters and dames, +shall bear them company for so suffering them.</p> +<p>Wherefore I exhort all true christian men and women to give good +example unto your children and servants, and suffer not them by silence +to offend. Every man must be in his own house, according to St. +Augustine’s mind, a bishop, not alonely giving good ensample, +but teaching according to it, rebuking and punishing vice; not suffering +your children and servants to forget the laws of God. You ought +to see them have their belief, to know the commandments of God, to keep +their holy-days, not to lose their time in idleness: if they do so, +you shall all suffer pain for it, if God be true of his saying, as there +is no doubt thereof. And so you may perceive that there be many +a one that breaketh this card, “Thou shalt not kill,” and +playeth therewith oftentime at the blind trump, whereby they be no winners, +but great losers. But who be those now-a-days that can clear themselves +of these manifest murders used to their children and servants? +I think not the contrary, but that many have these two ways slain their +own children unto their damnation; unless the great mercy of God were +ready to help them when they repent there-for.</p> +<p>Wherefore, considering that we be so prone and ready to continue +in sin, let us cast down ourselves with Mary Magdalene; and the more +we bow down with her toward Christ’s feet, the more we shall be +afraid to rise again in sin; and the more we know and submit ourselves, +the more we shall be forgiven; and the less we know and submit ourselves, +the less we shall be forgiven; as appeareth by this example following:</p> +<p>Christ, when he was in this world, amongst the Jews and Pharisees, +there was a great Pharisee whose name was Simon: this Pharisee desired +Christ on a time to dine with him, thinking in himself that he was able +and worthy to give Christ a dinner. Christ refused not his dinner, +but came unto him. In time of their dinner it chanced there came +into the house a great and a common sinner named Mary Magdalene. +As soon as she perceived Christ, she cast herself down, and called unto +her remembrance what she was of herself, and how greatly she had offended +God; whereby she conceived in Christ great love, and so came near unto +him, and washed his feet with bitter tears, and shed upon his head precious +ointment, thinking that by him she should be delivered from her sins. +This great and proud Pharisee, seeing that Christ did accept her oblation +in the best part, had great indignation against this woman, and said +to himself, “If this man Christ were a holy prophet, as he is +taken for, he would not suffer this sinner to come so nigh him.” +Christ, understanding the naughty mind of this Pharisee, said unto him, +“Simon, I have somewhat to say unto thee.” “Say +what you please,” quod the Pharisee. Then said Christ, “I +pray thee, tell me this: If there be a man to whom is owing twenty pound +by one, and forty by another, this man to whom this money is owing, +perceiving these two men be not able to pay him, he forgiveth them both: +which of these two debtors ought to love this man most?” +The Pharisee said, “That man ought to love him best, that had +most forgiven him.” “Likewise,” said Christ, +“it is by this woman: she hath loved me most, therefore most is +forgiven her; she hath known her sins most, whereby she hath most loved +me. And thou hast least loved me, because thou hast least known +thy sins: therefore, because thou hast least known thine offences, thou +art least forgiven.” So this proud Pharisee had an answer +to delay his pride. And think you not, but that there be amongst +us a great number of these proud Pharisees, which think themselves worthy +to bid Christ to dinner; which will perk, and presume to sit by Christ +in the church, and have a disdain of this poor woman Magdalene, their +poor neighbour, with a high, disdainous, and solemn countenance? +And being always desirous to climb highest in the church, reckoning +themselves more worthy to sit there than another, I fear me poor Magdalene +under the board, and in the belfry, hath more forgiven of Christ than +they have: for it is like that those Pharisees do less know themselves +and their offences, whereby they less love God, and so they be less +forgiven.</p> +<p>I would to God we would follow this example, and be like unto Magdalene. +I doubt not but we be all Magdalenes in falling into sin and in offending: +but we be not again Magdalenes in knowing ourselves, and in rising from +sin. If we be the true Magdalenes, we should be as willing to +forsake our sin and rise from sin, as we were willing to commit sin +and to continue in it; and we then should know ourselves best, and make +more perfect answer than ever we did unto this question, “Who +art thou?” to the which we might answer, that we be true christian +men and women: and then, I say, you should understand, and know how +you ought to play at this card, “Thou shalt not kill,” without +any interruption of your deadly enemies the Turks; and so triumph at +the last, by winning everlasting life in glory. Amen.</p> +<h3>ANOTHER SERMON OF M. LATIMER, CONCERNING THE SAME MATTER.</h3> +<p>Now you have heard what is meant by this first card, and how you +ought to play with it, I purpose again to deal unto you another card, +almost of the same suit; for they be of so nigh affinity, that one cannot +be well played without the other. The first card declared, that +you should not kill, which might be done divers ways; as being angry +with your neighbour, in mind, in countenance, in word, or deed: it declared +also, how you should subdue the passions of ire, and so clear evermore +yourselves from them. And whereas this first card doth kill in +you these stubborn Turks of ire; this second card will not only they +should be mortified in you, but that you yourselves shall cause them +to be likewise mortified in your neighbour, if that your said neighbour +hath been through your occasion moved unto ire, either in countenance, +word, or deed. Now let us hear therefore the tenor of this card: +“When thou makest thine oblation at mine altar, and there dost +remember that thy neighbour hath any thing against thee, lay down there +thy oblation, and go first and reconcile thy neighbour, and then come +and offer thy oblation.”</p> +<p>This card was spoken by Christ, as testifieth St. Matthew in his +fifth chapter, against all such as do presume to come unto the church +to make oblation unto God either by prayer, or any other deed of charity, +not having their neighbours reconciled. Reconciling is as much +to say as to restore thy neighbour unto charity, which by thy words +or deeds is moved against thee: then, if so be it that thou hast spoken +to or by thy neighbour, whereby he is moved to ire or wrath, thou must +lay down thy oblation. Oblations be prayers, alms-deeds, or any +work of charity: these be all called oblations to God. Lay down +therefore thine oblation; begin to do none of these foresaid works before +thou goest unto thy neighbour, and confess thy fault unto him; declaring +thy mind, that if thou hast offended him, thou art glad and willing +to make him amends, as far forth as thy words and substance will extend, +requiring him not to take it at the worst: thou art sorry in thy mind, +that thou shouldest be occasion of his offending.</p> +<p>“What manner of card is this?” will some say: “Why, +what have I to do with my neighbour’s or brother’s malice?” +As Cain said, “Have I the keeping of my brother? or shall I answer +for him and for his faults? This were no reason—As for myself, +I thank God I owe no man malice nor displeasure: if others owe me any, +at their own peril be it. Let every man answer for himself!” +Nay, sir, not so, as you may understand by this card; for it saith, +“If thy neighbour hath anything, any malice against thee, through +thine occasion, lay even down (saith Christ) thine oblation: pray not +to me; do no good deeds for me; but go first unto thy neighbour, and +bring him again unto my flock, which hath forsaken the same through +thy naughty words, mocks, scorns, or disdainous countenance, and so +forth; and then come and offer thine oblation; then do thy devotion; +then do thy alms-deeds; then pray, if thou wilt have me hear thee.”</p> +<p>“O good Lord! this is a hard reckoning, that I must go and +seek him out that is offended with me, before I pray or do any good +deed. I cannot go unto him. Peradventure he is a hundred +miles from me, beyond the seas; or else I cannot tell where: if he were +here nigh, I would with all my heart go unto him.” This +is a lawful excuse before God on this fashion, that thou wouldest in +thy heart be glad to reconcile thy neighbour, if he were present; and +that thou thinkest in thy heart, whensoever thou shalt meet with him, +to go unto him, and require him charitably to forgive thee; and so never +intend to come from him, until the time that you both depart one from +the other true brethren in Christ.</p> +<p>Yet, peradventure, there be some in the world that be so devilish, +and so hard-hearted, that they will not apply in any condition unto +charity. For all that, do what lieth in thee, by all charitable +means, to bring him to unity. If he will in no wise apply thereunto, +thou mayest be sorrowful in thy heart, that by thine occasion that man +or woman continueth in such a damnable state. This notwithstanding, +if thou do the best that lieth in thee to reconcile him, according to +some doctors’ mind, thou art discharged towards God. Nevertheless +St. Augustine doubteth in this case, whether thy oblations, prayers, +or good deeds, shall avail thee before God, or no, until thy neighbour +come again to good state, whom thou hast brought out of the way. +Doth this noble doctor doubt therein? What aileth us to be so +bold, and count it but a small fault, or none, to bring our neighbour +out of patience for every trifle that standeth not with our mind? +You may see what a grievous thing this is, to bring another man out +of patience, that peradventure you cannot bring in again with all the +goods that you have: for surely, after the opinion of great wise men, +friendship once broken will be never well made whole again. Wherefore +you shall hear what Christ saith unto such persons. Saith Christ, +“I came down into this world, and so took on me bitter passion +for man’s sake, by the merits whereof I intended to make unity +and peace in mankind, to make man brother unto me, and so to expel the +dominion of Satan, the devil, which worketh nothing else but dissension: +and yet now there be a great number of you, that have professed my name, +and say you be christian men, which do rebel against my purpose and +mind. I go about to make my fold: you go about to break the same, +and kill my flock.” “How darest thou,” saith +Christ, “presume to come unto my altar, unto my church, or into +my presence, to make oblation unto me, that takest on thee to spoil +my lambs? I go about like a good shepherd to gather them together; +and thou dost the contrary, evermore ready to divide and lose them. +Who made thee so bold to meddle with my silly beasts, which I bought +so dearly with my precious blood? I warn thee out of my sight, +come not in my presence: I refuse thee and all thy works, except thou +go and bring home again my lambs which thou hast lost. Wherefore, +if thou thyself intend to be one of mine, lay even down by and by thine +oblation, and come no further toward mine altar; but go and seek them +without any questions, as it becometh a true and faithful servant.”</p> +<p>A true and faithful servant, whensoever his master commandeth him +to do any thing, he maketh no stops nor questions, but goeth forth with +a good mind: and it is not unlike he, continuing in such a good mind +and will, shall well overcome all dangers and stops, whatsoever betide +him in his journey, and bring to pass effectually his master’s +will and pleasure? On the contrary, a slothful servant, when his +master commandeth him to do any thing, by and by he will ask questions, +“Where?” “When?” “Which way?” +and so forth; and so be putteth every thing in doubt, that although +both his errand and way be never so plain, yet by his untoward and slothful +behaviour his master’s commandment is either undone quite, or +else so done that it shall stand to no good purpose. Go now forth +with the good servant, and ask no such questions, and put no doubts. +Be not ashamed to do thy Master’s and Lord’s will and commandment. +Go, as I said, unto thy neighbour that is offended by thee, and reconcile +him (as is afore said) whom thou hast lost by thy unkind words, by thy +scorns, mocks, and other disdainous words and behaviours; and be not +nice to ask of him the cause why he is displeased with thee: require +of him charitably to remit; and cease not till you both depart, one +from the other, true brethren in Christ.