Latimer's Life

BORN AT THURCASTON, IN LEICESTERSHIRE, 1485 — -FELLOW OF CLARE HALL, CAMBRIDGE, IN 1509 — BEGINS A BIGOTTED PAPIST, — CONVERTED THROUGH BILNEY’S AGENCY — PREACHES PROTES-TANTISM AT CAMBRIDGE — IS PATRONIZED BY HENRY VIII. — AP-POINTED RECTOR OF WEST KINGTON, WILTS, IN 1531 — PREACHES AT BRISTOL — MADE BISHOP OF WORCESTER IN 1535 — LABOURS AS BISHOP — RESIGNS HIS BISHOPRIC IN 1539 — -HIGHLY ES-TEEMED BY EDWARD VI. — COMMITTED TO TOWER IN QUEEN MARY’S REIGN — BURNED AT OXFORD 16TH OCTOBER, 1555.

THE next branch of my subject to which I shall invite the attention of my readers, is the story of Bishop Latimer’s life.

Hugh Latimer was born about the year 1485, at Thurcaston, near Mount Sorrel, in the county of Leicester. He has left such a graphic account of his father and family in one of his sermons preached before Edward VL, that I must in justice give it in his own words. He says, “My father was a yeoman, and had no lands of his own. He had only a farm of three or four pounds a year at the uttermost, and hereupon he tilled so much as kept half a dozen men. He had walk for one hundred sheep, and my mother milked thirty kine. He was able, and did

G bring the king a harness, with himself and his horse, when he came to the place where he should receive the king’s wages. I can remember that I buckled his harness, when he went to Blackheath-field. He kept me to school, or else I had not been able to have preached before the king’s majesty now. He married my sisters with five pounds apiece, and brought them up in godliness and the fear of God. He kept hospitality for his poor neighbours, and some alms. he gave to the poor.” (Works, i. 101. Parker’s Soe. edition.) Such is the good bishop’s homely account of his own family. It is only fair to observe that

Latimer is one among the thousand examples on

record, that England, with all its faults, is a country where a man may begin very low, and yet live to rise very high.

Latimer was sent to Cambridge at the age of fourteen, and in 1509 was elected a fellow of Clare Hall. We know very little of lis early history, except the remarkable fact, which he himself has told us, that up to the age of thirty he was a most violent and bigotted Papist. Just as St. Paul was not ashamed to tell men that at one time he was “a blasphemer, and a persecutor, and injurious,” so the old Protestant Bishop used often to tell how he too had once been the slave of Rome. He says in one of his sermons, “I was as obstinate a Papist as any was in England, insomuch

that when I should be made bachelor of divinity, my

’ — — — — — = ee whole oration went against Philip Melancthon and his opinions.” (Works, i., 334.) He says in another sermon, “All the Papists think themselves to be saved by the law, and I myself was of that dangerous, perilous, and damnable opinion till I was thirty years of age. So long had I walked in darkness and the shadow of death.” (i., 137.) He says in a letter to Sir Edward -Baynton, “I have thought in times past that if I had been a friar and in a cowl, I could not have been damned nor afraid of death; and by reason of the same I have been minded many times to have been a friar, namely when I was sore sick or diseased. Now I abhor my superstitious foolishness.” — (i., 332.)

Latimer’s testimony about himself is confirmed by others. It is recorded that he used to think so ill of the Reformers, that he declared the last times, the day of judgment, and the end of the world must be approaching. ‘“TImpiety,” he said, “was gaining ground apace, and what lengths might not men be expected to run, when they began to question even the infallibility of the Pope.” Becon mentions that when Stafford, the divinity lecturer, delivered lectures in Cambridge, on the Bible, Latimer was sure to be present, in order to frighten and drive away the scholars. In fact his zeal for Popery was so notorious, that he was elected to the office of cross-bearer in the religious processions of the University, and discharged the duty with becoming solemnity for seven years. Such was the clay: of which God formed a precious vessel meet for His work! Such were the first beginnings of one of the best and most useful of the English Reformers!

