A SERMON OF THE REVEREND FATHER MASTER HUGH LATIMER, PREACHED IN THE SHROUDS AT ST. PAUL’S CHURCH IN LONDON, ON THE EIGHTEENTH DAY OF JANUARY, ANNO 1548.
Quaeunque scripta sunt ad nostram doctrinam scripta sunt.–Rom. xv. 4.
“All things which are written, are written for our erudition and knowledge. All things that are written in God’s book, in the Bible book, in the book of the holy scripture, are written to be our doctrine.”
I told you in my first sermon, honourable audience, that I purposed to declare unto you two things. The one, what seed should be sown in God’s field, in God’s plough land; and the other, who should be the sowers: that is to say, what doctrine is to be taught in Christ’s church and congregation, and what men should be the teachers and preachers of it. The first part I have told you in the three sermons past, in which I have assayed to set forth my plough, to prove what I could do. And now I shall tell you who be the ploughers: for God’s word is a seed to be sown in God’s field, that is, the faithful congregation, and the preacher is the sower. And it is in the gospel: Exivit qui seminat seminare semen suum; “He that soweth, the husbandman, the ploughman, went forth to sow his seed.” So that a preacher is resembled to a ploughman, as it is in another place: Nemo admota aratro manu, et a tergo respiciens, aptus est regno Dei. “No man that putteth his hand to the plough, and looketh back, is apt for the kingdom of God.” That is to say, let no preacher be negligent in doing his office. Albeit this is one of the places that hath been racked, as I told you of racking scriptures. And I have been one of them myself that hath racked it, I cry God mercy for it; and have been one of them that have believed and expounded it against religious persons that would forsake their order which they had professed, and would go out of their cloister: whereas indeed it toucheth not monkery, nor maketh any thing at all for any such matter; but it is directly spoken of diligent preaching of the word of God.
For preaching of the gospel is one of God’s plough-works, and the preacher is one of God’s ploughmen. Ye may not be offended with my similitude, in that I compare preaching to the labour and work of ploughing, and the preacher to a ploughman: ye may not be offended with this my similitude; for I have been slandered of some persons for such things. It hath been said of me, “Oh, Latimer! nay, as for him, I will never believe him while I live, nor never trust him; for he likened our blessed lady to a saffron-bag:” where indeed I never used that similitude. But it was, as I have said unto you before now, according to that which Peter saw before in the spirit of prophecy, and said, that there should come after men per quos via veritatis maledictis afficeretur; there should come fellows “by whom the way of truth should be evil spoken of, and slandered.” But in case I had used this similitude, it had not been to be reproved, but might have been without reproach. For I might have said thus: as the saffron-bag that hath been full of saffron, or hath had saffron in it, doth ever after savour and smell of the sweet saffron that it contained; so our blessed lady, which conceived and bare Christ in her womb, did ever after resemble the manners and virtues of that precious babe that she bare. And what had our blessed lady been the worse for this? or what dishonour was this to our blessed lady? But as preachers must be wary and circumspect, that they give not any just occasion to be slandered and ill spoken of by the hearers, so must not the auditors be offended without cause. For heaven is in the gospel likened to a mustard-seed: it is compared also to a piece of leaven; and as Christ saith, that at the last day he will come like a thief: and what dishonour is this to God? or what derogation is this to heaven? Ye may not then, I say, be offended with my similitude, for because I liken preaching to a ploughman’s labour, and a prelate to a ploughman. But now you will ask me, whom I call a prelate? A prelate is that man, whatsoever he be, that hath a flock to be taught of him; whosoever hath any spiritual charge in the faithful congregation, and whosoever he be that hath cure of souls. And well may the preacher and the ploughman be likened together: first, for their labour of all seasons of the year; for there is no time of the year in which the ploughman hath not some special work to do: as in my country in Leicestershire, the ploughman hath a time to set forth, and to assay his plough, and other times for other necessary works to be done. And then they also maybe likened together for the diversity of works and variety of offices that they have to do. For as the ploughman first setteth forth his plough, and then tilleth his land, and breaketh it in furrows, and sometime ridgeth it up again; and at another time harroweth it and clotteth it, and sometime dungeth it and hedgeth it, diggeth it and weedeth it, purgeth and maketh it clean: so the prelate, the preacher, hath many diverse offices to do. He hath first a busy work to bring his parishioners to a right faith, as Paul calleth it, and not a swerving faith; but to a faith that embraceth Christ, and trusteth to his merits; a lively faith, a justifying faith; a faith that maketh a man righteous, without respect of works: as ye have it very well declared and set forth in the Homily. He hath then a busy work, I say, to bring his flock to a right faith, and then to confirm them in the same faith: now casting them down with the law, and with threatenings of God for sin; now ridging them up again with the gospel, and with the promises of God’s favour: now weeding them, by telling them their faults, and making them forsake sin; now clotting them, by breaking their stony hearts, and by making them supplehearted, and making them to have hearts of flesh; that is, soft hearts, and apt for doctrine to enter in: now teaching to know God rightly, and to know their duty to God and their neighbours: now exhorting them, when they know their duty, that they do it, and be diligent in it; so that they have a continual work to do. Great is their business, and therefore great should be their hire. They have great labours, and therefore they ought to have good livings, that they may commodiously feed their flock; for the preaching of the word of God unto the people is called meat: scripture calleth it meat; not strawberries, that come but once a year, and tarry not long, but are soon gone: but it is meat, it is no dainties. The people must have meat that must be familiar and continual, and daily given unto them to feed upon. Many make a strawberry of it, ministering it but once a year; but such do not the office of good prelates. For Christ saith, Quis putas est servus prudens et fidelis? Qui dat cibum in tempore. “Who think you is a wise and faithful servant? He that giveth meat in due time.” So that he must at all times convenient preach diligently: therefore saith he, “Who trow ye is a faithful servant?” He speaketh it as though it were a rare thing to find such a one, and as though he should say, there be but a few of them to find in the world. And how few of them there be throughout this realm that give meat to their flock as they should do, the Visitors can best tell. Too few, too few; the more is the pity, and never so few as now.
By this, then, it appeareth that a prelate, or any that hath cure of soul, must diligently and substantially work and labour. Therefore saith Paul to Timothy, Qui episcopatum desiderat, hic bonum opus desiderat: “He that desireth to have the office of a bishop, or a prelate, that man desireth a good work.” Then if it be a good work, it is work; ye can make but a work of it. It is God’s work, God’s plough, and that plough God would have still going. Such then as loiter and live idly, are not good prelates, or ministers. And of such as do not preach and teach, nor do their duties, God saith by his prophet Jeremy, Maledictus qui facit opus Dei fraudulenter; “Cursed be the man that doth the work of God fraudulently, guilefully or deceitfully:” some books have it negligenter, “negligently or slackly.” How many such prelates, how many such bishops, Lord, for thy mercy, are there now in England! And what shall we in this case do? shall we company with them? O Lord, for thy mercy! shall we not company with them? O Lord, whither shall we flee from them? But “cursed be he that doth the work of God negligently or guilefully.” A sore word for them that are negligent in discharging their office, or have done it fraudulently; for that is the thing that maketh the people ill.
But true it must be that Christ saith, Multi sunt vocati, pauci vero electi: “Many are called, but few are chosen.” Here have I an occasion by the way somewhat to say unto you; yea, for the place I alleged unto you before out of Jeremy, the forty-eighth chapter. And it was spoken of a spiritual work of God, a work that was commanded to be done; and it was of shedding blood, and of destroying the cities of Moab. For, saith he, “Cursed be he that keepeth back his sword from shedding of blood.” As Saul, when he kept back the sword from shedding of blood at what time he was sent against Amaleck, was refused of God for being disobedient to God’s commandment, in that he spared Agag the king. So that that place of the prophet was spoken of them that went to the destruction of the cities of Moab, among the which there was one called Nebo, which was much reproved for idolatry, superstition, pride, avarice, cruelty, tyranny, and for hardness of heart; and for these sins was plagued of God and destroyed.