</p> +<p>Do not, like the slothful servant, thy master’s message with +cautels and doubts: come not to thy neighbour whom thou hast offended, +and give him a pennyworth of ale, or a banquet, and so make him a fair +countenance, thinking that by thy drink or dinner he will shew thee +like countenance. I grant you may both laugh and make good cheer, +and yet there may remain a bag of rusty malice, twenty years old, in +thy neighbour’s bosom. When he departeth from thee with +a good countenance, thou thinkest all is well then. But now, I +tell thee, it is worse than it was, for by such cloaked charity, where +thou dost offend before Christ but once, thou hast offended twice herein: +for now thou goest about to give Christ a mock, if be would take it +of thee. Thou thinkest to blind thy master Christ’s commandment. +Beware, do not so, for at length he will overmatch thee, and take thee +tardy whatsoever thou be; and so, as I said, it should be better for +thee not to do his message on this fashion, for it will stand thee in +no purpose. “What?” some will say, “I am sure +he loveth me well enough: he speaketh fair to my face.” +Yet for all that thou mayest be deceived. It proveth not true +love in a man, to speak fair. If he love thee with his mind and +heart, he loveth thee with his eyes, with his tongue, with his feet, +with his hands and his body; for all these parts of a man’s body +be obedient to the will and mind. He loveth thee with his eves, +that looketh cheerfully on thee, when thou meetest with him, and is +glad to see thee prosper and do well. He loveth thee with his +tongue, that speaketh well by thee behind thy back, or giveth thee good +counsel. He loveth thee with his feet, that is willing to go to +help thee out of trouble and business. He loveth thee with his +hands, that will help thee in time of necessity, by giving some alms-deeds, +or with any other occupation of the hand. He loveth thee with +his body, that will labour with his body, or put his body in danger +to do good for thee, or to deliver thee from adversity: and so forth, +with the other members of his body. And if thy neighbour will +do according to these sayings, then thou mayest think that he loveth +thee well; and thou, in like wise, oughtest to declare and open thy +love unto thy neighbour in like fashion, or else you be bound one to +reconcile the other, till this perfect love be engendered amongst you.</p> +<p>It may fortune thou wilt say, “I am content to do the best +for my neighbour that I can, saving myself harmless.” I +promise thee, Christ will not hear this excuse; for he himself suffered +harm for our sakes, and for our salvation was put to extreme death. +I wis, if it had pleased him, he might have saved us and never felt +pain; but in suffering pains and death he did give us example, and teach +us how we should do one for another, as he did for us all; for, as he +saith himself, “he that will be mine, let him deny himself, and +follow me, in bearing my cross and suffering my pains.” +Wherefore we must needs suffer pain with Christ to do our neighbour +good, as well with the body and all his members, as with heart and mind.</p> +<p>Now I trust you wot what your card meaneth: let us see how that we +can play with the same. Whensoever it shall happen you to go and +make your oblation unto God, ask of yourselves this question, “Who +art thou?” The answer, as you know, is, “I am a christian +man.” Then you must again ask unto yourself, What Christ +requireth of a christian man? By and by cast down your trump, +your heart, and look first of one card, then of another. The first +card telleth thee, thou shalt not kill, thou shalt not be angry, thou +shalt not be out of patience. This done, thou shalt look if there +be any more cards to take up; and if thou look well, thou shalt see +another card of the same suit, wherein thou shalt know that thou art +bound to reconcile thy neighbour. Then cast thy trump upon them +both, and gather them all three together, and do according to the virtue +of thy cards; and surely thou shalt not lose. Thou shalt first +kill the great Turks, and discomfort and thrust them down. Thou +shalt again fetch home Christ’s sheep that thou hast lost; whereby +thou mayest go both patiently and with a quiet mind unto the church, +and make thy oblation unto God; and then, without doubt, he will hear +thee.</p> +<p>But yet Christ will not accept our oblation (although we be in patience, +and have reconciled our neighbour), if that our oblation be made of +another man’s substance; but it must be our own. See therefore +that thou hast gotten thy goods according to the laws of God and of +thy prince. For if thou gettest thy goods by polling and extortion, +or by any other unlawful ways, then, if thou offer a thousand pound +of it, it will stand thee in no good effect; for it is not thine. +In this point a great number of executors do offend; for when they be +made rich by other men’s goods, then they will take upon them +to build churches, to give ornaments to God and his altar, to gild saints, +and to do many good works therewith; but it shall be all in their own +name, and for their own glory. Wherefore, saith Christ, they have +in this world their reward; and so their oblations be not their own, +nor be they acceptable before God.</p> +<p>Another way God will refuse thy voluntary oblation, as thus: if so +be it that thou hast gotten never so truly thy goods, according both +to the laws of God and man, and hast with the same goods not relieved +thy poor neighbour, when thou hast seen him hungry, thirsty, and naked, +he will not take thy oblation when thou shalt offer the same, because +he will say unto thee, “When I was hungry, thou gavest me no meat; +when I was thirsty, thou gavest me no drink; and when I was naked, thou +didst not clothe me. Wherefore I will not take thy oblation, because +it is none of thine. I left it thee to relieve thy poor neighbours, +and thou hast not therein done according unto this my commandment, <i>Misericordiam +volo, et non sacrificium</i>; I had rather have mercy done, than sacrifice +or oblation. Wherefore until thou dost the one more than the other, +I will not accept thine oblation.”</p> +<p>Evermore bestow the greatest part of thy goods in works of mercy, +and the less part in voluntary works. Voluntary works be called +all manner of offering in the church, except your four offering-days, +and your tithes: setting up candles, gilding and painting, building +of churches, giving of ornaments, going on pilgrimages, making of highways, +and such other, be called voluntary works; which works be of themselves +marvellous good, and convenient to be done. Necessary works, and +works of mercy, are called the commandments, the four offering-days, +your tithes, and such other that belong to the commandments; and works +of mercy consist in relieving and visiting thy poor neighbours. +Now then, if men be so foolish of themselves, that they will bestow +the most part of their goods in voluntary works, which they be not bound +to keep, but willingly and by their devotion; and leave the necessary +works undone, which they are bound to do; they and all their voluntary +works are like to go unto everlasting damnation. And I promise +you, if you build a hundred churches, give as much as you can make to +gilding of saints, and honouring of the church; and if thou go as many +pilgrimages as thy body can well suffer, and offer as great candles +as oaks; if thou leave the works of mercy and the commandments undone, +these works shall nothing avail thee. No doubt the voluntary works +be good and ought to be done; but yet they must be so done, that by +their occasion the necessary works and the works of mercy be not decayed +and forgotten. If you will build a glorious church unto God, see +first yourself to be in charity with your neighbours, and suffer not +them to be offended by your works. Then, when ye come into your +parish-church; you bring with you the holy temple of God; as St. Paul +saith, “You yourselves be the very holy temples of God:” +and Christ saith by his prophet, “In you will I rest, and intend +to make my mansion and abiding-place.” Again, if you list +to gild and paint Christ in your churches, and honour him in vestments, +see that before your eyes the poor people die not for lack of meat, +drink, and clothing. Then do you deck the very true temple of +God, and honour him in rich vestures that will never be worn, and so +forth use yourselves according unto the commandments: and then, finally, +set up your candles, and they will report what a glorious light remaineth +in your hearts; for it is not fitting to see a dead man light candles. +Then, I say, go your pilgrimages, build your material churches, do all +your voluntary works; and they will then represent you unto God, and +testify with you, that you have provided him a glorious place in your +hearts. But beware, I say again, that you do not run so far in +your voluntary works, that ye do quite forget your necessary works of +mercy, which you are bound to keep: you must have ever a good respect +unto the best and worthiest works toward God to be done first and with +more efficacy, and the other to be done secondarily. Thus if you +do, with the other that I have spoken of before, ye may come according +to the tenor of your cards, and offer your oblations and prayers to +our Lord Jesus Christ, who will both hear and accept them to your everlasting +joy and glory: to the which he bring us, and all those whom he suffered +death for. Amen.</p> +<h2>A SERMON MADE BY M. HUGH LATIMER, AT THE TIME OF THE INSURRECTION +IN THE NORTH, WHICH WAS IN THE TWENTY-SEVENTH YEAR OF THE REIGN OF KING +HENRY THE EIGHTH, ANN. DOM. 1535. UPON THE EPISTLE READ IN THE +CHURCH THE TWENTY-FIRST SUNDAY AFTER TRINITY SUNDAY, TAKEN OUT OF THE +SIXTH CHAPTER OF THE EPISTLE OF ST. PAUL TO THE EPHESIANS.</h2> +<blockquote><p><i>Put on all the armour of God, that ye may stand</i>, +&c. [Ephes. vi. 10, et seq.]</p> +</blockquote> +<p>Saint Paul, the holy apostle, writeth this epistle unto the Ephesians, +that is, to the people of the city of Ephesus. He writeth generally, +to them all; and in the former chapters he teacheth them severally how +they should behave themselves, in every estate, one to another; how +they should obey their rulers; how wives should behave themselves towards +their husbands; children towards their parents; and servants towards +their masters; and husbands, parents and masters should behave them, +and love their wives, children, and servants; and generally each to +love other.</p> +<p>Now cometh he forth and comforteth them, and teacheth them to be +bold, and to play the men, and fight manfully. For they must fight +with valiant warriors, as appeareth afterward in the text. And +against they come to fight he comforteth them, saying, “My brethren.” +He calleth them brethren; for though he taught them before to be subject +to kings and rulers, and to be obedient to their superiors, yet he teacheth +them that in Christ we be all brethren, according to the saying in this +same chapter, “God is no accepter of persons.” “My +brethren,” saith he, “be ye comforted, be ye strong;” +not trusting to yourselves; no, but be bold, and comforted “by +our Lord, and by the power of his virtue:” not by your own virtue, +for it is not of power to resist such assaults as he speaketh of hereafter. +“Put on, or apparel you with, the armour of God.” +Armour is an apparel to clothe a man, and maketh him seemly and comely; +setteth forth his body, and maketh him strong and bold in battle. +And therefore Saint Paul exhorteth generally his brethren to be armed; +and as the assaults be strong, and not small, so he giveth strong armour, +and not small: “Put on,” saith he, “the armour of +God.” He speaketh generally of armour, but afterwards he +speaketh particularly of the parts of armour, where he saith, be armed +complete, whole; be armed on every part with the armour of God; not +borrowed, nor patched, but all godly. And as armour setteth forth +a man’s body, so this godly armour maketh us seemly in the sight +of God, and acceptable in his wars.</p> +<p>Be ye therefore “armed at all points with the armour of God, +that ye may stand strongly against the assaults of the devil.” +“That ye may stand,” saith he. Ye must stand in this +battle, and not sit, nor lie along; for he that lieth is trodden under +foot of his enemy. We may not sit, that is, not rest in sin, or +lie along in sluggishness of sin; but continually fight against our +enemy, and under our great Captain and Sovereign Lord Jesus Christ, +and in his quarrel, armed with the armour of God, that we may be strong. +We cannot be strong unless we be armed of God. We have no power +of ourselves to stand against the assaults of the devil. There +St. Paul teacheth what our battle is, and wherefore we must be thus +armed.</p> +<p>For, saith he, “we have not wrestling or strife against flesh +and blood:” which may be understood, against certain sins, which +come of the flesh only; but let us take it as it standeth, “against +flesh and blood,” that is, against any corporal man, which is +but a weak thing in comparison, and with one stroke destroyed or slain: +but we have to do with strong, mighty princes and potentates; that mighty +prince, that great conqueror of this world, the devil, yea a conqueror: +for though our Saviour Jesus Christ conquered him and all his, by suffering +his blessed passion, yet is he a great conqueror in this world, and +reigneth over a great multitude of his own, and maketh continual conflicts +and assaults against the rest, to subdue them also under his power; +which, if they be armed after St. Paul’s teaching, shall stand +strongly against his assaults. “Our battle,” saith +St. Paul, “is against princes, potestates,” that is, against +devils: for, after the common opinion, there fell from heaven of every +order of angels, as of potentates. He saith also, “against +worldly rulers of these darknesses:” for, as doctors do write, +the spirits that fell with Lucifer have their being in <i>aëre +caliginoso</i>, the air, in darkness, and the rulers of this world, +by God’s sufferance, to hurt, vex and assault them that live upon +the earth. For their nature is, as they be damned, to desire to +draw all mankind unto like damnation; such is their malice. And +though they hang in the air, or fall in a garden or other pleasant place, +yet have they continually their pain upon their backs. Against +these we wrestle, and “against spiritual wickedness in <i>coelestibus</i>,” +that is, in the air; or we fight against spiritual wickedness in heavenly +things.