Chapter 2

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.

ANOTHER SERMON OF M. LATIMER, CONCERNING THE SAME MATTER.

Now you have heard what is meant by this first card, and how you ought to play with it, I purpose again to deal unto you another card, almost of the same suit; for they be of so nigh affinity, that one cannot be well played without the other. The first card declared, that you should not kill, which might be done divers ways; as being angry with your neighbour, in mind, in countenance, in word, or deed: it declared also, how you should subdue the passions of ire, and so clear evermore yourselves from them. And whereas this first card doth kill in you these stubborn Turks of ire; this second card will not only they should be mortified in you, but that you yourselves shall cause them to be likewise mortified in your neighbour, if that your said neighbour hath been through your occasion moved unto ire, either in countenance, word, or deed. Now let us hear therefore the tenor of this card: "When thou makest thine oblation at mine altar, and there dost remember that thy neighbour hath any thing against thee, lay down there thy oblation, and go first and reconcile thy neighbour, and then come and offer thy oblation."

This card was spoken by Christ, as testifieth St. Matthew in his fifth chapter, against all such as do presume to come unto the church to make oblation unto God either by prayer, or any other deed of charity, not having their neighbours reconciled. Reconciling is as much to say as to restore thy neighbour unto charity, which by thy words or deeds is moved against thee: then, if so be it that thou hast spoken to or by thy neighbour, whereby he is moved to ire or wrath, thou must lay down thy oblation. Oblations be prayers, alms-deeds, or any work of charity: these be all called oblations to God. Lay down therefore thine oblation; begin to do none of these foresaid works before thou goest unto thy neighbour, and confess thy fault unto him; declaring thy mind, that if thou hast offended him, thou art glad and willing to make him amends, as far forth as thy words and substance will extend, requiring him not to take it at the worst: thou art sorry in thy mind, that thou shouldest be occasion of his offending.

"What manner of card is this?" will some say: "Why, what have I to do with my neighbour's or brother's malice?" As Cain said, "Have I the keeping of my brother? or shall I answer for him and for his faults? This were no reason--As for myself, I thank God I owe no man malice nor displeasure: if others owe me any, at their own peril be it. Let every man answer for himself!" Nay, sir, not so, as you may understand by this card; for it saith, "If thy neighbour hath anything, any malice against thee, through thine occasion, lay even down (saith Christ) thine oblation: pray not to me; do no good deeds for me; but go first unto thy neighbour, and bring him again unto my flock, which hath forsaken the same through thy naughty words, mocks, scorns, or disdainous countenance, and so forth; and then come and offer thine oblation; then do thy devotion; then do thy alms-deeds; then pray, if thou wilt have me hear thee."

"O good Lord! this is a hard reckoning, that I must go and seek him out that is offended with me, before I pray or do any good deed. I cannot go unto him. Peradventure he is a hundred miles from me, beyond the seas; or else I cannot tell where: if he were here nigh, I would with all my heart go unto him." This is a lawful excuse before God on this fashion, that thou wouldest in thy heart be glad to reconcile thy neighbour, if he were present; and that thou thinkest in thy heart, whensoever thou shalt meet with him, to go unto him, and require him charitably to forgive thee; and so never intend to come from him, until the time that you both depart one from the other true brethren in Christ.

Yet, peradventure, there be some in the world that be so devilish, and so hard-hearted, that they will not apply in any condition unto charity. For all that, do what lieth in thee, by all charitable means, to bring him to unity. If he will in no wise apply thereunto, thou mayest be sorrowful in thy heart, that by thine occasion that man or woman continueth in such a damnable state. This notwithstanding, if thou do the best that lieth in thee to reconcile him, according to some doctors' mind, thou art discharged towards God. Nevertheless St. Augustine doubteth in this case, whether thy oblations, prayers, or good deeds, shall avail thee before God, or no, until thy neighbour come again to good state, whom thou hast brought out of the way. Doth this noble doctor doubt therein? What aileth us to be so bold, and count it but a small fault, or none, to bring our neighbour out of patience for every trifle that standeth not with our mind? You may see what a grievous thing this is, to bring another man out of patience, that peradventure you cannot bring in again with all the goods that you have: for surely, after the opinion of great wise men, friendship once broken will be never well made whole again. Wherefore you shall hear what Christ saith unto such persons. Saith Christ, "I came down into this world, and so took on me bitter passion for man's sake, by the merits whereof I intended to make unity and peace in mankind, to make man brother unto me, and so to expel the dominion of Satan, the devil, which worketh nothing else but dissension: and yet now there be a great number of you, that have professed my name, and say you be christian men, which do rebel against my purpose and mind. I go about to make my fold: you go about to break the same, and kill my flock." "How darest thou," saith Christ, "presume to come unto my altar, unto my church, or into my presence, to make oblation unto me, that takest on thee to spoil my lambs? I go about like a good shepherd to gather them together; and thou dost the contrary, evermore ready to divide and lose them. Who made thee so bold to meddle with my silly beasts, which I bought so dearly with my precious blood? I warn thee out of my sight, come not in my presence: I refuse thee and all thy works, except thou go and bring home again my lambs which thou hast lost. Wherefore, if thou thyself intend to be one of mine, lay even down by and by thine oblation, and come no further toward mine altar; but go and seek them without any questions, as it becometh a true and faithful servant."