The instrument which God used in order to bring this furious Papist to a knowledge of Christ’s truth, was a student named Bilney. Bilney.was a contemporary of Latimer’s at Cambridge, who had for some time embraced the doctrines of the Reformation, and was finally burned as a martyr at Norwich. He perceived that Latimer was a sincere and honest man, and kindly thought it possible that his zeal for Popery might arise from lack of knowledge. He therefore went boldly to him after his public onslaught on Melancthon, and humbly asked to be allowed to make a private confession of his own faith. The success of this courageous step was complete. Old Latimer tells us, “I learned more by his confession than before in many years. From that time forward I began to smell the Word of God, and forsook the school-doctors and such fooleries.” (i, 335.) Bilney’s conduct on this occasion seems to have been most praiseworthy. It ought to encourage every one to try to do good to his neighbour. It is a shining proof of the truth of the proverb, “A word spoken in season, how good is it!”

Hugh Latimer was not a man to do anything by halves. As soon as he ceased to be a zealous Papist, he began at once to be a zealous Protestant, and gave himself up, body, soul, and mind, to the work of doing good. He visited, in Bilney’s company, the sick and prisoners. He commenced preaching in the University pulpits, in a style hitherto unknown in Cambridge, and soon became famous as one of the most striking and powerful preachers of the day. He stirred up hundreds of his hearers to search the Scriptures and inquire after the way of salvation. Becon, afterwards chaplain to Cranmer, and Bradford, afterwards chaplain to Ridley, both traced their conversion to his sermons. Becon has left us a remarkable description of the effects of his preaching. He says, ‘None, except the stiff-necked and uncircumcised in heart, went away from it without being affected with high detestation of sin, and moved unto all godliness and virtue.” (Becon’s Works, vol. ii. 224. Parker’s Society Edition.)

The consequences of this faithful discharge of ministerial duty were just what all experience might lead us to expect. There arose against Latimer a storm of persecution. Swarms of friars and doctors who had admired him when he carried the cross as a Papist, rose up against him in a body when he preached the cross like St. Paul. The Bishop of Ely forbad his preaching any more in the University pulpits at Cambridge; and had he not obtained permission from Dr. Barnes to preach in the church of the Augustine Friars, which was exempt from episcopal jurisdiction, he might have been silenced altogether. But the malice of his enemies did not stop here.

Complaints were laid against him before Cardinal

Wolsey, and he had more than once to appear before

him and Tonstall, Bishop of London, on charges of heresy. Indeed, when the circumstances of the times are considered, it is wonderful that Latimer did not at this period of his life share Bilney’s fate, and suffer death at the stake.

But the Lord, in whose hand our times are, had more work for Latimer to do, and raised:up for him unexpected friends in higher quarters. His decided

opinions in favour of Henry the Eighth’s divorce from —

Catherine of Arragon, brought him into communication with Dr. Butts, the King’s physician, and ultimately secured to him the favour and patronage of the King himself. In the year 1530 he was made one of the royal chaplains, and preached before the King several times. In the year 1531 the royal favour procured for him an appointment to the living of West Kington, near Chippenham, in Wiltshire; and, in spite of his friend Dr. Butts’ remonstrances, he at once left court, and went to reside upon his cure.

At West Kington Latimer was just the same man that he had been latterly at Cambridge, and found the devil just as busy an adversary in Wiltshire as he had found him in the University. In pastoral labours he was abundant. In preaching he was instant in season and out of season, both within his parish and without. This he had full authority to do, by virtue of a general license from the University of Cambridge. But the more he did, the more angry the idle Popish clergy round West Kington became, and the more they laboured to stop his proceedings. So true is it that human nature is the same in all ages. There is generally a dog-in-the-manger spirit about a graceless minister. He neither does good himself, nor likes any one else to do it for him. This was the case with the Pharisees: they “took away the key of knowledge: they entered not in themselves, and them that were entering in they hindered.” (Luke ii. 52.) And as it was in the days of the Pharisees, so it was in the days of Latimer.

