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preferring his own concerns to the public. But in Utopia, where every man has a right to everything, they all know, that if care is taken to keep the public stores full, no private man can want anything; for among them there is no unequal distribution-so that no man is poor, none in necessity-and though no man has anything, yet they are all rich; for what can make a man so rich as to lead a serene and cheerful life free from anxieties, neither apprehending want himself, nor vexed with the endless complaints of his wife? He is not afraid of the misery of his children, nor is he contriving to raise a portion for his daughters, but is secure in this, that both he and his wife, his children and grandchildren, to as many generations as he can fancy, will all live both plentifully and happily, since among them there is no less care taken of those who were once engaged in labour, but grow afterwards unable to follow it, than there is elsewhere of those that continue still employed. I would gladly hear any man compare the justice that is among them with that of all other nations, among whom, may I perish if I see anything that looks like justice or equity. For what justice is there in this, that a nobleman, a goldsmith, a banker, or any other man that either does nothing at all, or at best that is employed in things that are of no use to the public, should live in great luxury and splendour on what is so ill acquired; and a mean man, a carter, a smith, or a ploughman, that works harder even than the beasts themselves, and is employed in labours so necessary that no commonwealth could hold out a year without them, can only earn so poor a livelihood, and must lead so miserable a life, that the condition of the beasts is much better than theirs? For as the beasts do not work so constantly, so they feed almost as well, and with more pleasure, and have no anxiety about what is to come, whilst these men are depressed by a barren and fruitless employment, and tormented with the apprehension of want in their old age; since that which they get by their daily labour does but maintain them at present, and is consumed as fast as it comes in, there is no overplus left to lay up for old age.

Is not that government both unjust and ungrateful that is so prodigal in its favours to those that are called gentlemen, or goldsmiths, or such others who are idle, or live either by flattery, or by contriving the arts of vain pleasure, and, on the other hand, takes no care of those of a meaner sort, such as ploughmen, colliers, and smiths, without whom it could not subsist? But after the public has reaped all the advantage of their service, and they come to be oppressed with age, sickness, and want, all their labours and the good they have done is forgotten, and all the recompense given them is, that they are left to die in great misery.

Therefore I must say, that, as I hope for mercy, I can have no other notion of all the other governments that I see or know, than that they are a conspiracy of the rich, who, on pretence of managing the public, only pursue their private ends, and devise all the ways and arts they can find out, first, that they may, without danger,

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preserve all that they have so ill acquired, and then that they may engage the poor to toil and labour for them at as low rates as possible, and oppress them as much as they please; yet these wicked men, after they have, by a most insatiable covetousness, divided that among themselves, with which all the rest might have been well supplied, are far from that happiness that is enjoyed among the Utopians.

IV. WYNKYN DE WORDE.

NEXT to Caxton, Wynkyn de Worde is the best known and most highly prized of our old printers. The following extract is taken from a book published by him in the year 1530. It is impossible to conjecture who was the author, but it affords a fair specimen of the style of the early productions of the English press.

THE PROFITS OF TRIBULATION.1

Here beginneth a little short treatise, that telleth how there were six masters assembled together; every one asked other what thing they might best speak of that might please God and were most profitable to the people. And all they were accorded3 to speak of tribulation.

The first master said, that if anything had been better to man living in this world than tribulation, God would have give it to His Son; but for He saw well there was nothing better than it, therefore He gave to Him and made Him to suffer most tribulation in this wretched world more than did ever any man or ever shall. The second master said, that if there were any man in this world that might be without spot of sin, as our Lord was, and might live thirty years (an it were possible) without meet or drink, and also were so devout in prayers that he might speak with angels in the air, as did Mary Magdalene, yet might he not deserve in that life so great meed' as a man deserveth in suffering a little tribulation. The third master said, that if it so were that the mother of God and all the saints of heaven prayed all for one man, yet should they not get him so much meed as he should get himself by meekness in suffering a little tribulation. The fourth master said, we worship the cross, for our Lord hung thereon bodily, but I say we should rather, and by more right and reason, have in mind the tribulation that He suffered there upon the cross for our guilts and our trespasses. The fifth master said, I had levers be of right, and of strength, and of power to suffer the least pain of tribulation that our Lord suffered

