A sermon of conforming and reforming made to the convocation at S. Pauls Church in London / by John Colet upon Rom. xii, 2 ... writ an hundred and fiftie years since : to which is now added an appendix of Bp. Andrews and Dr. Hammonds solemn petition and advice to the convocation : with his directions to the laity how to prolong their happiness.

A SERMON OF D^r. COLET made to the CONVOCATION, in the year 1511.

YE are this day come together (Fathers and Right-wise bre∣thren) to enter into Councel: in which, what ye will do, and what matters ye will handle, we do not yet understand. But we wish, that once re∣membring your name and profession, ye would minde the reformation of Ecclesia∣stical affairs. For assure your selves there never was more need of it, the state of the Church did never more desire your endea∣vours. The Spouse of Christ (whom ye would should be without spot or wrinkle) is made deformed and ill-favoured; as saith Esaias, The faithfull city is become an harlot, chap. 1. ver. 21. She hath plaied the whore with many lovers, Jer. 3.1. whereby

she hath conceived many seeds of wicked∣ness, and daily bringeth forth very foul fruit. Wherefore I come hither to day (Fathers) to warn you, that in this your Councel ye bestow your whole thoughts upon the Reformation of the Church.

But indeed I came not willingly; being sufficiently conscious of my own unwor∣thiness; and foreseeing how hard it will be to please the precise judgement of so ma∣ny men. I esteemed it very unmeet (al∣most too malapert) that I a servant should counsel my Lords; that I a son should teach you my Fathers. Truely this had been more fit for some one of the Fathers themselves; that is to say, You Prelates might have done it with far more grave authority and greater wisdome. But the command of the most Reverend Father and Lord the Archbishop (President of this Councel) must be obeyed, who laid upon me this burden (which is in truth too heavie for my shoulders) for I remember that the prophet Samuel said, Obedience is better then sacrifice. Wherefore I pray and beseech you, to sustain my weakness

with your goodness and patience: in the first place to help me with your good prayers. And before all things, Let us pray to God the Father Almighty: first re∣membring our most holy Father the Pope, and all spiritual Pastours, with all christen people; furthermore the most reverend Fa∣ther and Lord the Archbishop, President of this Councel, and all Bishops, and all the Clergie, and all the people of England: re∣membring finally this your congregation; Desiring God to inspire your minds so accord∣ingly to agree, to the benefit and fruit of the Church, that ye may not seem when the Coun∣cel is finisht, to have been gathered together in vain, and without cause. Let us all say, Pater noster, &c.

To exhort you, Reverend Fathers, to endeavour Reformation, because nothing hath so disfigured the face of the Church, as hath the fashion of secular and worldly living in Clerks and Priests, I know not where more conveniently to begin my di∣scourse, then from the Apostle Paul (in whose temple ye are gathered together): for he writing to the Romanes (and under their name to you) saith,

ROM. xii. 2. Be not conformed to this world, but be ye reformed by the renew∣ing of your minde; that ye may prove what is that good will of God, well-pleasing and perfect.

THis the Apostle writ to all Christen men, but most chiefly to Priests and Bishops. Priests and Bishops are the light of the world. For he said unto them, Ye are the light of the world: and he said also, If the light that is in you be darkness, how greāt is that darkness? that is, If Priests and Bishops (who should be as lights) run in the dark way of the world, how dark then shall the secular people be? Where∣fore S. Paul said chiefly to Priests and Bi∣shops, Be ye not conformed to this world, but be ye reformed. In which words the Apo∣stle doth two things: First he forbids, that we be not conformed to this world, and made carnal: and then he commands, that we be reformed in the spirit of God, and become spiritual.

Intending to follow this order, I shall speak first of Conformation, and then of Reformation. Be not conformed to this world. By the word world, the Apostle meaneth the ways and manner of secular living; which chiefly consist in four evils of this world, that is, in devillish pride, carnal lust, worldly covetousness, and secular bu∣siness. These are in the world as S. John witnesseth, 1 Epist. 2. 16. For he saith, All that is in the world is either the lust of the flesh, the lust of the eyes, or the pride of life. These same things now are and reign in the Church and Ecclesiastical persons; so that we may seem truly to say, All that is in the Church is either the lust of the flesh, the lust of the eyes, or pride of life.