On one occasion the mayor and magistrates of Bristol, who were very friendly to him, had appointed him to preach befure them on Easter-day. Public - notice had been given, and everybody was looking forward to the sermon with pleasure, for Latimer was very popular in Bristol. Suddenly there came out an order from the Bishop forbidding any one to preach in Bristol without his license. The clergy of the place waited on Latimer, and informed him of the Bishop’s order, and then, knowing well that he had no such license, told him “that they were extremely sorry they were deprived of the pleasure of hearing an excellent discourse from him.” Their hypocritical compliments and regrets were unfortunately ill-timed. Latimer had heard the whole history of the affair.

And he knew well that these smooth-tongued gentlemen were the very persons who had written to the Bishop in order to prevent his preaching.

For four years, while vicar of West Kington, the good man was subjected to a constant succession of petty worrying attacks, and attempts to stop him from doing good. He was cited to London, and brought before Archbishop Warham, and detained many months from home. He was convened before Convocation, and excommunicated and imprisoned for a time. But the protecting care of God seems to have been always round him. His enemies appear to have been marvellously restrained from carrying their malice to extremities. At length, in 1535, the King put a sudden stop to their persecution by making him Bishop.of Worcester, That such a man should make such an appointment is certainly very wonderful. Some have attributed it to the influence of Lord Cromwell; some to that of the Queen Anne Boleyn; some to that of Dr. Butts; some to that of Cranmer, who was always Latimer’s fast friend. Such speculations are, to say the best, useless. “The King’s heart is in the hand of the Lord, as the rivers of waters: He turneth it whithersoever He will.” (Prov. xxi. 1.) When God intends to give a good man a high office, He can always raise up a Darius to convey it to him.

The history of Latimer’s episcopate is short and simple, for it only lasted four years. He was the same man in a Bishop’s palace that he had been in a country parsonage, or a Cambridge pulpit. Promotion did not spoil him. The mitre did not prove an extinguisher to his zeal for the Gospel. He was always faithful — always simple-minded — always about his Father’s business — always labouring to do good to souls. Fox, the historian, speaks highly of “his pains, study, readiness, and continual carefulness in teaching, preaching, exhorting, visiting, correcting, and reforming, either as his ability could serve, or the times would bear.” But he adds, “the days then were so dangerous and variable that he could not in all things do what he would. Yet what he might do, that he performed to the uttermost of his strength, so that, although he could not utterly extinguish all the sparkling relics of old superstition, yet he so wrought that though they could not be taken away, yet they should be used with as little hurt and as much profit as might be.”

In 1536 we find Bishop Latimer appointed by Archbishop Cranmer to preach before the Convocation of the Clergy. No doubt this appointment was made advisedly. Cranmer knew well that Latimer was just the man for the occasion. The sermons he preached are still extant, and fully justify the Archbishop’s choice. Two more faithful and conscience-stirring discourses were probably never delivered to a body of ordained men. They will repay an attentive perusal.

“Good brethren and fathers,” he said in one place, “seeing we are here assembled, for the love of God let us do something whereby we may be known to be the children of light. Let us do somewhat, lest we, which hitherto have been judged children of the world, prove even still to be so. All men call us: prelates; then seeing we be in council, let us so order ourselves that we be prelates in honour and dignity, that we may be prelates in holiness, benevolence, diligence, and sincerity.

“Lift up your heads, brethren, and look about with your eyes, and spy what things are to be reformed in the Church of England. Is it so hard, so great a matter, for you to see many abuses in the clergy, and many in the laity?” — He then mentions several glaring abuses by name: the state of the Court of Arches and the Bishop’s Consistories — the number of superstitious ceremonies and holidays — the worship of images and visiting of relics and saints — the lying miracles and the sale of masses, — and calls upon them to consider and amend them. He winds up all by a solemn warning - of the consequence of Bishops neglecting notorious abuses. — ‘ God will come,” he says. ‘“God will come: He will not tarry long away. He will come upon such a day as we nothing look for Him, ‘and at such an hour as we know not. He will come and cut us in pieces. He will reward us as He doth the hypocrites. He will set us where wailing shall be, my brethren — where gnashing of teeth shall be, my brethren. These be the delicate dishes prepared for the world’s well-beloved children. These be the wafers and junkets provided for worldly prelates: wailing.and gnashing of teeth.” — “Ye see, brethren, what sorrow and punishment is provided for you if ye be worldlings. If you will not then be vexed, be not the children of the world. If ye will’ not be the children of the world, be not stricken with the love of worldly things; lean not upon them. If ye will not die eternally, live not worldly. Come, go to; leave the love of your profit: study for the glory and profit of Christ; seek in your consultations such things as pertain to Christ, and bring forth at last somewhat that may please Christ. Feed ye tenderly, with all diligence, the flock of Christ. Preach truly the Word of God. Love the light, walk in the light, and so be ye the children of light while ye are in this world, that ye may shine in the world to come, bright as the stars, with the Father, Son, and Holy Ghost.” (Works, vol. i, p. 50.) Such was a sermon before Convocation by Latimer.