</p> +<p>Think you not that this our enemy, this prince with all his potentates, +hath great and sore assaults to lay against our armour? Yea, he +is a crafty warrior, and also of great power in this world; he hath +great ordnance and artillery; he hath great pieces of ordnance, as mighty +kings and emperors, to shoot against God’s people, to persecute +or kill them; Nero, the great tyrant, who slew Paul, and divers other. +Yea, what great pieces hath he had of bishops of Rome, which have destroyed +whole cities and countries, and have slain and burnt many! What +great guns were those!</p> +<p>Yea, he hath also less ordnance evil enough, (they may be called +<i>serpentines</i>;) some bishops in divers countries, and here in England, +which he hath shot at some good christian men, that they have been blown +to ashes. So can this great captain, the devil, shoot his ordnance. +He hath yet less ordnance, for he hath of all sorts to shoot at good +christian men; he hath hand-guns and bows, which do much hurt, but not +so much as the great ordnance. These be accusers, promoters, and +slanderers; they be evil ordnance, shrewd hand-guns, and bows; they +put a man to great displeasure; oftentimes death cometh upon that shot. +For these things, saith the text, “take the armour of God.” +Against the great captains, the devils, and against their artillery, +their ministers, there can nothing defend us but the armour of God.</p> +<p>“Take therefore this armour,” saith the text, “that +ye may resist in the evil day, and in all things stand perfectly, or +be perfectly strong.” This evil day is not so called here, +because any day or time is evil; for God made every day good, and all +days be good: but St. Paul calleth it the “evil day,” because +of the misfortune that chanceth or cometh in that day. As we have +a common saying, “I have had an evil day, and an evil night,” +because of the heaviness or evil that hath happened; so saith Paul, +“that ye may resist in the evil day:” that is, when your +great adversary hath compassed you round about with his potestates and +rulers, and with his artillery, so that you be almost overcome, then, +if you have the armour of God, you shall be strong, and need not to +fear his assaults.</p> +<p>St. Paul hath spoken of this armour of God generally, and now declareth +the parts and pieces of armour; and teacheth them how to apparel every +part of the body with this armour. He beginneth yet again, saying, +“Be strong, having your reins, or your loins girded about.” +Some men of war use to have about their loins an apron or girdle of +mail, gird fast for the safeguard of the nether part of their body. +So St. Paul would we should gird our loins, which betokeneth lechery +or other sinfulness, with a girdle, which is to be taken for a restraint +or continence from such vices. In “truth,” or “truly +gird:” it may not be feigned, or falsely girt, but in verity and +truth. There be many bachelors, as yet men unmarried, which seem +to be girt with the girdle of continence, and yet it is not in truth, +it is but feignedly. And some religious persons make a profession +of continence or chastity, and yet not in truth, their hearts be not +truly chaste. Such feigned girding of the loins cannot make a +man strong to resist the assaults of the great captain or enemy in the +evil day. Yet some get them girdles with great knots, as though +they would be surely girt, and as though they would break the devil’s +head with their knotted girdles. Nay, he will not be so overcome: +it is no knot of an hempton girdle that he feareth; that is no piece +of harness of the armour of God, which may resist the assault in the +evil day; it is but feigned gear; it must be in the heart, &c.</p> +<p>“And be ye apparelled or clothed,” saith Paul, “with +the habergeon or coat-armour of justice, that is, righteousness.” +Let your body be clothed in the armour of righteousness: ye may do no +wrong to any man, but live in righteousness; not clothed with any false +quarrel or privy grudge. Ye must live rightly in God’s law, +following his commandments and doctrine, clothed righteously in his +armour, and not in any feigned armour, as in a friar’s coat or +cowl. For the assaults of the devil be crafty to make us put our +trust in such armour, he will feign himself to fly; but then we be most +in jeopardy: for he can give us an after-clap when we least ween; that +is, suddenly return unawares to us, and then he giveth us an after-clap +that overthroweth us: this armour deceiveth us.</p> +<p>In like manner these men in the North country, they make pretence +as though they were armed in God’s armour, gird in truth, and +clothed in righteousness. I hear say they wear the cross and the +wounds before and behind, and they pretend much truth to the king’s +grace and to the commonwealth, when they intend nothing less; and deceive +the poor ignorant people, and bring them to fight against both the king, +the church, and the commonwealth.</p> +<p>They arm them with the sign of the cross and of the wounds, and go +clean contrary to him that bare the cross, and suffered those wounds. +They rise with the king, and fight against the king in his ministers +and officers; they rise with the church, and fight against the church, +which is the congregation of faithful men; they rise for the commonwealth, +and fight against it, and go about to make the commons each to kill +other, and to destroy the commonwealth. Lo, what false pretence +can the devil send amongst us? It is one of his most crafty and +subtle assaults, to send his warriors forth under the badge of God, +as though they were armed in righteousness and justice.</p> +<p>But if we will resist strongly indeed, we must he clothed or armed +with the habergeon of very justice or righteousness; in true obedience +to our prince, and faithful love to our neighbours; and take no false +quarrels in hand, nor any feigned armour; but in justice, “having +your feet shod for [the] preparation of the gospel of peace.”</p> +<p>Lo, what manner of battle this warrior St. Paul teacheth us, “to +be shod on our feet,” that we may go readily and prepare way for +the gospel; yea, the gospel of peace, not of rebellion, not of insurrection: +no, it teacheth obedience, humility, and quietness; it maketh peace +in the conscience, and teacheth true faith in Jesus Christ, and to walk +in God’s laws armed with God’s armour, as Paul teacheth +here. Yea, if bishops in England had been “shod for the +preparation of this gospel,” and had endeavoured themselves to +teach and set [it] forth, as our most noble prince hath devised; and +if certain gentlemen, being justices, had executed his grace’s +commandment, in setting forth this gospel of peace, this disturbance +among the people had not happened.</p> +<p>But ye say, it is new learning. Now I tell you it is the old +learning. Yea, ye say, it is old heresy new scoured. Nay, +I tell you it is old truth, long rusted with your canker, and now new +made bright and scoured. What a rusty truth is this, <i>Quodcumque +ligaveris</i>, “Whatsoever thou bindest,” &c. +This is a truth spoken to the apostles, and all true preachers their +successors, that with the law of God they should bind and condemn all +that sinned; and whosoever did repent, they should declare him loosed +and forgiven, by believing in the blood of Christ. But how hath +this truth over-rusted with the pope’s rust? For he, by +this text, “Whatsoever thou bindeth,” hath taken upon him +to make what laws him listed, clean contrary unto God’s word, +which willeth that every man should obey the prince’s law: and +by this text, “Whatsoever thou loosest,” he hath made all +people believe that, for money, he might forgive what and whom he lusted; +so that if any man had robbed his master, or taken anything wrongfully, +the pope would loose him, by this pardon or that pardon, given to these +friars or those friars, put in this box or that box. And, as it +were, by these means a dividend of the spoil was made, so that it was +not restored, nor the person rightly discharged; and yet most part of +the spoil came to the hands of him and his ministers. What is +this but a new learning; a new canker to rust and corrupt the old truth? +Ye call your learning old: it may indeed be called old, for it cometh +of that serpent which did pervert God’s commandment and beguiled +Eve; so it is an old custom to pervert God’s word, and to rust +it, and corrupt it.</p> +<p>We be a great many that profess to be true ministers of the gospel; +but at the trial I think it will come to pass as it did with Gideon, +a duke, which God raised up to deliver the children of Israel from the +Midianites, in whose hands they were fallen, because they had broken +God’s commandment, and displeased God: yet at the length he had +compassion on them, and raised up Gideon to deliver them. When +they heard that they had a captain, or a duke, that should deliver them, +they assembled a great number, about thirty thousand: but when it came +to pass that they should fight, they departed all save five hundred. +So, I fear me, that at the trial we shall be found but a few ministers +of the true gospel of peace, and armed in the true armour of God.</p> +<p>It followeth, “And in all things take the shield or buckler +of faith.” The buckler is a thing wherewith a man most chiefly +defendeth himself: and that must be perfect faith in Jesus Christ, in +our Captain, and in his word. It must also be a true faith, it +is else no part of the armour of God: it may not be feigned, but a buckler, +which may stop or quench the violence of the flaming darts of the most +wicked.</p> +<p>“Take also the helmet or head-piece of health,” or true +health in Jesus Christ; for there is no health in any other name: not +the health of a grey friar’s coat, or the health of this pardon +or that pardon; that were a false helmet, and should not defend the +violence of the wicked.</p> +<p>“And the sword of the Spirit, which is the word of God.” +Lo, St. Paul teacheth you battle; to take in your left hand the shield +of faith, to defend and bear off the darts of the devil, and in the +other hand a sword to strike with against the enemy: for a good man +of war may not stand against, and defend only, but also strike against +his enemy. So St. Paul giveth us here a sword, “The word +of God.” For this sword is it that beateth this great captain, +our enemy. Christ himself gave us ensample to fight with this +sword; for he answered the devil with the scripture, and said, “It +is written.” With this sword he drave away the devil: and +so let us break his head with this sword, the true word of God, and +not with any word of the bishop of Rome’s making; not with his +old learning, nor his new learning, but with the pure word of God.</p> +<p>The time passeth: I will therefore make an end. Let us fight +manfully, and not cease; for no man is crowned or rewarded but in the +end. We must therefore fight continually, and with this sword; +and thus armed, and we shall receive the reward of victory. And +thus the grace of our Lord Jesus Christ be with all your spirits. +Amen.</p> +<h2>THE SERMON THAT THE REVEREND FATHER IN CHRIST, M. HUGH LATIMER, +BISHOP OF WORCESTER, MADE TO THE CONVOCATION OF THE CLERGY, BEFORE THE +PARLIAMENT BEGAN, THE 9 DAY OF JUNE, THE 28 YEAR OF THE REIGN OF OUR +LATE KING HENRY THE 8. TRANSLATED OUT OF LATIN INTO ENGLISH, TO +THE INTENT THAT THINGS WELL SAID TO A FEW MAY BE UNDERSTOOD OF MANY, +AND DO GOOD TO ALL THEM THAT DESIRE TO UNDERSTAND THE TRUTH.</h2> +<blockquote><p><i>Filii hujus seculi</i>, &c.—Luc. xvi.</p> +</blockquote> +<p>Brethren, ye be come together this day, as far as I perceive, to +hear of great and weighty matters. Ye be come together to entreat +of things that most appertain to the commonwealth. This being +thus, ye look, I am assured, to hear of me, which am commanded to make +as a preface this exhortation, (albeit I am unlearned and far unworthy,) +such things as shall be much meet for this your assembly. I therefore, +not only very desirous to obey the commandment of our Primate, but also +right greatly coveting to serve and satisfy all your expectation; lo, +briefly, and as plainly as I can, will speak of matters both worthy +to be heard in your congregation, and also of such as best shall become +mine office in this place. That I may do this the more commodiously, +I have taken that notable sentence in which our Lord was not afraid +to pronounce “the children of this world to be much more prudent +and politic than the children of light in their generation.” +Neither will I be afraid, trusting that he will aid and guide me to +use this sentence, as a good ground and foundation of all such things, +as hereafter I shall speak of.</p> +<p>Now, I suppose that you see right well, being men of such learning, +for what purpose the Lord said this, and that ye have no need to be +holpen with any part of my labour in this thing. But yet, if ye +will pardon me, I will wade somewhat deeper in this matter, and as nigh +as I can, fetch it from the first original beginning. For undoubtedly, +ye may much marvel at this saying, if ye well ponder both what is said, +and who saith it. Define me first these three things: what prudence +is; what the world; what light; and who be the children of the world; +who of the light: see what they signify in scripture. I marvel +if by and by ye all agree, that the children of the world should be +wiser than the children of the light. To come somewhat nigher +the matter, thus the Lord beginneth:</p> +<blockquote><p>There was a certain rich man that had a steward, which +was accused unto him that he had dissipated and wasted his goods. +This rich man called his steward to him and said, What is this that +I hear of thee? Come, make me an account of thy stewardship; thou +mayest no longer bear this office.