1 The following is the original spelling:-Here begyneth a lytell short treatyse that telleth how there were vj maysters assembled togider, euerychone asked other what thynge they myght best speke of that myght please God, and were most profytable to ye people. 2 i.e., would be. 3 i.e., agreed. 4 for given. i.e., if A reference to her vision of angels at Christ's tomb, or to some tradition. 1 ¿e., reward. 8 i.e., rather.

here on earth with meekness in heart, than the meed or the reward of all wordly goods; for, as Saint Peter saith, that none is worthy to have tribulation but he that deserveth it with a clean heart, and it learneth1 a man to know the privities of God, and tribulation maketh a man to know himself, and multiplieth virtues in a man, and purgeth and cleanseth him right as fire doth gold. And whosoever meekly in heart suffereth tribulation, God is with him, and beareth that heavy charge with him of tribulation, and tribulation buyeth again time that was lost, and holdeth a man in the way of righteousness; and of all gifts that God giveth to man, tribulation is the most worthiest gift. Also it is treasure, to the which no man may make comparison, and tribulation joineth man's soul unto God. Now, asketh the sixth master, why we suffer tribulation with so evil a will? and it is answered and said, for three things. The first is, for we have little love to our Lord Jesus Christ. The second is, for we think little of the great meed that cometh thereof. The third is, that we think full little or nought of the bitter pains and the great passion that our Lord suffered for us in redemption of our sins, and to bring us to the bliss that never shall have end.

V. BISHOP LATIMER.

HUGH LATIMER was born at Thurcaston in Leicestershire, probably in A.D. 1490, or the succeeding year. He studied at Cambridge, where he was remarkable for the purity of his life, and his zealous attachment to the doctrines of the church, which the Reformers were then beginning to impugn. Intercourse with Bilney, however, altered his opinions, and he thenceforward "forsook the school-doctors, and became an earnest student of true divinity." His preaching exposed him to the resentment of the college authorities, and he was summoned to London to give an account of himself to Wolsey, but his manly bearing won the favour of the munificent cardinal, and he was dismissed with a gentle reprimand. He had equal success with Henry himself; he acquired the respect and esteem of the bluff monarch, became one of the royal chaplains, and was in the habit of preaching in London to large and distinguished audiences. At the instance of Cranmer, who was anxious to secure the aid of so able a coadjutor, Latimer was in 1535 advanced to the See of Worcester, and the influence which this position gave him was employed for the furtherance of the Reformation. He opposed the famous Six Articles, and thus forfeited the favour of Henry, who deprived him of his bishopric, and kept him in confinement for the rest of his reign in the house of the Bishop of Chichester. Edward VI. offered to restore him to his see, but he declined, and chose rather to spend his time in

1 i. e., teacheth; the word learn, in old English, is used to denote either the work of the scholar (learning), or that of the teacher (teaching). It was not till the middle of the seventeenth century that it acquired its present restricted signification.

2 ie., in the language of the authorized translation of the Bible, "the deep things of God."

AGAINST BRIBERY AND CORRUPTION IN JUDGES.

29 preaching. On the accession of Mary he was committed to the Tower, and with Cranmer and Ridley was burned at Oxford, 16th October 1555. His works consist almost exclusively of sermons, which, during his own life and the early period of the English Church, enjoyed a very high degree of popularity, which they well deserved. They are exceedingly quaint, both in the matter and the style, and are by no means characterized either by deep learning or profound thought; but their earnestness, their familiarity, their terseness, their bold and uncompromising condemnation of wrong in all ranks, are worthy of one of the greatest of our Reformers, and fully explain the wonderful effect which the preaching of Latimer is said to have had in promoting the Reformation.