In 1537 we find Bishop Latimer placed on the Commission of Divines for the publication of a book to set forth the truth of religion; the result of which Commission was “the Institution of a Christian man.” The same year we find him putting forth some injunctions to the prior of Worcester Convent, a monastic house not yet dissolved, in which, among other things, he commands the prior to have a whole Bible in English chained in the church. He orders every member of the convent to get himself an English New Testament; he directs a lecture of Scripture to be read in the convent every day, and Scripture to be read at dinner and supper. Shortly afterwards he published injunctions to the clergy of his diocese, in which he commands every one of them to provide himself with a whole Bible, or at any rate with a New Testament, and every day to read over and study one chapter, at the least. He also forbids them to set aside preaching for any manner of observance, ceremonies, or processions, and enjoins them to instruct the children in their respective parishes. All these little facts are deeply instructive. They show us what an Augean stable an English diocese was in Henry the Eighth’s day, and what enormous difficulties a reforming Bishop had to overcome.

In 1538 we find Latimer pleading with Lord Cromwell, that Great Malvern Abbey might not be entirely suppressed. He suggests that it should be kept up, “not for monkery,” which he says, “God forbid,” but “to maintain teaching, preaching, study, and prayer;” and he asks whether it would not be good policy to have two or three of the old monastic houses in every county set apart for such purposes. This was a very wise design, and shows great foresight

?

ee 4 ‘< #7 of the country’s wants. Had it been carried into effect, Durham, St. Bees, Lampeter, King’s College, London, and the London College of divinity, would have been unnecessary. The rapacity of Henry the Kighth’s courtiers, who had an amazing appetite for the property of the suppressed abbeys, made the suggestion useless.

In 1539 Bishop Latimer’s episcopate was brought to an end by the enactment of the six Articles already referred to, in which some of the leading tenets of Romanism were authoritatively maintained. He strenuously withstood the passing of this Act, in opposition to the King and the Parliament; and the result was that he was compelled to resign his bishopric. It is related, that on the day when this happened, when he came back from the House of Lords to his lodgings, he threw off his robes, and leaping up, declared to those who stood about him, that he found himself lighter than he had been for some time.

The next eight years of Latimer’s life appear to have passed away in forced silence and in retirement. We read little of anything that he did. We do not exactly know where he spent his time, and whether he returned to his old living at West Kington, or not. The probability is, that he was regarded as a dangerous and suspected man, and had much difficulty in preserving his life. The only certain fact we know is, that he was at length committed to prison as a heretic, and spent the last year of Henry the Eighth’s reign in confinement in the Tower.

When Edward VI. came to the throne, in 1547, Latimer was at once released from prison, and treated with every mark of respect. His old bishopric of Worcester was offered to him, and the House of Commons presented an address to the Protector Somerset, earnestly requesting that he might be reappointed. Old age and increasing infirmities made Latimer decline the proffered dignity, and he spent the next six years of his life without any office, but certainly not as an idle man. His chief residence during these six years was with his old friend and ally, Archbishop Cranmer, under the hospitable roof of Lambeth Palace. While here he took an active part in all the measures adopted for carrying forward the Protestant Reformation. He assisted Cranmer in composing the first book of Homilies, and was also one of the divines appointed to reform the Ecclesiastical Law, a work which was never completed. All this time he generally preached twice every Sunday. In the former part of Edward the Sixth’s reign he preached constantly before the King. In the latter part he went to and fro in the midland counties of England, preaching wherever his services seemed to be most wanted, and especially in Lincolnshire. This was perhaps the most useful period of his life. No one of the Reformers probably sowed the seeds of

’
a ee eee eS I ee

Se

‘ “sf i ah ee = sound Protestant doctrine so widely and effectually among the middle and lower classes as Latimer. The late Mr. Southey bears testimony to this: he says, “Latimer, more than any other man, promoted the Reformation by his preaching.”