Now what shall we say of these rich citizens of London? What shall I say of them? Shall I call them proud men of London, malicious men of London, merciless men of London? No, no, I may not say so; they will be offended with me then. Yet must I speak. For is there not reigning in London as much pride, as much covetousness, as much cruelty, as much oppression, and as much superstition, as was in Nebo? Yes, I think, and much more too. Therefore I say, repent, O London; repent, repent. Thou hearest thy faults told thee, amend them, amend them. I think, if Nebo had had the preaching that thou hast, they would have converted. And, you rulers and officers, be wise and circumspect, look to your charge, and see you do your duties; and rather be glad to amend your ill living than to be angry when you are warned or told of your fault. What ado was there made in London at a certain man, because he said, (and indeed at that time on a just cause,) “Burgesses!” quoth he, “nay, Butterflies.” Lord, what ado there was for that word! And yet would God they were no worse than butterflies! Butterflies do but their nature: the butterfly is not covetous, is not greedy, of other men’s goods; is not full of envy and hatred, is not malicious, is not cruel, is not merciless. The butterfly glorieth not in her own deeds, nor preferreth the traditions of men before God’s word; it committeth not idolatry, nor worshippeth false gods. But London cannot abide to be rebuked; such is the nature of man. If they be pricked, they will kick; if they be rubbed on the gall, they will wince; but yet they will not amend their faults, they will not be ill spoken of. But how shall I speak well of them? If you could be content to receive and follow the word of God, and favour good preachers, if you could bear to be told of your faults, if you could amend when you hear of them, if you would be glad to reform that is amiss; if I might see any such inclination in you, that you would leave to be merciless, and begin to be charitable, I would then hope well of you, I would then speak well of you. But London was never so ill as it is now. In times past men were full of pity and compassion, but now there is no pity; for in London their brother shall die in the streets for cold, he shall lie sick at the door between stock and stock, I cannot tell what to call it, and perish there for hunger: was there ever more unmercifulness in Nebo? I think not. In times past, when any rich man died in London, they were wont to help the poor scholars of the Universities with exhibition. When any man died, they would bequeath great sums of money toward the relief of the poor. When I was a scholar in Cambridge myself; I heard very good report of London, and knew many that had relief of the rich men of London: but now I can hear no such good report, and yet I inquire of it, and hearken for it; but now charity is waxen cold, none helpeth the scholar, nor yet the poor. And in those days, what did they when they helped the scholars? Marry, they maintained and gave them livings that were very papists, and professed the pope’s doctrine: and now that the knowledge of God’s word is brought to light, and many earnestly study and labour to set it forth, now almost no man helpeth to maintain them.
Oh London, London! repent, repent; for I think God is more displeased with London than ever he was with the city of Nebo. Repent therefore, repent, London, and remember that the same God liveth now that punished Nebo, even the same God, and none other; and he will punish sin as well now as he did then: and he will punish the iniquity of London, as well as he did then of Nebo. Amend therefore. And ye that be prelates, look well to your office, for right prelating is busy labouring, and not lording. Therefore preach and teach, and let your plough be doing. Ye lords, I say, that live like loiterers, look well to your office; the plough is your office and charge. If you live idle and loiter, you do not your duty, you follow not your vocation: let your plough therefore be going, and not cease, that the ground may bring forth fruit.
But now methinketh I hear one say unto me: Wot ye what you say? Is it a work? Is it a labour? How then hath it happened that we have had so many hundred years so many unpreaching prelates, lording loiterers, and idle ministers? Ye would have me here to make answer, and to show cause thereof. Nay, this land is not for me to plough; it is too stony, too thorny, too hard for me to plough. They have so many things that make for them, so many things to lay for themselves, that it is not for my weak team to plough them. They have to lay for themselves long customs, ceremonies and authority, placing in parliament, and many things more. And I fear me this land is not yet ripe to be ploughed: for, as the saying is, it lacketh weathering: this gear lacketh weathering; at least way it is not for me to plough. For what shall I look for among thorns, but pricking and scratching? What among stones, but stumbling? What (I had almost said) among serpents, but stinging? But this much I dare say, that since lording and loitering hath come up, preaching hath come down, contrary to the apostles’ times: for they preached and lorded not, and now they lord and preach not. For they that be lords will ill go to plough: it is no meet office for them; it is not seeming for their estate. Thus came up lording loiterers: thus crept in unpreaching prelates; and so have they long continued. For how many unlearned prelates have we now at this day! And no marvel: for if the ploughmen that now be were made lords, they would clean give over ploughing; they would leave off their labour, and fall to lording outright, and let the plough stand: and then both ploughs not walking, nothing should be in the commonweal but hunger. For ever since the prelates were made lords and nobles, the plough standeth; there is no work done, the people starve. They hawk, they hunt, they card, they dice; they pastime in their prelacies with gallant gentlemen, with their dancing minions, and with their fresh companions, so that ploughing is set aside: and by their lording and loitering, preaching and ploughing is clean gone. And thus if the ploughmen of the country were as negligent in their office as prelates be, we should not long live, for lack of sustenance. And as it is necessary for to have this ploughing for the sustentation of the body, so must we have also the other for the satisfaction of the soul, or else we cannot live long ghostly. For as the body wasteth and consumeth away for lack of bodily meat, so doth the soul pine away for default of ghostly meat. But there be two kinds of inclosing, to let or hinder both these kinds of ploughing: the one is an inclosing to let or hinder the bodily ploughing, and the other to let or hinder the holiday-ploughing, the church-ploughing.
The bodily ploughing is taken in and inclosed through singular commodity. For what man will let go, or diminish his private commodity for a commonwealth? And who will sustain any damage for the respect of a public commodity? The other plough also no man is diligent to set forward, nor no man will hearken to it. But to hinder and let it all men’s ears are open; yea, and a great many of this kind of ploughmen, which are very busy, and would seem to be very good workmen. I fear me some be rather mock-gospellers, than faithful ploughmen. I know many myself that profess the gospel, and live nothing thereafter. I know them, and have been conversant with some of them. I know them, and (I speak it with a heavy heart) there is as little charity and good living in them as in any other; according to that which Christ said in the gospel to the great number of people that followed him, as though they had had any earnest zeal to his doctrine, whereas indeed they had it not; Non quia vidistis signa, sed quia comedistis de panibus. “Ye follow me,” saith he, “not because ye have seen the signs and miracles that I have done; but because ye have eaten the bread, and refreshed your bodies, therefore you follow me.” So that I think many one now-a- days professeth the gospel for the living’s sake, not for the love they bear to God’s word. But they that will be true ploughmen must work faithfully for God’s sake, for the edifying of their brethren. And as diligently as the husbandman plougheth for the sustentation of the body, so diligently must the prelates and ministers labour for the feeding of the soul: both the ploughs must still be going, as most necessary for man. And wherefore are magistrates ordained, but that the tranquillity of the commonweal may be confirmed, limiting both ploughs?
But now for the fault of unpreaching prelates, methink I could guess what might be said for excusing of them. They are so troubled with lordly living, they be so placed in palaces, crouched in courts, ruffling in their rents, dancing in their dominions, burdened with ambassages, pampering of their paunches, like a monk that maketh his jubilee; munching in their mangers, and moiling in their gay manors and mansions, and so troubled with loitering in their lordships, that they cannot attend it. They are otherwise occupied, some in king’s matters, some are ambassadors, some of the privy council, some to furnish the court, some are lords of the parliament, some are presidents, and comptrollers of mints.
Well, well, is this their duty? Is this their office? Is this their calling? Should we have ministers of the church to be comptrollers of the mints? Is this a meet office for a priest that hath cure of souls? Is this his charge? I would here ask one question: I would fain know who controlleth the devil at home in his parish, while he controlleth the mint? If the apostles might not leave the office of preaching to the deacons, shall one leave it for minting? I cannot tell you; but the saying is, that since priests have been minters, money hath been worse than it was before. And they say that the evilness of money hath made all things dearer. And in this behalf I must speak to England. “Hear, my country, England,” as Paul said in his first epistle to the Corinthians, the sixth chapter; for Paul was no sitting bishop, but a walking and a preaching bishop. But when he went from them, he left there behind him the plough going still; for he wrote unto them, and rebuked them for going to law, and pleading their causes before heathen judges: “Is there,” said he, utterly among you no wise man, to be an arbitrator in matters of judgment? What, not one of all that can judge between brother and brother; but one brother goeth to law with another, and that under heathen judges? Constituite contemptos qui sunt in ecclesia, &c. Appoint them judges that are most abject and vile in the congregation.” Which he speaketh in rebuking them; “For,” saith he, ad erubescentiam vestram dico–“I speak it to your shame.” So, England, I speak it to thy shame: is there never a nobleman to be a lord president, but it must be a prelate? Is there never a wise man in the realm to be a comptroller of the mint? I speak it to your shame. I speak it to your shame. If there be never a wise man, make a water-bearer, a tinker, a cobbler, a slave, a page, comptroller of the mint: make a mean gentleman, a groom, a yeoman, or a poor beggar, lord president.
