Concerning the Time of Rebellion’
The common sorrow of this present time?, dearly beloved brethren in Christ, if I cii. should be more led thereby, than by reason and zeal to my country, would move me rather to hold my peace, than to speak. For the great evils, which we now suffer at this present time, are to be bewailed with tears and silence, rather than with words. And hereunto I might allege for me the example of Job, who when he came to his extreme misery, he lying upon a dunghill, and three of his friends sitting upon the ground by him, for the space of seven days for great sorrow not one of them opened his mouth to speak a word to another. If then the miserable state of Job, like a most hard and sharp bit, stopped his mouth from speaking, and the lamentable case of their friend stayed those three men, being of speech most eloquent, that they could not utter their words; surely it seemeth that I have a much more cause to be still and hold my peace. For there was the piteous lamentation of no mo but of one man, or one household, and that only concerning temporal and worldly substance; but we have cause to bewail a whole realm, and that most noble, which lately being in that state, that all other realms envied our wealth and feared our force, is now so troubled, so vexed, so tossed and deformed, (and that by sedition among ourselves, of such as be members of the same,) that nothing is left unattempted to the utter ruin and subversion thereof. And besides this, the eternal punishment of God threateneth sore as well the authorers and procurers of these seditions, as all other that join themselves unto them. So that we be constrained day and night to bewail the decay, not only of a worldly kingdom and most noble realm, but also the eternal damnation of innumerable souls.
These reasons perchance might move some men to be quiet and hold their peace; but me they do not so much move, which know right well that our common sorrow and lamentable state cannot be remedied with silence, nor good counsel can be given with holding my peace. Now therefore, in this common sorrow, I know nothing that is more able to suage our griefs, and to comfort our heaviness, than is the word of God. For as the sun many times with his beams driveth away great thick and dark clouds, and stayeth great storms of winds; so doth the light of God’s word stay men’s minds, bringing them from [ Dr Jenkyns supposes that, «although this pared in Latin, he drew up the English sermon sermon has been placed among Cranmer’s works, his which follows.” It is probably the same which claim to itis not indisputable.” It is here printed Burnet says was preached by Cranmer on a fastfrom the C. C. C. C. MS. written by a secretary, day at court, and which he saw at C. C. C. C. but corrected throughout by the archbishop; re- under the archbishop’s own hand, being the only specting which the following memorandum at the sermon of his that he ever saw.” He was uncommencement of the MS. has been left by arch- doubtedly mistaken with respect to the hand-writing, bishop Parker: Hic sermo prius descriptus Latine and he gives no authority for the rest of his state Petro Martyre.” The Latin sermons referred ment, which the expressions of the concluding prayer to are found in the same collection, cCCXL, Arti- somewhat corroborate. Strype appears to think a cles 4 and 6. The English sermon is founded on fast-day was appointed on account of the insurrecthe two in Latin by P. Martyr, but is not a trans- tions, that the archbishop directed sermons on the lation of them, sentences being omitted and new occasion to be composed for the curates to read to matter added. They contain “descriptions of the the people, and that this was one of them which disturbed state of the country, and of the angry was printed for common use.” See note, p. 188. feelings existing between the gentry and the lower Strype’s Mem. of Abp. Cranmer, Vol. I. pp. 266—8. orders.” Both the Latin and English sermons con- Burnet’s Hist. of Reformat. Vol. II. Part 1. p. 242, tain the same topics and examples as the rough and Part τι. pp. 239—41. App. B. i. No. 36. Jen-notes of the archbishop. Dr Jenkyns conjectures kyns’ Remains of Abp. Cranmer, Vol. 11. p. 248.] that Cranmer placed these brief notes in the hands (? This sermon was probably directed against of P. Martyr, to be expanded into a regular homily; the Norfolk rebellion headed by Ket. Vid. p. 189. and that afterwards, from the materials thus pre- =. 10.]
[Vid. p. 188.]
trouble to quietness, from darkness to brightness, from heaviness and desperation to gladness, joy, and comfort. Wherefore I most humbly beseech Almighty God to grant me by his Spirit, that out of holy scripture I may plainly set out before your eyes the principal causes of all these tumults and seditions: for if the causes be once known, it shall be the more easy to provide remedy therefore.
The general cause of all these commotions is sin, and under christian profession unchristian living. But there be also certain special causes, of the which some pertain both to the high and lower sort, as well to the governors as to the common people; some appertain only to the people; and some again only to the governors and rulers. “And of them I will first begin to speak.
The governors and rulers be ordained of God (as St Paul declareth in his epistle to the Romans) for this intent and purpose, that they should be God’s officers and ministers here in earth, to encourage and advance them that be good, and to rebuke and correct those that be evil.
But herein, O good Lord, be merciful unto us; for we have been too remiss in punishing offenders, and many things we have winked at. We have suffered perjury, blasphemy, and adultery, slandering and lying, gluttony and drunkenness, vagabonds and idle persons, either lightly punished, or else not punished at all; either thinking this clemency for the time expedient for the commonwealth, or else not duly weighing how grievous those offences be in the sight of God. And whilst we lacked this right judgment of God’s wrath against sin, lo! suddenly cometh upon us this scourge of sedition, the rod of God’s wrath, to teach us how sore God hateth all wickedness, and is displeased with his ministers that wink thereat. For except we be duller than stocks and stones, we must needs feel that this plague is the grievous scourge of God for our offences, that we have suffered too much them that have offended against his most holy name. We have dissimuled the matter, we have been cold in God’s cause, and have rather winked at than punished the contempt both of God and his laws.
