Sermons on the Card and Other Discourses

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SERMONS ON THE CARD AND OTHER DISCOURSES
by Hugh Latimer


INTRODUCTION.


Hugh Latimer, a farmer's son, was born about the year 1491, at
Thurcaston, in Leicestershire. He was an only son, with six sisters, who
were all well cared for at home. He was a boy of fourteen when sent to
Clare College, Cambridge. When about twenty-four years old, he had
obtained a college fellowship, had taken the degree of Master of Arts,
and was ordained Priest of the Roman Church at Lincoln. In 1524, at the
age of about thirty, he proceeded to the degree of B.D., and on the
occasion of his doing so he argued publicly for the Pope's authority
against opinions of Melancthon. Thomas Bilney went afterwards to
Latimer's rooms, gave him his own reasons for good-will to the teaching
of Melancthon, and explained to him his faith as a Reformer in a way that
secured Latimer's attention. Latimer's free, vigorous mind, admitted the
new reasonings, and in his after-life he looked always upon "little
Bilney" as the man who had first opened his eyes.

With homely earnestness Latimer began soon to express his new
convictions. His zeal and purity of life had caused him to be trusted by
the University as a maintainer of old ways; he had been appointed cross-
bearer to the University, and elected one of the twelve preachers
annually appointed in obedience to a bull of Pope Alexander VI. Now
Latimer walked and worked with Bilney, visiting the sick and the
prisoners, and reasoning together of the needs of Christendom. The
Bishop of the diocese presently forbade Latimer's preaching in any of the
pulpits of the University. Robert Barnes, prior of the Augustinian
Friars at Cambridge, a man stirred to the depths by the new movement of
thought, then invited Latimer to preach in the church of the
Augustinians. Latimer was next summoned before Wolsey, whom he satisfied
so well that Wolsey overruled the Bishop's inhibition, and Latimer again
became a free preacher in Cambridge.

The influence of Latimer's preaching became every year greater; and in
December, 1529, he gave occasion to new controversy in the University by
his two Sermons on the Card, delivered in St. Edward's Church, on the
Sunday before Christmas, 1529. Card-playing was in those days an
amusement especially favoured at Christmas time. Latimer does not
express disapproval, though the Reformers generally were opposed to it.
The early statutes of St. John's College, Cambridge, forbade playing with
dice or cards by members of the college at any time except Christmas, but
excluded undergraduates even from the Christmas privilege. In these
sermons Latimer used the card-playing of the season for illustrations of
spiritual truth drawn from the trump card in triumph, and the rules of
the game of primero. His homely parables enforced views of religious
duty more in accordance with the mind of the Reformers than of those who
held by the old ways. The Prior of the Dominicans at Cambridge tried to
answer Latimer's sermon on the cards with an antagonistic sermon on the
dice: the orthodox Christian was to win by a throw of cinque and
quatre--the cinque, five texts to be quoted against Luther; and the
quatre the four great doctors of the Church. Latimer replied with
vigour; others ranged themselves on one side or the other, and there was
general battle in the University; but the King's Almoner soon intervened
with a letter commanding silence on both sides till the King's pleasure
was further declared. The King's good-will to Latimer was due, as the
letter indicated, to the understanding that Latimer "favoured the King's
cause" in the question of divorce from Katherine of Arragon.

In March, 1530, Latimer was called to preach before Henry VIII., at
Windsor. The King then made Latimer his chaplain, and in the following
year gave him the rectory of West Kington, in Wiltshire. The new rector,
soon accused of heresy, was summoned before the Bishop of London and
before Convocation; was excommunicated and imprisoned, and absolved by
special request of the King. When Cranmer became Archbishop of
Canterbury, Latimer returned into royal favour, and preached before the
King on Wednesdays in Lent. In 1535, when an Italian nominee of the
Pope's was deprived of the Bishopric of Worcester, Latimer was made his
successor; but resigned in 1539, when the King, having virtually made
himself Pope, dictated to a tractable parliament enforcement of old
doctrines by an Act for Abolishing Diversity of Opinion. From that time
until the death of Henry VIII. Latimer was in disgrace.

The accession of Edward VI. brought him again to the front, and the
Sermon on the Plough, in this volume, is a famous example of his use of
his power under Edward VI., as the greatest preacher of his time, in
forwarding the Reformation of the Church, and of the lives of those who
professed and called themselves Christians. The rest of his story will
be associated in another volume of this Library with a collection of his
later sermons.

H. M.




SERMONS ON THE CARD.