</p> +</blockquote> +<p>Brethren, because these words are so spoken in a parable, and are +so wrapped in wrinkles, that yet they seem to have a face and a similitude +of a thing done indeed, and like an history, I think it much profitable +to tarry somewhat in them. And though we may perchance find in +our hearts to believe all that is there spoken to be true; yet I doubt +whether we may abide it, that these words of Christ do pertain unto +us, and admonish us of our duty, which do and live after such sort, +as though Christ, when he spake any thing, had, as the time served him, +served his turn, and not regarded the time that came after him, neither +provided for us, or any matters of ours; as some of the philosophers +thought, which said, that God walked up and down in heaven, and thinketh +never a deal of our affairs. But, my good brethren, err not you +so; stick not you to such your imaginations. For if ye inwardly +behold these words, if ye diligently roll them in your minds, and after +explicate and open them, ye shall see our time much touched in these +mysteries. Ye shall perceive that God by this example shaketh +us by the noses and pulleth us by the ears. Ye shall perceive +very plain, that God setteth before our eyes in this similitude what +we ought most to flee, and what we ought soonest to follow. For +Luke saith, “The Lord spake these words to his disciples.” +Wherefore let it be out of all doubt that he spake them to us, which +even as we will be counted the successors and vicars of Christ’s +disciples, so we be, if we be good dispensers and do our duty. +He said these things partly to us, which spake them partly of himself. +For he is that rich man, which not only had, but hath, and shall have +evermore, I say not one, but many stewards, even to the end of the world.</p> +<p>He is man, seeing that he is God 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.</p> +<p>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 God’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 God 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 pass 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 God or else mingling +it (as taverners do, which brew and utter the evil and good both in +one pot), sometime in the stead of God’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 God, yet +they said, and in the pulpit, that will-works were more principal, more +excellent, and (plainly to utter what they mean) more acceptable to +God than works of mercy; as though now man’s inventions and fancies +could please God better than God’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’ space: 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 pass to speak of much other such +like counterfeit doctrine, which hath been blasted and blown out by +some for the space of three hours together. Be these the Christian +and divine mysteries, and not rather the dreams of men? Be these +the faithful dispensers of God’s mysteries, and not rather false +dissipators of them? whom God 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.</p> +<p>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 God’s commandments.</p> +<p>Thus it cometh to pass 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 God partly wondereth at our ingratitude 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 cumber 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.</p> +<p>“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 damnation. +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!”</p> +<p>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 +God 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 God, your souls’ health, +and the edifying of Christ’s body. Wherefore I pray you +all to pray with me unto God, and that in your petition 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 institute. 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 nobility, +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 God shall be so pleased. For all these, and for +grace necessary, ye shall say unto God God’s prayer, <i>Pater-noster</i>.</p> +<h3>THE SECOND SERMON, IN THE AFTERNOON.</h3> +<blockquote><p><i>Filii hujus seculi</i>, &c.—Luc. xvi. [8].</p> +</blockquote> +<p>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 God, of mistrust in God, 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.</p> +<p>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 titles unto us, +and think them only attributed to us, <i>Vos estis lux mundi, peculium +Christi, &c</i>. “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 pass, 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 pass and surmount those that they call seculars, +laymen, men of the world. The child so diligently followeth the +steps of his father, is never destitute 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 bastards, 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.</p> +<p>O ye will lay this to my charge, that <i>monachus</i> and <i>solitarius</i> +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 title 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 God 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 hither; 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: +God grant that ye, engendered worldly, do not engender worldly: and +as now I much pass 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.</p> +<p>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 assembly? +What one thing that the people of England hath been the better of a +hair; or you yourselves, either more accepted before God, 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 God, 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. God is my witness, I speak whatsoever is spoken +of the good-will that I bear you; God is my witness, which knoweth my +heart, and compelleth me to say that I say.</p> +<p>Now, I pray you in God’s name, what did you, so great fathers, +so many, so long a season, so oft assembled together? What went +you about? What would ye have brought to pass? 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 noble 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 God amongst you, which, setting the world at nought, would +study to illustrate the glory of God, and thereby shew themselves children +of light? I think not so, certainly I think not so. God +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 pass, 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 cumbered +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 <i>aspis</i> or <i>basiliscus</i>, +engendering and doing all things fraudulently, deceitfully, guilefully: +which as Nimrods and such sturdy and stout hunters, being full of simulation +and dissimulation before the Lord, deceive the children of light, and +cumber 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.</p> +<p>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 hell. +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 God, 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 God, 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.”</p> +<p>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 God 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 God. 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.</p> +<p>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.</p> +<p>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 pass 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 God 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.</p> +<p>Now, to make haste and to come somewhat nigher the end. Go +ye to, good brethren and fathers, for the love of God, go ye to; and +seeing we are here assembled, 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.</p> +<p>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 cumber 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 assigned 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 +superstition 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 superstition, and estimation of them?</p> +<p>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 God, to +make this law, that no man may work. But what doth the people +on these holidays? Do they give themselves to godliness, or else +ungodliness? See ye nothing, brethren? If you see not, yet +God seeth. God 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.</p> +<p>Thus men serve the devil; for God is not thus served, albeit ye say +ye serve God. 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.</p> +<p>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 noble, 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 ungodliness, and so +long to wink for a little lucre; specially if it be ungodliness, and +also seem unto you ungodliness? 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 ungodliness committed, so there +may here some superstition 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 God 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 constitution: “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 constitution. 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 superstitious difference that men made between image and +image. Surely, somewhat they saw. The constitution 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 constitution, +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 constitution, “We <i>command</i> you,” and not, +“We <i>counsel</i> 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 pass the solemn and nocturnal +bacchanals, 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 superstition. God have mercy upon us!</p> +<p>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?</p> +<p>What think ye of these mass-priests, and of the masses themselves? +What say ye? Be all things here so without abuses, that nothing +ought to be amended? Your forefathers saw somewhat, which made +this constitution against the venality and sale of masses, that, under +pain of suspending, no priest should sell his saying of tricennals or +annals. What saw they, that made this constitution? What +priests saw they? What manner of masses saw they, trow ye? +But at the last, what became of so good a constitution? God 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 +superstition, 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 God will come, God 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 God. 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.</p> +<h2>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.</h2> +<blockquote><p><i>Quæunque scripta sunt ad nostram doctrinam scripta +sunt</i>.—Rom. xv. 4.</p> +<p>“All things which are written, are written for our erudition +and knowledge. All things that are written in God’s book, +in the Bible book, in the book of the holy scripture, are written to +be our doctrine.”</p> +</blockquote> +<p>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 God’s field, in God’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 assayed to set forth my plough, +to prove what I could do. And now I shall tell you who be the +ploughers: for God’s word is a seed to be sown in God’s +field, that is, the faithful congregation, and the preacher is the sower. +And it is in the gospel: <i>Exivit qui seminat seminare semen suum</i>; +“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: <i>Nemo admota aratro manu, et a tergo respiciens, +aptus est regno Dei</i>. “No man that putteth his hand to +the plough, and looketh back, is apt for the kingdom of God.” +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 God 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 God.</p> +<p>For preaching of the gospel is one of God’s plough-works, and +the preacher is one of God’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 <i>per quos +via veritatis maledictis afficeretur</i>; 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 circumspect, 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 God? 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 assay +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 God for sin; now ridging them up again with the gospel, +and with 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 supplehearted, and making +them to have hearts of flesh; that is, soft hearts, and apt for doctrine +to enter in: now teaching to know God rightly, and to know their duty +to God 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 God 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, <i>Quis putas est servus prudens et fidelis</i>? +<i>Qui dat cibum in tempore</i>. “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.</p> +<p>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, <i>Qui episcopatum desiderat, hic bonum opus +desiderat</i>: “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 +God’s work, God’s plough, and that plough God 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, God saith by his prophet Jeremy, <i>Maledictus qui facit opus +Dei fraudulenter</i>; “Cursed be the man that doth the work of +God fraudulently, guilefully or deceitfully:” some books have +it <i>negligenter</i>, “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 God 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.</p> +<p>But true it must be that Christ saith, <i>Multi sunt vocati, pauci +vero electi</i>: “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 God, 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 God for being disobedient +to God’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, superstition, pride, avarice, cruelty, +tyranny, and for hardness of heart; and for these sins was plagued of +God and destroyed.</p> +<p>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 superstition, 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 circumspect, 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, +Butterflies.” Lord, what ado there was for that word! +And yet would God they were no worse than butterflies! Butterflies +do but their nature: the butterfly 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 butterfly glorieth not in +her own deeds, nor preferreth the traditions of men before God’s +word; it committeth not idolatry, nor worshippeth false gods. +But London cannot abide to be rebuked; such is the nature of man. +If they be pricked, 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 God, 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 compassion, +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 God’s word is brought to light, and many +earnestly study and labour to set it forth, now almost no man helpeth +to maintain them.