Chapter III: Part 3

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 _aspis_ or _basiliscus_, 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.

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."

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.

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

But yet they that begot and brought forth that our old ancient purgatory pick-purse; that that was swaged and cooled with a Franciscan's cowl, put upon a dead man's back, to the fourth part of his sins; that that was utterly to be spoiled, and of none other but of our most prudent lord Pope, and of him as oft as him listed; that satisfactory, that missal, that scalary: they, I say, that were the wise fathers and genitors of this purgatory, were in my mind the wisest of all their generation, and so far 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.

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.

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?

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.

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.

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 _command_ you," and not, "We _counsel_ you." How have we been so long a-cold, so long slack in setting forth so wholesome a precept of the church of England, where we be so hot in all things that have any gains in them, albeit they be neither commanded us, nor yet given us by counsel; as though we had lever the abuse of things should tarry still than, it taken away, lose our profit? To let 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!

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

What think ye of these 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.

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

_Quaeunque scripta sunt ad nostram doctrinam scripta sunt_.--Rom. xv.
4.

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

I told you in my first sermon, honourable audience, that I purposed to declare unto you two things. The one, what seed should be sown in 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: _Exivit qui seminat seminare semen suum_; "He that soweth, the husbandman, the ploughman, went forth to sow his seed." So that a preacher is resembled to a ploughman, as it is in another place: _Nemo admota aratro manu, et a tergo respiciens, aptus est regno Dei_. "No man that putteth his hand to the plough, and looketh back, is apt for the kingdom of 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.

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 _per quos via veritatis maledictis afficeretur_; there should come fellows "by whom the way of truth should be evil spoken of, and slandered." But in case I had used this similitude, it had not been to be reproved, but might have been without reproach. For I might have said thus: as the saffron-bag that hath been full of saffron, or hath had saffron in it, doth ever after savour and smell of the sweet saffron that it contained; so our blessed lady, which conceived and bare Christ in her womb, did ever after resemble the manners and virtues of that precious babe that she bare. And what had our blessed lady been the worse for this? or what dishonour was this to our blessed lady? But as preachers must be wary and 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, _Quis putas est servus prudens et fidelis_? _Qui dat cibum in tempore_. "Who think you is a wise and faithful servant? He that giveth meat in due time." So that he must at all times convenient preach diligently: therefore saith he, "Who trow ye is a faithful servant?" He speaketh it as though it were a rare thing to find such a one, and as though he should say, there be but a few of them to find in the world. And how few of them there be throughout this realm that give meat to their flock as they should do, the Visitors can best tell. Too few, too few; the more is the pity, and never so few as now.

By this, then, it appeareth that a prelate, or any that hath cure of soul, must diligently and substantially work and labour. Therefore saith Paul to Timothy, _Qui episcopatum desiderat, hic bonum opus desiderat_: "He that desireth to have the office of a bishop, or a prelate, that man desireth a good work." Then if it be a good work, it is work; ye can make but a work of it. It is 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, _Maledictus qui facit opus Dei fraudulenter_; "Cursed be the man that doth the work of God fraudulently, guilefully or deceitfully:" some books have it _negligenter_, "negligently or slackly." How many such prelates, how many such bishops, Lord, for thy mercy, are there now in England! And what shall we in this case do? shall we company with them? O Lord, for thy mercy! shall we not company with them? O Lord, whither shall we flee from them? But "cursed be he that doth the work of 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.

But true it must be that Christ saith, _Multi sunt vocati, pauci vero electi_: "Many are called, but few are chosen." Here have I an occasion by the way somewhat to say unto you; yea, for the place I alleged unto you before out of Jeremy, the forty-eighth chapter. And it was spoken of a spiritual work of 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.

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.

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.

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.

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; _Non quia vidistis signa, sed quia comedistis de panibus_. "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?

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.

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? _Constituite contemptos qui sunt in ecclesia_, &c. Appoint them judges that are most abject and vile in the congregation." Which he speaketh in rebuking them; "For," saith he, _ad erubescentiam vestram dico_--"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.

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.

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.