SERMONS ON THE CARD AND OTHER DISCOURSES(卡上)

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SERMONS ON THE CARD AND OTHER DISCOURSES

SERMONS ON THE

CARD AND OTHER

DISCOURSES

by Hugh Latimer

SERMONS ON THE CARD AND OTHER DISCOURSES

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 goodwill 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

SERMONS ON THE CARD AND OTHER DISCOURSES

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

SERMONS ON THE CARD AND OTHER DISCOURSES

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 AND OTHER DISCOURSES

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.

SERMONS ON THE CARD AND OTHER DISCOURSES

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

SERMONS ON THE CARD AND OTHER DISCOURSES

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.

SERMONS ON THE CARD AND OTHER DISCOURSES

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

SERMONS ON THE CARD AND OTHER DISCOURSES

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

SERMONS ON THE CARD AND OTHER DISCOURSES

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,

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SERMONSONTHECARDANDOTHERDISCOURSES1SERMONSONTHECARDANDOTHERDISCOURSESbyHughLatimerSERMONSONTHECARDANDOTHERDISCOURSES2INTRODUCTION.HughLatimer,afarmer'sson,wasbornabouttheyear1491,atThurcaston,inLeicestershire.Hewasanonlyson,withsixsisters,whowereallwellcaredforathome.HewasaboyoffourteenwhensenttoCla...

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