I. And first to speak of pride of life. How much greediness and appetite of honour and dignity is seen now adays in Clergy-men? How run they (yea almost out of breath) from one benefice to ano∣ther, from the less to the greater, from the lower to the higher? Who seeth not this, and who seeing sorroweth not? And most of those which are in these dignities, carry

their heads so high, and are so stately, that they seem not to be put in the humble Bi∣shop-rick of Christ, but rather in the high Lordship and power of the world; not knowing, or not minding what Christ the master of all meekness said unto his disci∣ples (whom he called to be Bishops and Priests); The princes of the Gentiles ex∣ercise dominion over them, and those that be in authority have power; but do ye not so. Whosoever will be chief among you highest in dignity) let him be your servant. The son of man came not to be ministred unto, but to minister, Matth. 20. 25, &c. By which words our Saviour doth plainly teach, that a prelacy in the Church, is nothing else but a ministration; that an high dignity in an Ecclesiastical person, ought to be no∣thing but a meek service.

2. The second secular evil is carnal con∣cupiscence. And hath not this vice grown and encreased in the Church so far, that in this most busie age, the far greater number of Priests minde nothing but what doth delight and please their senses? They give themselves to feasts & banquetting, spend

their time in vain babling, are addicted to hunting and hawking, and in a word drowned in the delights of this world; di∣ligent onely in progging for those lusts they set by. Against which sort of men S. Jude exclaims in his Epistle, saying, Wo unto them which have gone the way of Cain: they are foul and beastly, feasting in their meats, without fear feeding themselves; flouds of the wilde sea, foaming out their own shame: unto whom the storm of darkness is reserved for everlasting.

3. Covetousness is the third secular evil, which S. John calls the lust of the eyes, and S. Paul, idolatry. This abominable pesti∣lence hath so entred into the minds of al∣most all Priests, hath so blinded the eyes of their understanding, that we see no∣thing but that which seems to bring unto us some gain. What other thing seek we now adays in the Church, except fat be∣nefices, and high promotions? And it were well if we minded the duty of those when we have them: but he that hath many great benefices, 〈◊〉〈◊〉 not the office of one small one; and in these high pro∣motions,

what other thing do we pass up∣on, but onely our tithes and rents? We care not how vast our charge of souls be, how many or how great benefices we take, so they be of large value. Oh covetous∣ness, covetousness! S. Paul justly called thee the root of all evil. Of thee cometh this ^a heaping of benefices upon benefi∣ces. Of thee so great pensions assigned, from many benefices resigned. Of thee so much suing for tithes, for offerings, for mortuaries, for delapidations, by the right and title of the Church: For which things we contend as eagerly as for our lives. O covetousness! of thee it comes that these visitations of Bishops are so chargeable. Of thee the corruptness of Courts, and these daily new inventions, wherewith the poor silly people are so vexed. Of thee cometh the besyte and wantonness of ^u Officials. O covetous∣ness! mother of all iniquity; of thee comes this fervent studie of Ordinaries to dilate their jurisdictions; of thee comes this peevish and raging contention in Or∣dinaries; of thee insinuation of testaments;

of thee the undue sequestration of fruits; of thee comes the superstitious observati∣on of all those laws that sound to any lucre; setting aside, and despising those that concern the amendment of manners. What should I rehearse the rest? To be short (and to conclude at one word) all corruptness, all the decay of the Church, all the offences and scandals of the world, come from the covetousness of the priests: according to that of S. Paul, which here I repeat again, and beat into your ears, Cove∣tousness is the root of all evil.