</p> +<p>Oh London, London! repent, repent; for I think God is more displeased +with London than ever he was with the city of Nebo. Repent therefore, +repent, London, and remember that the same God liveth now that punished +Nebo, even the same God, 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.</p> +<p>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 thorny, 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 pricking 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 nobles, +the plough standeth; there is no work done, the people starve. +They hawk, they hunt, they card, they dice; they pastime in their prelacies +with gallant gentlemen, with their dancing minions, and with their fresh +companions, so that ploughing is set aside: and by their lording and +loitering, preaching and ploughing is clean gone. And thus if +the ploughmen of the country were as negligent in their office as prelates +be, we should not long live, for lack of sustenance. And as it +is necessary for to have this ploughing for the sustentation of the +body, so must we have also the other for the satisfaction of the soul, +or else we cannot live long ghostly. For as the body wasteth and +consumeth away for lack of bodily meat, so doth the soul pine away for +default of ghostly meat. But there be two kinds of inclosing, +to let or hinder both these kinds of ploughing: the one is an inclosing +to let or hinder the bodily ploughing, and the other to let or hinder +the holiday-ploughing, the church-ploughing.</p> +<p>The bodily ploughing is taken in and inclosed through singular commodity. +For what man will let go, or diminish his private commodity for a commonwealth? +And who will sustain any damage for the respect of a public commodity? +The other plough also no man is diligent to set forward, nor no man +will hearken to it. But to hinder and let it all men’s ears +are open; yea, and a great many of this kind of ploughmen, which are +very busy, and would seem to be very good workmen. I fear me some +be rather mock-gospellers, than faithful ploughmen. I know many +myself that profess the gospel, and live nothing thereafter. I +know them, and have been conversant with some of them. I know +them, and (I speak it with a heavy heart) there is as little charity +and good living in them as in any other; according to that which Christ +said in the gospel to the great number of people that followed him, +as though they had had any earnest zeal to his doctrine, whereas indeed +they had it not; <i>Non quia vidistis signa, sed quia comedistis de +panibus</i>. “Ye follow me,” saith he, “not +because ye have seen the signs and miracles that I have done; but because +ye have eaten the bread, and refreshed your bodies, therefore you follow +me.” So that I think many one now-a-days professeth the +gospel for the living’s sake, not for the love they bear to God’s +word. But they that will be true ploughmen must work faithfully +for God’s sake, for the edifying of their brethren. And +as diligently as the husbandman plougheth for the sustentation of the +body, so diligently must the prelates and ministers labour for the feeding +of the soul: both the ploughs must still be going, as most necessary +for man. And wherefore are magistrates ordained, but that the +tranquillity of the commonweal may be confirmed, limiting both ploughs?</p> +<p>But now for the fault of unpreaching prelates, methink I could guess +what might be said for excusing of them. They are so troubled +with lordly living, they be so placed in palaces, crouched in courts, +ruffling in their rents, dancing in their dominions, burdened with ambassages, +pampering of their paunches, like a monk that maketh his jubilee; munching +in their mangers, and moiling in their gay manors and mansions, and +so troubled with loitering in their lordships, that they cannot attend +it. They are otherwise occupied, some in king’s matters, +some are ambassadors, some of the privy council, some to furnish the +court, some are lords of the parliament, some are presidents, and comptrollers +of mints.</p> +<p>Well, well, is this their duty? Is this their office? +Is this their calling? Should we have ministers of the church +to be comptrollers of the mints? Is this a meet office for a priest +that hath cure of souls? Is this his charge? I would here +ask one question: I would fain know who controlleth the devil at home +in his parish, while he controlleth the mint? If the apostles +might not leave the office of preaching to the deacons, shall one leave +it for minting? I cannot tell you; but the saying is, that since +priests have been minters, money hath been worse than it was before. +And they say that the evilness of money hath made all things dearer. +And in this behalf I must speak to England. “Hear, my country, +England,” as Paul said in his first epistle to the Corinthians, +the sixth chapter; for Paul was no sitting bishop, but a walking and +a preaching bishop. But when he went from them, he left there +behind him the plough going still; for he wrote unto them, and rebuked +them for going to law, and pleading their causes before heathen judges: +“Is there,” said he, “utterly among you no wise man, +to be an arbitrator in matters of judgment? What, not one of all +that can judge between brother and brother; but one brother goeth to +law with another, and that under heathen judges? <i>Constituite +contemptos qui sunt in ecclesia</i>, &c. Appoint them judges +that are most abject and vile in the congregation.” Which +he speaketh in rebuking them; “For,” saith he, <i>ad erubescentiam +vestram dico</i>—“I speak it to your shame.” +So, England, I speak it to thy shame: is there never a nobleman to be +a lord president, but it must be a prelate? Is there never a wise +man in the realm to be a comptroller of the mint? I speak it to +your shame. I speak it to your shame. If there be never +a wise man, make a water-bearer, a tinker, a cobbler, a slave, a page, +comptroller of the mint: make a mean gentleman, a groom, a yeoman, or +a poor beggar, lord president.</p> +<p>Thus I speak, not that I would have it so; but “to your shame,” +if there be never a gentleman meet nor able to be lord president. +For why are not the noblemen and young gentlemen of England so brought +up in knowledge of God, and in learning, that they may be able to execute +offices in the commonweal? The king hath a great many of wards, +and I trow there is a Court of Wards: why is there not a school for +the wards, as well as there is a Court for their lands? Why are +they not set in schools where they may learn? Or why are they +not sent to the universities, that they may be able to serve the king +when they come to age? If the wards and young gentlemen were well +brought up in learning, and in the knowledge of God, they would not +when they come to age so much give themselves to other vanities. +And if the nobility be well trained in godly learning, the people would +follow the same train. For truly, such as the noblemen be, such +will the people be. And now, the only cause why noblemen be not +made lord presidents, is because they have not been brought up in learning.</p> +<p>Therefore for the love of God appoint teachers and schoolmasters, +you that have charge of youth; and give the teachers stipends worthy +their pains, that they may bring them up in grammar, in logic, in rhetoric, +in philosophy, in the civil law, and in that which I cannot leave unspoken +of, the word of God. Thanks be unto God, the nobility otherwise +is very well brought up in learning and godliness, to the great joy +and comfort of England; so that there is now good hope in the youth, +that we shall another day have a flourishing commonweal, considering +their godly education. Yea, and there be already noblemen enough, +though not so many as I could wish, able to be lord presidents, and +wise men enough for the mint. And as unmeet a thing it is for +bishops to be lord presidents, or priests to be minters, as it was for +the Corinthians to plead matters of variance before heathen judges. +It is also a slander to the noblemen, as though they lacked wisdom and +learning to be able for such offices, or else were no men of conscience, +or else were not meet to be trusted, and able for such offices. +And a prelate hath a charge and cure otherwise; and therefore he cannot +discharge his duty and be a lord president too. For a presidentship +requireth a whole man; and a bishop cannot be two men. A bishop +hath his office, a flock to teach, to look unto; and therefore he cannot +meddle with another 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 writeth to the Thessalonians, “Let every man do his own +business, and follow his calling.” Let the priest preach, +and the noblemen handle the temporal matters. 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 Moses was. Well, I would all men +would look to their duty, as God hath called them, and then we should +have a flourishing christian commonweal.</p> +<p>And now I would ask a strange question: who is the most diligentest +bishop and prelate in all England, that passeth all the rest in doing +his office? I can tell, for I know him who it is; I know him well. +But now I think I see you listening and hearkening that I should name +him. There is one that passeth all the other, 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 other; he is never out of his diocess; 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 nor loitering can hinder him; he is ever applying his business, +ye shall never find him idle, I warrant you. And his office is +to hinder religion, to maintain superstition, to set up idolatry, to +teach all kind of popery. He is ready as he 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 candles, yea, at noon-days. Where the devil +is resident, that he may prevail, up with all superstition and idolatry; +censing, painting of images, candles, palms, ashes, holy water, and +new service of men’s inventing; as though man could invent a better +way to honour 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 impotent; up with decking of images, and gay garnishing of stocks +and stones: up with man’s traditions and his laws, down with God’s +traditions and his most holy word. Down with the old honour due +to God, and up with the new god’s honour. Let all things +be done in Latin: there must be nothing but Latin, not so much as <i>Memento, +homo, quod cinis es, et in cinerem reverteris</i>: “Remember, +man, that thou art ashes, and into ashes thou shalt return:” which +be the words that the minister speaketh unto the ignorant people, when +he giveth them ashes upon Ash-Wednesday; but it must be spoken in Latin: +God’s word may in no wise be translated into English.</p> +<p>Oh that our prelates would be as diligent to sow the corn of good +doctrine, as Satan is to sow cockle and darnel! And this is the +devilish ploughing, the which worketh to have things in Latin, and letteth +the fruitful edification. But here some man will say to me, What, +sir, are ye so privy of the devil’s counsel, that ye know all +this to be true? Truly I know him too well, and have obeyed him +a little too much in condescending to some follies; and I know him as +other men do, yea, that he is ever occupied, and ever busy in following +his plough. I know by St. Peter, which saith of him, <i>Sicut +leo rugiens circuit quærens quem devoret</i>: “He goeth +about like a roaring lion, seeking whom he may devour.” +I would have this text well viewed and examined, every word of it: “<i>Circuit</i>,” +he goeth about in every corner of his diocess; he goeth on visitation +daily, he leaveth no place of his cure unvisited: he walketh round about +from place to place, and ceaseth not. “<i>Sicut leo</i>,” +as a lion, that is, strongly, boldly, and proudly; stately and fiercely +with haughty looks, with his proud countenances, with his stately braggings. +“<i>Rugiens</i>,” roaring; for he letteth not slip any occasion +to speak or to roar out when he seeth his time. “<i>Quærens</i>,” +he goeth about seeking, and not sleeping, as our bishops do; but he +seeketh diligently, he searcheth diligently all corners, where as he +may have his prey. He roveth abroad in every place of his diocess; +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, laboureth to sow cockle and darnel, +that he may bring out of form, and out of estimation and room, the institution +of the Lord’s supper, and Christ’s cross? For there +he lost his right; for Christ said, <i>Nunc judicium est mundi, princeps +seculi hujus ejicietur foras. Et sicut exaltarit Moses serpentem +in deserto, ita exaltari oportet Filium hominis. Et cum exaltatus +fuero a terra, omnia traham ad meipsum</i>. “Now is the +judgment 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 lift up. And when I shall be lift 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; and when he had once +brought Christ to the cross, he thought all cocksure. But there +lost he all reigning: for Christ said, <i>Omnia traham ad meipsum</i>: +“I will draw all things to myself.” He meaneth, drawing +of man’s soul to salvation. And that he said he would do +<i>per semetipsum</i>, by his own self; not by any other body’s +sacrifice. He meant by his own sacrifice on the cross, where he +offered himself for the redemption of mankind; and not the sacrifice +of the mass to be offered by another. For who can offer him but +himself? He was both the offerer and the offering. And this +is the prick, this is the mark at the which the devil shooteth, to evacuate +the cross of Christ, and to mingle the institution of the Lord’s +supper; the which although he cannot bring to pass, yet he goeth about +by his sleights and subtil means to frustrate the same; and these fifteen +hundred years he hath been a doer, only purposing to evacuate Christ’s +death, and to make it of small efficacy and virtue. For whereas +Christ, according as the serpent was lifted up in the wilderness, so +would he himself be exalted, that thereby as many as trusted in him +should have salvation; but the devil would none of that: they would +have us saved by a daily oblation propitiatory, by a sacrifice expiatory, +or remissory.