_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_.