And this surely is one great cause, wherefore we suffer worthily this plague of God. Heli suffered his children too much, and was too soft in chastising of them, when they sinned against God; but that his softness was the destruction of him, his children, and of a great number also of the people of Israel. David, because in time he did not correct his three sons Amon, Absolon, and Adonias, he lost them all three, and was in great danger to be destroyed by them himself. And if the perils of this most chosen king of God do little move us, let us call to our remembrance, I pray you, the plague of God against the whole tribe of Benjamin, because they let pass unpunished the abominable abusing of the Levite’s wife; whereof followed that the whole tribe of Benjamin was almost utterly destroyed; for there was slain of them above twenty-five thousand, and there was left alive of the whole tribe no mo but six hundred. Consider, I pray you, by this example, how certain and present destruction cometh to commonweals, because offenders against God are unpunished. And whensoever the magistrates be slack in doing their office herein?, let them look for none other but that the plague of God shall fall in their necks for the same. Which thing not only the foresaid examples, but also experiences within ourselves, doth plainly teach us. For whensoever any member of our body is diseased or sore, if we suffer it long to continue and fester, do we not see that at length it doth infect the whole body, and in process of time utterly corrupteth the same? But for what purpose, brethren, do I speak so much of this matter? Verily, for none other intent, but that when we know one of the causes of these evils, we may duly repent and amend the same.
But peradventure some will say, If the governors offend because they do not justly
[5 Ac ne videar potentioribus nostroque ordini [6 The marginal notes are in the archbishop’s]
[equior esse quum par sit, ab eo sermonem auspica- hand-writing.]]
[bor,” ἄς. Pet. Mart. This clause is favourable to [^ When the magistrate by negligence or pre-]
[the supposition, that the sermon was prepared, at posterous pity will not punish for sin, then God]
[least in the first instance, for the archbishop’s own striketh, as ye may see by the universal flood, by the]
[use.” See p.190. n. 1. Jenkyns’ Remains of Abp. fire in Sodom and Gomorre.” Bp. Hooper, Sermon]
[Cranmer. Vol. II. p. 250.] 111. upon Jonas, p. 484, Park. Soc. Ed. 1843.]]
punish offenders, what doth that pertain to us the common people, which have not offended? Let them repent that have offended; let them be sorry for their slackness in punishment, and more sharply correct from henceforth such as by their horrible offences provoke God’s indignation against us all. Nay, not so, my friends; let no men charge the governors, and excuse themselves: we have offended God both high and low; we have deserved this plague at God’s hands, and much more. Therefore let every man - search his own conscience, and (like as Daniel did) let every man confess and bewail as well his own sins, as the sins of the heads and rulers. And let every man for his own part correct and amend himself, forasmuch as he knoweth that our offences be the causes not only of private, but also of public and common calamities.
Now the time requireth to declare another cause of our sedition, which is the greedy desire and, as it were, worshipping of riches, wherewith both the high and low sort being — too much blinded have brought our realm to this point. And surely nothing more hath caused great and puissant armies, realms, and empires to be overthrown, than hath done the insatiable covetousness of worldly goods. For hereby, as by a most strong poison, whole realms many times have come to ruin, which seemed else to have endured for ever: sundry common wealths, which before were conserved in unity, have by incurable disorder been divided and separated into many parts. This manner of vice, if it be unseemly unto any other people, to them surely that profess Christ it is utterly shameful and detestable; which above all nations should be the true esteemers and lovers of pure godly things which be eternal and immortal, and ought to seek for right judgment and estimation of things only at their own profession. For as many of us as be truly called Christians of Christ, do confess that we be redeemed by him, not through the vain and uncertain riches of this world, but through the strong and perfect obedience whereby he submitted himself unto his Father, to be obedient even unto the death of the cross. Worldly-wise men esteem worldly riches and wealth above all other things; but the wisdom of God esteemeth obedience above all things, that is to say, that a man should submit his will to God’s will, that he should not desire to use any thing in this world, no, not his own life, but as it shall please God and be to his glory; and to be content with that state, place, and degree, that God, the Author of all good things, hath called him unto. With this sacrifice of obedience Christ did reconcile us unto his Father, humbling himself to his Father’s will even to the death of the cross; and he hath commanded all them that profess to be his disciples to follow this his example.
But, alas! how far be all they from this rule and example, which come with force of arms in the king’s majesty’s realm without his licence and authority, mustering themselves in unlawful assemblies and tumults, to the disorder and disquietness of the whole realm, and of a greedy and covetous mind to spoil and rob and take from others; or they also, which through covetousness of joining land to land, and inclosures to inclosures, have wronged and oppressed a great multitude of the king’s faithful subjects! I speak of both these sorts of people together, because both of them be diseased with a like sickness. But are they so ignorant in godly religion, that they know not that God is the distributor and giver of the goods of the world? And if they know this, why then do they go about to get goods of this world by unlawful means, contrary to God’s will and commandment? Wherein what other thing else do they than forsake their master Christ, and yield themselves unto Satan, worshipping him for their God, because he promiseth to give them the lands and goods of this world? But, Almighty God, I beseech thee, open the eyes of these blind persons, that they may once see and perceive that the true riches of christian men be not gold, silver, or great possessions, but those things which neither the eye hath seen, nor the ear hath heard, nor man’s heart can comprehend.” Is it not a great wonder that the devil should so rob these men of their wits, that either oppress the poor, or stir these commotions, that they do forget death? For if they did call to their remembrance that death every day and hour hangeth over their heads, they would not be so greedy of worldly goods, that for the same they would either do injury to their neighbour, or confound all things upsy down with seditious uproars and unquietness; seeing that of all the goods in this world they shall carry with them when they die not the value of one farthing. No; he that dieth in the displeasure of God, were he never so rich, shall not in
the world to come be able to buy one drop of water to quench the flames of everlasting fire, wherewith he shall be tormented in hell. “We came naked into this world, and naked we shall depart hence again.