THE TENOR AND EFFECT OF CERTAIN SERMONS MADE BY MASTER LATIMER IN
CAMBRIDGE, ABOUT THE YEAR OF OUR LORD 1529.


_Tu quis es_? Which words are as much to say in English, "Who art thou?"
These be the words of the Pharisees, which were sent by the Jews unto St.
John Baptist in the wilderness, to have knowledge of him who he was:
which words they spake unto him of an evil intent, thinking that he would
have taken on him to be Christ, and so they would have had him done with
their good wills, because they knew that he was more carnal, and given to
their laws, than Christ indeed should be, as they perceived by their old
prophecies; and also, because they marvelled much of his great doctrine,
preaching, and baptizing, they were in doubt whether he was Christ or
not: wherefore they said unto him, "Who art thou?" Then answered St.
John, and confessed that he was not Christ.

Now here is to be noted the great and prudent answer of St. John Baptist
unto the Pharisees, that when they required of him who he was, he would
not directly answer of himself what he was himself, but he said he was
not Christ: by the which saying he thought to put the Jews and Pharisees
out of their false opinion and belief towards him, in that they would
have had him to exercise the office of Christ; and so declared further
unto them of Christ, saying, "He is in the midst of you and amongst you,
whom ye know not, whose latchet of his shoe I am not worthy to unloose,
or undo." By this you may perceive that St. John spake much in the laud
and praise of Christ his Master, professing himself to be in no wise like
unto him. So likewise it shall be necessary unto all men and women of
this world, not to ascribe unto themselves any goodness of themselves,
but all unto our Lord God, as shall appear hereafter, when this question
aforesaid, "Who art thou?" shall be moved unto them: not as the Pharisees
did unto St. John, of an evil purpose, but of a good and simple mind, as
may appear hereafter.

Now then, according to the preacher's mind, let every man and woman, of a
good and simple mind, contrary to the Pharisees' intent, ask this
question, "Who art thou?" This question must be moved to themselves,
what they be of themselves, on this fashion: "What art thou of thy only
and natural generation between father and mother, when thou camest into
this world? What substance, what virtue, what goodness art thou of, by
thyself?" Which question if thou rehearse oftentimes unto thyself, thou
shalt well perceive and understand how thou shalt make answer unto it;
which must be made on this wise: I am of myself, and by myself, coming
from my natural father and mother, the child of the ire and indignation
of God, the true inheritor of hell, a lump of sin, and working nothing of
myself but all towards hell, except I have better help of another than I
have of myself. Now we may see in what state we enter into this world,
that we be of ourselves the true and just inheritors of hell, the
children of the ire and indignation of Christ, working all towards hell,
whereby we deserve of ourselves perpetual damnation, by the right
judgment of God, and the true claim of ourselves; which unthrifty state
that we be born unto is come unto us for our own deserts, as proveth well
this example following:

Let it be admitted for the probation of this, that it might please the
king's grace now being to accept into his favour a mean man, of a simple
degree and birth, not born to any possession; whom the king's grace
favoureth, not because this person hath of himself deserved any such
favour, but that the king casteth this favour unto him of his own mere
motion and fantasy: and for because the king's grace will more declare
his favour unto him, he giveth unto this said man a thousand pounds in
lands, to him and his heirs, on this condition, that he shall take upon
him to be the chief captain and defender of his town of Calais, and to be
true and faithful to him in the custody of the same, against the
Frenchmen especially, above all other enemies.

This man taketh on him this charge, promising his fidelity thereunto. It
chanceth in process of time, that by the singular acquaintance and
frequent familiarity of this captain with the Frenchmen, these Frenchmen
give unto the said captain of Calais a great sum of money, so that he
will but be content and agreeable that they may enter into the said town
of Calais by force of arms; and so thereby possess the same unto the
crown of France. Upon this agreement the Frenchmen do invade the said
town of Calais, alonely by the negligence of this captain.