4. The fourth secular evil that spotteth the face of the Church, is continual secular occupation; wherein Priests and Bishops now adays do busie themselves, becoming the servants rather of men then God, the warriours rather of this world, then of Jesus Christ. For the Apostle Paul wri∣teth to Timothy (2 Epist. ii. 3.) that no man who is a good souldier of Christ, or that warreth for God, entangleth himself with the affairs of this life, is turmoiled with secular business. The warfare of Gods souldier, is not carnal, but spiritual. Our

warring is to pray devoutly, to read and study Scriptures diligently, to preach the word of God sincerely, to administer the H. Sacraments rightly, and offer sacrifice for the people. For we are mediatours and intercessours unto God for men: which S. Paul witnesseth writing to the Hebrews, Every Bishop, saith he, taken of men, is or∣dained for men in those things that be unto God, that he may offer gifts and sacrifices for sins. Wherefore those Apostles, that were the first Priests and Bishops, did so much abhor all manner of meddling in se∣cular things, that they would not minister the meat that was necessary to poor peo∣ple; although it were a great work of ver∣tue: but they said, It is not meet that we should leave the word of God and serve ta∣bles, we will give our selves continually to prayer and preaching the word of God, Act. vi. 2, 4. And S. Paul cryes to the Corin∣thians, 1 Epist. vi. 4. If you have judge∣ments of things pertaining to this life, set them to be judges that be most in contempt in the Church. Many evils doubtless do en∣sue from this secularity, when Clergie∣men

and Priests (leaving all spirituality) turmoyl themselves with earthly occu∣pations.

I. First, the dignity of Priesthood is dishonoured, which is greater then either that of Kings or Emperours, equal with the dignity of Angels. But the bright∣ness of this great dignity is sore shadowed, when Priests are employed in earthly things, whose conversation ought to be in heaven.

2. Secondly, Priesthood is despised, when there is no difference between such Priests and Lay-people; but according to the prophesie of Hosea, As the people be, so are the priests.

3. Thirdly, the beautifull order and holy dignity in the Church is confused, when the highest in the Church do med∣dle with vile and earthly things; and in their stead vile and abject persons do ex∣ercise high and heavenly things.

4. Fourthly, the lay-people have great occasion offered them of evils, and cause to fall; when those men whose duty it is to draw others from the affection of this

world, do by their continual conversation in this world, teach men to love the world; and by the love of the world cast them down headlong into hell.

Moreover, in such Priests that be so em∣ployed, there must needs follow hypocri∣sie. For when they be so mixed and con∣fused with lay-people, under the garment and habit of a Priest, they live plainly af∣ter the lay-fashion. And through spiritual weakness, bondage, and fear (being made weak with the waters of this world) they dare neither do nor say any, but such things as they know to be pleasing and gratefull to their Princes ears. At last, through ignorance and blindness (when they are blinded with the darkness of this world) they see nothing but earthly things. Wherefore our Saviour Christ (not without cause) did warn the Pre∣lates of his Church in this manner; Take heed to your selves, lest at any time your hearts be overcharged with gluttony and drunken∣ness, and the cares of this world, Luk. xxi. 34. The cares, saith he, of this world; where∣with when the hearts of Priests being sore

charged, they cannot minde the other life, nor lift up their souls to high and heaven∣ly things. There be many other evils be∣side these that follow of the secularity of Priests, which were long here to rehearse: but I make an end.

These be the four evils that I have spo∣ken of (O Fathers, O Priests) by which we are conformable to this world, by which the face of the Church is made ill∣favoured, by which the state of it is destroyed; much more truly then it was in the beginning by the persecution of ty∣rants, or afterward by the invasion of he∣reticks that followed. For in the persecu∣tion of tyrants, the Church being afflict∣ed, was made stronger and brighter; in the invasion of hereticks, the Church being shaken, was made wiser and more skilfull in holy writ: but since this secularity was brought in, since the worldly manner of living crept in among Church-men, the root of all spiritual life (that is, charitie) hath been extinct: which being taken a∣way, the Church can neither be wise nor strong in God.

In this age we are sensible of the con∣tradiction of lay-people. But they are not so much contrary to us, as we are to our selves. Their contrariness hurteth not us so much, as the contrariness of our own evil life; which is contrary both to God and Christ; who said, He that is not with me is against me. We are also now adays troubled with hereticks (men intoxicated with strange opinions) but the heresies of them are not so pestilent and pernicious to us and the people, as the naughty lives of Priests, which (if we beleeve S. Bernard) is a kinde of heresie; nay, the chief of all, and most perillous. For that holy Father preach∣ing in a certain Convocation to the Priests of his time, had these words in his sermon: Many men are Catholick in their speaking and preaching, which are hereticks in their works and actions. For what the hereticks do by evil teaching, the same do these men by ill example; viz. they lead the people out of the right way, and bring them into errour of life. And these men are so much worse then hereticks, by how much their works prevail more then their words. This that holy Fa∣ther