What madness is it then so to labour and toil both day and night, yea, to adventure both body and soul, for these things that be so transitory; which we be sure we shall not possess after this life, and be unsure whether we shall keep them so long or no? For we see by common experience, that many which have had great possessions and riches, are suddenly by divers chances brought to great lack and extreme poverty. For the which cause St Paul doth teach us, that we ought not to put our confidence in riches which are uncertain and unstable;” for riches be like an untrusty servant, which runneth from his master when he has most need of him. The wretched man, saith the prophet David, doth hoard up great treasures, but he cannot tell for whom.” We see by daily experience that men be so mad, when they once give themselves to covetousness, that they less esteem the lóss of their honesty, common wealth, liberty, religion, yea, of God himself and everlasting life, than the loss of their riches.
But here methinketh I hear some of these unlawful assemblers mutter and say, “Sir, it is truth that you have said; covetousness is it that undoeth all this realm, and this was the cause of our assemblies, to have the covetousness of the rich men and gentlemen reformed, and that the poor might be provided for.” But to this I answer on this wise: That gentlemen were never poorer than they be at this present, for the more part. And in what case soever the gentlemen be in, yet who gave subjects authority to levy armies. $’… in a king’s realm without his leave and consent? Or when had ever any such commotion good success, or came to good end? Who did ever see the feet and legs divide themselves from the head and other superior parts? Doth it then become the lower sort of the people to flock together against their heads and rulers? and specially now at this time in the king’s majesty’s tender age, when we be round about environed with other enemies; outward with Scots and Frenchmen, and among ourselves with subtle papists, who have persuaded the simple and ignorant Devonshire men, under pretence and colour of religion, to withstand all godly reformation. Shall we now destroy our realm, and make it a prey to our adversaries? Remember the fable of /Esop, that when the frog and the mouse did fight together, the puttock came, and snatched them up both. What greater pleasure can we do to the Scots and Frenchmen, than to be at variance within ourselves, and so make our realm a prey for them? What joy is this to the bishop of Rome, to hear that the blood of Englishmen (for the which he hath so long thirsted) is now like to be shed by their own brethren and countrymen! But let us be joined together like members of one body, and then we shall have less need to fear our foreign enemy. It is an easy thing to break a whole fagot, when every stick is loosed from another; but it is hard to break the fagot, when it 1s fast bound together.
But peradventure some will say: The gentlemen have done the commons great wrong, and things must needs be redressed. But is this the way, I pray you, to reform that is amiss, to redress one injury with another? [5 it the office of subjects, to take upon them the reformation of the commonwealth, without the commandment of common authority? To whom hath God given the ordering and reformation of realms? To kings or to subjects? Hearken, and fear the saying of Christ: He that taketh the sword shall perish with the sword.” To take the sword, is to draw the sword without authority of the prince. For God in his scriptures expressly forbiddeth all private revenging, and hath made this order in commonweals, that there should be kings and governors, to whom he hath willed all men to be subject and obedient. Those he hath ordained to be common revengers, correctors, and reformers of all common and private things that be amiss. And he hath forbidden all private persons to presume to take any such thing upon them, because he would not that his godly order should be broken or troubled of any man. Christ refused to divide the inheritance between two brethren, because he would not intermeddle with that office unto the which he was not sent of his Father. How presumptuous then be they that enterprise to be judges in the limits and bands of lands, not being called thereunto, neither having any commission to do it? Among the Israelites, when they had entered into the land of Canaan, none durst be so bold as to usurp unto himself either house, city, or land; but they tarried till Josue their governor had divided [ CRANMER, 11.7] 13
the same, and every man was contented with his appointment. And why then do not our people patiently tarry, till our Josue, that is the king’s majesty, and his council do make just reformations, as they intend to do; but will take upon themselves to be reformers and judges of their own causes, and so by uproars and tumults hinder the most godly purposes and proceedings of him and his council?
But poverty, they say, constrained them to do as they have done. So might the thief say, that poverty constraineth him to rob, if that would excuse him. But this is no sufficient cause of their disobedience. For our Saviour Christ was so poor that he saith of himself, Foxes have buries, and birds of the air have nests; but the Son of man hath no place where he may lay his head.” And Peter also forsook all that he had, and followed Christs poverty. And yet they both paid quietly tribute to Caesar. And we read not that they made any business, or gathered numbers of people together to stir a commotion, crying, as heaven and earth should go together, that it was not justly ordered that they which were most godly had no possessions, and yet were compelled to pay tribute to Cesar. They said no such words, but paid their tribute without murmuring or grudging. “They to whom God hath sent poverty in goods, let them also be poor and humble in spirit, and then be they blessed in heaven, howsoever they be here in earth. Christ himself saith, Blessed are the poor in spirit, for theirs is the kingdom of heaven.” For no poverty can move such men to do anything against God’s commandments, or to disquiet the commonwealth.