Thus I speak, not that I would have it so; but “to your shame,” if there be never a gentleman meet nor able to be lord president. For why are not the noblemen and young gentlemen of England so brought up in knowledge of God, and in learning, that they may be able to execute offices in the commonweal? The king hath a great many of wards, and I trow there is a Court of Wards: why is there not a school for the wards, as well as there is a Court for their lands? Why are they not set in schools where they may learn? Or why are they not sent to the universities, that they may be able to serve the king when they come to age? If the wards and young gentlemen were well brought up in learning, and in the knowledge of God, they would not when they come to age so much give themselves to other vanities. And if the nobility be well trained in godly learning, the people would follow the same train. For truly, such as the noblemen be, such will the people be. And now, the only cause why noblemen be not made lord presidents, is because they have not been brought up in learning.
Therefore for the love of God appoint teachers and schoolmasters, you that have charge of youth; and give the teachers stipends worthy their pains, that they may bring them up in grammar, in logic, in rhetoric, in philosophy, in the civil law, and in that which I cannot leave unspoken of, the word of God. Thanks be unto God, the nobility otherwise is very well brought up in learning and godliness, to the great joy and comfort of England; so that there is now good hope in the youth, that we shall another day have a flourishing commonweal, considering their godly education. Yea, and there be already noblemen enough, though not so many as I could wish, able to be lord presidents, and wise men enough for the mint. And as unmeet a thing it is for bishops to be lord presidents, or priests to be minters, as it was for the Corinthians to plead matters of variance before heathen judges. It is also a slander to the noblemen, as though they lacked wisdom and learning to be able for such offices, or else were no men of conscience, or else were not meet to be trusted, and able for such offices. And a prelate hath a charge and cure otherwise; and therefore he cannot discharge his duty and be a lord president too. For a presidentship requireth a whole man; and a bishop cannot be two men. A bishop hath his office, a flock to teach, to look unto; and therefore he cannot meddle with another office, which alone requireth a whole man: he should therefore give it over to whom it is meet, and labour in his own business; as Paul writeth to the Thessalonians, “Let every man do his own business, and follow his calling.” Let the priest preach, and the noblemen handle the temporal matters. Moses was a marvellous man, a good man: Moses was a wonderful fellow, and did his duty, being a married man: we lack such as Moses was. Well, I would all men would look to their duty, as God hath called them, and then we should have a flourishing christian commonweal.
And now I would ask a strange question: who is the most diligentest bishop and prelate in all England, that passeth all the rest in doing his office? I can tell, for I know him who it is; I know him well. But now I think I see you listening and hearkening that I should name him. There is one that passeth all the other, and is the most diligent prelate and preacher in all England. And will ye know who it is? I will tell you: it is the devil. He is the most diligent preacher of all other; he is never out of his diocess; he is never from his cure; ye shall never find him unoccupied; he is ever in his parish; he keepeth residence at all times; ye shall never find him out of the way, call for him when you will he is ever at home; the diligentest preacher in all the realm; he is ever at his plough: no lording nor loitering can hinder him; he is ever applying his business, ye shall never find him idle, I warrant you. And his office is to hinder religion, to maintain superstition, to set up idolatry, to teach all kind of popery. He is ready as he can be wished for to set forth his plough; to devise as many ways as can be to deface and obscure God’s glory. Where the devil is resident, and hath his plough going, there away with books, and up with candles; away with bibles, and up with beads; away with the light of the gospel, and up with the light of candles, yea, at noon-days. Where the devil is resident, that he may prevail, up with all superstition and idolatry; censing, painting of images, candles, palms, ashes, holy water, and new service of men’s inventing; as though man could invent a better way to honour God with than God himself hath appointed. Down with Christ’s cross, up with purgatory pickpurse, up with him, the popish purgatory, I mean. Away with clothing the naked, the poor and impotent; up with decking of images, and gay garnishing of stocks and stones: up with man’s traditions and his laws, down with God’s traditions and his most holy word. Down with the old honour due to God, and up with the new god’s honour. Let all things be done in Latin: there must be nothing but Latin, not so much as Memento, homo, quod cinis es, et in cinerem reverteris: “Remember, man, that thou art ashes, and into ashes thou shalt return:” which be the words that the minister speaketh unto the ignorant people, when he giveth them ashes upon Ash-Wednesday; but it must be spoken in Latin: God’s word may in no wise be translated into English.
Oh that our prelates would be as diligent to sow the corn of good doctrine, as Satan is to sow cockle and darnel! And this is the devilish ploughing, the which worketh to have things in Latin, and letteth the fruitful edification. But here some man will say to me, What, sir, are ye so privy of the devil’s counsel, that ye know all this to be true? Truly I know him too well, and have obeyed him a little too much in condescending to some follies; and I know him as other men do, yea, that he is ever occupied, and ever busy in following his plough. I know by St. Peter, which saith of him, Sicut leo rugiens circuit quaerens quem devoret: “He goeth about like a roaring lion, seeking whom he may devour.” I would have this text well viewed and examined, every word of it: “Circuit,” he goeth about in every corner of his diocess; he goeth on visitation daily, he leaveth no place of his cure unvisited: he walketh round about from place to place, and ceaseth not. “Sicut leo,” as a lion, that is, strongly, boldly, and proudly; stately and fiercely with haughty looks, with his proud countenances, with his stately braggings. “Rugiens,” roaring; for he letteth not slip any occasion to speak or to roar out when he seeth his time. “Quaerens,” he goeth about seeking, and not sleeping, as our bishops do; but he seeketh diligently, he searcheth diligently all corners, where as he may have his prey. He roveth abroad in every place of his diocess; he standeth not still, he is never at rest, but ever in hand with his plough, that it may go forward. But there was never such a preacher in England as he is. Who is able to tell his diligent preaching, which every day, and every hour, laboureth to sow cockle and darnel, that he may bring out of form, and out of estimation and room, the institution of the Lord’s supper, and Christ’s cross? For there he lost his right; for Christ said, Nunc judicium est mundi, princeps seculi hujus ejicietur foras. Et sicut exaltarit Moses serpentem in deserto, ita exaltari oportet Filium hominis. Et cum exaltatus fuero a terra, omnia traham ad meipsum. “Now is the judgment of this world, and the prince of this world shall be cast out. And as Moses did lift up the serpent in the wilderness, so must the Son of man be lift up. And when I shall be lift up from the earth, I will draw all things unto myself.” For the devil was disappointed of his purpose: for he thought all to be his own; and when he had once brought Christ to the cross, he thought all cocksure. But there lost he all reigning: for Christ said, Omnia traham ad meipsum: “I will draw all things to myself.” He meaneth, drawing of man’s soul to salvation. And that he said he would do per semetipsum, by his own self; not by any other body’s sacrifice. He meant by his own sacrifice on the cross, where he offered himself for the redemption of mankind; and not the sacrifice of the mass to be offered by another. For who can offer him but himself? He was both the offerer and the offering. And this is the prick, this is the mark at the which the devil shooteth, to evacuate the cross of Christ, and to mingle the institution of the Lord’s supper; the which although he cannot bring to pass, yet he goeth about by his sleights and subtil means to frustrate the same; and these fifteen hundred years he hath been a doer, only purposing to evacuate Christ’s death, and to make it of small efficacy and virtue. For whereas Christ, according as the serpent was lifted up in the wilderness, so would he himself be exalted, that thereby as many as trusted in him should have salvation; but the devil would none of that: they would have us saved by a daily oblation propitiatory, by a sacrifice expiatory, or remissory.
Now if I should preach in the country, among the unlearned, I would tell what propitiatory, expiatory, and remissory is; but here is a learned auditory: yet for them that be unlearned I will expound it. Propitiatory, expiatory, remissory, or satisfactory, for they signify all one thing in effect, and is nothing else but a thing whereby to obtain remission of sins, and to have salvation. And this way the devil used to evacuate the death of Christ, that we might have affiance in other things, as in the sacrifice of the priest; whereas Christ would have us to trust in his only sacrifice. So he was, Agnus occisus ab origine mundi; “The Lamb that hath been slain from the beginning of the world;” and therefore he is called juge sacrificium, “a continual sacrifice;” and not for the continuance of the mass, as the blanchers have blanched it, and wrested it; and as I myself did once betake it. But Paul saith, per semetipsum purgatio facta: “By himself,” and by none other, Christ “made purgation” and satisfaction for the whole world.
