are a vile sect of lewd for their foolishness and uncharitableness. We are born into this world, not for our own sakes only, but for our even Christians' 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 Anabaptists the anabaptists in our time, following their ensample, segre- people. gated themselves from the company of other men; and therefore God gave them reprobum sensum, that is a pervert judgment. Therefore, when thou dwellest in an evil town or parish, follow not the ensample of the monks or anabaptists; but remember that Lot, dwelling in the midst of the Sodomites, was nevertheless preserved from the wrath of God; and such will preserve them" in the midst of the wicked. But for all that, thou must not flatter them in their evil doings and naughty livings; but rebuke their sins and wickedness, and in no wise consent unto them. Then it will be well with thee here in this world, and in the world to come thou shalt have life everlasting3: which grant, both to you and me, God the Father, the Son, and God the Holy Ghost! Amen. [2 such surely will God preserve in, 1607.] [3 through Jesus Christ our Lord. Which God the Father grant both to you and me for his mercy's sake: to whom, with the Son and the Holy Ghost, be all praise, honour and glory, both now and ever. Amen:-1607.] A SERMON PREACHED BY MASTER HUGH LATIMER, ON Some apply this parable to the ages of a man. MATTHEW XX. [14.] Simile est regnum cœlorum patrifamilias, qui exiit primo diluculo ad conducendum operarios in vineam suam, &c. [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, &c.] THIS parable is written by the evangelist Matthew in the twentieth chapter, and is very dark and hard to be understand; 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, which be not exercised in the word of God. And yet there is none other diversity in this scripture, than is in any other. For though many scriptures have diverse expositions (as is well to be allowed of, so long as they keep them in the tenor of the catholic faith), yet they pertain all to one end and effect, and they be all alike. Therefore, although this parable be harder to understand than the other, at the first hearing or reading, yet when we shall well advise and consider the same, we shall find it agreeable unto all the other. Now to come to the matter. There are some learned men which apply this parable unto the ages of man'. For a manchild, when he is born, first he is a child; afterward he becometh a lad; then a young man; and after that a perfect man; and in process of time he becometh an old man; and Some apply at length a cripple and impotent. Some there be that apply if the ages it to the ages of the world: as from Adam to Noah was the first hour; from Noah to Abraham; from Abraham to David; from David to Christ; from Christ to the end of the world. Some make Some there are which would have an allegory of it. But of the world. of this [1 One or other of the following interpretations of the parable is recited in most of the commentaries and sermons on this portion of scripture, from St Jerome's time down to the Reformation.] allegory. all agree in this point, namely, that it is not requisite in a parable an parable to expound every word of the same. For every parable hath certum statum, "a certain scope," to the which we must have a respect; and not go about to set all words together, or to make a gloss for the same: for it is enough for us when we have the meaning of the principal scope; and more needeth not. our All that will are equal in profess Christ all things that came by Christ. So The poorest hath as much Now to the principal cause and end to the which Saviour hath had a respect in this parable, is that he teach 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. that the poorest man, and most miserable that is in the in Christ as world, may call God his Father, and Christ his Redeemer, hath. 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 now were considered, the whole parable will be easily and soon understand. the richest the parable. Here is declared unto us, that some laboured the whole The sum of day, which were 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 denarium, and that was in value ten of our pence. The first company wrought twelve hours; and the other wrought, some nine hours, some six hours, and 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 every man alike, and begin at those that came last." And when the other, 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 malicious mind, said to one of them, "Friend, wherefore grudgest thou? Is it not lawful for me to do with mine own what pleaseth me? Have I not given thee that I promised thee? Content thyself therefore, and go thy way; for it hath pleased me to give unto this man which [2 those, 1571.] Merit-mongers are murmurers hath wrought but one hour as much as unto thee." This is the sum of this parable, which he concludeth with this sentence, Primi erunt novissimi et novissimi primi; "The first shall be the last, and the last first." First consider, Who are these murmurers? The meritmongers, which esteem their own works so much, that they Christ's poor think heaven scant sufficient to recompense their good deeds; against flock. 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 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, Vita æterna donum Dei; "Life everlasting is the gift of God." True it is, that God requireth good works of us, and commandeth us to avoid all wickedness, our salvation But for all that, we may not do our good works to the end Rom. vi. Good works are to be done, but not to merit by them. friars were gers. to get heaven withal; but rather to shew ourselves thankful for that which Christ hath done for us, who with his passion hath opened heaven unto all believers; that is, to all those that put their hope and trust not in their deeds, but in his death and passion, and study to live well and godly; and yet not to make merits of their own works, as though they should have everlasting life for them; as our Monks and monks and friars, and all our religious persons were wont to merit-mon- do, and therefore may rightly be called murmurers: for Monks and they had so great store of merits, that they sold some of such store of them unto other men. And many men spent a great part of their substance to buy their merits, and to be a brother of their houses; or to obtain one of their coats or cowls to be buried in. But there is a great difference between the world differ judgment of God and the judgment of this world. They in this world were accounted most holy above all men, and so most worthy to be primi; but before God they shall be novissimi, when their hypocrisy and wickedness shall be opened. And thus much I thought to say of murmurers. friars had merits that they made sale of them. The judg ments of God and the greatly. [1 will, 1571.] [2 See Vol. 1. p. 50, note 4; Reflexions upon the devotions of the Roman Church, pp. 258, et seq.] mercies are indifferent to poor and rich. lesson. Now I will go about to apply all the parts of this parable: for, as I said before, it is enough for us if we know the chief point and scope of the parable, which is, that there shall be one equality in all the things that appertain to Christ: inso- God and his much that the rulers of this realm hath no better a God, no better sacraments, and no better a gospel, than the poorest in this world; yea, the poorest man hath as good right to Christ and his benefits, as the greatest man in the world. This is comfortable to every one; and specially to such as are in miseries, poverty, or other calamities: which if it were well considered, we would not be so desirous to come aloft, and to get riches, honour and dignities in this world, as we now are; nor yet so malicious one against another as we be. For we would ever make this reckoning with ourselves, each man in his vocation: the servant would think thus with himself: "I am a servant, poor and miserable, and a godly must live after the pleasure of my master, I may not have my free-will; but what then? I am sure that I have as good a God as my master hath; and I am sure that my service and business pleaseth God as much (when I do it with a good faith) as the preacher's or curate's, in preaching or saying of3 service." For we must understand, that God esteemeth not God respectthe diversity of the works, but he hath respect unto the diversity of faith: for a poor man which doth his business in faith, is as acceptable unto God, and hath as good right to the death and merits of Christ, as the greatest man in the world. So go through all estates: whosoever applieth his business with faith, considering that God willeth him so to do, surely the same is most beloved of God. If this were well considered and printed in our hearts, all ambition and desire of promotions, all covetousness, and other vices, would depart out of our hearts. For it is the greatest comfort that may be unto God regardpoor people, (specially such as are nothing regarded in this loveth the world,) if they consider that God loveth them, as well as the as the rich. richest in the world, it must needs be a great comfort unto them. But there be some that say, that this sentence primi et novissimi, "the first shall be last," is the very substance of the parable. And here you shall understand, that our Saviour Christ took occasion to put forth this parable, when [3 of the service, 1571.] eth not the eth and poor as well |