But although they pretend that poverty constraineth them thus to do, be they so blind that they cannot see that this sedition doth not remedy, but increase their poverty? Be their eyes so hard shut in their heads, that they cannot see what evil they have done to their own commonwealth, what victuals they have consumed, how they have hindered the harvest upon the ground which God sent them to be their living the next year? and so they destroy their own livings themselves. They nothing consider how many men they have undone, how many they have spoiled and robbed, how many children they have caused to be fatherless, and wives to be widows. And what be they the better therefore? “What have they gotten thereby, but only loaded themselves with the burden of the spoil and robbery of other men, whom they be never able to satisfy? And yet they may be assured that God will be satisfied of them for their evil doings, even unto the uttermost farthing.
And although their offences be as great as may be thought, thus to consume and annoy their own country, their own friends and neighbours, yet the mercy of God is never consumed to them that will repent and amend. Wherefore let us pray God for them, that he will give them eyes to see, and ears to hear, and hearts to understand their own misdemeanour and folly.!
But the great part of them that be the chief stirrers in these insurrections be ruffians ^… and sturdy idle fellows, which be the causes of their own poverty, commonly resorting to tippling and to alehouses, much drinking and little working, much spending and little getting; and yet will they be clad gorgeously, fare daintiously, and lie softly, which, neither caring for God nor man, seek now nothing else, but to get something by spoil and robbing of other men. These fellows make all this hurly-burly in every place, and when the rage of the people is quieted in one place, then they run to another, never quiet themselves, nor ceasing to disquiet other, until at length they hope to come to their prey. Happy is that place where none such be, and in great danger be they where many such be. This realm had never so many; and that evidently appeareth at this present time.
All the holy scripture exhorteth to pity and compassion upon the poor, and to help them; but such poor as be oppressed with children or other necessary charges, or by fire, water, or other chance, come to poverty, or for age, sickness, or other causes, be not able to labour: but to such as be poor by their own folly, that be able to labour and will not, the scripture commandeth in no wise to aid them or help them, but chargeth utterly all men to abhor them. But these men, repugning against God, gape at nothing else, but unjustly and by force to take from other men that which God hath given unto them by their just labour.
And yet they pretend that they mean nothing else but a reformation of things that be amiss; and they complain much of rich men and gentlemen, saying, that they take
“the commons from the poor, that they raise the prices of all manner of things, that they rule the poverty, and oppress them at their pleasure. Thus they excuse their own outrageous presumption by charging the gentlemen. But whilst they look so earnestly at other men’s faults, they do not see their own. They speak much against Achab, that took from Naboth his vineyard; but they follow not the example of Naboth, who would rather lose his vineyard, than he would make any commotion or tumult among the people. They make exclamations against Achab, and yet follow him rather than the patience of Naboth. We never read that any just man, which is praised in the scripture, did take sword in his hand as against his prince or nobility, although he suffered never so much wrong or oppression. And yet now they accuse the gentlemen of taking of commons, which take from the gentlemen both the common and proper. They charge the rich men that they enhance the prices; but in this unseemly commotion they take from the rich man what they list without any price. They say that the gentlemen rule the poor and oppress them at their pleasure. But they so say that be out of all rule and order, and rule the gentlemen as pleaseth them, except they will have their goods spoiled, their houses brent, and further be in danger of their lives. They say, gentlemen have ruled aforetime, and they will rule now another while. A goodly realm shall that be, that shall be ruled by them that never had experience to govern, nor cannot rule themselves. A prentice must learn seven years before he can be a good merchant: no less time were required to be a good governor.
But if God were so offended with our realm, and by our ingratitude and wickedness were so much provoked to indignation against us, that he would make them governors and rulers over us, O Lord, what a realm should this be! What fruit should we see of their governance? What end or measure would be of their covetousness? What justice should be looked for at their hands, if they were rulers, which now, being but private persons, without law or justice take from every man at their pleasure? How would they temper themselves being in authority, that now without authority be ruled by their own affections, without the fear of God, or respect to reason or honesty! It is a common and a true saying, that authority sheweth what every man is; and a gentleman will ever shew himself a gentleman, and a villain a villain. We see daily by experience that a gentleman in authority hath a respect to his reputation and worship; but a villain called to office and authority commonly regardeth neither God, worship, nor honesty, but to catch what he can by right or by wrong: for unto him all is fish that cometh to the net.
And yet it is reported, that there be many among these unlawful assemblies that pretend knowledge of the gospel, and will needs be called gospellers; as though the gospel were the cause of disobedience, sedition, and carnal liberality, and the destruction of those policies, kingdoms, and commonweals, where it is received. But if they will be true gospellers, let them then be obedient, meek, patient in adversity and long-suffering, and in no wise rebel against the laws and magistrates. These lessons are taught in the gospel, both by evident scriptures, and also by the examples of Christ and his apostles. Christ
[[! “As for the other malcontents, the other in this realm,” &c. Sir John Cheke, The Hurt of]
[rabble of Norfolk rebels, thus he proceeded to argue Sedition. Cheke’s treatise is precisely of the same]
[with them: Ye pretend a commonwealth. How date with this sermon, and throws much light on it.]
[amend ye it? By killing of gentlemen, by spoiling It will be found in Holinshed, Vol. III. p. 1042,]
[of gentlemen, by imprisoning of gentlemen? A See also Strype’s Life of Cheke, ch. iii. sect. 11,” —]
[marvellous tanned commonwealth. Why should ye J enkyns.]
