: Sermons on the Card and Other Discourses by Latimer Hugh Morley Henry Editor - Church of England Sermons; Sermons English 16th century Christianity

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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.

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.

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 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.

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.

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