Now the king's grace, hearing of this invasion, cometh with a great
puissance to defend this his said town, and so by good policy of war
overcometh the said Frenchmen, and entereth again into his said town of
Calais. Then he, being desirous to know how these enemies of his came
thither, maketh profound search and inquiry by whom this treason was
conspired. By this search it was known and found his own captain to be
the very author and the beginner of the betraying of it. The king,
seeing the great infidelity of this person, dischargeth this man of his
office, and taketh from him and from his heirs this thousand pounds of
possessions. Think you not that the king doth use justice unto him, and
all his posterity and heirs? Yes, truly: the said captain cannot deny
himself but that he had true justice, considering how unfaithfully he
behaved him to his prince, contrary to his own fidelity and promise. So
likewise it was of our first father Adam. He had given unto him the
spirit of science and knowledge, to work all goodness therewith: this
said spirit was not given alonely unto him, but unto all his heirs and
posterity. He had also delivered him the town of Calais; that is to say,
paradise in earth, the most strong and fairest town in the world, to be
in his custody. He nevertheless, by the instigation of these Frenchmen,
that is to say, the temptation of the fiend, did obey unto their desire;
and so he brake his promise and fidelity, the commandment of the
everlasting King his master, in eating of the apple by him inhibited.

Now then the King, seeing this great treason in his captain, deposed him
of the thousand pounds of possessions, that is to say, from everlasting
life in glory, and all his heirs and posterity: for likewise as he had
the spirit of science and knowledge, for him and his heirs; so in like
manner, when he lost the same, his heirs also lost it by him and in him.
So now this example proveth, that by our father Adam we had once in him
the very inheritance of everlasting joy; and by him, and in him, again we
lost the same.

The heirs of the captain of Calais could not by any manner of claim ask
of the king the right and title of their father in the thousand pounds of
possessions, by reason the king might answer and say unto them, that
although their father deserved not of himself to enjoy so great
possessions, yet he deserved by himself to lose them, and greater,
committing so high treason, as he did, against his prince's commandments;
whereby he had no wrong to lose his title, but was unworthy to have the
same, and had therein true justice. Let not you think, which be his
heirs, that if he had justice to lose his possessions, you have wrong to
lose the same. In the same manner it may be answered unto all men and
women now being, that if our father Adam had true justice to be excluded
from his possession of everlasting glory in paradise, let us not think
the contrary that be his heirs, but that we have no wrong in losing also
the same; yea, we have true justice and right. Then in what miserable
estate we be, that of the right and just title of our own deserts have
lost the everlasting joy, and claim of ourselves to be true inheritors of
hell! For he that committeth deadly sin willingly, bindeth himself to be
inheritor of everlasting pain: and so did our forefather Adam willingly
eat of the apple forbidden. Wherefore he was cast out of the everlasting
joy in paradise into this corrupt world, amongst all vileness, whereby of
himself he was not worthy to do any thing laudable or pleasant to God,
evermore bound to corrupt affections and beastly appetites, transformed
into the most uncleanest and variablest nature that was made under
heaven; of whose seed and disposition all the world is lineally
descended, insomuch that this evil nature is so fused and shed from one
into another, that at this day there is no man nor woman living that can
of themselves wash away this abominable vileness: and so we must needs
grant of ourselves to be in like displeasure unto God, as our forefather
Adam was. By reason hereof as I said, we be of ourselves the very
children of the indignation and vengeance of God, the true inheritors of
hell, and working all towards hell: which is the answer to this question,
made to every man and woman, by themselves, "Who art thou?"

And now, the world standing in this damnable state, cometh in the
occasion of the incarnation of Christ. The Father in heaven, perceiving
the frail nature of man, that he, by himself and of himself, could do
nothing for himself, by his prudent wisdom sent down the second person in
Trinity, his Son Jesus Christ, to declare unto man his pleasure and
commandment: and so, at the Father's will, Christ took on him human
nature, being willing to deliver man out of this miserable way, and was
content to suffer cruel passion in shedding his blood for all mankind;
and so left behind for our safeguard laws and ordinances, to keep us
always in the right path unto everlasting life, as the evangelists, the
sacraments, the commandments, and so forth: which, if we do keep and
observe according to our profession, we shall answer better unto this
question, "Who art thou?" than we did before. For before thou didst
enter into the sacrament of baptism, thou wert but a natural man, a
natural woman; as I might say, a man, a woman: but after thou takest on
thee Christ's religion, thou hast a longer name; for then thou art a
christian man, a christian woman. Now then, seeing thou art a christian
man, what shall be thy answer of this question, "Who art thou?"