[thus hate them? For their riches or for their rule? [3 “Some crieth, Pluck down inclosures and]
[Rule they never took so much in hand as ye do now parks; some for their commons; others pretend the]
[. In countries some must rule, some must obey, religion; a number would rule another while, and]
[every man may not bear like stroke; for every man direct things as gentlemen have done: and indeed]
[is not like wise. And they that have seen most, and all have conceived a wonderful hate against gentle-]
[be best able to bear it, and of just dealiug beside, be men, and taketh them all as their enemies. The]
[most fit to rule.If riches offend you, because ye ruffians among them, and the soldiers, which be the]
[wish the like, then think that to be no common- chief doers, look for spoil. So that it seemeth no]
[wealth, but envy to the commonwealth. Envy itisto other thing but a plague and a fury among the]
[appair another man’s estate, without the amendment vilest and worst sort of men.” A Letter from Pro-]
[of your own And to have no gentlemen, because ye tector Somerset to Sir Philip Hobby, concerning]
[be none yourselves, is to bring down an estate, and the rebellions at home. Burnet, Hist of Reformat.]
[to mend none. Would ye have all alike rich? That Vol. II. App. B. i. No. 36, pp. 239—40. Ed. Oxon.]
[is the overthrow of labour, and utter decay of work 1829, quoted by Dr Jenkyns.] 13—2]
himself was poor, and pronounceth himself them to be blessed that patiently suffer poverty; the apostles forsook all that they had, and followed Christ; the prophets oftentimes refused great riches offered unto them: and can they say that they have the spirit of the prophets and the apostles, which, having no possessions of their own, go about by force, violence, and sedition, to get other men’s? No; this spirit is not of Christ, but of the devil; and such a spirit, as among the Romans Catiline, Cethegus, and Manlius were inspired withal; and here in England, Jack Straw, Jack Cade the blacksmith, Captain Aske, and divers other rebels, who have suffered just punishment after their deserving.
And although here I seem only to speak against these unlawful assemblers, yet I cannot allow those, but I must needs threaten everlasting damnation unto them, whether they be gentlemen or whatsoever they be, which never cease to purchase and join house to house, and land to land, as though they alone ought to possess and inhabit the earth. For to such Esay the prophet threateneth everlasting woe and the curse of God, except they repent and amend their lives in time. But yet their fault excuseth not those, which without the commandment of the king and his laws have taken harness upon their backs, and refused to lay it down when they were by the king’s authority commanded so to do. What other reward can I promise to them, than the anger and vengeance of God, which they shall feel both in this life and in the life to come, both sorer and sorer than they look for, except they acknowledge their fault, and amend by time?
But let us now compare these two destructions of the commonweal together, the
And not only this, but, that which is more wonderful and to be lamented, part
3:, 1 1
of them do despise and openly refuse the king’s majesty’s pardon’. He is loath to
[[! Pardon was proclaimed in Norwich by a leader declaring, that he needed no pardon, having]
[herald on the 31st of July, ineffectually, Ket the done nothing but that belonged to the duty of a]
shed his subjects’ blood, although they be unworthy the name of his subjects; but they seek to shed the blood of them which have hitherto defended their blood from shedding. He, like a merciful prince, is loath to cut off the members of his body, although many of them are so rotten and corrupt, that, if they might, they would infect the whole body. And what madness is it, that diseased members refuse to be anointed with the most soft and gentle ointment of his majesty’s mercy! He is as careful of their health and life as it were possible if they were his children; although
by these seditions and uproars he hath been more grievously offended, than the gentlemen have offended them, with whom they be angry. For the gentlemen, in case those things be true wherewith they be charged, yet they have only done wrong to the poor commons in their inclosures and such like matters. But by these seditions the majesty of a most high and godly king is hurt and wronged, forsomuch as they take upon them his office, and as it were pulleth the sword out of his hands. For he is ordained of God to have the hearing and decision of such causes, and to have the administration and distribution of these worldly goods; but they in their rage do in a manner pull him out of his throne and chair of estate, and cast him down to the ground, who is here in earth God’s vicar and chief minister, and of whom only next unto God dependeth all the wealth and felicity of this realm; as it would soon appear, if he were missing, which God forbid, and all the realm should bewail. Verily, when I consider with myself their unjust desire in revenging, and the king’s majesty’s gentleness in suffering and pardoning, methink I see the accustomed order of things to be clean turned and changed upside down: for Solomon saith, “A king’s anger is like the roaring of a lion. But their sovereign lord doth not roar against them, (which notwithstanding have grievously offended and provoked his anger,) but rather doth fawn upon them, and use them gently. Contrariwise they, which ought to be as gentle and meek as lambs, whose part it were either to hold their peace and not open their mouths, or else to speak very mildly and lowly, do now roar and make outcries like most cruel lions: the which thing how justly they do it, God’s vengeance (except they take heed) will speedily declare.
