CHAPTER I
Latimer and Cards—Discourse between a Preacher and a Professor—The Perpetual Almanack, or Soldier’s Prayer Book—Origin of Playing Cards—Earliest Notice—Royal Card Playing.
Before going into the history, &c., of playing cards, it may be as well to note the serious application that was made of them by some persons: and first, we will glance at the two sermons of Latimer’s on cards, which he delivered in St Edward’s Church, Cambridge, on the Sunday before Christmas Day 1529. In these sermons he used the card playing of the season for illustrations of spiritual truth. By having recourse to a series of similes, drawn from the rules of Primero and Trump, he illustrated his subject in a manner that for some weeks after caused his pithy sentences to be recalled at well nigh every social gathering; and his Card Sermons became the talk both of Town and University. The novelty of his method of treatment made it a complete success; and it was felt throughout the University that his shafts had told with more than ordinary effect. But, of course, these sermons being preached in pre-Reformation days, were considered somewhat heretical, and Buckenham, the Prior of the Dominicans at Cambridge, tried to answer Latimer in the same view. As Latimer derived his illustrations from Cards, so did Buckenham from Dice, and he instructed his hearers how they might confound Lutheranism by throwing quatre and cinque: the quatre being the “four doctors” of the Church, and the cinque being five passages from the New Testament selected by the preacher.
Says Latimer in the first of these sermons: “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 by 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 on shall do the same; insomuch that no man that is willing to play at this Triumph with these Cards, but they shall be all winners, and no losers.”
Next, is a curious little Black Letter tract, by James Balmford published in 1593.[13] It is a dialogue between a Professor and a Preacher.
“Professor. Sir, howsoever I am perswaded by that which I reade in the common places of Peter Martyr, par. 2, pag. 525, b. that Dice condemned both by the Civill lawes (and by the Fathers), are therefore unlawfull, because they depend upon chance; yet not satisfied with that which he writeth of Table playing, pag. 516, b. I would crave your opinion concerning playing at Tables and Cards.
Preacher. Saving the judgement of so excellent a Divine, so Farre as I can learne out of God’s word, Cardes and Tables seeme to mee no more lawfull, (though less offensive) than Dice. For Table playing is no whit the more lawfull, because Plato compares the life of man thereunto, than a theefe is the more justifiable, because Christ compareth his second coming to burglarie in the night (Mat. xxiv. 43, 44). Againe, if Dice be wholly evill, because they wholly depend upon chance, then Tables and Cardes must needes be somewhat evill, because they somewhat depend upon chance. Therefore, consider well this reason, which condemneth the one as well as the other: Lots are not to be used in sport; but games consisting in chance, as Dice, Cardes, Tables, are Lots; therefore not to be used in sport.
Professor. For my better instruction, prove that Lots are not to be used in sport.
Preacher. Consider with regard these three things: First, that we reade not in the Scriptures that Lots were used, but only in serious matters, both by the Jewes and Gentiles. Secondly, that a Lot, in the nature thereof doth as necessarily suppose the special providence and determining presence of God, as an oth in the nature thereof doth suppose the testifying presence of God. Yea, so that, as in an oth, so in a lot, prayer is expressed, or to bee understoode (I Sam. xiv. 41). Thirdly, that the proper end of a Lot, as of an oth (Heb. vi. 16) is to end a controversie: and, therefore, for your better instruction, examine these reasons. Whatsoever directly, or of itselfe, or in a speciall manner, tendeth to the advancing of the name of God, is to be used religiously, and not to be used in sport, as we are not to pray or sweare in sport: but the use of Lots, directly of itselfe, and in a speciall manner, tendeth to the advancing of the name of God, in attributing to His speciall Providence in the whole and immediate disposing of the Lot, and expecting the event (Pro. xvi. 33; Acts i. 24, 26). Therefore the use of Lots is not to be in sport. Againe, we are not to tempte the Almightie by a vaine desire of manifestation of his power and speciall providence (Psal. lxxviii. 18, 19; Esa. vii. 12; Matth. iv. 6, 7). But, by using Lots in sport, we tempt the Almighty, vainly desiring the manifestation of his speciall providence in his immediate disposing. Lastly, whatsoever God hath sanctified to a proper end, is not to be perverted to a worse (Matth. xxi. 12, 13). But God hath sanctified Lots to a proper end, namely to end controversies (Num. xxvi. 55; Pro. xviii. 18), therefore man is not to pervert them to a worse, namely to play, and, by playing, to get away another man’s money, which, without controversie, is his owne. For the common saying is, Sine lucro friget lusus, no gaining, cold gaming.