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.
These evil-disposed affections and sensualities in us are always contrary
to the rule of our salvation. What shall we do now or imagine to thrust
down these Turks and to subdue them? It is a great ignominy and shame
for a christian man to be bond and subject unto a Turk: nay, it shall not
be so; we will first cast a trump in their way, and play with them at
cards, who shall have the better. Let us play therefore on this fashion
with this card. Whensoever it shall happen the foul passions and Turks
to rise in our stomachs against our brother or neighbour, either for
unkind words, injuries, or wrongs, which they have done unto us, contrary
unto our mind; straightways let us call unto our remembrance, and speak
this question unto ourselves, "Who art thou?" The answer is, "I am a
christian man." Then further we must say to ourselves, "What requireth
Christ of a christian man?" Now turn up your trump, your heart (hearts
is trump, as I said before), and cast your trump, your heart, on this
card; and upon this card you shall learn what Christ requireth of a
christian man--not to be angry, nor moved to ire against his neighbour,
in mind, countenance, nor other ways, by word or deed. Then take up this
card with your heart, and lay them together: that done, you have won the
game of the Turk, whereby you have defaced and overcome him by true and
lawful play. But, alas for pity! the Rhodes are won and overcome by
these false Turks; the strong castle Faith is decayed, so that I fear it
is almost impossible to win it again.
The great occasion of the loss of this Rhodes is by reason that christian
men do so daily kill their own nation, that the very true number of
Christianity is decayed; which murder and killing one of another is
increased specially two ways, to the utter undoing of Christendom, that
is to say, by example and silence. By example, as thus: when the father,
the mother, the lord, the lady, the master, the dame, be themselves
overcome by these Turks, they be continual swearers, avouterers,
disposers to malice, never in patience, and so forth in all other vices:
think you not, when the father, the mother, the master, the dame, be
disposed unto vice or impatience, but that their children and servants
shall incline and be disposed to the same? No doubt, as the child shall
take disposition natural of the father and mother, so shall the servants
apply unto the vices of their masters and dames: if the heads be false in
their faculties and crafts, it is no marvel if the children, servants,
and apprentices do joy therein. This is a great and shameful manner of
killing christian men, that the fathers, the mothers, the masters, and
the dames shall not alonely kill themselves, but all theirs, and all that
belongeth unto them: and so this way is a great number of christian
lineage murdered and spoiled.
The second manner of killing is silence. By silence also is a great
number of christian men slain; which is on this fashion: although that
the father and mother, master and dame, of themselves be well disposed to
live according to the law of God, yet they may kill their children and
servants in suffering them to do evil before their own faces, and do not
use due correction according unto their offences. The master seeth his
servant or apprentice take more of his neighbour than the king's laws, or
the order of his faculty, doth admit him; or that he suffereth him to
take more of his neighbour than he himself would be content to pay, if he
were in like condition: thus doing, I say, such men kill willingly their
children and servants, and shall go to hell for so doing; but also their
fathers and mothers, masters and dames, shall bear them company for so
suffering them.
Wherefore I exhort all true christian men and women to give good example
unto your children and servants, and suffer not them by silence to
offend. Every man must be in his own house, according to St. Augustine's
mind, a bishop, not alonely giving good ensample, but teaching according
to it, rebuking and punishing vice; not suffering your children and
servants to forget the laws of God. You ought to see them have their
belief, to know the commandments of God, to keep their holy-days, not to
lose their time in idleness: if they do so, you shall all suffer pain for
it, if God be true of his saying, as there is no doubt thereof. And so
you may perceive that there be many a one that breaketh this card, "Thou
shalt not kill," and playeth therewith oftentime at the blind trump,
whereby they be no winners, but great losers. But who be those now-a-
days that can clear themselves of these manifest murders used to their
children and servants? I think not the contrary, but that many have
these two ways slain their own children unto their damnation; unless the
great mercy of God were ready to help them when they repent there-for.
Wherefore, considering that we be so prone and ready to continue in sin,
let us cast down ourselves with Mary Magdalene; and the more we bow down
with her toward Christ's feet, the more we shall be afraid to rise again
in sin; and the more we know and submit ourselves, the more we shall be
forgiven; and the less we know and submit ourselves, the less we shall be
forgiven; as appeareth by this example following:
Christ, when he was in this world, amongst the Jews and Pharisees, there
was a great Pharisee whose name was Simon: this Pharisee desired Christ
on a time to dine with him, thinking in himself that he was able and
worthy to give Christ a dinner. Christ refused not his dinner, but came
unto him. In time of their dinner it chanced there came into the house a
great and a common sinner named Mary Magdalene. As soon as she perceived
Christ, she cast herself down, and called unto her remembrance what she
was of herself, and how greatly she had offended God; whereby she
conceived in Christ great love, and so came near unto him, and washed his
feet with bitter tears, and shed upon his head precious ointment,
thinking that by him she should be delivered from her sins. This great
and proud Pharisee, seeing that Christ did accept her oblation in the
best part, had great indignation against this woman, and said to himself,
"If this man Christ were a holy prophet, as he is taken for, he would not
suffer this sinner to come so nigh him." Christ, understanding the
naughty mind of this Pharisee, said unto him, "Simon, I have somewhat to
say unto thee." "Say what you please," quod the Pharisee. Then said
Christ, "I pray thee, tell me this: If there be a man to whom is owing
twenty pound by one, and forty by another, this man to whom this money is
owing, perceiving these two men be not able to pay him, he forgiveth them
both: which of these two debtors ought to love this man most?" The
Pharisee said, "That man ought to love him best, that had most forgiven
him." "Likewise," said Christ, "it is by this woman: she hath loved me
most, therefore most is forgiven her; she hath known her sins most,
whereby she hath most loved me. And thou hast least loved me, because
thou hast least known thy sins: therefore, because thou hast least known
thine offences, thou art least forgiven." So this proud Pharisee had an
answer to delay his pride. And think you not, but that there be amongst
us a great number of these proud Pharisees, which think themselves worthy
to bid Christ to dinner; which will perk, and presume to sit by Christ in
the church, and have a disdain of this poor woman Magdalene, their poor
neighbour, with a high, disdainous, and solemn countenance? And being
always desirous to climb highest in the church, reckoning themselves more
worthy to sit there than another, I fear me poor Magdalene under the
board, and in the belfry, hath more forgiven of Christ than they have:
for it is like that those Pharisees do less know themselves and their
offences, whereby they less love God, and so they be less forgiven.
I would to God we would follow this example, and be like unto Magdalene.
I doubt not but we be all Magdalenes in falling into sin and in
offending: but we be not again Magdalenes in knowing ourselves, and in
rising from sin. If we be the true Magdalenes, we should be as willing
to forsake our sin and rise from sin, as we were willing to commit sin
and to continue in it; and we then should know ourselves best, and make
more perfect answer than ever we did unto this question, "Who art thou?"
to the which we might answer, that we be true christian men and women:
and then, I say, you should understand, and know how you ought to play at
this card, "Thou shalt not kill," without any interruption of your deadly
enemies the Turks; and so triumph at the last, by winning everlasting
life in glory. Amen.