The answer of this question is, when I ask it unto myself, I must say
that I am a christian man, a christian woman, the child of everlasting
joy, through the merits of the bitter passion of Christ. This is a
joyful answer. Here we may see how much we be bound and in danger unto
God, that hath revived us from death to life, and saved us that were
damned: which great benefit we cannot well consider, unless we do
remember what we were of ourselves before we meddled with him or his
laws; and the more we know our feeble nature, and set less by it, the
more we shall conceive and know in our hearts what God hath done for us;
and the more we know what God hath done for us, the less we shall set by
ourselves, and the more we shall love and please God: so that in no
condition we shall either know ourselves or God, except we do utterly
confess ourselves to be mere vileness and corruption. Well, now it is
come unto this point, that we be christian men, christian women, I pray
you what doth Christ require of a christian man, or of a christian woman?
Christ requireth nothing else of a christian man or woman, but that they
will observe his rule: for likewise as he is a good Augustine friar that
keepeth well St. Augustine's rule, so is he a good christian man that
keepeth well Christ's rule.

Now then, what is Christ's rule? Christ's rule consisteth in many
things, as in the commandments, and the works of mercy, and so forth. And
for because I cannot declare Christ's rule unto you at one time, as it
ought to be done, I will apply myself according to your custom at this
time of Christmas: I will, as I said, declare unto you Christ's rule, but
that shall be in Christ's cards. And whereas you are wont to celebrate
Christmas in playing at cards, I intend, by God's grace, to deal unto you
Christ's cards, wherein you shall perceive Christ's rule. The game that
we will play at shall be called the triumph, which, if it be well played
at, he that dealeth shall win; the players shall likewise win; and the
standers and lookers upon shall do the same; insomuch that there is no
man that is willing to play at this triumph with these cards, but they
shall be all winners, and no losers.

Let therefore every christian man and woman play at these cards, that
they may have and obtain the triumph: you must mark also that the triumph
must apply to fetch home unto him all the other cards, whatsoever suit
they be of. Now then, take ye this first card, which must appear and be
shewed unto you as followeth: you have heard what was spoken to men of
the old law, "Thou shalt not kill; whosoever shall kill shall be in
danger of judgment: but I say unto you" of the new law, saith Christ,
"that whosoever is angry with his neighbour, shall be in danger of
judgment; and whosoever shall say unto his neighbour, 'Raca,' that is to
say, brainless," or any other like word of rebuking, "shall be in danger
of council; and whosoever shall say unto his neighbour, 'Fool,' shall be
in danger of hell-fire." This card was made and spoken by Christ, as
appeareth in the fifth chapter of St. Matthew.

Now it must be noted, that whosoever shall play with this card, must
first, before they play with it, know the strength and virtue of the
same: wherefore you must well note and mark terms, how they be spoken,
and to what purpose. Let us therefore read it once or twice, that we may
be the better acquainted with it.

Now behold and see, this card is divided into four parts: the first part
is one of the commandments that was given unto Moses in the old law,
before the coming of Christ; which commandment we of the new law be bound
to observe and keep, and it is one of our commandments. The other three
parts spoken by Christ be nothing else but expositions unto the first
part of this commandment: for in very effect all these four parts be but
one commandment, that is to say, "Thou shalt not kill." Yet
nevertheless, the last three parts do shew unto thee how many ways thou
mayest kill thy neighbour contrary to this commandment: yet, for all
Christ's exposition in the three last parts of this card, the terms be
not open enough to thee that dost read and hear them spoken. No doubt,
the Jews understood Christ well enough, when he spake to them these three
last sentences; for he spake unto them in their own natural terms and
tongue. Wherefore, seeing that these terms were natural terms of the
Jews, it shall be necessary to expound them, and compare them unto some
like terms of our natural speech, that we, in like manner, may understand
Christ as well as the Jews did. We will begin first with the first part
of this card, and then after, with the other three parts. You must
therefore understand that the Jews and the Pharisees of the old law, to
whom this first part, this commandment, "Thou shalt not kill," was
spoken, thought it sufficient and enough for their discharge, not to kill
with any manner of material weapon, as sword, dagger, or with any such
weapon; and they thought it no great fault whatsoever they said or did by
their neighbours, so that they did not harm or meddle with their corporal
bodies: which was a false opinion in them, as prove well the three last
other sentences following the first part of this card.

Now, as touching the three other sentences, you must note and take heed,
what difference is between these three manner of offences: to be angry
with your neighbour; to call your neighbour "brainless," or any such word
of disdain; or to call your neighbour "fool." Whether these three manner
of offences be of themselves more grievous one than the other, it is to
be opened unto you. Truly, as they be of themselves divers offences, so
they kill diversly, one more than the other; as you shall perceive by the
first of these three, and so forth. A man which conceiveth against his
neighbour or brother ire or wrath in his mind, by some manner of occasion
given unto him, although he be angry in his mind against his said
neighbour, he will peradventure express his ire by no manner of sign,
either in word or deed: yet, nevertheless, he offendeth against God, and
breaketh this commandment in killing his own soul; and is therefore "in
danger of judgment."