Would Christ this word, “by himself,” had been better weighed and looked upon, and in sanctificationem, to make them holy; for he is juge sacrificium, “a continual sacrifice,” in effect, fruit, and operation; that like as they, which seeing the serpent hang up in the desert, were put in remembrance of Christ’s death, in whom as many as believed were saved; so all men that trusted in the death of Christ shall be saved, as well they that were before, as they that came after. For he was a continual sacrifice, as I said, in effect, fruit, operation, and virtue; as though he had from the beginning of the world, and continually should to the world’s end, hang still on the cross; and he is as fresh hanging on the cross now, to them that believe and trust in him, as he was fifteen hundred years ago, when he was crucified.
Then let us trust upon his only death, and look for none other sacrifice propitiatory, than the same bloody sacrifice, the lively sacrifice; and not the dry sacrifice, but a bloody sacrifice. For Christ himself said, consummatum est: “It is perfectly finished: I have taken at my Father’s hand the dispensation of redeeming mankind, I have wrought man’s redemption, and have despatched the matter.” Why then mingle ye him? Why do ye divide him? Why make you of him more sacrifices than one? Paul saith, Pascha nostrum immolatus est Christus: “Christ our passover is offered;” so that the thing is done, and Christ hath done it semel, once for all; and it was a bloody sacrifice, not a dry sacrifice. Why then, it is not the mass that availeth or profiteth for the quick and the dead.
Wo worth thee, O devil, wo worth thee, that hast prevailed so far and so long; that hast made England to worship false gods, forsaking Christ their Lord. Wo worth thee, devil, wo worth thee, devil, and all thy angels. If Christ by his death draweth all things to himself, and draweth all men to salvation, and to heavenly bliss, that trust in him; then the priests at the mass, at the popish mass, I say, what can they draw, when Christ draweth all, but lands and goods from the right heirs? The priests draw goods and riches, benefices and promotions to themselves; and such as believed in their sacrifices they draw to the devil. But Christ is he that draweth souls unto him by his bloody sacrifice. What have we to do then but epulari in Domino, to eat in the Lord at his supper? What other service have we to do to him, and what other sacrifice have we to offer, but the mortification of our flesh? What other oblation have we to make, but of obedience, of good living, of good works, and of helping our neighbours? But as for our redemption, it is done already, it cannot be better: Christ hath done that thing so well, that it cannot be amended. It cannot be devised how to make that any better than he hath done it. But the devil, by the help of that Italian bishop yonder, his chaplain, hath laboured by all means that he might to frustrate the death of Christ and the merits of his passion. And they have devised for that purpose to make us believe in other vain things by his pardons; as to have remission of sins for praying on hallowed beads; for drinking of the bakehouse bowl; as a canon of Waltham Abbey once told me, that whensoever they put their loaves of bread into the oven, as many as drank of the pardon- bowl should have pardon for drinking of it. A mad thing, to give pardon to a bowl! Then to pope Alexander’s holy water, to hallowed bells, palms, candles, ashes, and what not? And of these things, every one hath taken away some part of Christ’s sanctification; every one hath robbed some part of Christ’s passion and cross, and hath mingled Christ’s death, and hath been made to be propitiatory and satisfactory, and to put away sin. Yea, and Alexander’s holy water yet at this day remaineth in England, and is used for a remedy against spirits and to chase away devils; yea, and I would this had been the worst. I would this were the worst. But wo worth thee, O devil, that has prevailed to evacuate Christ’s cross, and to mingle the Lord’s supper. These be the Italian bishop’s devices, and the devil hath pricked at this mark to frustrate the cross of Christ: he shot at this mark long before Christ came, he shot at it four thousand years before Christ hanged on the cross, or suffered his passion.
For the brasen serpent was set up in the wilderness, to put men in remembrance of Christ’s coming; that like as they which beheld the brasen serpent were healed of their bodily diseases, so they that looked spiritually upon Christ that was to come, in him should be saved spiritually from the devil. The serpent was set up in memory of Christ to come; but the devil found means to steal away the memory of Christ’s coining, and brought the people to worship the serpent itself, and to cense him, to honour him, and to offer to him, to worship him, and to make an idol of him. And this was done by the market-men that I told you of. And the clerk of the market did it for the lucre and advantage of his master, that thereby his honour might increase; for by Christ’s death he could have but small worldly advantage. And so even now so hath he certain blanchers belonging to the market, to let and stop the light of the gospel, and to hinder the king’s proceedings in setting forth the word and glory of God. And when the king’s majesty, with the advice of his honourable council, goeth about to promote God’s word, and to set an order in matters of religion, there shall not lack blanchers that will say, “As for images, whereas they have used to be censed, and to have candles offered unto to them, none be so foolish to do it to the stock or stone, or to the image itself; but it is done to God and his honour before the image.” And though they should abuse it, these blanchers will be ready to whisper the king in the ear, and to tell him, that this abuse is but a small matter; and that the same, with all other like abuses in the church, may be reformed easily. “It is but a little abuse,” say they, “and it may be easily amended. But it should not be taken in hand at the first, for fear of trouble or further inconveniences. The people will not bear sudden alterations; an insurrection may be made after sudden mutation, which may be to the great harm and loss of the realm. Therefore all things shall be well, but not out of hand, for fear of further business.” These be the blanchers, that hitherto have stopped the word of God, and hindered the true setting forth of the same. There be so many put-offs, so many put-byes, so many respects and considerations of worldly wisdom: and I doubt not but there were blanchers in the old time to whisper in the ear of good king Hezekiah, for the maintenance of idolatry done to the brasen serpent, as well as there hath been now of late, and be now, that can blanch the abuse of images, and other like things. But good king Hezekiah would not be so blinded; he was like to Apollos, “fervent in spirit.” He would give no ear to the blanchers; he was not moved with the worldly respects, with these prudent considerations, with these policies: he feared not insurrections of the people: he feared not lest his people would bear not the glory of God; but he, without any of these respects, or policies, or considerations, like a good king, for God’s sake and for conscience sake, by and by plucked down the brasen serpent, and destroyed it utterly, and beat it to powder. He out of hand did cast out all images, he destroyed all idolatry, and clearly did extirpate all superstition. He would not hear these blanchers and worldly-wise men, but without delay followeth God’s cause, and destroyeth all idolatry out of hand. Thus did good king Hezekiah; for he was like Apollos, fervent in spirit, and diligent, to promote God’s glory.
And good hope there is, that it shall be likewise here in England; for the king’s majesty is so brought up in knowledge, virtue, and godliness, that it is not to be mistrusted but that we shall have all things well, and that the glory of God shall be spread abroad throughout all parts of the realm, if the prelates will diligently apply their plough, and be preachers rather than lords. But our blanchers, which will be lords, and no labourers, when they are commanded to go and be resident upon their cures, and preach in their benefices, they would say, “What? I have set a deputy there; I have a deputy that looketh well to my flock, and the which shall discharge my duty.” “A deputy,” quoth he! I looked for that word all this while. And what a deputy must he be, trow ye? Even one like himself: he must be a canonist; that is to say, one that is brought up in the study of the pope’s laws and decrees; one that will set forth papistry as well as himself will do; and one that will maintain all superstition and idolatry; and one that will nothing at all, or else very weakly, resist the devil’s plough: yea, happy it is if he take no part with the devil; and where he should be an enemy to him, it is well if he take not the devil’s part against Christ.
But in the meantime the prelates take their pleasures. They are lords, and no labourers: but the devil is diligent at his plough. He is no unpreaching prelate: he is no lordly loiterer from his cure, but a busy ploughman; so that among all the prelates, and among all the pack of them that have cure, the devil shall go for my money, for he still applieth his business. Therefore, ye unpreaching prelates, learn of the devil: to be diligent in doing of your office, learn of the devil: and if you will not learn of God, nor good men, for shame learn of the devil; ad erubescentiam vestrum dico, “I speak it for your shame:” if you will not learn of God, nor good men, to be diligent in your office, learn of the devil. Howbeit there is now very good hope that the king’s majesty, being of the help of good governance of his most honourable counsellors trained and brought up in learning, and knowledge of God’s word, will shortly provide a remedy, and set an order herein; which thing that it may so be, let us pray for him. Pray for him, good people; pray for him. Ye have great cause and need to pray for him.
A SERMON ON THE PARABLE OF A KING THAT MARRIED HIS SON, MADE BY MASTER LATIMER.
MATTHEW XXII. [2,3.]