S. Bernard spoke, with a fervent spi∣rit, against the sect of evil Priests in his time. By which words he sheweth plain∣ly, that there be two kinds of heresies; one arising from perverse teaching, & the other from naughty life: of which two this latter is far worse, and more perillous; reigning (now) in Priests, who do not live like themselves: not priestly, but se∣cularly, to the utter and miserable destru∣ction of the Church of God. Wherefore you Fathers, you Priests, and all you of the Clergy, at last rouze and look up from this your sleep in this forgetfull world; and being well awaked, hear S. Paul crying unto you, Be ye not conformed to this world. Thus much for the first part. Now let us come to the second.

II. Of Reformation. But be ye reformed by the re∣newing of your minde.

THe second thing that S. Paul commandeth, is, That we be reformed by the renewing of our minde, that we may prove what is that good will of God, well-pleasing and perfect. Let us be reformed in those vi∣ces which be in us contrary to those ver∣tues I mentioned even now; that is, to meekness, to sobrietie, to charity, to spiritual occupation: that (as the said S. Paul writeth unto Titus) Denying all 〈◊〉〈◊〉 and worldly lusts, we may live soberly, 〈◊〉〈◊〉, and vertuously in this present world.

This reformation and restoring of the Churches estate must needs ^b begin of you our Fathers, and so follow in us your Priests, and in all the Clergy. You are the heads, you are an example of living to us; upon you we look as upon marks of

our direction. In you and in your lives we desire to read (as in lively books) how, and after what manner we ought to live; wherefore if you will consider, and pull out the motes that be in our eyes, first cast out the beam out of your own eyes. 'Tis an old proverb, Physician heal thy self; Let me beseech you, spiritual Physiclans, first to take your selves this purgation of manners, and then afterwards offer us the same to take.

Now the way whereby the Church may be reformed into a better fashion, is not to make new laws: there be already laws enough, if not too many. Nothing is new under the sun, as saith Solomon, Eccl. 1.9. For the evils that are now in the Church, were before in times past; and there is no fault committed among us, for which our fore-fathers have not provided very good remedies. There are no trespasses, but there be remedies against thē in the body of the Canon law. 'Tis not needfull then that new laws, and new constitutions be made, but that those which are made al∣ready be well kept and put in execution.

Wherefore, I pray you, let those canons and laws which are made be called for, and rehearsed before you, in this your assem∣bly: those canons I mean that restrain vice, and those that further vertue.

First, let those canons be rehearsed, that do warn you, O Fathers, ^c not to lay hands suddenly on any man; not to be too facile in admitting into holy Orders. For here lies the original and spring-head of all our mis∣chiefs, that the gate of Ordination is too broad, the entrance too wide and open; every man that offers himself is admitted every where without putting back. Hence comes it that we have such a multitude of priests, who have little learning and less piety. In my judgement, it is not enough for a priest to construe a collect, to put forth a question, to answer a sophism; but an honest, a pure, a holy life is much more necessary, approved manners, competent learning in holy Scripture, some know∣ledge of the Sacraments. But chiefly and above all things, the fear of God and love of heavenly life.

Let the canons be rehearsed, which

command that ^d benefices of the Church be given onely to those that are worthy, & that promotions be made by the right ba∣lance of vertue, not by nearest ^q kinred or carnal affection, or acception of persons: whereby it happeneth now adays, that boyes, and fools, and ill-livers do reign and rule in the Church, in stead of old men, and wise, and good.

To this end, let the canons be rehears∣ed, which forbid and oppose the dirt of ^e Simony. Which corruption, which in∣fection, which cruel and detestable pesti∣lence, doth now creep abroad like a can∣ker in the minds of Priests; so that in these days many are not afraid, by 〈◊〉〈◊〉 and servile attendances, by rewards and pro∣mises, to procure to themselves great dignities.