One thing there is, which after all I think necessary to be added hereunto, and that in mine opinion is the head and beginning of all these tribulations. For the gospel of God now set forth to the whole realm is of many so hated, that it is reject, refused, reviled, and blasphemed; and by those which have received the same, and would be counted to be great favourers thereof, yet it sustaineth much injury and reproach, and by their occasion is ill spoken of. For the great number of them, pretending a zeal thereto in their lips, and not in their hearts, counterfeiting godliness in name, but not in deed, live after their own pleasure, like epicures, and so ungodly as though there were no God. And what is it that St Paul calleth the having of God’s truth in unrighteousness, if this be not it? These, having more knowledge of God than they had before, and receiving a taste of the heavenly gifts, notwithstanding retain their old vices in their corrupt manners and dissolute conversation, being nothing amended, but rather paired. Which thing being in this case, what other thing should we look for than the severe and terrible judgment of God, to make us an example to all them that abuse his word, (sith by repentance we will not be amended, nor by the pure word of God be healed,) that thereby all men may learn how abominable it is before God, his name to be so dishonoured, and the doctrine of the gospel so lightly esteemed? The heathen poet? could not wink at such men, but with his pen rubbed them on the gall, which, pretending holiness, so dissolutely did live. And shall God’s judgment leave them unpunished, which, always having in their mouth the gospel, the gospel,” reasoning of it, bragging of it, yet in their conversation live after the world, the flesh, and the devil? which, as St Paul wrote unto Titus, “confessing God with their mouth, deny him with their deeds?” true subject.” The rebels were defeated, and Ket Cranmer, Vol. II. p. 262.] taken on the 27th of August. This sermon was [2 Paired: impaired, made worse.
[probably delivered in the interval. Holinshed, Vol. [? Juvenal, Sat. 11. 3. Qui Curios simulant, et]
[III. p. 10321039.” —Jenkyns, Remains of Abp. Bacchanalia vivunt.]]
But such as rejoice and brag in such things, utterly deceive themselves. Whoso listeth to read the histories of the heathen people and greatest idolaters, he shall not find among them all any region, people, or nation that was so scourged by God, so oft brought into servitude, so oft carried into captivity, with so divers, strange, and many calamities oppressed, as were the children of Israel. And yet they bragged and gloried that none other nation but they only had the law of God, their rites and ceremonies of God, God’s promises and his testaments. And so it was indeed: nevertheless St Paul, writing to the Romans, doth most sore rebuke and reprove them, saying: “Thou art called à Jew, and dost trust in the law, and makest thy boast of God, and knowest his will, and allowest the things that be best, and are informed by the law, and thinkest that thou art a guide to the blind, a light to them that are in darkness, a teacher of them that be ignorant, a doctor to them that be unlearned, which hast the true form and knowledge of the truth by the law. But yet thou which teachest another teachest not thyself; thou preachest that a man should not steal, yet thou stealest; thou sayest that a man should not commit adultery, but thou breakest wedlock. Thou abhorrest images, and yet thou dost commit idolatry by honouring of them. Thou that makest thy boast of the law, through breaking of the law dishonourest God: for the name of God is ill spoken of among the heathen by your means.”
Thus the apostle St Paul charging the Jews, chargeth us also, which with our mouths say that we have received the word of God, and yet our conversation is contrary and ungodly. Why then do we marvel, if we suffer these punishments for our dissimulation and hypocrisy? For God useth first to begin and correct his own family: then if he should suffer this amongst us unpunished, should not he be thought to approve sin, to be a favourer of the wicked, and the God of unthrifts and lewd people?
The church of God, most dearly beloved brethren, ought not to be reputed and taken as a common place, whereunto men resort only to gaze and to hear, either for their solace or for their pastime. But whatsoever is there declared of the word of God, that should we devoutly receive, and so earnestly print in our minds, that we should both believe it as most certain truth, and most diligently endeavour ourselves to express the same in our manners and living. If we receive and repute the gospel as a thing most true and godly, why do we not live according to the same? If we count it as fables and trifles, why do we take upon us to give such credit and authority unto it? To what purpose tendeth such dissimulation and hypocrisy? If we take it for a Canterbury tale, why do we not refuse it? why do we not laugh it out of place, and whistle at it? why do we with words approve it, with conscience receive and allow it, give credit unto it, repute and take it as a thing most true, wholesome, and godly, and in our living clearly reject it? Brethren, God will not be mocked: for this cause did God so severely and grievously punish the Jews above all other nations. And sith our cause is the like and the same, the selfsame ire and displeasure of God is now provoked and kindled against us.
The empire of Rome never appeared to be in worse case, or in a more troublous and unquiet state, than when Christ’s religion was preached and received among them. Whereupon arose neither few nor small complaints of the heathen, ascribing all these adversities unto the receiving of the gospel and the religion of Christ. To whom the godly and learned fathers and martyrs made answer, that it was not long of Christ’s doctrine and religion, which teach things most virtuous and godly, that such calamities did ensue; but it was long of the corrupt execution and negligent observation of the same religion. For our Lord did say, The servant which knoweth his master’s commandment, and doth it not, shall be sorer punished, than he which knoweth not his masters will, and offendeth by ignorance: whereby it is evident, as the word of God (if it be godly received, and with all the heart embraced) is most comfortable, of most efficacy, strength and virtue; so otherwise, if it be trodden under foot, rejected, and despised, or craftily under the cloke of dissimulation and hypocrisy received, it is a compendious and a short way unto destruction, it js an instrument whereby
the punishment and displeasure of God is both augmented and also more speedily and sooner brought upon us, as we have most justly deserved.