Simile factum est regnum coelorum homini regi qui fecit nuptias filio suo.
The kingdom of heaven is like unto a certain king, which married his son, and sent forth his servants to call them that, &c.
This is a gospel that containeth very much matter; and there is another like unto this in the fourteenth of Luke: but they be both one in effect, for they teach both one thing; and therefore I will take them both in hand together, because they tend to one purpose. Matthew saith, “The kingdom of heaven is like unto a certain king, which married his son;” Luke saith, “A certain man ordained a great supper:” but there is no difference in the very substance of the matter, for they pertain to one purpose. Here is made mention of a feast-maker: therefore we must consider who was the feast-maker: secondarily, who was his son: thirdly, we must consider to whom he was married: fourthly, who were they that called the guests: fifthly, who were the guests. And then we must know how the guest- callers behaved themselves: and then, how the guests behaved themselves towards them that called them. When all these circumstances be considered, we shall find much good matters covered and hid in this gospel.
Now that I may so handle these matters, that it may turn to the edification of your souls, and to the discharge of my office, I will most instantly desire you to lift up your hearts unto God, and desire his divine Majesty, in the name of his only-begotten Son, our Saviour Jesus Christ, that he will give unto us his Holy Ghost:- unto me, that I may speak the word of God, and teach you to understand the same; unto you, that you may hear it fruitfully, to the edification of your souls; so that you may be edified through it, and your lives reformed and amended; and that his honour and glory may increase daily amongst us. Wherefore I shall desire you to say with me, “Our Father,” &c.
Dearly beloved in the Lord, the gospel that is read this day is a parable, a similitude or comparison. For our Saviour compared the kingdom of God unto a man that made a marriage for his son. And here was a marriage. At a marriage, you know, there is commonly great feastings. Now you must know who was this feast-maker, and who was his son, and to whom he was married; and who were those that should be called, and who were the callers; how they behaved themselves, and how the guests behaved themselves towards them that called them.
Now this marriage-maker, or feast-maker, is Almighty God. Luke the Evangelist calleth him a man, saying, “A certain man ordained a great supper.” He calleth him a man, not that he was incarnate, or hath taken our flesh upon him: no, not so; for you must understand that there be three Persons in the Deity, God the Father, God the Son, and God the Holy Ghost. And these three Persons decked the Son with manhood; so that neither the Father, neither the Holy Ghost, took flesh upon them, but only the Son; he took our flesh upon him, taking it of the Virgin Mary. But Luke called God the Father a man, not because he took flesh upon him, but only compared him unto a man; not that he will affirm him to be a man. Who was he now that was married? Who was the bridegroom? Marry, that was our Saviour Jesus Christ, the second person in the Deity; the eternal Son of God. Who should be his spouse? To whom was he married? To his church and congregation: for he would have all the world to come unto him, and to be married unto him: but we see by daily experience that the most part refuse his offer. But here is shewed the state of the church of God: for this marriage, this feast, was begun at the beginning of the world, and shall endure to the end of the same: yet for all that, the most part refused it: for at the very beginning of the world, ever the most part refused to come. And so it appeareth at this time, how little a number cometh to this wedding and feast: though we have callers, yet there be but few of those that come. So ye hear that God is the feast-maker; the bridegroom is Christ, his Son, our Saviour; the bride is the congregation.
Now what manner of meat was prepared at this great feast? For ye know it is commonly seen, that at a marriage the finest meat is prepared that can be gotten. What was the chiefest dish at this great banquet? What was the feast-dish? Marry, it was the bridegroom himself: for the Father, the feast-maker, prepared none other manner of meat for the guests, but the body and blood of his own natural Son. And this is the chiefest dish at this banquet; which truly is a marvellous thing, that the Father offereth his Son to be eaten. Verily, I think that no man hath heard the like. And truly there was never such kind of feasting as this is, where the Father will have his Son to be eaten, and his blood to be drunk.
We read in a story, that a certain man had eaten his son; but it was done unawares: he knew not that it was his son, else no doubt he would not have eaten him. The story is this: There was a king named Astyages, which had heard by a prophecy, that one Cyrus should have the rule and dominion over his realm after his departure; which thing troubled the said king very sore, and therefore [he] sought all the ways and means how to get the said Cyrus out of the way; how to kill him, so that he should not be king after him. Now he had a nobleman in his house, named Harpagus, whom he appointed to destroy the said Cyrus: but howsoever the matter went, Cyrus was preserved and kept alive, contrary to the king’s mind. Which thing when Astyages heard, what doth he? This he did: Harpagus, that nobleman which was put in trust to kill Cyrus, had a son in the court, whom the king commanded to be taken; his head, hands, and feet to be cut off; and his body to be prepared, roasted, or sodden, of the best manner as could be devised. After that, he biddeth Harpagus to come and eat with him, where there was jolly cheer; one dish coming after another. At length the king asked him, “Sir, how liketh you your fare?” Harpagus thanketh the king, with much praising the king’s banquet. Now the king perceiving him to be merrily disposed, commanded one of his servants to bring in the head, hands, and feet of Harpagus’s son. When it was done, the king showed him what manner of meat he had eaten, asking him how it liketh him. Harpagus made answer, though with an heavy heart, Quod regi placet, id mihi quoque placet; “Whatsoever pleaseth the king, that also pleaseth me.” And here we have an ensample of a flatterer, or dissembler: for this Harpagus spake against his own heart and conscience. Surely, I fear me, there be a great many of flatterers in our time also, which will not be ashamed to speak against their own heart and consciences, like as this Harpagus did; which had, no doubt, a heavy heart, and in his conscience the act of the king misliked him, yet for all that, with his tongue he praised the same. So I say, we read not in any story, that at any time any father had eaten his son willingly and wittingly; and this Harpagus, of whom I rehearsed the story, did it unawares. But the Almighty God, which prepared this feast for all the world, for all those that will come unto it, he offereth his only Son to be eaten, and his blood to be drunken. Belike he loved his guests well, because he did feed them with so costly a dish.
Again, our Saviour, the bridegroom, offereth himself at his last supper, which he had with his disciples, his body to be eaten, and his blood to be drunk. And to the intent that it should be done to our great comfort; and then again to take away all cruelty, irksomeness, and horribleness, he sheweth unto us how we shall eat him, in what manner and form; namely, spiritually, to our great comfort: so that whosoever eateth the mystical bread, and drinketh the mystical wine worthily, according to the ordinance of Christ, he receiveth surely the very body and blood of Christ spiritually, as it shall be most comfortable unto his soul. He eateth with the mouth of his soul, and digesteth with the stomach of his soul, the body of Christ. And to be short: whosoever believeth in Christ, putteth his hope, trust, and confidence in him, he eateth and drinketh him: for the spiritual eating is the right eating to everlasting life; not the corporal eating, as the Capernaites understood it. For that same corporal eating, on which they set their minds, hath no commodities at all; it is a spiritual meat that feedeth our souls.
But I pray you, how much is this supper of Christ regarded amongst us, where he himself exhibiteth unto us his body and blood? How much, I say, is it regarded? How many receive it with the curate or minister? O Lord, how blind and dull are we to such things, which pertain to our salvation! But I pray you, wherefore was it ordained principally? Answer: it was ordained for our help, to help our memory withal; to put us in mind of the great goodness of God, in redeeming us from everlasting death by the blood of our Saviour Christ; yea, and to signify unto us, that his body and blood is our meat and drink for our souls, to feed them to everlasting life. If we were now so perfect as we ought to be, we should not have need of it: but to help our imperfectness it was ordained of Christ; for we be so forgetful, when we be not pricked forward, we have soon forgotten all his benefits. Therefore to the intent that we might better keep it in memory, and to remedy this our slothfulness, our Saviour hath ordained this his supper for us, whereby we should remember his great goodness, his bitter passion and death, and so strengthen our faith: so that he instituted this supper for our sake, to make us to keep in fresh memory his inestimable benefits. But, as I said before, it is in a manner nothing regarded amongst us: we care not for it; we will not come unto it. How many be there, think ye, which regard this supper of the Lord as much as a testoon? But very few, no doubt of it: and I will prove that they regard it not so much. If there were a proclamation made in this town, that whosoever would come unto the church at such an hour, and there go to the communion with the curate, should have a testoon; when such a proclamation were made, I think, truly, all the town would come and celebrate the communion to get a testoon: but they will not come to receive the body and blood of Christ, the food and nourishment of their souls, to the augmentation and strength of their faith! Do they not more regard now a testoon than Christ? But the cause which letteth us from celebrating of the Lord’s Supper, is this: we have no mind nor purpose to leave sin and wickedness, which maketh us not to come to this supper, because we be not ready nor meet to receive it. But I require you in God’s behalf; leave your wickedness, that ye may receive it worthily, according to his institution. For this supper is ordained, as I told you before, for our sake, to our profits and commodities: for if we were perfect, we should not need this outward sacrament; but our Saviour, knowing our weakness and forgetfulness, ordained this supper to the augmentation of our faith, and to put us in remembrance of his benefits. But we will not come: there come no more at once, but such as give the holy loaves from house to house; which follow rather the custom than any thing else. Our Saviour Christ saith in the gospel of St. John, Ego sum panis virus, qui de coelo descendi; “I am the living bread which came down from heaven.” Therefore whosoever feedeth of our Saviour Christ, he shall not perish; death shall not prevail against him: his soul shall depart out of his body, yet death shall not get the victory over him; he shall not be damned. He that cometh to that marriage, to that banquet, death shall be unto him but an entrance or a door to everlasting life. Panis quem ego dabo caro mea est; “The bread that I will give is my flesh, which I will give for the life of the world.” As many as will feed upon him, shall attain to everlasting life: they shall never die; they shall prevail against death; death shall not hurt them, because he hath lost his strength. If we would consider this, no doubt we would be more desirous to come to the communion than we be; we would not be so cold; we would be content to leave our naughty living, and come to the Lord’s table.
