Part 5

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 pick-purse, 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 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.