Let the canons be rehearsed, that com∣mand personal ^f residence of Curates in their Churches. For of this many evils grow, because all Offices now adays are perform∣ed by Vicars and Parish-priests; yea, and those foolish and unmeet, oftentimes wic∣ked: that seek nothing among the laity

but filthy lucre, whereof cometh occasion of evil heresies, and ill christendome in the people.

Let the canons be rehearsed, which concern the lives of you Fathers, and the honesty of us Priests: which forbid a cler∣gie-man to meddle in ^g merchandise, that he be no ^h usurer, no ⁱ hunter, no common ^k gamer or player, that he bear no ^l wea∣pon.

The canons that forbid clergy-men to haunt ^k taverns, that forbid them to have suspected familiarity with women. The ca∣nons that command sobriety, moderation in ^m apparel, and temperance in adorning the body.

And to, my Lords, these Monkes, Prebends, and Religious men, let the ca∣nons be rehearsed, which command them to go the straight way that leads to hea∣ven, leaving the broad way of the world: which command them not to turmoil themselves in business, neither ⁿ secular nor other: which command that they do not * 1.1 sow in Princes Courts for earth∣ly things. For it is decreed in the first

Councel of Calcedon, That * 1.2 Monkes ought onely to give themselves to prayer & fast∣ing, and to the chastizing of the flesh, and observing of their rules.

Above all things, let the canons be re∣hearsed that appertain to you, my Reve∣rend Fathers and Lord-bishops; laws con∣cerning your just and ^b canonical election in the Chapters of your churches, calling up∣on the holy Ghost. For because those ca∣nons are not obeyed now adays (but Pre∣lates are chosen oftentimes more by the favour of men, then by the grace of God) hence truly it comes to pass, that we have not seldome Bishops who have little spi∣rituality in them; men rather worldly then heavenly, savouring more the spirit of this world, then the spirit of Christ.

Let the canons be rehearsed of the ^o residence of Bishops in their Diocesses; which command that they look diligently to the health of souls, that they sow the word of God, that they shew themselves in their Churches, at least on great holy∣days; that they officiate in their own per∣sons,

and do sacrifice for their people, that they hear the causes and matters of poor men; that they sustain fatherless children and widows, and exercise themselves in works of vertue.

Let the canons be rehearsed concerning the right bestowing of the ^p patrimonie of Christ: the canons which command that the goods of the Church be spent not in costly building, not in sumptuous apparel and pompes, not in feasting and banquet∣ing, not in excess and wantonness, not in ^q enriching of kinsfolk, not in keeping of hounds; but in things profitable and ne∣cessary for the Church. For when S. Au∣gustine the Monk (once Bishop of Eng∣land) asked Pope Gregory, how the Bi∣shops and Prelates in England should spend their goods, which were the offer∣ings of faithfull people; the said Pope an∣swered (and his answer is put into the de∣crees, cap. 12. quaest. 2.) That the goods of the Bishops ought to be divided into four parts; whereof one part ought to be for the Bi∣shop and his houshold, another to his poorer Clergie-men, the third to repair and up∣hold

his tenements, the fourth to poor people.

Let the Canons be rehearsed (yea, and that oftentimes) which take away the filthiness and corruption of your ⁿ Courts, which take away those daily new-found crafts for lucre: which effectually pull a∣way this foul covetousness, which is the spring and cause of all the evils that we feel; the fountain of all iniquitie.

Lastly, let those canons and constituti∣ons of our fore-fathers be renewed, which concern the celebration of ^r Councels; which appoint Provincial Synods to be oftener used for the Reformation of the Church. Because there never happens any thing more hurtfull to the Church of Christ, then the lack of Councels, both general and provincial.

When these Canons are rehearsed (and such others as concern us and the ^s corre∣ction of our manners) nothing will be lacking, but that the same be put in exe∣cution with all authority and power. That once (seeing we have a law) we live ac∣cording to the law. For which things,

with all due reverence, I call chiefly upon you Fathers (for this execution of the ca∣nons, and observing of the constitutions, must needs begin at you) that ye may teach us Priests to follow you, by lively ex∣amples: or else truly it will be said of you, They lay grievous burdens upon other mens backs, but they themselves will not as much as touch them with their little finger, Matth. xxiii. 4.