Now ye have heard what shall be the chiefest dish at this marriage, namely, the body and blood of Christ. But now there be other dishes, which be sequels or hangings-on, wherewith the chief dish is powdered: that is, remission of sins; also the Holy Ghost, which ruleth and governeth our hearts; also the merits of Christ, which are made ours. For when we feed upon this dish worthily, then we shall have remission of our sins; we shall receive the Holy Ghost. Moreover, all the merits of Christ are ours; his fulfilling of the law is ours; and so we be justified before God, and finally attain to everlasting life. As many, therefore, as feed worthily of this dish, shall have all these things with it, and in the end everlasting life. St. Paul saith, Qui proprio Filio suo non pepercit, sed pro nobis omnibus tradidit illum, quomodo non etiam cum illo omnia nobis donabit? “He which spared not his own Son, but gave him for us all, how shall he not with him give us all things also?” Therefore they that be in Christ are partakers of all his merits and benefits; of everlasting life, and of all felicity. He that hath Christ hath all things that are Christ’s. He is our preservation from damnation; he is our comfort; he is our help, our remedy. When we feed upon him, then we shall have remission of our sins: the same remission of sins is the greatest and most comfortable thing that can be in the world. O what a comfortable thing is this, when Christ saith, Remittuntur tibi peccata, “Thy sins are forgiven unto thee!” And this is a standing sentence; it was not spoken only to the same one man, but it is a general proclamation unto all us: all and every one that believeth in him shall have forgiveness of their sins. And this proclamation is cried out daily by his ministers and preachers; which proclamation is the word of grace, the word of comfort and consolation. For like as sin is the most fearful and the most horriblest thing in heaven and in earth, so the most comfortablest thing is the remedy against sin; which remedy is declared and offered unto us in this word of grace and the power to distribute this remedy against sins he hath given unto his ministers, which be God’s treasurers, distributers of the word of God. For now he speaketh by me, he calleth you to this wedding by me, being but a poor man; yet he hath sent me to call you. And though he be the author of the word, yet he will have men to be called through his ministers to that word. Therefore let us give credit unto the minister, when he speaketh God’s word: yea, rather let us credit God when he speaketh by his ministers, and offereth us remission of our sins by his word. For there is no sin so great in this world, but it is pardonable as long as we be in this world, and call for mercy: for here is the time of mercy; here we may come to forgiveness of our sins. But if we once die in our sins and wickedness, so that we be damned, let us not look for remission afterwards: for the state after this life is unchangeable. But as long as we be here, we may cry for mercy. Therefore let us not despair: let us amend our lives, and cry unto God for forgiveness of our sins; and then no doubt we shall obtain remission, if we call with a faithful heart upon him, for so he hath promised unto us in his most holy word.
The holy scripture maketh mention of a sin against the Holy Ghost, which sin cannot be forgiven, neither in this world, nor in the world to come. And this maketh many men unquiet in their hearts and consciences: for some there be which ever be afraid, lest they have committed that same sin against the Holy Ghost, which is irremissible. Therefore some say, “I cannot tell whether I have sinned against the Holy Ghost or not: if I have committed that sin, I know I shall be damned.” But I tell you what ye shall do: despair not of the mercy of God, for it is immeasurable. I cannot deny but that there is a sin against the Holy Ghost, which is irremissible: but we cannot judge of it aforehand, we cannot tell which man hath committed that sin or not, as long as he is alive; but when he is once gone, then I can judge whether he sinned against the Holy Ghost or not. As now I can judge that Nero, Saul, and Judas, and such like, that died in sins and wickedness, did commit this sin against the Holy Ghost: for they were wicked, and continued in their wickedness still to the very end; they made an end in their wickedness. But we cannot judge whether one of us sin this sin against the Holy Ghost, or not; for though a man be wicked at this time, yet he may repent, and leave his wickedness tomorrow, and so not commit that sin against the Holy Ghost. Our Saviour Christ pronounced against the scribes and Pharisees, that they had committed that sin against the Holy Ghost; because he knew their hearts, he knew they would still abide in their wickedness to the very end of their lives. But we cannot pronounce this sentence against any man, for we know not the hearts of men: he that sinneth now, peradventure shall be turned tomorrow, and leave his sins, and so be saved. Further, the promises of our Saviour Christ are general; they pertain to all mankind: he made a general proclamation, saying, Qui credit in me, habet vitam aeternam; “Whosoever believeth in me hath everlasting life.” Likewise St. Paul saith, Gratia exsuperat supra peccatum; “The grace and mercies of God exceedeth far our sins.” Therefore let us ever think and believe that the grace of God, his mercy and goodness, exceedeth our sins. Also consider what Christ saith with his own mouth: Venite ad me, omnes qui laboratis, &c. “Come unto me, all ye that labour and are laden, and I will ease you.” Mark, here he saith, “Come all ye:” wherefore then should any body despair, or shut out himself from these promises of Christ, which be general, and pertain to the whole world? For he saith, “Come all unto me.” And then again he saith, Refocillabo vos, “I will refresh you:” you shall be eased from the burdens of your sins. Therefore, as I said before, he that is blasphemous, and obstinately wicked, and abideth in his wickedness still to the very end, he sinneth against the Holy Ghost; as St. Augustine, and all other godly writers do affirm. But he that leaveth his wickedness and sins, is content to amend his life, and then believing in Christ, seeketh salvation and everlasting life by him, no doubt that man or woman, whosoever he or they be, shall be saved: for they feed upon Christ, upon that meat that God the Father, this feast-maker, hath prepared for all his guests.
