LATIMER AT COURT.
(JANUARY TO SEPTEMBER 1530.)
[Sidenote: Proclamation Against Papal Bulls.]
Henry, seeing that he could not obtain what he asked from the pope, drew
nearer the evangelical party in his kingdom. In the ranks of the
Reformation he found intelligent, pious, bold, and eloquent men, who
possessed the confidence of a portion of the people. Why should not the
prince try to conciliate them? They protest against the authority of the
pope: good! he will relieve them from it; but on one condition,
however,—that if they reject the papal jurisdiction they recognize his
own. If Henry’s plan had succeeded, the Church of England would have
been a Cæsareo-papistical Church (as we see elsewhere) planted on
British soil; but it was the Word of God that was destined to replace
the pope in England, and not the king.
The first of the evangelical doctors whom Henry tried to gain was
Latimer. He had placed him, as we have seen, on the list of his
chaplains. ‘Beware of contradicting the king,’ said a courtier to him,
one day, mistrusting his frankness. ‘Speak as he speaks, and instead of
presuming to lead him, strive to follow him.’ ‘Marry, out upon thy
counsel!’ replied Latimer; ‘shall I say as he says? Say what your
conscience bids you.... Still, I know that prudence is necessary.
Gutta cavat lapidem non vi sed sæpe cadendo.
The drop of rain maketh a hole in the stone, not by violence, but by oft
falling. Likewise a prince must be won by a little and a little.’
This conversation was not useless to the chaplain, who set to work
seriously amid all the tumult of the court. He studied the Holy
Scriptures and the Fathers, and frankly proclaimed the truth from the
pulpit. But he had no private conversation with the king, who filled him
with a certain fear. The thought that he did not speak to Henry about
the state of his soul troubled him. One day, in the month of November,
the chaplain was in his closet, and in the volume of St. Augustine which
lay before him he read these words: ‘He who for fear of any power _hides
the truth_, provokes the wrath of God to come to him, for he fears men
more than God.’ Another day, while studying St. Chrysostom, these words
struck him: ‘he is not only a traitor to the truth who openly for truth
teaches a lie; but he also who _does not freely pronounce and show the
truth_ that he knoweth.’ These two sentences sank deeply into his
heart.[75] ‘They made me sore afraid,’ he continued, ‘troubled and vexed
me grievously in my conscience.’ He resolved to declare what God had
taught him in Scripture. His frankness might cost him his life (lives
were lost easily in Henry’s time); it mattered not. ‘I had rather suffer
extreme punishment,’ he said, ‘than be a traitor unto the truth.’[76]
[Sidenote: Latimer’s Letter To Henry.]
Latimer reflected that the ecclesiastical law, which for ages had been
the very essence of religion, must give way to evangelical faith—that
the form must yield to the life. The members of the Church (calling
themselves regenerate by baptism) used to attend catechism, be
confirmed, join in worship, and take part in the communion without any
real individual transformation; and then finally rest all together in
the churchyard. But the Church, in Latimer’s opinion, ought to begin
with the conversion of its members. Lively stones are needed to build up
the temple of God. Christian individualism, which Rome opposed from her
theocratic point of view, was about to be revived in Christian society.
The noble Latimer formed the resolution to make the king understand that
all real reformation must begin at home. This was no trifling matter.
Henry, who was a man of varied information and lively understanding, but
was also imperious, passionate, fiery, and obstinate, knew no other rule
than the promptings of his strong nature; and although quite prepared to
separate from the pope, he detested all innovations in doctrine. Latimer
did not allow himself to be stopped by such obstacles, and resolved to
attack this difficult position openly.
‘Your Grace,’ he wrote to Henry, ‘I must show forth such things as I
have learned in Scripture, or else deny Jesus Christ. The which denying
ought more to be dreaded than the loss of all temporal goods, honor,
promotion, fame, prison, slander, hurts, banishment, and all manner of
torments and cruelties, yea, and death itself, be it never so shameful
and painful.[77]... There is as great distance between you and me as
between God and man; for you are here to me and to all your subjects in
God’s stead; and so I should quake to speak to your Grace. But as you
are a mortal man having in you the corrupt nature of Adam, so you have
no less need of the merits of Christ’s passion for your salvation than I
and others of your subjects have.’
