Sermons on the Card | Page 7

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