Now, to the second part of these three: That man that is moved with ire
against his neighbour, and in his ire calleth his neighbour "brainless,"
or some other like word of displeasure; as a man might say in a fury, "I
shall handle thee well enough;" which words and countenances do more
represent and declare ire to be in this man, than in him that was but
angry, and spake no manner of word nor shewed any countenance to declare
his ire. Wherefore as he that so declareth his ire either by word or
countenance offendeth more against God, so he both killeth his own soul,
and doth that in him is to kill his neighbour's soul in moving him unto
ire, wherein he is faulty himself; and so this man is "in danger of
council."

Now to the third offence, and last of these three: That man that calleth
his neighbour "fool," doth more declare his angry mind toward him, than
he that called his neighbour but "brainless," or any such words moving
ire: for to call a man "fool," that word representeth more envy in a man
than "brainless" doth. Wherefore he doth most offend, because he doth
most earnestly with such words express his ire, and so he is "in danger
of hell-fire."

Wherefore you may understand now, these three parts of this card be three
offences, and that one is more grievous to God than the other, and that
one killeth more the soul of man than the other.

Now peradventure there be some that will marvel, that Christ did not
declare this commandment by some greater faults of ire, than by these
which seem but small faults, as to be angry and speak nothing of it, to
declare it and to call a man "brainless," and to call his neighbour
"fool:" truly these be the smallest and the least faults that belong to
ire, or to killing in ire. Therefore beware how you offend in any kind
of ire: seeing that the smallest be damnable to offend in, see that you
offend not in the greatest. For Christ thought, if he might bring you
from the smallest manner of faults, and give you warning to avoid the
least, he reckoned you would not offend in the greatest and worst, as to
call your neighbour thief, whoreson, whore, drab, and so forth, into more
blasphemous names; which offences must needs have punishment in hell,
considering how that Christ hath appointed these three small faults to
have three degrees of punishment in hell, as appeareth by these three
terms, judgment, council, and hell-fire. These three terms do signify
nothing else but three divers punishments in hell, according to the
offences. Judgment is less in degree than council, therefore it
signifieth a lesser pain in hell, and it is ordained for him that is
angry in his mind with his neighbour, and doth express his malice neither
by word nor countenance: council is a less degree in hell than hell-fire,
and is a greater degree in hell than judgment; and it is ordained for him
that calleth his neighbour "brainless," or any such word, that declareth
his ire and malice: wherefore it is more pain than judgment. Hell-fire
is more pain in hell than council or judgment, and it is ordained for him
that calleth his neighbour "fool," by reason that in calling his
neighbour "fool," he declareth more his malice, in that it is an earnest
word of ire: wherefore hell-fire is appointed for it; that is, the most
pain of the three punishments.

Now you have heard, that to these divers offences of ire and killing be
appointed punishments according to their degrees: for look as the offence
is, so shall the pain be: if the offence be great, the pain shall be
according; if it be less, there shall be less pain for it. I would not
now that you should think, because that here are but three degrees of
punishment spoken of, that there be no more in hell. No doubt Christ
spake of no more here but of these three degrees of punishment, thinking
they were sufficient, enough for example, whereby we might understand
that there be as divers and many pains as there be offences: and so by
these three offences, and these three punishments, all other offences and
punishments may be compared with another. Yet I would satisfy your minds
further in these three terms, of "judgment, council, and hell-fire."
Whereas you might say, What was the cause that Christ declared more the
pains of hell by these terms than by any other terms? I told you afore
that he knew well to whom he spake them. These terms were natural and
well known amongst the Jews and the Pharisees: wherefore Christ taught
them with their own terms, to the intent they might understand the better
his doctrine. And these terms may be likened unto three terms which we
have common and usual amongst us, that is to say, the sessions of
inquirance, the sessions of deliverance, and the execution-day. Sessions
of inquirance is like unto judgment; for when sessions of inquiry is,
then the judges cause twelve men to give verdict of the felon's crime,
whereby he shall be judged to be indicted: sessions of deliverance is
much like council; for at sessions of deliverance the judges go among
themselves to council, to determine sentence against the felon: execution-
day is to be compared unto hell-fire; for the Jews had amongst themselves
a place of execution, named "hell-fire:" and surely when a man goeth to
his death, it is the greatest pain in this world. Wherefore you may see
that there are degrees in these our terms, as there be in those terms.