A true and faithful servant, whensoever his master commandeth him to do any thing, he maketh no stops nor questions, but goeth forth with a good mind: and it is not unlike he, continuing in such a good mind and will, shall well overcome all dangers and stops, whatsoever betide him in his journey, and bring to pass effectually his master's will and pleasure? On the contrary, a slothful servant, when his master commandeth him to do any thing, by and by he will ask questions, "Where?" "When?" "Which way?" and so forth; and so be putteth every thing in doubt, that although both his errand and way be never so plain, yet by his untoward and slothful behaviour his master's commandment is either undone quite, or else so done that it shall stand to no good purpose. Go now forth with the good servant, and ask no such questions, and put no doubts. Be not ashamed to do thy Master's and Lord's will and commandment. Go, as I said, unto thy neighbour that is offended by thee, and reconcile him (as is afore said) whom thou hast lost by thy unkind words, by thy scorns, mocks, and other disdainous words and behaviours; and be not nice to ask of him the cause why he is displeased with thee: require of him charitably to remit; and cease not till you both depart, one from the other, true brethren in Christ.

Do not, like the slothful servant, thy master's message with cautels and doubts: come not to thy neighbour whom thou hast offended, and give him a pennyworth of ale, or a banquet, and so make him a fair countenance, thinking that by thy drink or dinner he will shew thee like countenance. I grant you may both laugh and make good cheer, and yet there may remain a bag of rusty malice, twenty years old, in thy neighbour's bosom. When he departeth from thee with a good countenance, thou thinkest all is well then. But now, I tell thee, it is worse than it was, for by such cloaked charity, where thou dost offend before Christ but once, thou hast offended twice herein: for now thou goest about to give Christ a mock, if be would take it of thee. Thou thinkest to blind thy master Christ's commandment. Beware, do not so, for at length he will overmatch thee, and take thee tardy whatsoever thou be; and so, as I said, it should be better for thee not to do his message on this fashion, for it will stand thee in no purpose. "What?" some will say, "I am sure he loveth me well enough: he speaketh fair to my face." Yet for all that thou mayest be deceived. It proveth not true love in a man, to speak fair. If he love thee with his mind and heart, he loveth thee with his eyes, with his tongue, with his feet, with his hands and his body; for all these parts of a man's body be obedient to the will and mind. He loveth thee with his eves, that looketh cheerfully on thee, when thou meetest with him, and is glad to see thee prosper and do well. He loveth thee with his tongue, that speaketh well by thee behind thy back, or giveth thee good counsel. He loveth thee with his feet, that is willing to go to help thee out of trouble and business. He loveth thee with his hands, that will help thee in time of necessity, by giving some alms-deeds, or with any other occupation of the hand. He loveth thee with his body, that will labour with his body, or put his body in danger to do good for thee, or to deliver thee from adversity: and so forth, with the other members of his body. And if thy neighbour will do according to these sayings, then thou mayest think that he loveth thee well; and thou, in like wise, oughtest to declare and open thy love unto thy neighbour in like fashion, or else you be bound one to reconcile the other, till this perfect love be engendered amongst you.

It may fortune thou wilt say, "I am content to do the best for my neighbour that I can, saving myself harmless." I promise thee, Christ will not hear this excuse; for he himself suffered harm for our sakes, and for our salvation was put to extreme death. I wis, if it had pleased him, he might have saved us and never felt pain; but in suffering pains and death he did give us example, and teach us how we should do one for another, as he did for us all; for, as he saith himself, "he that will be mine, let him deny himself, and follow me, in bearing my cross and suffering my pains." Wherefore we must needs suffer pain with Christ to do our neighbour good, as well with the body and all his members, as with heart and mind.