The untimely death of Edward VI. and the accession of Queen Mary to the English throne in 1553, put an end to Latimer’s active exertions on behalf of the Gospel. Henceforward he was called to glorify Christ by suffering, and not by doing. The story of his sufferings, and the noble courage with which he endured them is admirably told in “Fox’s Martyrs,’ — a book which all churchmen in these days ought to study.

As soon as Queen Mary came to the throne, one of the first acts of her government was the apprehension of the leading English Reformers: and Latimer was among the first for whom a warrant was issued. The Queen’s messenger found him doing his Master’s work as a preacher in Warwickshire, but quite prepared for prison. He had received notice of what was coming six hours before the messenger arrived, from a good man named Careless, and might easily have escaped; but he refused to avail himself of the opportunity. He said, “I go as willingly to London at this present, being called by my Prince to render a reckoning of my doctrine, as ever I went to any place in the world. And I do not doubt but that God, as He hath made me worthy to preach His Word to two excellent princes, so He will enable me to witness the same unto the third.” In this spirit he rode cheerfully up to London, and said, as he passed through Smithfield, where heretics were generally burned, “Smithfield has long groaned for me.”

Latimer was at once committed to the Tower, in company with Cranmer, Ridley, and Bradford, and for want of room, all the four were confined in one chamber. There these four martyrs, to use old Latimer’s words, ‘did together read over the New Testament with great deliberation and painful study,’ and unanimously agreed that transubstantiation was not to be found init. From the Tower the three bishops were removed to Oxford, in 1554; and there, in 1555, Latimer and Ridley were burnt alive at the stake, as obstinate heretics.

The old Bishop’s behaviour in prison was answerable to his previous life. For two long years he never lost his spirits, and his faith and patience never failed him. Much of his time was spent in reading the Bible. He says himself, “I read the New Testament over seven times while I was in prison.” Much of his time was spent in prayer. Augustine Bernher, his faithful servant, tells us that he often continued kneeling so long that he was not able to get up from his knees without help. Three things he used especially to mention in his prayers at this time. One was, that as God had appointed him to be a preacher and

co

Bib ka BOL a iy

|. professor of His Word, so He would give him grace to stand to His doctrine till his death. Another was, that God would of His mercy restore the Gospel of Christ to the realm once again; he often repeated these two words, “once again.” The third was, that God would preserve the princess Elizabeth, and make her a comfort to England. It is a striking fact, that all these three prayers were fully granted.

Latimer’s conduct at his various trials and examinations before his Popish persecutors, was in some respects wiser and better than that of the other martyrs. He knew well enough that his death was determined on, and he was quite right. Gardiner, the Popish Bishop of Winchester, had said openly, that “he would have the axe laid at the root of the tree: the bishops and most powerful preachers ought certainly to die.” Bonner, the Popish Bishop of London, had said, “God do so to Bonner, and more also, if one of the heretics escape me.” Acting on this impression, Latimer told Ridley before the trial, that he should say little — ‘“They talk of a free disputation,” said he, “but their argument will be as it was with their forefathers: ‘We have a law, and by our law he ought to die.’” — Acting on this impression, he did little at his various trials but make a simple profession of his faith. He refused to be led away into lengthy discussions about the opinions of the Fathers, like Cranmer and Ridley.

He told his judges plainly, that “the Fathers might be deceived in some points;” and that he only “believed them when they said true, and had Scripture with them!” A wiser and truer remark about the Fathers was probably never made.

The death of old Latimer is so beautifully described by Fox, that I cannot do better than give you the account as nearly as possible in his words. I certainly shall not try to spoil it by any additions of my own, though I must abridge it considerably.

