Therefore take heed and be not proud, and be humble and low, and trust not too much in yourselves; but put your only trust in Christ our Saviour. And yet you may not utterly set aside the doing of good works; but especially look that you have always oil in readiness for your lamps, or else you may not come to the wedding, but shall be shut out, and thrust into everlasting darkness. This oil is faith in Christ, which if you lack, then all things are unsavoury before the face of God: but a great many people are much deceived, for they think themselves to have faith when indeed they have it not. Some peradventure will say, How shall I know whether I have faith or not? Truly you shall find this in. you, if you have no mind to leave sin; then sin grieves you not, but you are content to go forward in the same, and you delight in it, and hate it not, neither do you feel what sin is: when you are in such a case, then you have no faith, and therefore are like to perish everlastingly. For that man who is sore sick, and yet feels not his sickness, he is in great danger, for he has lost all his senses; so that man who has gone so far in sin, that he feels his sin no more, is like to be damned, for he is without faith. Again, that man is in good case, who can be content to fight and strive with sin, and to withstand the devil, and his temptations, and calls for the help of God, and believes that God will help him, and make him strong to fight. That man shall not be overcome by the devil. And whosoever feels this in his heart, and so wrestles with sin, may be sure that he has faith, and is in the favour of God. But if you will have a trial of your faith, then do thisExamine yourself concerning your enemy; he does you harm, he slanders you, or takes away your living from you. How shall you conduct yourself towards such a man? If you can find in your heart to pray for him, to love him with all your heart, and forgive him with a goodwill all that he has sinned against you-if you can find this readiness in your heart, then you are one of those who have faith, if you would have him to be saved as well as yourself. And if you can do this you may argue that your sin is forgiven, and that you are none of those that shall be cast out, but shall be received and placed among the number of the godly, and shall enjoy with them everlasting life. For St. Paul saith, "Those that are just," that is, those that are justified by faith, and 66 exercise faith in their living and conversation, "they shall shine like unto the sun in the kingdom of God;" that is to say, they shall be in exceeding great honour and glory. For like as the sun exceeds in brightness all other works of God, and is beautiful in the eyes of every man; so shall all the faithful be beautiful and endued with honour and glory: although in this world they are but outcasts, and accounted as The dross and filth of the world;" but in the other world, when the angels shall gather together the wicked, and cast them into the fire, then shall the elect shine as the sun in the kingdom of God. For no man can express the honour and glory that they shall have, who will be content to suffer all things for God's sake, and reform themselves after his will; or are content to be told of their faults, and glad to amend the same, and humble themselves under the mighty hand of God. Also the householder said unto his servants, "Let them alone until harvest." Here you may learn that the preachers and ministers of the word of God, have not authority to compel the people with violence to goodness, although they are wicked, But they should admonish them only with the word of God, not pull the wicked out by the throat; for that is not their duty. All things must be done according as God has appointed. God has appointed the magistrates to punish the wicked; for so he saith, "Thou shalt take away the evil from amongst the people, thou shalt have no pity of him." If he be a thief, an adulterer, or a whoremonger, away with him. But when our Saviour saith, "Let them grow;" he speaks not of the civil magistrates, for it is their duty to pull them out; but he signifies that there will be such wickedness in spite of the magistrates, and teaches that the ecclesiastical power is ordained, not to pull out the wicked with the sword, but only to admonish them with the word of God, which is called "The sword of the Spirit." So did John Baptist, saying, "Who hath taught you to flee from the wrath of God that is at hand?" So did Peter in the Acts of the Apostles; "Whom you have crucified," he said unto the Jews. What follows? "They were pricked in their hearts;" contrition and repentance followed as soon as the word was preached unto them. Therefore they said, "Brethren, what shall we do? How shall we be made clean from our sins, that we may saved? Then he sends them to Christ. So that it appears in this gospel, and by these examples, that the preacher has no other sword, but the sword of the word of God: with that sword he may strike them. He may rebuke their wicked living, and further he ought not to go. But kings and magistrates have power to punish with the sword the obstinate and vicious livers, and to put them to due punishment. Now to make an end, with this one lesson, which is, If you dwell in a town where are some wicked men that will not be reformed, nor in anywise amend their lives, as there are commonly some in every town; run not therefore out of the town, but tarry there still, and exercise patience