</p> +<p>Now if I should preach in the country, among the unlearned, I would +tell what propitiatory, expiatory, and remissory is; but here is a learned +auditory: yet for them that be unlearned I will expound it. Propitiatory, +expiatory, remissory, or satisfactory, for they signify all one thing +in effect, and is nothing else but a thing whereby to obtain remission +of sins, and to have salvation. And this way the devil used to +evacuate the death of Christ, that we might have affiance in other things, +as in the sacrifice of the priest; whereas Christ would have us to trust +in his only sacrifice. So he was, <i>Agnus occisus ab origine +mundi</i>; “The Lamb that hath been slain from the beginning of +the world;” and therefore he is called <i>juge sacrificium</i>, +“a continual sacrifice;” and not for the continuance of +the mass, as the blanchers have blanched it, and wrested it; and as +I myself did once betake it. But Paul saith, <i>per semetipsum +purgatio facta</i>: “By himself,” and by none other, Christ +“made purgation” and satisfaction for the whole world.</p> +<p>Would Christ this word, “by himself,” had been better +weighed and looked upon, and <i>in sanctificationem</i>, to make them +holy; for he is <i>juge sacrificium</i>, “a continual sacrifice,” +in effect, fruit, and operation; that like as they, which seeing the +serpent hang up in the desert, were put in remembrance of Christ’s +death, in whom as many as believed were saved; so all men that trusted +in the death of Christ shall be saved, as well they that were before, +as they that came after. For he was a continual sacrifice, as +I said, in effect, fruit, operation, and virtue; as though he had from +the beginning of the world, and continually should to the world’s +end, hang still on the cross; and he is as fresh hanging on the cross +now, to them that believe and trust in him, as he was fifteen hundred +years ago, when he was crucified.</p> +<p>Then let us trust upon his only death, and look for none other sacrifice +propitiatory, than the same bloody sacrifice, the lively sacrifice; +and not the dry sacrifice, but a bloody sacrifice. For Christ +himself said, <i>consummatum est</i>: “It is perfectly finished: +I have taken at my Father’s hand the dispensation of redeeming +mankind, I have wrought man’s redemption, and have despatched +the matter.” Why then mingle ye him? Why do ye divide +him? Why make you of him more sacrifices than one? Paul +saith, <i>Pascha nostrum immolatus est Christus</i>: “Christ our +passover is offered;” so that the thing is done, and Christ hath +done it <i>semel</i>, once for all; and it was a bloody sacrifice, not +a dry sacrifice. Why then, it is not the mass that availeth or +profiteth for the quick and the dead.</p> +<p>Wo worth thee, O devil, wo worth thee, that hast prevailed so far +and so long; that hast made England to worship false gods, forsaking +Christ their Lord. Wo worth thee, devil, wo worth thee, devil, +and all thy angels. If Christ by his death draweth all things +to himself, and draweth all men to salvation, and to heavenly bliss, +that trust in him; then the priests at the mass, at the popish mass, +I say, what can they draw, when Christ draweth all, but lands and goods +from the right heirs? The priests draw goods and riches, benefices +and promotions to themselves; and such as believed in their sacrifices +they draw to the devil. But Christ is he that draweth souls unto +him by his bloody sacrifice. What have we to do then but <i>epulari +in Domino</i>, to eat in the Lord at his supper? What other service +have we to do to him, and what other sacrifice have we to offer, but +the mortification of our flesh? What other oblation have we to +make, but of obedience, of good living, of good works, and of helping +our neighbours? But as for our redemption, it is done already, +it cannot be better: Christ hath done that thing so well, that it cannot +be amended. It cannot be devised how to make that any better than +he hath done it. But the devil, by the help of that Italian bishop +yonder, his chaplain, hath laboured by all means that he might to frustrate +the death of Christ and the merits of his passion. And they have +devised for that purpose to make us believe in other vain things by +his pardons; as to have remission of sins for praying on hallowed beads; +for drinking of the bakehouse bowl; as a canon of Waltham Abbey once +told me, that whensoever they put their loaves of bread into the oven, +as many as drank of the pardon-bowl should have pardon for drinking +of it. A mad thing, to give pardon to a bowl! Then to pope +Alexander’s holy water, to hallowed bells, palms, candles, ashes, +and what not? And of these things, every one hath taken away some +part of Christ’s sanctification; every one hath robbed some part +of Christ’s passion and cross, and hath mingled Christ’s +death, and hath been made to be propitiatory and satisfactory, and to +put away sin. Yea, and Alexander’s holy water yet at this +day remaineth in England, and is used for a remedy against spirits and +to chase away devils; yea, and I would this had been the worst. +I would this were the worst. But wo worth thee, O devil, that +has prevailed to evacuate Christ’s cross, and to mingle the Lord’s +supper. These be the Italian bishop’s devices, and the devil +hath pricked at this mark to frustrate the cross of Christ: he shot +at this mark long before Christ came, he shot at it four thousand years +before Christ hanged on the cross, or suffered his passion.</p> +<p>For the brasen serpent was set up in the wilderness, to put men in +remembrance of Christ’s coming; that like as they which beheld +the brasen serpent were healed of their bodily diseases, so they that +looked spiritually upon Christ that was to come, in him should be saved +spiritually from the devil. The serpent was set up in memory of +Christ to come; but the devil found means to steal away the memory of +Christ’s coining, and brought the people to worship the serpent +itself, and to cense him, to honour him, and to offer to him, to worship +him, and to make an idol of him. And this was done by the market-men +that I told you of. And the clerk of the market did it for the +lucre and advantage of his master, that thereby his honour might increase; +for by Christ’s death he could have but small worldly advantage. +And so even now so hath he certain blanchers belonging to the market, +to let and stop the light of the gospel, and to hinder the king’s +proceedings in setting forth the word and glory of God. And when +the king’s majesty, with the advice of his honourable council, +goeth about to promote God’s word, and to set an order in matters +of religion, there shall not lack blanchers that will say, “As +for images, whereas they have used to be censed, and to have candles +offered unto to them, none be so foolish to do it to the stock or stone, +or to the image itself; but it is done to God and his honour before +the image.” And though they should abuse it, these blanchers +will be ready to whisper the king in the ear, and to tell him, that +this abuse is but a small matter; and that the same, with all other +like abuses in the church, may be reformed easily. “It is +but a little abuse,” say they, “and it may be easily amended. +But it should not be taken in hand at the first, for fear of trouble +or further inconveniences. The people will not bear sudden alterations; +an insurrection may be made after sudden mutation, which may be to the +great harm and loss of the realm. Therefore all things shall be +well, but not out of hand, for fear of further business.” +These be the blanchers, that hitherto have stopped the word of God, +and hindered the true setting forth of the same. There be so many +put-offs, so many put-byes, so many respects and considerations of worldly +wisdom: and I doubt not but there were blanchers in the old time to +whisper in the ear of good king Hezekiah, for the maintenance of idolatry +done to the brasen serpent, as well as there hath been now of late, +and be now, that can blanch the abuse of images, and other like things. +But good king Hezekiah would not be so blinded; he was like to Apollos, +“fervent in spirit.” He would give no ear to the blanchers; +he was not moved with the worldly respects, with these prudent considerations, +with these policies: he feared not insurrections of the people: he feared +not lest his people would bear not the glory of God; but he, without +any of these respects, or policies, or considerations, like a good king, +for God’s sake and for conscience sake, by and by plucked down +the brasen serpent, and destroyed it utterly, and beat it to powder. +He out of hand did cast out all images, he destroyed all idolatry, and +clearly did extirpate all superstition. He would not hear these +blanchers and worldly-wise men, but without delay followeth God’s +cause, and destroyeth all idolatry out of hand. Thus did good +king Hezekiah; for he was like Apollos, fervent in spirit, and diligent, +to promote God’s glory.</p> +<p>And good hope there is, that it shall be likewise here in England; +for the king’s majesty is so brought up in knowledge, virtue, +and godliness, that it is not to be mistrusted but that we shall have +all things well, and that the glory of God shall be spread abroad throughout +all parts of the realm, if the prelates will diligently apply their +plough, and be preachers rather than lords. But our blanchers, +which will be lords, and no labourers, when they are commanded to go +and be resident upon their cures, and preach in their benefices, they +would say, “What? I have set a deputy there; I have a deputy +that looketh well to my flock, and the which shall discharge my duty.” +“A deputy,” quoth he! I looked for that word all this +while. And what a deputy must he be, trow ye? Even one like +himself: he must be a canonist; that is to say, one that is brought +up in the study of the pope’s laws and decrees; one that will +set forth papistry as well as himself will do; and one that will maintain +all superstition and idolatry; and one that will nothing at all, or +else very weakly, resist the devil’s plough: yea, happy it is +if he take no part with the devil; and where he should be an enemy to +him, it is well if he take not the devil’s part against Christ.</p> +<p>But in the meantime the prelates take their pleasures. They +are lords, and no labourers: but the devil is diligent at his plough. +He is no unpreaching prelate: he is no lordly loiterer from his cure, +but a busy ploughman; so that among all the prelates, and among all +the pack of them that have cure, the devil shall go for my money, for +he still applieth his business. Therefore, ye unpreaching prelates, +learn of the devil: to be diligent in doing of your office, learn of +the devil: and if you will not learn of God, nor good men, for shame +learn of the devil; <i>ad erubescentiam vestrum dico</i>, “I speak +it for your shame:” if you will not learn of God, nor good men, +to be diligent in your office, learn of the devil. Howbeit there +is now very good hope that the king’s majesty, being of the help +of good governance of his most honourable counsellors trained and brought +up in learning, and knowledge of God’s word, will shortly provide +a remedy, and set an order herein; which thing that it may so be, let +us pray for him. Pray for him, good people; pray for him. +Ye have great cause and need to pray for him.</p> +<h2>A SERMON ON THE PARABLE OF A KING THAT MARRIED HIS SON, MADE BY +MASTER LATIMER.</h2> +<blockquote><p>MATTHEW XXII. [2,3.]</p> +<p><i>Simile factum est regnum coelorum homini regi qui fecit nuptias +filio suo</i>.</p> +<p>The kingdom of heaven is like unto a certain king, which married +his son, and sent forth his servants to call them that, &c.</p> +</blockquote> +<p>This is a gospel that containeth very much matter; and there is another +like unto this in the fourteenth of Luke: but they be both one in effect, +for they teach both one thing; and therefore I will take them both in +hand together, because they tend to one purpose. Matthew saith, +“The kingdom of heaven 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 substance of the matter, for +they pertain to one purpose. Here is made mention of a feast-maker: +therefore we must consider who was the feast-maker: secondarily, who +was his son: thirdly, we must consider to whom he was married: fourthly, +who were they that called the guests: fifthly, who were the guests. +And then we must know how the guest-callers behaved themselves: and +then, how the guests behaved themselves towards them that called them. +When all these circumstances be considered, we shall find much good +matters covered and hid in this gospel.</p> +<p>Now that I may so handle these matters, that it may turn to the edification +of your souls, and to the discharge of my office, I will most instantly +desire you to lift up your hearts unto God, and desire his divine Majesty, +in the name of his only-begotten Son, 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 increase daily amongst us. Wherefore +I shall desire you to say with me, “Our Father,” &c.</p> +<p>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 marriage, you know, there is 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 behaved themselves towards them that called them.