For indeed if you keep the laws, and first reform your own lives to the rules of the canon-laws, then shall ye give us light (in which we may see what is to be done on our part) that is to say, the light of your good example. And we seeing our Fathers so keep the laws, will gladly fol∣low their steps.

The Clergie and Spiritual men being thus once reformed in the Church, we may then with a just order proceed to the reformation of the ^t laities part: which truly will be very easily done if we be first reformed our selves. For the body fol∣lows the soul, and such as the Rulers in the city be, such are the inhabitants.

Wherefore if Priests that have the charge of souls be good, the people will straight be good too. Our goodness will teach them far more clearly and effectually to be good, then all other teachings and preachings whatsoever: our goodness shall compell them into the right way, truly more powerfully, then all your suspensions, excommunications, and cur∣sings.

Wherefore if ye will have the lay∣people to live after your wish and will, first live you your selves after the will of God; and so (trust me) ye shall effect in them whatsoever ye would.

Ye would be obeyed by them: and 'tis fit ye should (for these are the words of S. Paul to the lay-people, Heb. xiii. 17. Obey them that have rule over you, and sub∣mit your selves:) But if you will have this obedience; first do you perform within your selves that which is the reason and cause why they ought to obey you, which the said S. Paul teacheth (and it follows in the text) viz. Take you heed diligently as those that must give a reckoning for their

souls, and they will obey you.

Ye would be honoured of the people: and reason good (for S. Paul writes to Timothy, that the Priests who rule well are worthy of double honour, especially they who labour in the word and teaching, 1 Tim. iii. 17.) But if you desire to be honoured, first look that you rule well, and that you labour in word and teaching: and then shall the people have you in all honour.

Ye would reap their carnal things, and gather tithes and offerings without con∣tention; and it is very fit (for S. Paul wri∣ting to the Romanes, saith, It is their duty to minister unto you in carnal things, Rom. XV. 27.) But you ought first to sow your spiritual things, & then ye shall reap plen∣tifully their carnal things: For truly that man is very hard and unjust, that will reap where he never did sow, and desires to ga∣ther where he never scattered.

Ye would have the Churches libertie, and not be drawn before secular Judges, this also is reasonable (for it is in the Psalms, Touch not mine anointed, Psal. CV. 15.) But if ye desire this libertie,

first unloose your selves from the worldly bondage, from trucking with the world, and from the vile services of men; and lift up your selves to the true libertie, the spi∣ritual libertie of Christ; place your hearts and affections upon his service which is perfect freedome, serve you God, and reign in him: And then (beleeve me) the people will not touch the anointed of their Lord God.

Ye would be out of business, in rest and peace; and that is convenient: But if ye would have peace, return to the God of peace and love. Come again to Christ (in whom is true peace, which passeth all understanding) come again to your selves, and to your priestly living. And (to make an end) as S. Paul saith, Be ye reformed by the renewing of your minde, that ye may sa∣vour the things that be of God, and the peace of God shall be with you.

Thus have I recited to you (Reverend Fathers, and right famous men) the parti∣culars which I thought fit to be spoke for the reformation of Ecclesiastical affairs. I trust you will take all (out of your gentle∣ness)

in good part. If peradventure it be thought that I have passed my bounds in this sermon, or have said any thing out of temper, forgive it me; and ye shall forgive a man speaking out of meer zeal, a man hear∣tily lamenting the decay of the Church: and consider the thing it self, not regard∣ing any foolishness. Consider the misera∣ble condition and state of the Church, and endeavour your selves with all your souls and abilities to reform it.

Suffer not, Fathers, this your great Convocation to depart in vain; suffer not this your congregation to be for no end. Truly ye are gathered oftentimes toge∣ther, but (by your favour to speak the truth) I see not yet what good cometh of your assembling, namely to the Church.

Go ye now in the Spirit that ye have called upon, that by the help of it ye may in this your Councel finde out, decree, and ordain those things that may be profitable to the Church, a praise unto You, and an honour to God; unto whom be all honour and glory now and for ever.

Amen.

The End.

Notes

• * 1.1

  〈◊〉〈◊〉 plots.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Can. 4. & 7.