THE biographies of men who laboured faithfully for their Master yields or ought to yield much instruction and at the same time awaken within us a sense of our comparative uselessness in view of all that they were enabled by grace to do. How barren our lives appear when compared with theirs and how little we show of the heavenly zeal that enabled them to endure unto the end. A cold look, an unkind word, a sharp criticism, a sneer and we wilt under them as if we had done something that could not bear the light of day. It is a useful exercise, therefore, to read the lives of worthy men who came through the conflict honourably and did not turn back like the sons of Ephraim in the day of battle. Deeds, not words only, are required in this conflict. Words alone may please men and carry them off their feet for a season but if not followed by consistent action they are but vanity. Fortunately in our own country and in other lands God raised up a noble band of witnesses the account of whose labours it is a pleasure and an edification to read. It is also a matter of gratitude that there are still a few publishing houses which issue at very reasonable prices biographies of these good men. Recently we called attention to an abridged new edition of the martyr and translator, William Tindale, and in this sketch we give a short account of Hugh Latimer, one of England’s noblest martyrs. The story of his life has been told by the same masterly biographer who wrote the standard life of William Tindale.
*Hugh Latimer by Robert Demaus, M.A.: Abridged and edited by Newman Watts, London: Religious Tract Society, 4 Bouverie Street, E.C.4. Price 1/6d.
As to his early years not much is known except what is set forth in the oft-quoted passage from his sermon preached before Edward VI. in 1549. “My father,” he says, “was a yeoman, and had no lands of his own; only he had a farm of three or four pounds by the year at the uttermost; and hereupon he tilled so much as kept half a dozen men. He had walk for a hundred sheep; and my mother milked thirty kine. He was able, and did find the King a harness, with himself and his horse. . . . He kept me to school, or else I had not been able to preach before the King’s majesty now. He married my sisters with five pound or 20 nobles apiece; so that he brought them up in godliness and fear of God. He kept hospitality for his poor neighbours; and some alms he gave to the poor.” The farm referred to was in the neighbourhood of Thurcastone, a small village in Leicestershire.
Young Latimer showed such diligence in acquiring knowledge at school that his father determined to send him to Cambridge University. While still an undergraduate Latimer was elected to a fellowship in Clare Hall. This election to a fellowship may be fairly considered a confirmation of his reputation for learning and ability. Shortly after his election to the fellowship he proceeded to his degree of Bachelor of Arts and three years later to his Master’s degree.
It was at college he came into contact with Thomas Bilney who was to exercise such an influence on his life. Latimer at this time was passing through a similar mental and spiritual struggle as Luther’s. His own words convey an idea what that was. “I also,” he says, “miserable sinner, before I could come unto Christ, had spent all that I had upon ignorant physicians, that is to say, unlearned hearers of confession; so that there was but small force of strength left in me (who of nature was but weak), small store of money, and very little wit or understanding; for they appointed me fastings, watchings, buying of pardons and masses; in all which things (as I now understand), they sought rather their own gain than the salvation of my sick and languishing soul. But at last I heard speak of Jesus, even then when the New Testament was first set forth by Erasmus [1516], which when I understood to be eloquently done by him, being allured rather by the Latin than by the Word of God (for at that time I knew not what it meant), I bought it, even by the providence of God—as I do now well understand and perceive—and, at the first reading, as I well remember, I chanced upon this sentence of Paul in I. Tim. i: ‘It is a true saying, and worthy of all men to be embraced, that Christ Jesus came into the world to save sinners, of whom I am the chief and principal.’* This one sentence through God’s instruction and inward working, which I did not then perceive, did so exhilarate my heart, being before wounded with the guilt of my sins, and being almost in despair, that immediately I felt a marvellous comfort and quietness, inasmuch that my bruised bones leaped for joy.”
*These words are translated from Erasmus’s version.
