Chapter 6

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.