If we will consider the histories of the books of the Kings, we shall no time find mo prophets among the people of Israel, nor the light of the word of God more spread abroad every where, than it was a little before the captivity and destruction of the same by the Babylonians. A man would think that even at that same time God had set up a school of holy scriptures and doctrine: then were the heavenly prophets in all places and to all men declared. But because so great knowledge of God and of his doctrine no good fruits did follow, but daily their living and conversation went backward and became worse, the said miserable destruction and captivity did ensue. And yet a worse captivity and misery fell upon the same people, when most perfect knowledge of God was offered unto them by the coming of Christ, what time the Lord Jesus Christ himself did preach there, his apostles did preach there, yea, many other disciples, evangelists, and doctors did preach there; whose preachings and doctrines when they would not receive, nor fruitfully and condignly accomplish and execute, then sprang up so many dissensions, tumults, and commotions, that at the last they were brought unto utter subversion and destruction in the time of Vespasian and Titus.
Of the chances of the Germans, which in a manner have suffered the same, because it is so lately done, I need not much to speak’. It is yet before our eyes and in present memory, so that it needeth no declaration in word.
These things before rehearsed have I for this intent and purpose spoken, that we should acknowledge and repute all these seditions and troubles, which we now suffer, to be the very plague of God for the rejecting or ungodly abusing of his most holy word, and to provoke and entice every man to true and fruitful repentance and to receive the gospel, (which now by God’s mercy and the good zeal of the king’s maJesty and his council is every where set abroad,) not feignedly and faintly as many have done, nor stubbornly and contemptuously to reject it and forsake it, as many other do now-a-days, not knowing what it is, but thankfully to take and embrace it at God’s hands, and with all humbleness and reverence to follow and use the same to God’s glory and our benefit.
Ye have heard now, as I suppose, the chief and principal causes of these tumultuations. Now shall I shew you by examples of times past, what plagues of God remaineth for them that stir up seditions, unless they repent in time, and cease from their shameful and ungodly enterprises.
The children of Israel in the desert did oftentimes seditiously use themselves against Moses, but always did follow great plagues of death: so that this was the end of it, that six hundred and twenty thousand which came out of Egypt all died and were slain, and no mo came to the land of Canaan but two persons only. How miserably Core, Dathan, and Abiron perished, making of sedition, the holy bible manifestly and at large declareth. Mary? seditiously used herself against her brother Moyses; and was she not suddenly stricken with a leprosy, of the which she had perished, if Moyses for her had not made intercession to God? Absolon against his father king David was seditious; but was not he miserably hanged by the hair in a wood by the punishment of God? Seba and Adonias for their sedition, lost they not both their lives? In the rebellion made against Nabucodonozor in the time of the prophet Hieremy, which instantly dissuaded them from their fury, they little regarding his admonition went down unto Egypt, where at the last they were all destroyed. Did not the tribe of Ephrata make a commotion against Jephthe their judge, but were they not all miserably slain therefore 7
If I would recite and add hereunto all the histories of the heathen, which declare the miserable end of seditious persons and rebellions, I should be more prolix and tedious than this present time doth suffer. Wherefore I shall think it sufficient for this time to bring unto your remembrance the great destruction of the rude and homely [’ The archbishop alludes here probably to the Sleidan, De Statu religionis; Lib. v. p. 86. Ed war in Germany, A.p. 1525, in which the rustics Francof. 1568. ]
[were defeated, and Muncer their leader slain. Vid. [ Miriam. Numb. xii.]
people, which not many years ago chanced to rise in Germany, by and by after that the word of God began there to shine and flourish, of the which were slain within the time of three months above an hundred thousand persons’. And what followed further thereof? Great dearth of victual, great hunger and penury.
But methinks that I have not done my office and duty, until I have shewed also os the remedies to appease God’s wrath, and to avoid his plagues. And to shew you the sum in few words, the only help and remedy is repentance: for other medicine and preservative can I give you none by God’s word, but that which Christ did preach and declare unto the world, and which also his faithful messenger, John the Baptist, coming before to prepare his ways, did also teach, saying, “Repent you and amend, and the kingdom of heaven shall come unto you.” And on this wise did our Lord Jesus Christ instruct his disciples, to whom he gave commandment specially to preach repentance and remission of sins, when he sent them forth into all the world to preach ἴῃ his name. The effect of sin is to put us away from God, the very well-spring of all goodness; but by penance we return again to him from whom we were gone and departed by sin; that as we went from God, and ran after worldly things, being inflamed with insatiable desires thereof, so by penance we return from worldly creatures unto God the Creator of all things. And what mutation and change can be more comfortable or more to be desired than this? By repentance we be sorry for those things which greatly pleased us before; we forsake those things which we much made of before, not without great contempt of God, and violation of his most holy laws.
Wherefore sith repentance doth bring so many benefits, that thereby we be returned unto God, that we be altered into a better mind, that we bewail those things which we before unjustly loved; who doth not manifestly perceive that it is the only refuge and anchor of our health and salvation? And for this cause is penance so much commended unto us, both of Christ himself, and of St John, and of Christ’s apostles.
Wherefore that thing that God so much desireth of us, and hath provoked unto, — first by long-suffering, and now by sore punishing, that is true and godly repentance. Let us consider well in our minds, how many ways God doth call and allure sinners to penance. Our first parents Adam and Eve, after they had transgressed God’s commandment, he called them unto him, he rebuked them, he sharply punished them, to endure again to repentance. And after, when all things in the earth were corrupted by the sins of man, God commanded Nohe to build an ark, to save him and all that were righteous, that only the wicked might be drowned throughout all the world. And for what purpose was the ark so long in making, but for a long preaching and warning of the world to repent and amend? How oft is it read in the book of Judges, that the children of Israel were given over unto the hands of heathen princes, that they should be punished by them, and by punishment repent and amend! It is an extreme impiety and madness to think that God is cruel and delighteth in the punishment of his people, but for their amendment. For so did the Marcionists and the Manichees blaspheme God, which for this purpose did accuse him of cruelty and unmercifulness, that thereby they might take away all credit from the old Testament. But we do acknowledge that God did therein shew his great mercy, that the Israelites,
admonished by afflictions, whom no speaking nor writing could move, might by repentance return again to God. Also the great slaughter, that the other tribes of Israel suffered of the tribe of Benjamin, came of none other cause, but that they being converted by penance might at the last obtain the victory.