amongst them, exhorting them, whensoever occasion serves, to amendment. And do not as the fondness of the monkery* first did, for they at the first made so great account of the holiness of their good life, that they could not be content to live and abide in cities and towns where sinners and wicked doers were, but thought to amend the matter; and therefore ran out into the wilderness, where they fell into great inconveniences. For some despised the communion of the body and blood of our Saviour Christ, and so fell into other errors, so God punished them for their foolishness and uncharitableness. We are born into this world, not for our own sakes only, but for every Christian's sake. They forgetting this commandment of love and charity, ran away from their neighbours, like beasts and wild horses, that cannot abide the company of men. So there have been some in our time who follow their example, separating themselves from the company of other men, and therefore God gave them a perverted judgment. Therefore when you dwell in any evil town or parish, follow not these examples; but remember that Lot, dwelling in the midst of Sodom, was nevertheless preserved from the wrath of God, and such will be preserved in the midst of the wicked. But for all that, you must not flatter them in their evil doings and naughty livings, but rebuke their sins and wickedness, and in nowise consent unto them. Then it will be well with you here in this world, and in the world to come you shall have life everlasting: which grant both to you and me, God the Father, the Son, and the Holy Ghost. Amen. * Folly of the monks. THE PARABLE OF THE HOUSEHOLDER. A SERMON, Preached on the Sunday called Septuagesima, 1553. MATTHEW XX. The kingdom of heaven is like unto a man that was an householder, which went out early in the morning to hire labourers into his vineyard. THIS parable is written by the evangelist Matthew in the twentieth chapter, and is very dark and hard to be understood; yea, there is no harder piece of Scripture written by any evangelist. Therefore it may well be called hard meat; not meat for mowers nor ignorant people, who are not exercised in the word of God. And yet there is no other diversity between this Scripture and any other. For though many Scriptures have diverse expositions, (as is well to be allowed of, so long as they keep in the tenour of the catholic faith,*) yet they pertain all to one end and effect, and they are all alike. Therefore although this parable is harder to understand than the others at the first hearing or reading, yet when we well advise and consider the same,. we shall find it agreeable unto all the others. Now to the principal cause, and to which our Saviour had respect in this parable, and that is, he teaches us hereby that all Christian people are equal in all things appertaining to the kingdom of Christ. So that we have one Christ, one Redeemer, one baptism, and one gospel, one Supper of the Lord, and one kingdom of heaven. So that the poorest man and most miserable that is in the world, LATIMER. *Universal faith. 365 may call God his Father, and Christ his Redeemer, as well as the greatest king or emperor in the world. And this is the scope of this parable, wherein Christ teacheth us this equality. And if this is considered, the whole parable will be easily and soon understood.* Here is declared unto us that some laboured the whole day, which are hired for a penny, that is of our money ten pence: for like as we have a piece of money which we call a shilling, and is in value twelve pence, so the Jews had a piece that they called denarius, and that was in value ten of our pence. The first company wrought twelve hours, and the others wrought, some nine hours, some six hours, some three hours, and some but one hour. Now when evening was come, and the time of payment drew on, the householder said to his steward, Go, and give to every man alike, and begin at those that came last. And when the others that came early in the morning perceived that they should have no more than those that had wrought but one hour, they murmured against the householder, saying, "Shall they which have laboured but one hour, have as much as we that have wrought the whole day?" The householder, perceiving their discontented mind, said to one of them, "Friend, wherefore grudgest thou? Is it not law. ful for me to do with mine own what pleaseth me? Have I not given thee what I promised thee? Content thyself therefore, and go thy way, for it hath pleased me to give unto this man which hath wrought but one hour as much as unto thee." This is the sum of this parable, which Christ concludes with this sentence, "The first shall be the last, and the last first." First consider who are these murmurers? The meritmongers, who esteem their own works so much, that they think heaven scarcely sufficient to recompense their good deeds; namely, for putting themselves to pain with saying of our lady's psalter, and gadding on pilgrimage, and such like trifles. These are the murmurers; for they think themselves holier than all the world, and therefore worthy to receive a greater reward than all other men. But such men are much deceived and are in a false opinion, and if they abide and continue therein, it shall bring them to the fire of hell. For man's salvation cannot be gotten by any work because the Scripture saith, "Life everlasting is *It should be observed that other commentators have taken other views of the meaning of this parable. |