</p> +<p>Now this marriage-maker, or feast-maker, is Almighty God. Luke +the Evangelist calleth him a man, saying, “A certain man ordained +a great supper.” He calleth him a man, not that he was incarnate, +or hath taken our flesh upon him: no, not so; for you must understand +that there be 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; not +that he will affirm him to be a man. Who was he now that was married? +Who was the bridegroom? Marry, that was our Saviour Jesus Christ, +the second person in the Deity; the eternal Son of God. Who should +be his spouse? To whom was he married? To his church and +congregation: for he would have all the world to come unto him, and +to be married unto him: but we see by daily experience that the most +part refuse his offer. But here is shewed the state of the church +of God: for this marriage, 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 refused it: for at the very 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 +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 congregation.</p> +<p>Now what manner of meat was prepared at this 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 banquet; 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 there was never +such kind of feasting as this is, where the Father will have his Son +to be eaten, and his blood to be drunk.</p> +<p>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 king +named Astyages, which had heard by a prophecy, that one Cyrus should +have the rule and dominion over his realm after his departure; which +thing troubled the said king very sore, and therefore [he] sought all +the ways and means how to get 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 howsoever the matter went, Cyrus was preserved and +kept alive, contrary to the king’s mind. Which thing when +Astyages heard, what doth he? This he did: Harpagus, that 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, of the best manner +as could be devised. After that, he biddeth Harpagus to come and +eat with him, where there was jolly cheer; one dish coming after another. +At length the king asked him, “Sir, how liketh you your fare?” +Harpagus thanketh the king, with much praising the king’s banquet. +Now the king perceiving him to be merrily disposed, commanded one of +his servants to bring in the head, hands, and feet of Harpagus’s +son. When it was done, the king showed him what manner of meat +he had eaten, asking him how it liketh him. Harpagus made answer, +though with an heavy heart, <i>Quod regi placet, id mihi quoque placet</i>; +“Whatsoever pleaseth the king, that also pleaseth me.” +And here we have an ensample of a flatterer, or dissembler: for this +Harpagus spake against his own heart and conscience. Surely, I +fear me, there be a great many of flatterers in our time also, which +will not be ashamed to speak against their own heart and consciences, +like as this Harpagus did; which had, no doubt, a heavy heart, and in +his conscience the act of the king misliked him, yet for all that, with +his tongue he praised the same. So I say, we read not in any story, +that at any time any father had eaten his son willingly and wittingly; +and this Harpagus, of whom I rehearsed the story, did it unawares. +But the Almighty God, which prepared this feast for all the world, for +all those that will come unto it, he offereth his only Son to be eaten, +and his blood to be drunken. Belike he loved his guests well, +because he did feed them with so costly a dish.</p> +<p>Again, our Saviour, the bridegroom, offereth himself at his last +supper, which he had with his disciples, his body to be eaten, and his +blood to be drunk. And to the intent that it should be done to +our great comfort; and then again to take away all cruelty, irksomeness, +and horribleness, he sheweth unto us how we shall eat him, in what manner +and form; namely, spiritually, to our great comfort: so that whosoever +eateth the mystical bread, and drinketh the mystical wine worthily, +according to the ordinance of Christ, he receiveth surely the very body +and blood of Christ spiritually, as it shall be most comfortable unto +his soul. He eateth with the mouth of his soul, and digesteth +with the stomach of his soul, the body of Christ. And to be short: +whosoever believeth in Christ, putteth his hope, trust, and confidence +in him, he eateth and drinketh him: for the spiritual eating is the +right eating to everlasting life; not the corporal eating, as the Capernaites +understood it. For that same corporal eating, on which they set +their minds, hath no commodities at all; it is a spiritual meat that +feedeth our souls.</p> +<p>But I pray you, how much is this supper of Christ regarded amongst +us, where he himself exhibiteth unto us his body and blood? How +much, I say, is it regarded? How many receive it with the curate +or minister? O Lord, how blind and dull are we to such things, +which pertain to our salvation! But I pray you, 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 imperfectness it was ordained of Christ; for +we be so forgetful, 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 instituted this supper for our sake, to make us to +keep in fresh memory his inestimable benefits. But, as I 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 testoon? But very +few, no doubt of it: and I will prove that they regard it not so much. +If there were a proclamation made in this town, that whosoever would +come unto the church at such an hour, and there go to the communion +with the curate, should have a testoon; when such a proclamation were +made, I think, truly, all the town would come and celebrate the communion +to get a testoon: but they will not come to receive the body and blood +of Christ, the food and nourishment of their souls, to the augmentation +and strength of their faith! Do they not more regard now a testoon +than Christ? But the cause which letteth us from celebrating of +the Lord’s Supper, 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 receive it. But I require you in God’s +behalf; leave your wickedness, that ye may receive it worthily, according +to his institution. For this supper is ordained, as I told you +before, for our sake, to our profits and commodities: for if we were +perfect, we should not need this outward sacrament; but our Saviour, +knowing our weakness and forgetfulness, 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 the +holy loaves from house to house; which follow rather the custom than +any thing else. Our Saviour Christ saith in the gospel of St. +John, <i>Ego sum panis virus, qui de coelo descendi</i>; “I am +the living bread which came down from heaven.” Therefore +whosoever feedeth of 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; he shall not be damned. +He that cometh to that marriage, to that banquet, death shall be unto +him but an entrance or a door to everlasting life. <i>Panis quem +ego dabo caro mea est</i>; “The bread that I will give is my flesh, +which I will give for the life of the world.” As many as +will feed upon him, shall attain to everlasting life: they shall never +die; they shall prevail against death; death shall not hurt them, because +he hath lost his strength. If we would consider this, no doubt +we would be more desirous to come to the communion than we be; we would +not be so cold; we would be content to leave our naughty living, and +come to the Lord’s table.</p> +<p>Now ye have heard what shall be the chiefest dish at this marriage, +namely, the body and blood of Christ. But now there be other dishes, +which be sequels or hangings-on, wherewith the chief dish is powdered: +that is, remission of sins; also the Holy Ghost, which ruleth and governeth +our 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 these +things with it, and in the end everlasting life. St. Paul saith, +<i>Qui proprio Filio suo non pepercit, sed pro nobis omnibus tradidit +illum, quomodo non etiam cum illo omnia nobis donabit</i>? “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 benefits; 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 +sins is the greatest and most comfortable thing that can be in the world. +O what a comfortable thing is this, when Christ saith, <i>Remittuntur +tibi peccata</i>, “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 all us: all and every +one that believeth in him shall have forgiveness of their sins. +And this proclamation is cried out daily by his ministers and preachers; +which proclamation is the word of grace, the word of comfort and consolation. +For like as sin is the most fearful and the most horriblest thing in +heaven and in earth, so the most comfortablest thing is the remedy against +sin; which remedy is declared and offered unto us in this word 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 +wedding by me, being but a poor man; yet he hath sent me to call you. +And though he be the author of the word, yet he will have men to be +called through his ministers to that word. Therefore let us give +credit unto the minister, when he speaketh God’s word: yea, rather +let us credit God when he speaketh by his ministers, and offereth us +remission of our sins by his word. For there is no sin so great +in this world, but it is pardonable 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. Therefore 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 upon him, for so he hath promised unto us in his most holy word.</p> +<p>The holy scripture maketh mention of a sin against 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 hearts and +consciences: for some there be which ever be afraid, lest they have +committed that same sin against the Holy Ghost, which is irremissible. +Therefore some say, “I cannot tell whether I have sinned against +the Holy Ghost or not: if I have committed that sin, I know I shall +be damned.” But I tell you what ye shall do: despair not +of the mercy of God, for it is immeasurable. I cannot deny but +that there is a sin against the Holy Ghost, which 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 sins 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 tomorrow, and so not commit that sin against the Holy +Ghost. Our Saviour Christ pronounced against the scribes and Pharisees, +that they had committed that sin against the Holy Ghost; because he +knew their hearts, he knew 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 sinneth +now, peradventure shall be turned tomorrow, and leave his sins, and +so be saved. Further, the promises of our Saviour Christ are general; +they pertain to all mankind: he made a general proclamation, saying, +<i>Qui credit in me, habet vitam æternam</i>; “Whosoever +believeth in me hath everlasting life.” Likewise St. Paul +saith, <i>Gratia exsuperat supra peccatum</i>; “The grace and +mercies of God exceedeth far our sins.” Therefore let us +ever think and believe that the grace of God, his mercy and goodness, +exceedeth our sins. Also consider what Christ saith with his own +mouth: <i>Venite ad me, omnes qui laboratis, &c</i>. “Come +unto me, all ye that labour and are laden, and I will ease you.” +Mark, here he saith, “Come all ye:” wherefore then should +any body despair, or shut out himself from these promises of Christ, +which be general, and pertain to the whole world? For he saith, +“Come all unto me.” And then again he saith, <i>Refocillabo +vos</i>, “I will refresh you:” you shall be eased from the +burdens 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 Ghost; as St. Augustine, +and all other godly writers do affirm. But he that leaveth his +wickedness and sins, is content to amend his life, and then believing +in Christ, seeketh salvation and everlasting life by him, no doubt that +man or woman, whosoever he or they be, shall be saved: for they feed +upon Christ, upon that meat that God the Father, this feast-maker, hath +prepared for all his guests.</p> +<p>You have 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 costly +dish the house-father hath ordained at the wedding of his son. +But now ye know, that where there be great dishes and delicate fare, +there be commonly prepared 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 dish, hath its sauces; but +what be they? Marry, the cross, affliction, tribulation, persecution, +and all manner of miseries: for, like as sauces make lusty the stomach +to receive meat, so affliction stirreth up in us a desire to Christ. +For when we be in quietness, we are not hungry, we care not for Christ: +but when we be in tribulation, and cast in prison, then we have a desire +to him; then we learn to call upon 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 more upon him than he ought +to do, or his estate requireth: which thing, no doubt, is naught 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, <i>Omnes +qui pie volunt vivere in Christo persecutionem patientur</i>; “Whosoever +will live godly in Christ, he shall have persecution and miseries:” +he shall have sauce enough to his meat. Again, our Saviour saith, +<i>Qui vult meus esse discipulus, abneget semetipsum et tollat crucem +suam et sequatur me</i>; “He that will be my disciple must deny +himself and take 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 conceive in my heart an ill appetite +to commit lechery with her; I desire to fulfil my wanton lust with her. +Here is my appetite, my lust, my will: but what must I do? Marry, +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? <i>Non fornicaberis, non adulteraberis</i>; +“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 furthermore I must earnestly +call upon him, that he will give me grace to withstand my own lust and +appetite, in all manner of things which may be against his will: as +when a man doth me wrong, taketh my living from me, or hurteth me in +my good name and fame, my will is to avenge myself upon him, to do him +a foul turn again; but what saith God? <i>Mihi vindicta, ego retribuam</i>; +“Unto me belongeth vengeance, I will recompense the same.” +Now here I must give over my own will and pleasure, and obey his will: +this I must do, if I will feed upon him, if I will come to heaven. +But this is a bitter thing, a sour sauce, a sharp sauce; this sauce +maketh a stomach: for when I am injured or wronged, or am in other tribulation, +then I have a great desire for him, to feed upon him, to be delivered +from trouble, and to attain to quietness and joy.