Furthermore, the prophets sent of God did most earnestly persuade all men to repentance. The godly king David was no otherwise healed than by repentance. And the prophet Hely was sent to Achab king of Israel to call him to repentance. And by the same Manasses king of Judah did obtain remission. By the selfsame repentance did his father Ezechias obtain prolongation of his life. The king of Nineve, with all his people, by the means of repentance had God merciful unto them. The great king Nabucodonozor, after that he had repented, recovered not only his former state, being changed from a beast to a man, but also was restored to his empire and kingdom, which before he had lost. By the same means did Peter obtain remission of his abjuration and denial of Christ. By the same Paul of a persecutor became an apostle. Mary Magdalene, at the feet of the Lord, taking repentance was absolved and remitted. And the thief on the cross by this same remedy obtained salvation. This did the apostles persuade unto them that received their preaching, as it appeareth in the Acts of the Apostles. This did Peter propound unto Simon Magus. This did Paul commend unto the Corinthians, and almost to all other to whomsoever he wrote, and did both often and diligently beat it into men’s heads. This we must receive as the first part of the gospel. This God requireth of all offenders, if they will be reconciled unto him. Wherefore now let us repent while we have time; for the axe is laid ready at the root of the tree to fell it down. If we will harden our hearts, and will not now be repentant of our misdoings, God will surely strike us clean out of his book.
Hitherto ye have heard of the profit and commodity of repentance: now shall ye hear what it is, and of what parts it consisteth. And to declare it plainly and grossly unto you, it is a sorrow conceived for sins committed, with hope and trust to obtain remission by Christ, with a firm and effectual purpose of amendment, and to alter all things that hath been done amiss.
I have described unto you this heavenly medicine; which if we use, God hath promised by his prophet, that “if our sins were so red as scarlet, they shall be made as white as snow.” But God’s word hath thus much prevailed among us, that in the stead of sorrow for our sin is crept in a great looseness of living without repentance: in the stead of hope and trust of remission of our sins is come in a great boldness to sin without the fear of God: instead of amendment of our lives I see daily every thing waxeth worse and worse. So that it is much to be afraid, that God will take away from us his vineyard, and bestow it to other husbandmen which will till it better, that it shall bring forth fruit in due season. We be come to the point almost that Hieremy spake of, when he said: “The people spake not that was right, no man would repent him so much of his sin that he would once say, What have I done? Every man ran after his own way, as a horse runneth headlong in battle; they have committed abominable mischief, and yet be they nothing ashamed, nor know the way to be abashed.”
These words of Hieremy may well be spoken of us this present time. But let us repent in time without further delay. For we have enough and overmuch already provoked God’s wrath and indignation against us. Wherefore let us pray and fall down and lament before the Lord our Maker; for “he is the Lord our God, and we are the people of his pasture and the sheep of his fold. To-day if we hear his voice, let us not harden our hearts, as the people did in the desert:” for of continuance in evil living there is none other end to be looked for than eternal damnation; but of repentance and perfect conversion unto God the end is perpetual salvation and everlasting life. And if we do not repent in time, at the last we shall be compelled to hear this terrible voice of damnation: “Go, ye wicked, into everlasting fire, which is prepared for the devil and those that be his.” Then there shall be no remedy; then no intercession shall serve; then it shall be too late to come to repentance. Let us rather repent and turn in time, and make intercession unto the Lord by his Son Jesus
Christ. Let us lament for our sins, and call for God’s mercy; that when Christ shall come at the last day, we may hear these words of him: Come to me, you that blessed of my Father, and take possession of the kingdom which my Father hath prepared for you.” And now with this humble prayer let us make an end: O Lord, whose goodness far exceedeth our naughtiness, and whose mercy passeth all measure, we confess thy judgment to be most just, and that we worthily have deserved this rod wherewith thou hast now beaten us. We have offended the Lord God: we have lived wickedly: we have gone out of the way: we have not heard prophets which thou hast sent unto us to teach us thy word, nor have done as thou hast commanded us: wherefore we be most worthy to suffer all these plagues. Thou hast done justly, and we be worthy to be confounded. But we provoke unto goodness; we appeal unto thy mercy; we humble ourselves; we knowledge our faults. We turn to thee, O Lord, with our whole hearts, in pray-
ing, in fasting, in lamenting and sorrowing for our offences.
Have mercy upon us, cast us not away according to our deserts; but hear us, and deliver us with speed, and call us to thee again according to thy mercy; that we, with one consent, and one mind, may evermore glorify thee, world without end’. Amen
[! There are two copies of this prayer in the Cranmer, stands by itself, bearing the title €. C. C. C. MS. One is placed at the end of the scribed by Strype, Cranmer, Vol. 1. p. 269.
[sermon: the other, which is a draft corrected by Oxon.” —Jenkyns.]]
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