“The place appointed for the execution (says Fox) was on the north side of Oxford, in the ditch over against Balliol College. For fear of any tumult that might arise to prevent the burning, Lord Williams and the householders of the city were commanded by the Queen’s letter to be assistant, sufficiently armed; and when all things were in readiness, the prisoners were brought forth together, on the 16th of October, 1555.

“Ridley came first, in a furred black gown, such as he was wont to wear as a Bishop. After him came Latimer, in a poor Bristol frieze frock, all worn, with his buttoned cap and a handkerchief over his head, and a long new shroud hanging over his hose, down to his feet.

“Ridley, looking back, saw Latimer coming after, to whom he said, ‘Oh, are ye there?’ ‘Yea!’ said master Latimer, ‘as fast as I can follow.’ At length they came to the stake one after the other. Ridley first entered the place, and earnestly holding up both his hands, looked towards heaven. Shortly after, seeing Latimer, he ran to him, embraced and kissed him, saying, ‘Be of good cheer, brother, for God will either assuage the fury of the flames, or else strengthen us to abide it.’

“With that he went to the stake, kneeled down by it, kissed it, and prayed; and behind him Latimer kneeled; earnestly calling upon God. After they arose, one talked with another a little while, but what they said Fox could not learn of any man.

“Then they were. compelled to listen to a sermon preached by a renegade priest, named Smith, upon the’ text, ‘Though I give my body to be burned, and have not charity, lam nothing” They attempted to answer the false statements of this miserable discourse, but were not allowed. Ridley said, ‘ Well, then, I commit our cause to Almighty God, who shall impartially judge all.’ Latimer added his own verse: ‘ Well, there is nothing hid but it shall be made manifest;’ -and said, ‘He could answer Smith well enough, if he might be suffered.’

“They were commanded after this to make ready immediately, and obeyed with all meekness. Ridley gave his clothes and such things as he had about him to those that stood by, and happy was he that could get any rag of him. Latimer gave nothing, but quietly suffered his keeper to pull off his hose and his other apparel, which was very simple. And now being stripped to his shroud, he seemed as comely a person to them that stood by as one could desire to see. And though in his clothes he appeared a withered, crooked old man, he now stood quite upright.

“Then the smith took a chain of iron and fastened it about both Ridley’s and Latimer’s middles to one stake. As he was knocking in a staple, Ridley took the chain in his hands, and said to the smith, ‘Good fellow, knock it in hard, for flesh will have its course.” A bag of gunpowder was tied about the neck of each. Faggots were piled around them, and the horrible preparations were completed.

“Then they brought a faggot kindled with fire, and laid it down at Ridley’s feet, to whom Latimer then spake in this manner: ‘Be of good comfort, brother Ridley, and play the man; we shall this day light such a candle, by God’s grace, in England, as I trust never shall be put out.’

“And so the fire being kindled, when Ridley saw the fire flaming up towards him, he cried with a loud voice, ‘Lord, into thy hands I commend my spirit: Lord, receive my spirit!’ and repeated the latter part often. .Latimer, crying as vehemently on the other side of the stake, ‘Father of heaven, receive my soul!’ received the flame as if embracing it. After he had stroked his face with his hands, and as it were bathed

Bishop Latimer — His Lvfe. 101

them a little in the fire, he soon died, as it appeared, with very little pain.”

“And thus much,” says Fox, “concerning the end of this old blessed servant of God, Bishop Latimer, for whose laborious services, fruitful life, and constant death, the whole realm has cause to give great thanks to Almighty God.”

Latimer lived and died unmarried, and I am not aware that any English family at this day lays claim to any connection with him. But he left behind him a name far better than that of sons and daughters, a name which will be held in honour by all true English Protestants, so long as the world stands.

“Of all the Marian Martyrs,” says Fuller, “Mr. Philpot was the best-born gentleman, Bishop Ridley the profoundest scholar, Mr. Bradford the holiest and devoutest man, Archbishop Cranmer of the mildest and meekest temper, Bishop Hooper of the sternest and austerest nature, Dr. Taylor had the merriest and pleasantest wit, but Mr. Latimer had the plainest and siinplest heart.”