</p> +<p>There is a learned man which hath a saying which is most true: he +saith, <i>Plus crux quam tranquillitas invitat ad Christum</i>; “The +cross and persecution bring us sooner to Christ than prosperity and +wealth.” Therefore St. Peter saith, <i>Humiliamini sub potenti +manu Dei</i>; “Humble yourselves under the mighty hand of God.” +Look, what God layeth upon you, bear it willingly and humbly. +But you will say, “I pray you, tell me what is my cross?” +Answer: This that God layeth upon you, that same is your cross; not +that which you of your own wilfulness lay upon yourselves: as there +was a certain sect which were called Flagellarii, which scourged themselves +with whips till the blood ran from their bodies; this was a cross, but +it was not the cross of God. No, no: he laid not that upon them, +they did it of their own head. Therefore look, what God layeth +upon me, that same is my cross, which I ought to take in good part; +as when I fall in poverty, or in miseries, I ought to be content withal; +when my neighbour doth me wrong, taketh away my goods, robbeth me of +my good name and fame, I shall bear it willingly, 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.</p> +<p>But I pray you, consider these words of St. Peter well: <i>Humiliamini +sub potenti manu Dei</i>; “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 elect instrument of God, shewed a +reason wherefore God layeth afflictions upon us, saying: <i>Corripimur +a Domino, ne cum mundo condemnemur</i>; “We are chastened of the +Lord, lest we should be condemned with the world.” For you +see by daily experience, that the most part of wicked men are lucky +in this world; they bear the swing, all things goeth after their minds; +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 everlasting life, they +must go to the pot; they must suffer here, according to that scripture, +<i>Judicium a domo Dei incipit</i>; “The judgment 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 doth +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 Christ, our hearts +and minds are not upon him: therefore it is better to have affliction +than to be in prosperity. For there is a common saying, <i>Vexatio +dat intellectum</i>; “Vexation giveth understanding.” +David, that excellent king and prophet, saith, <i>Bonum est mihi quod +humiliasti me, Domine</i>: “Lord,” saith he, “it is +good for me that thou hast pulled down my stomach, that thou hast humbled +me.” But I pray you, what sauce had David, how was he humbled? +Truly thus: 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 traitorously 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; he murmured not, but saith, <i>Bonum est +mihi quod humiliasti me</i>; “Lord, it is good for me that thou +hast humbled me, that thou hast brought me low.” Therefore +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 bring us this +sauce, to cast us into persecution, or other miseries: as it appeareth +in the gospel of Matthew, where our Saviour casting him out of a man, +seeing that he could do no more harm, he desired Christ to give him +leave to go into the swine; and so he cast them all into the sea. +Where it appeareth, that the devil studieth and seeketh all manner of +ways to hurt us, either in soul, or else in body. But for all +that, let us not despair, but rather lift up our hearts unto God, desiring +his help and comfort; and no doubt, when we do so, he will help: he +will either take away the calamities, or else mitigate them, or at the +leastwise send patience into our hearts, that we may bear it willingly.</p> +<p>Now you know, at a great feast, when there is made a delicate dinner, +and the guests fare well, at the end of the dinner they have <i>bellaria</i>, +certain subtleties, 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 prepared for us, at the end cometh the sweetmeat. +What is that? Marry, 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, <i>Semen mulieris conteret caput serpentis</i>; +“The Seed of the woman shall vanquish the head of the serpent.” +This was the first calling; and this calling stood unto the faithful +in as good stead as it doth unto us, which have a more manifest calling. +Afterward Almighty God called again with these words, speaking to Abraham: +<i>Ego ero Deus tuus et seminis tui post te</i>; “I will be thy +God, and thy seed’s after thee.” Now what is it to +be our God? Forsooth to be our defender, our comforter, our deliverer, +and helper. Who was Abraham’s seed? Even Christ the +Son of God, he was Abraham’s seed: in him, and through him, all +the world shall be blessed; all that believe in him, all that come to +this dinner, and feed upon him. After that, all the prophets, +their only intent was to call the people to this wedding. Now +after the time was expired which God had appointed, he said, <i>Venite, +parata sunt omnia</i>; “Come, all things are ready.”</p> +<p>But who are these callers? The first was John Baptist, which +not only called with his mouth, but also shewed with his finger that +meat which God had prepared for the whole world. He saith, <i>Ecce +Agnus Dei qui tollit peccata mundi</i>; “Lo, the Lamb of God, +that taketh away the sins of the world.” Also Christ himself +called, saying, <i>Venite ad me, omnes qui laboratis</i>; “Come +to me, all ye that travail and labour, and I will refresh you.” +Likewise the apostles cried, and called all the whole world; as it is +written, <i>Exivit sonus eorum per universam terram</i>; “Their +sound is gone throughout all the world.” But, I pray you, +what thanks had they for their calling, for their labour? Verily +this: John Baptist was beheaded; Christ was crucified; the apostles +were killed: this was their reward for their labours. So all the +preachers shall look for none other reward: for no doubt they must be +sufferers, they must taste of these sauces: their office is, <i>arguere +mundum de peccato</i>, “to rebuke the world of sin;” which +no doubt is a thankless occupation. <i>Ut audiant montes judicia +Domini</i>, “That the high hills,” that is, great princes +and lords, “may hear the judgments of the Lord:” they must +spare no body; they must rebuke high and low, when they do amiss; they +must strike them with the sword of God’s word: which no doubt +is a thankless occupation; yet it must be done, for God will have it +so.</p> +<p>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, to leave their wicked livings, then +they begin to make their excuses; as it appeared here in this gospel, +where “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 therefore +I cannot come.” And these were their excuses. You +must take heed that you mistake not this text: for after the outward +letter it seemeth as though no husbandman, no buyer or seller, nor married +man shall enter the kingdom of God. Therefore ye must take heed +that ye understand it aright. For to be a husbandman, to be a +buyer or seller, to be a married man, is a good thing, and allowed of +God: but the abuse of such things is reproved. Husbandman, and +married man, every one in his calling, may use and do the works of his +calling. The husbandman may go to plough; they may buy and sell; +also, men may marry; but they may not set their hearts upon it. +The husbandman may not so apply his husbandry to set aside the hearing +of the word of God; for when he doth so, he sinneth damnably: for he +more regardeth his husbandry than God and his word; he hath all lust +and pleasure in his husbandry, which pleasure is naught. As there +be many husbandmen 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 themselves, +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 despise God’s +word, and then to excuse such doings, like as these men do here in this +gospel. The husbandman saith, “I have bought a farm; therefore +have me excused: the other saith, I 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 only saith, “I cannot come.” Where +it is to be noted, that the affections of carnal lusts and concupiscence +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 are more strong and more vehement +than the other men’s were.</p> +<p>But what shall be their reward which refuse to come? The house-father +saith, “I say unto you, that none of those men which were bidden +shall taste of my supper.” With these words Christ our Saviour +teacheth us, that all those that love better worldly things than God +and his word shall be shut out from his supper; that is to say, from +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 upon +God’s word. St. Paul to the Romans maketh a gradation of +such-wise: <i>Omnis quicunque invocaverit nomen Domini salvabitur: quomodo +ergo invocabunt in quem non crediderunt, aut quomodo credent ei quem +non audisrunt</i>? that is to say, “Whosoever shall call on the +name of the Lord, shall be saved: but how shall they call upon him, +in whom they believe not? How shall they believe on him of whom +they have not heard? How shall they hear without a preacher? +And how shall they preach, except they be sent?” At the +length he concludeth, saying, <i>Fides ex auditu</i>; “Faith cometh +by hearing.” Where ye may perceive, how necessary a thing +it is to hear God’s word, and how needful a 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, <i>Qui credit in me, habet vitam æternam</i>; +“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: for St. Paul saith, <i>Evangelium est potentia Dei +ad salutem omni credenti</i>; “The gospel is the power of God +unto salvation to all that believe; the gospel preached is God’s +power to salvation of all believers.” This is a great commendation +of this office of preaching: therefore we ought not to despise it, or +little regard it; for it is God’s instrument, whereby he worketh +faith in our hearts. Our Saviour saith to Nicodeme, <i>Nisi quis +renatus fuerit</i>, “Except a man be born anew, he cannot see +the kingdom of God.” But how cometh this regeneration? +By hearing and believing of the word of God: for so saith St. Peter, +<i>Renati non ex semine mortali corruptibili</i>; “We are born +anew, not of mortal seed, but of immortal, by the word of God.” +Likewise Paul saith in another place, <i>Visum est Deo per stultitiam +prædicationis salvos facere credentes</i>; “It pleased God +to save the believers through the foolishness of preaching.” +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.</p> +<p>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 preachings every day? 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, <i>Lucerna pedibus meis verbum tuum, Domine</i>; “Lord, +thy word is a lantern unto 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 ordained 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 appointed to preaching, and to hear God’s most +holy word. Therefore God saith not only in his commandments, that +we shall abstain from working; but he saith, <i>Sanctificabis</i>, “Thou +shalt hallow:” so that holy day keeping is nothing else but to +abstain from good works, and to do better works; that is, to come together, +and celebrate the Communion together, and visit the sick bodies. +These are holy-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 us, namely, to feed our souls with his +word, to remember his benefits, and to give him thanks, and to call +upon him. So that the holy-day may be called a marriage-day, wherein +we are married unto God; which day is 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.</p> +<p>We read a story in the fifteenth chapter of the book of Numbers, +that there was a fellow which gathered sticks upon the sabbath-day; +he was a despiser of God’s ordinances and laws, like as they that +now-a-days go about other business, when they should hear the word of +God, and come to the Common Prayer: which fellows truly have need of +sauce, to be made more lustier 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 +the sabbath-day. “He shall die,” saith God: which +thing is an ensample 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 he 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.</p> +<p>Likewise in the seventeenth 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 estimation 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 their time: for God hateth +the disallowing of the sabbath as well now as then; for he is and remaineth +still 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 husbandmen 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; consider +again who be the guests; all ye. Therefore I call you in God’s +name, come to this supper; hallow the sabbath-day; that is, do your +holy-day work, come to this supper; for this day was appointed of God +to that 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 warning unto the whole world by that +man, that all the world should keep holy his sabbath-day.</p> +<p>The almighty ever-living God give us grace to live so in this miserable +world, that we may at the end come to the great sabbath-day, where there +shall be everlasting joy and gladness! <i>Amen</i>.</p> +<p>***END OF THE PROJECT GUTENBERG EBOOK SERMONS ON THE CARD AND OTHER</p> +<pre> +DISCOURSES*** + + +***** This file should be named 2458-h.htm or 2458-h.zip****** + + +This and all associated files of various formats will be found in: +https://www.gutenberg.org/dirs/2/4/5/2458 + + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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