1. AGAINST BRIBERY AND CORRUPTION IN JUDGES.- (FROM THE THIRD SERMON BEFORE EDWARD VI.)

Isaiah calleth the princes of the Jews, thieves. What! princes thieves? What a seditious fellow was this! Was he worthy to live in a commonwealth that would call princes in this wise, fellows of thieves? Had they a standing at Shooter's-hill or Standgatehole,1 to take a purse? Why! did they stand by the highway-side? Did they rob, or break open any man's house or door? No, no; this is a gross kind of thieving. They were princes: they had a prince-like kind of thieving, "they all love bribes." Bribery is a princely kind of thieving. They will be waged by the rich, either to give sentence against the poor, or to put off the poor man's causes. This is the noble theft of princes and of magistrates. They are bribe-takers. Now-a-days they call them gentle rewards: let them leave their colouring, and call them by their Christian name, bribes: "all the princes, all the judges, all the priests, all the rulers, are bribers." What! were all the magistrates in Jerusalem all bribetakers? None good? No doubt there were some good. This word all signifieth the most part; and so there be some good, I doubt not of it, in England. But yet we be far worse than those stiff-necked Jews. For we read of none of them that winced nor kicked against Esay's preaching, or said that he was a seditious fellow.3 Wo worth these gifts! they subvert justice everywhere: "They follow bribes." Somewhat was given to them before, and they must needs give somewhat again; for Giffe-gaffe was a good fellow; this Giffe-gaffe led them clean from justice. They follow gifts."

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A good fellow on a time bade another of his friends to a breakfast, and said, "if you will come, you shall be welcome; but I tell you aforehand, you shall have slender fare: one dish, and that is all." "What is that?" said he. "A pudding, and nothing else." Marry," said he, "you cannot please me better; of all meats, that

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1 Localities in the neighbourhood of the metropolis, which were formerly infamous as the scenes of robbery.

2 i. e., must receive wages.

3 An accusation which was often brought against Latimer at the time, hence his allusion to it.

is for mine own tooth; you may draw me round about the town with a pudding." These bribing magistrates and judges follow gifts faster than the fellow would follow the pudding.

Now-a-days the judges be afraid to hear a poor man against the rich, insomuch they will either pronounce against him, or so drive off the poor man's suit, that he shall not be able to go through with it. The greatest man in the realm cannot so hurt a judge as a poor widow; such a shrewd turn she can do him. And with what armour, I pray you? She can bring the judge's skin over his ears, and never lay hands upon him. And how is that? "The tears of the poor fall down upon their cheeks, and go up to heaven," and cry for vengeance before God, the judge of widows, the father of widows and orphans. Poor people be oppressed even by laws. Wo worth to them that make evil laws against the poor! What shall be to them that hinder and mar good laws? "What will ye do in the day of great vengeance, when God shall visit you?" He saith, He will hear the tears of poor women when He goeth on visitation. For their sake He will hurt the judge, be he never so high. He will for widows' sakes change realms, bring them into temptation, pluck the judges' skins over their heads.

Cambyses was a great emperor, such another as our master is: he had many lords-deputies, lords-presidents, and lieutenants under him. It is a great while ago since I read the history. It chanced he had under him in one of his dominions a briber, a gift-taker, a gratifier of rich men; he followed gifts as fast as he that followed the pudding; a hand-maker in his office, to make his son a great man; as the old saying is, "Happy is the child whose father goeth to the devil." The cry of the poor widow came to the emperor's ear, and caused him to flay the judge quick, and laid his skin in his chair of judgment, that all judges that should give judgment afterward should sit in the same skin. Surely it was a goodly sign, a goodly monument, the sign of the judge's skin. I pray God we may once see the sign of the skin in England.

2. AGAINST COVETOUSNESS.

God will not allow a king too much, will He then allow a subject too much? No; that He will not. Have any men here in England too much? I doubt most rich men have too much; for without too much we can get nothing. As, for example, the physician: if the poor man be diseased, he can have no help without too much. And of the lawyer, the poor man can get no counsel, expedition, nor help in his matter, except he give him too much. At merchants' hands, no kind of ware can be had, except we give for it too much. You landlords, you rent-raisers, I may say, you step-lords, you unnatural lords, you have for your possessions yearly too much.1 For that here before went for twenty or forty pound by year (which

1 Of the great rise of rents at this time, and the complaints which it occasioned every historian of England treats.

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