As time went on Latimer became bolder in declaring the new doctrines. His teaching began to be talked about and on one occasion the Bishop of Ely paid a surprise visit to him while Latimer was preaching. The Bishop professed to be well pleased with the sermon and requested Latimer to preach a sermon against Martin Luther and his doctrine. “My lord,” he replied, “I am not acquainted with the doctrine of Luther, nor are we permitted here to read his works.”
His contests with the dignitaries of the church as recorded by Demas make interesting reading. His spiritual experience, his knowledge of the Word, and his quick wit made him a formidable antagonist against his ecclesiastical superiors. It was a long drawn out battle. His enemies had power, social standing and wealth on their side but Latimer had the truth of God on his.
In 1535 he was consecrated Bishop of Worcester but enjoyed his bishopric barely four years. During this period the monasteries were suppressed, the first articles of the Reformed Church of England were issued and the circulation of the Scriptures in English was authorised and later on came the Romanist re-action and the enactment of the “Bloody Statute.” When the latter Act—”the whip with the six cords” was passed Latimer resigned his bishopric.
He did not cease preaching, however, and for a sermon in which he condemned purgatory he was brought before the Council, condemned, and sent to the Tower.
When Henry VIII. went to his account in 1547 and the pious Prince Edward ascended the throne as Edward VI. Latimer was released. During Edward’s minority—he was only ten when he ascended the throne—the Marquis of Hertford was appointed as Protector and promoted with the title Duke of Somerset. By this appointment the Protestant cause revived. Latimer, on his release, had no desire, however, to be restored to his bishopric though it was offered to him but he continued to deliver his rousing messages from the pulpit. Wherever he preached crowded audiences hung upon his words. He was looked upon as the true apostle of the English Reformation. He not only unsparingly condemned the Romish Church but denounced the social evils of the age. As the young King was an ardent Protestant and a God-fearing Prince it was natural that Latimer should be asked to preach before the Court. The young King listened to the impassioned preacher from a window in the palace while the immense crowds heard the gospel from his lips in the King’s garden at Westminster. It was said of him: “If England ever had a prophet he was one.” King Edward died in 1553, endeared to his countrymen who lamented his untimely decease as the Jews had mourned the premature death of Josiah, the hope of their nation.
On the accession of Queen Mary, the “Bloody Mary” as she has been called, the Protestant cause had to pass through the fires of persecution. Latimer was a marked man and proceedings were at once instituted against him. He was brought before the Lords and committed to the Tower. Later on others were confined to the Tower including John Bradford, Cranmer and Ridley. In their prisons “they read over the New Testament,” says Latimer, “with great deliberation and painful study” to find out what Christ and His Apostles taught on the subject of the Lord’s Supper. After two months of this fellowship Cranmer, Ridley and Latimer were summoned to Oxford to take part in a public disputation. The three were condemned as heretics but it was eighteen months before Ridley and Latimer were brought to the stake. Cranmer had recanted. The infirmities of age with the rigours endured during his imprisonment had their effect upon this noble witness to the truth but the way out of it all was to be by going through the fire. Ridley on the way to the stake, looking back, saw Latimer. “Oh, be ye there?” asked Ridley. “Yea,” said Latimer, “have after, as fast as I can follow.” When they reached the place of their martyrdom Ridley embraced and kissed Latimer saying: “Be of good heart, brother, for God will either assuage the fury of the flame or else strengthen us to abide it.” The incidents of the carrying out of the terrible sentence need not be dwelt on here. They make one almost sick in reading them. When the lighted fagot was laid at Ridley’s feet Latimer turned to his fellow-martyr uttering the memorable words: “Be of good comfort, Master Ridley, and play the man. We shall this day light such a candle, by God’s grace, in England, as I trust shall never be put out.” Noble words of a noble martyr! The light of that candle has not yet been put out though it is not shining as brightly as one could wish.
Why should I lean upon a broken reed when I have the Rock of Ages to stand upon that shall never be moved? God is not only a help, but a present help; the gates of the new Jerusalem stand open night and day. Do not say I preach despair. I despair of no one, when I consider God had mercy on George Whitefield.—George Whitefield.