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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.

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.

"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.

"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.

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.

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.

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, 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.

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:

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.

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.

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.

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 , 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 , 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 : while they thus preached to the people, that dead images not only ought to be covered with gold, but also ought of all faithful and christian people , 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 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 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.

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.

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.

"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!"

THE SECOND SERMON, IN THE AFTERNOON.

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 have experience, the devil to be a stinking sentine of all vices; a foul filthy channel of all mischiefs; and that this world, his son, even a child meet to have such a parent, is not much unlike his father.

Then, this devil being such one as can never be unlike himself; lo, of Envy, his well-beloved Leman, he begat the World, and after left it with Discord at nurse; which World, after that it came to man's state, had of many concubines many sons. He was so fecund a father, and had gotten so many children of Lady Pride, Dame Gluttony, Mistress Avarice, Lady Lechery, and of Dame Subtlety, that now hard and scant ye may find any corner, any kind of life, where many of his children be not. In court, in cowls, in cloisters, in rochets, be they never so white; yea, where shall ye not find them? Howbeit, they that be secular and laymen, are not by and by children of the world; nor they children of light, that are called spiritual, and of the clergy. No, no; as ye may find among the laity many children of light, so among the clergy, 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 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.

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 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.

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 , 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 , 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.

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.

"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."

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, "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 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.

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.

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.

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.

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.

A SERMON ON THE PARABLE OF A KING THAT MARRIED HIS SON, MADE BY MASTER LATIMER.

The kingdom of heaven is like unto a certain king, which married his son, and sent forth his servants to call them that, &c.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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