Latimer feared to see a Church founded under Henry’s patronage, which
would seek after riches, power, and pomp; and he was not mistaken. ‘Our
Saviour’s life was very poor. In how vile and abject a place was the
mother of Jesus Christ brought to bed! And according to this beginning
was the process and end of his life in this world.... But this he did to
show us that his followers and vicars should not regard the treasures of
this world.... Your Grace may see what means and craft the spirituality
imagine to break and withstand the acts which were made in the last
parliament against their superfluities.’
Latimer desired to make the king understand who were the true
Christians. ‘Our Saviour showed his disciples,’ continued he, ‘that they
should be brought before kings. Wherefore take this for a sure
conclusion, that where the Word of God is truly preached there is
persecution, and where quietness and rest in worldly pleasure, there is
not the truth.’
Latimer next proceeded to declare what would give real riches to
England. ‘Your Grace promised by your last proclamation that we should
have the Scripture in English. Let not the wickedness of worldly men
divert you from your goodly purpose and promise. There are prelates who,
under pretence of insurrection and heresy, hinder the Gospel of Christ
from having free course.... They would send a thousand men to hell ere
they send one to God.’[78]
Latimer had reserved for the last the appeal he had determined to make
to his master’s conscience: ‘I pray to God that your Grace may do what
God commandeth, and not what seemeth good in your own sight; that you
may be found one of the members of his Church and a faithful minister of
his gifts, and not,’ he added, showing contempt for a title of which
Henry was very proud, ‘and not a defender of his faith; for he will not
have it defended by man’s power, but by his word only.
‘Wherefore, gracious king, remember yourself. Have pity on your soul,
and think that the day is even at hand when you shall give account of
your office and of the blood that hath been shed with your sword. In the
which day that your Grace may stand steadfastly and not be ashamed, but
be clear and ready in your reckoning, and to have (as they say) your
_quietus est_ sealed with the blood of our Saviour Christ, which only
serveth at that day, is my daily prayer to Him that suffered death for
our sins which also prayeth to His Father for grace for us
continually.’[79]
Thus wrote the bold chaplain. Such a letter from Latimer to Henry VIII.
deserved to be pointed out. The king does not appear to have been
offended at it. He was an absolute prince, but there was occasionally
some generosity in his character. He therefore continued to extend his
kindness to Latimer, but did not answer his appeal.
[Sidenote: Latimer’s Preaching.]
Latimer preached frequently before the court and in the city. Many noble
lords and old families still clung to the prejudices of the middle ages;
but some had a certain liking for the Reformation, and listened to the
chaplain’s preaching, which was so superior to ordinary sermons. His art
of oratory was summed up in one precept: ‘Christ is the preacher of all
preachers.’[80] ‘Christ,’ he exclaimed, ‘took upon him our sins: not the
work of sin—not to do it—not to commit it, but to purge it; and that way
he was the great sinner of the world.[81]... It is much like as if I
owed another man 20,000_l._, and must pay it out of hand, or else go to
the dungeon of Ludgate; and, when I am going to prison, one of my
friends should come and ask, “Whither goeth this man: I will answer for
him; I will pay all for him.” Such a part played our Saviour Christ with
us.’
Preaching before a king, he declared that the authority of Holy
Scripture was above all the powers of the earth. ‘God,’ he said, ‘is
great, eternal, almighty, everlasting; and the Scripture, because of
him, is also great, eternal, most mighty, and holy.... There is no king,
emperor, magistrate, or ruler but is bound to give credence unto this
holy word.’[82] He was cautious not to put the ‘two swords’ into the
same hand. ‘In this world God hath two Swords,’ he said; ‘the temporal
sword resteth in the hands of kings, whereunto all subjects—as well the
clergy as the laity—be subject. The spiritual sword is in the hands of
the ministers and preachers of God’s Word to correct and reprove. Make
not a mingle-mangle of them. To God give thy soul, thy faith; ... to the
king, tribute and reverence.[83] Therefore let the preacher amend with
spiritual sword, fearing no man, though death should ensue.’[84] Such
language astonished the court. ‘Were you at the sermon to day?’ said one
of his hearers to a zealous courtier one day. ‘Yes,’ replied the latter.
‘And how did you like the new chaplain?’ ‘Marry, even as I liked him
always—a seditious fellow.’[85]
[Sidenote: Latimer’s Boldness.]
Latimer did not permit himself to be intimidated. Firm in doctrine, he
was at the same time eminently practical. He was a moralist; and this
may explain how he was able to remain any time at court. Men of the
world, who soon grow impatient when you preach to them of the cross,
repentance, and change of heart, cannot help approving of those who
insist on certain rules of conduct. The king found it convenient to keep
a great number of horses in abbeys founded for the support of the poor.