You have heard now who is the maker of this feast or banquet: and again, you have heard what meat is prepared for the guests; what a costly dish the house-father hath ordained at the wedding of his son. But now ye know, that where there be great dishes and delicate fare, there be commonly prepared certain sauces, which shall give men a great lust and appetite to their meats; as mustard, vinegar, and such like sauces. So this feast, this costly dish, hath its sauces; but what be they? Marry, the cross, affliction, tribulation, persecution, and all manner of miseries: for, like as sauces make lusty the stomach to receive meat, so affliction stirreth up in us a desire to Christ. For when we be in quietness, we are not hungry, we care not for Christ: but when we be in tribulation, and cast in prison, then we have a desire to him; then we learn to call upon him; then we hunger and thirst after him; then we are desirous to feed upon him. As long as we be in health and prosperity, we care not for him; we be slothful, we have no stomach at all; and therefore these sauces are very necessary for us. We have a common saying amongst us, when we see a fellow sturdy, lofty, and proud, men say, “This is a saucy fellow;” signifying him to be a high-minded fellow, which taketh more upon him than he ought to do, or his estate requireth: which thing, no doubt, is naught and ill; for every one ought to behave himself according unto his calling and estate. But he that will be a christian man, that intendeth to come to heaven, must be a saucy fellow; he must be well powdered with the sauce of affliction, and tribulation; not with proudness and stoutness, but with miseries and calamities: for so it is written, Omnes qui pie volunt vivere in Christo persecutionem patientur; “Whosoever will live godly in Christ, he shall have persecution and miseries:” he shall have sauce enough to his meat. Again, our Saviour saith, Qui vult meus esse discipulus, abneget semetipsum et tollat crucem suam et sequatur me; “He that will be my disciple must deny himself and take his cross upon him, and follow me.” Is there any man that will feed upon me, that will eat my flesh and drink my blood? Let him forsake himself. O this is a great matter; this is a biting thing, the denying of my own will!’ As for an ensample: I see a fair woman, and conceive in my heart an ill appetite to commit lechery with her; I desire to fulfil my wanton lust with her. Here is my appetite, my lust, my will: but what must I do? Marry, I must deny myself, and follow Christ. What is that? I must not follow my own desire, but the will and pleasure of Christ. Now what saith he? Non fornicaberis, non adulteraberis; “Thou shalt not be a whoremonger, thou shalt not be a wedlock-breaker.” Here I must deny myself, and my will, and give place unto his will; abhor and hate my own will. Yea, and furthermore I must earnestly call upon him, that he will give me grace to withstand my own lust and appetite, in all manner of things which may be against his will: as when a man doth me wrong, taketh my living from me, or hurteth me in my good name and fame, my will is to avenge myself upon him, to do him a foul turn again; but what saith God? Mihi vindicta, ego retribuam; “Unto me belongeth vengeance, I will recompense the same.” Now here I must give over my own will and pleasure, and obey his will: this I must do, if I will feed upon him, if I will come to heaven. But this is a bitter thing, a sour sauce, a sharp sauce; this sauce maketh a stomach: for when I am injured or wronged, or am in other tribulation, then I have a great desire for him, to feed upon him, to be delivered from trouble, and to attain to quietness and joy.
There is a learned man which hath a saying which is most true: he saith, Plus crux quam tranquillitas invitat ad Christum; “The cross and persecution bring us sooner to Christ than prosperity and wealth.” Therefore St. Peter saith, Humiliamini sub potenti manu Dei; “Humble yourselves under the mighty hand of God.” Look, what God layeth upon you, bear it willingly and humbly. But you will say, “I pray you, tell me what is my cross?” Answer: This that God layeth upon you, that same is your cross; not that which you of your own wilfulness lay upon yourselves: as there was a certain sect which were called Flagellarii, which scourged themselves with whips till the blood ran from their bodies; this was a cross, but it was not the cross of God. No, no: he laid not that upon them, they did it of their own head. Therefore look, what God layeth upon me, that same is my cross, which I ought to take in good part; as when I fall in poverty, or in miseries, I ought to be content withal; when my neighbour doth me wrong, taketh away my goods, robbeth me of my good name and fame, I shall bear it willingly, considering that it is God’s cross, and that nothing can be done against me without his permission. There falleth never a sparrow to the ground without his permission; yea, not a hair falleth from our head without his will. Seeing then that there is nothing done without his will, I ought to bear this cross which he layeth upon me willingly, without any murmuring or grudging.
But I pray you, consider these words of St. Peter well: Humiliamini sub potenti manu Dei; “Humble yourselves under the mighty hand of God.” Here St. Peter signifieth unto us that God is a mighty God, which can take away the cross from us when it seemeth him good; yea, and he can send patience in the midst of all trouble and miseries. St. Paul, that elect instrument of God, shewed a reason wherefore God layeth afflictions upon us, saying: Corripimur a Domino, ne cum mundo condemnemur; “We are chastened of the Lord, lest we should be condemned with the world.” For you see by daily experience, that the most part of wicked men are lucky in this world; they bear the swing, all things goeth after their minds; for God letteth them have their pleasures here. And therefore this is a common saying, “The more wicked, the more lucky:” but they that pertain to God, that shall inherit everlasting life, they must go to the pot; they must suffer here, according to that scripture, Judicium a domo Dei incipit; “The judgment of God beginneth at the house of God.” Therefore it cometh of the goodness of God, when we be put to taste the sauce of tribulation: for he doth it to a good end, namely, that we should not be condemned with this wicked world. For these sauces are very good for us; for they make us more hungry and lusty to come to Christ and feed upon him. And truly, when it goeth well with us, we forget Christ, our hearts and minds are not upon him: therefore it is better to have affliction than to be in prosperity. For there is a common saying, Vexatio dat intellectum; “Vexation giveth understanding.” David, that excellent king and prophet, saith, Bonum est mihi quod humiliasti me, Domine: “Lord,” saith he, “it is good for me that thou hast pulled down my stomach, that thou hast humbled me.” But I pray you, what sauce had David, how was he humbled? Truly thus: his own son defiled his daughter. After that, Absalom, one other of his sons, killed his own brother. And this was not enough, but his own son rose up against him, and traitorously cast him out of his kingdom, and defiled his wives in the sight of all the people. Was not he vexed? had he not sauces? Yes, yes: yet for all that he cried not out against God; he murmured not, but saith, Bonum est mihi quod humiliasti me; “Lord, it is good for me that thou hast humbled me, that thou hast brought me low.” Therefore when we be in trouble, let us be of good comfort, knowing that God doth it for the best. But for all that, the devil, that old serpent, the enemy of mankind, doth what he can day and night to bring us this sauce, to cast us into persecution, or other miseries: as it appeareth in the gospel of Matthew, where our Saviour casting him out of a man, seeing that he could do no more harm, he desired Christ to give him leave to go into the swine; and so he cast them all into the sea. Where it appeareth, that the devil studieth and seeketh all manner of ways to hurt us, either in soul, or else in body. But for all that, let us not despair, but rather lift up our hearts unto God, desiring his help and comfort; and no doubt, when we do so, he will help: he will either take away the calamities, or else mitigate them, or at the leastwise send patience into our hearts, that we may bear it willingly.
Now you know, at a great feast, when there is made a delicate dinner, and the guests fare well, at the end of the dinner they have bellaria, certain subtleties, custards, sweet and delicate things: so when we come to this dinner, to this wedding, and feed upon Christ, and take his sauces which he hath prepared for us, at the end cometh the sweetmeat. What is that? Marry, remission of sins, and everlasting life; such joy, that no tongue can express, nor heart can think, which God hath prepared for all them that come to this dinner, and feed upon his Son, and taste of his sauces. And this is the end of this banquet. This banquet, or marriage-dinner, was made at the very beginning of the world. God made this marriage in paradise, and called the whole world unto it, saying, Semen mulieris conteret caput serpentis; “The Seed of the woman shall vanquish the head of the serpent.” This was the first calling; and this calling stood unto the faithful in as good stead as it doth unto us, which have a more manifest calling. Afterward Almighty God called again with these words, speaking to Abraham: Ego ero Deus tuus et seminis tui post te; “I will be thy God, and thy seed’s after thee.” Now what is it to be our God? Forsooth to be our defender, our comforter, our deliverer, and helper. Who was Abraham’s seed? Even Christ the Son of God, he was Abraham’s seed: in him, and through him, all the world shall be blessed; all that believe in him, all that come to this dinner, and feed upon him. After that, all the prophets, their only intent was to call the people to this wedding. Now after the time was expired which God had appointed, he said, Venite, parata sunt omnia; “Come, all things are ready.”
But who are these callers? The first was John Baptist, which not only called with his mouth, but also shewed with his finger that meat which God had prepared for the whole world. He saith, Ecce Agnus Dei qui tollit peccata mundi; “Lo, the Lamb of God, that taketh away the sins of the world.” Also Christ himself called, saying, Venite ad me, omnes qui laboratis; “Come to me, all ye that travail and labour, and I will refresh you.” Likewise the apostles cried, and called all the whole world; as it is written, Exivit sonus eorum per universam terram; “Their sound is gone throughout all the world.” But, I pray you, what thanks had they for their calling, for their labour? Verily this: John Baptist was beheaded; Christ was crucified; the apostles were killed: this was their reward for their labours. So all the preachers shall look for none other reward: for no doubt they must be sufferers, they must taste of these sauces: their office is, arguere mundum de peccato, “to rebuke the world of sin;” which no doubt is a thankless occupation. Ut audiant montes judicia Domini, “That the high hills,” that is, great princes and lords, “may hear the judgments of the Lord:” they must spare no body; they must rebuke high and low, when they do amiss; they must strike them with the sword of God’s word: which no doubt is a thankless occupation; yet it must be done, for God will have it so.