One day when Latimer was preaching before him, he said,—‘A prince ought
not to prefer his horses above poor men. Abbeys were ordained for the
comfort of the poor, and not for kings’ horses to be kept in them.’[86]
There was a dead silence in the congregation—no one dared turn his eyes
towards Henry—and many showed symptoms of anger. The chaplain had hardly
left the pulpit, when a gentleman of the court, the lord-chamberlain
apparently, went up to him and asked, ‘What hast thou to do with the
king’s horses? They are the maintenances and part of a king’s honor, and
also of his realm; wherefore, in speaking against them, ye are against
the king’s honor.’ ‘To take away the right of the poor,’ answered
Latimer, ‘is against the honor of the king.’ He then added, ‘My lord,
God is the grand-master of the king’s house, and will take account of
every one that beareth rule therein.’[87]
Thus the Reformation undertook to re-establish the rule of conscience
even in the courts of princes. Latimer knowing, like Calvin, that ‘the
ears of the princes of this world are accustomed to be pampered and
flattered,’ armed himself with invincible courage.
The murmurs grew louder. While the old chaplains let things take their
course, the other wanted to restore morality among Christians. The
Reformer was alive to the accusations brought against him, for his was
not a heart of steel. Reproaches and calumnies appeared to him sometimes
like those impetuous winds which force the husbandman to fly hurriedly
for shelter to some covered place. ‘O Lord!’ he exclaimed in his closet,
‘these people pinch me; nay, they have a full bite at me.’[88] He would
have desired to flee away to the wilderness, but he called to mind what
had been done to his Master; ‘I comfort myself,’ he said, ‘that Christ
Himself was noted to be a stirrer up of the people against the emperor.’
The priests, delighted that Latimer censured the king, resolved to take
advantage of it to ruin him. One day, when there was a grand reception,
and the king was surrounded by his councillors and courtiers, a monk
slipped into the midst of the crowd, and, falling on his knees before
the monarch, said, ‘Sire, your new chaplain preaches sedition.’ Henry
turned to Latimer: ‘What say you to that, sir?’ The chaplain bent his
knee before the prince; and, turning to his accusers, said to them,
‘Would you have me preach nothing concerning a king in the king’s
sermon?’ His friends trembled lest he should be arrested. ‘Your Grace,’
he continued, ‘I put myself in your hands: appoint other doctors to
preach in my place before your Majesty. There are many more worthy of
the room than I am. If it be your Grace’s pleasure, I could be content
to be their servant, and bear their books after them.[89] But if your
Grace allow me for a preacher, I would desire you give me leave to
discharge my conscience. Permit me to frame my teaching for my
audience.’
Henry, who always liked Latimer, took his part, and the chaplain retired
with a low bow. When he left the audience, his friends, who had watched
this scene with the keenest emotion, surrounded him, saying, with tears
in their eyes,[90] ‘We were convinced that you would sleep to-night in
the Tower.’ ‘_The king’s heart is in the hand of the Lord_,’ he
answered, calmly.
The evangelical Reformers of England nobly maintained their independence
in the presence of a catholic and despotic king. Firmly convinced, free,
strong men, they yielded neither to the seductions of the court nor to
those of Rome. We shall see still more striking examples of their
decision, bequeathed by them to their successors.
Footnote 75:
‘I marked them earnestly in the inward parts of mine heart.’—Latimer,
_Remains_, p. 298.
Footnote 76:
Latimer, _Remains_, p. 208.
Footnote 77:
Latimer, _Works_, ii. p. 298 (Parker Soc.).
Footnote 78:
Latimer, _Works_, ii. p. 306 (Parker Soc.).
Footnote 79:
Latimer, _Works_, ii. p. 309 (Parker Soc.).
Footnote 80:
Ibid. i. p. 155.
Footnote 81:
Ibid. p. 223.
Footnote 82:
Latimer, _Works_, i. p. 85 (Parker Soc.).
Footnote 83:
Ibid. p. 295.
Footnote 84:
Ibid. p. 86.
Footnote 85:
Ibid. p. 134.
Footnote 86:
Ibid. p. 93.
Footnote 87:
Latimer, _Works_, i. p. 93.
Footnote 88:
Ibid. p. 134.
Footnote 89:
Ibid. The preacher, when he left the vestry, was followed to the
pulpit by an attendant carrying his books.
Footnote 90:
Latimer, _Works_, i. p. 135.