There be many men, which be not so cruel as to persecute or to kill the preachers of God’s word; but when they be called to feed upon Christ, to come to this banquet, to leave their wicked livings, then they begin to make their excuses; as it appeared here in this gospel, where “the first said, I have bought a farm, and I must needs go and see it; I pray thee have me excused. Another said, I have bought five yoke of oxen, and I go to prove them; I pray thee have me excused. The third said, I have married a wife, and therefore I cannot come.” And these were their excuses. You must take heed that you mistake not this text: for after the outward letter it seemeth as though no husbandman, no buyer or seller, nor married man shall enter the kingdom of God. Therefore ye must take heed that ye understand it aright. For to be a husbandman, to be a buyer or seller, to be a married man, is a good thing, and allowed of God: but the abuse of such things is reproved. Husbandman, and married man, every one in his calling, may use and do the works of his calling. The husbandman may go to plough; they may buy and sell; also, men may marry; but they may not set their hearts upon it. The husbandman may not so apply his husbandry to set aside the hearing of the word of God; for when he doth so, he sinneth damnably: for he more regardeth his husbandry than God and his word; he hath all lust and pleasure in his husbandry, which pleasure is naught. As there be many husbandmen which will not come to service; they make their excuses that they have other business: but this excusing is naught; for commonly they go about wicked matters, and yet they would excuse themselves, to make themselves faultless; or, at the least way, they will diminish their faults, which thing itself is a great wickedness; to do wickedly, and then to defend that same wickedness, to neglect and despise God’s word, and then to excuse such doings, like as these men do here in this gospel. The husbandman saith, “I have bought a farm; therefore have me excused: the other saith, I have bought five yoke of oxen; I pray thee have me excused:” Now when he cometh to the married man, that same fellow saith not, “Have me excused,” as the others say; but he only saith, “I cannot come.” Where it is to be noted, that the affections of carnal lusts and concupiscence are the strongest above all the other: for there be some men which set all their hearts upon voluptuousness; they regard nothing else, neither God nor his word; and therefore this married man saith, “I cannot come;” because his affections are more strong and more vehement than the other men’s were.
But what shall be their reward which refuse to come? The house- father saith, “I say unto you, that none of those men which were bidden shall taste of my supper.” With these words Christ our Saviour teacheth us, that all those that love better worldly things than God and his word shall be shut out from his supper; that is to say, from everlasting joy and felicity: for it is a great matter to despise God’s word, or the minister of the same; for the office of preaching is the office of salvation; it hath warrants in scripture, it is grounded upon God’s word. St. Paul to the Romans maketh a gradation of such-wise: Omnis quicunque invocaverit nomen Domini salvabitur: quomodo ergo invocabunt in quem non crediderunt, aut quomodo credent ei quem non audisrunt? that is to say, “Whosoever shall call on the name of the Lord, shall be saved: but how shall they call upon him, in whom they believe not? How shall they believe on him of whom they have not heard? How shall they hear without a preacher? And how shall they preach, except they be sent?” At the length he concludeth, saying, Fides ex auditu; “Faith cometh by hearing.” Where ye may perceive, how necessary a thing it is to hear God’s word, and how needful a thing it is to have preachers, which may teach us the word of God: for by hearing we must come to faith; through faith we must be justified. And therefore Christ saith himself, Qui credit in me, habet vitam aeternam; “He that believeth in me hath everlasting life.” When we hear God’s word by the preacher, and believe that same, then we shall be saved: for St. Paul saith, Evangelium est potentia Dei ad salutem omni credenti; “The gospel is the power of God unto salvation to all that believe; the gospel preached is God’s power to salvation of all believers.” This is a great commendation of this office of preaching: therefore we ought not to despise it, or little regard it; for it is God’s instrument, whereby he worketh faith in our hearts. Our Saviour saith to Nicodeme, Nisi quis renatus fuerit, “Except a man be born anew, he cannot see the kingdom of God.” But how cometh this regeneration? By hearing and believing of the word of God: for so saith St. Peter, Renati non ex semine mortali corruptibili; “We are born anew, not of mortal seed, but of immortal, by the word of God.” Likewise Paul saith in another place, Visum est Deo per stultitiam praedicationis salvos facere credentes; “It pleased God to save the believers through the foolishness of preaching.” But, peradventure, you will say, “What, shall a preacher teach foolishness?” No, not so: the preacher, when he is a right preacher, he preacheth not foolishness, but he preacheth the word of God; but it is taken for foolishness, the world esteemeth it for a trifle: but howsoever the world esteemeth it, St. Paul saith that God will save his through it.
Here I might take occasion to inveigh against those which little regard the office of preaching; which are wont to say, “‘What need we such preachings every day? Have I not five wits? I know as well what is good or ill, as he doth that preacheth.” But I tell thee, my friend, be not too hasty; for when thou hast nothing to follow but thy five wits, thou shalt go to the devil with them. David, that holy prophet, said not so: he trusted not his five wits, but he said, Lucerna pedibus meis verbum tuum, Domine; “Lord, thy word is a lantern unto my feet.” Here we learn not to despise the word of God, but highly to esteem it, and reverently to hear it; for the holy day is ordained and appointed to none other thing, but that we should at that day hear the word of God, and exercise ourselves in all godliness. But there be some which think that this day is ordained only for feasting, drinking, or gaming, or such foolishness; but they be much deceived: this day was appointed of God that we should hear his word, and learn his laws, and so serve him. But I dare say the devil hath no days so much service as upon Sundays or holy days; which Sundays are appointed to preaching, and to hear God’s most holy word. Therefore God saith not only in his commandments, that we shall abstain from working; but he saith, Sanctificabis, “Thou shalt hallow:” so that holy day keeping is nothing else but to abstain from good works, and to do better works; that is, to come together, and celebrate the Communion together, and visit the sick bodies. These are holy-day works; and for that end God commanded us to abstain from bodily works, that we might be more meet and apt to do those works which he hath appointed unto us, namely, to feed our souls with his word, to remember his benefits, and to give him thanks, and to call upon him. So that the holy-day may be called a marriage-day, wherein we are married unto God; which day is very needful to be kept. The foolish common people think it to be a belly-cheer day, and so they make it a surfeiting day: there is no wickedness, no rebellion, no lechery, but she hath most commonly her beginning upon the holy-day.
We read a story in the fifteenth chapter of the book of Numbers, that there was a fellow which gathered sticks upon the sabbath-day; he was a despiser of God’s ordinances and laws, like as they that now-a-days go about other business, when they should hear the word of God, and come to the Common Prayer: which fellows truly have need of sauce, to be made more lustier to come and feed upon Christ than they be. Now Moses and the people consulted with the Lord, what they should do, how they should punish that fellow which had so transgressed the sabbath-day. “He shall die,” saith God: which thing is an ensample for us to take heed, that we transgress not the law of the sabbath-day. For though God punish us not by and by, as this man was punished; yet he is the very self-same God that he was before, and will punish one day, either here, or else in the other world, where the punishment shall be everlasting.
Likewise in the seventeenth chapter of the prophet Jeremy God threateneth his fearful wrath and anger unto those which do profane his sabbath-day. Again, he promiseth his favour and all prosperity to them that will keep the holy-days; saying, “Princes and kings shall go through thy gates,” that is to say, Thou shalt be in prosperity, in wealth, and great estimation amongst thy neighbours. Again: “If ye will not keep my sabbath-day, I will kindle a fire in your gates;” that is to say, I will destroy you, I will bring you to nought, and burn your cities with fire. These words pertain as well unto us at this time, as they pertained to them at their time: for God hateth the disallowing of the sabbath as well now as then; for he is and remaineth still the old God: he will have us to keep his sabbath, as well now as then: for upon the sabbath-day God’s seed- plough goeth; that is to say, the ministry of his word is executed; for the ministering of God’s word is God’s plough. Now upon the Sundays God sendeth his husbandmen to come and till; he sendeth his callers to come and call to the wedding, to bid the guests; that is, all the world to come to that supper. Therefore, for the reverence of God, consider these things: consider who calleth, namely, God; consider again who be the guests; all ye. Therefore I call you in God’s name, come to this supper; hallow the sabbath-day; that is, do your holy-day work, come to this supper; for this day was appointed of God to that end, that his word should be taught and heard. Prefer not your own business therefore before the hearing of the word of God. Remember the story of that man which gathered sticks upon the holy day, and was put to death by the consent of God: where God shewed himself not a cruel God, but he would give warning unto the whole world by that man, that all the world should keep holy his sabbath-day.
The almighty ever-living God give us grace to live so in this miserable world, that we may at the end come to the great sabbath- day, where there shall be everlasting joy and gladness! Amen.