THE circumstances under which the conversion of Hugh Latimer was brought about were most novel, and the story is one of the most interesting on record. To understand or appreciate it rightly, however, some knowledge of his previous life is necessary. In brief it was this :
His early youth was spent in following the pursuits of yeomanry (hence, probably, his "Sermon on the Plough "), and his conduct appears to have been most circumspect. He happily escaped, it would seem, the vices so common to youth in his and our own day. He entered the University at Cambridge in his fourteenth year, and being full of boyish fun and vigor he interested himself as much in the amusements of the college as in its studies. He was still a youth when a marked change took place in his conduct (at just what age is uncertain), and he exchanged the games and festivities of his gay college companions for a life of severe asceticism. This sudden transition was brought about as follows : He was dining together with a company of fellow-students, when one of the party quoted Eccl. 3 : 12, from the Latin Vulgate, "There is nothing better than to be merry and to do well!" "A vengeance on that 'do well!'" exclaimed an intemperate monk present ; "I wish it were beyond the sea." The embryo bishop (Latimer) was startled. "I understand it now," said he ; "that will be a heavy do well for these monks when they have to render to God an account of their lives."
After this young Latimer threw himself heartily into the practices of ascetic superstition, and like Luther, became distinguished for his austerities. Like all of his kind, he learned to attach the greatest importance to matters of a most trifling character. For example the missal states that water must be mingled with the sacramental wine, and Latimer, while officiating as a priest, would be distressed in con-science for fear he had put in too much or too little water! He soon became notorious for his devotion in ascetic ritualism, and was accordingly rewarded with the office of cross-bearer to the university. This appointment he held for seven years, and it was his delight to parade in the midst of chanting priests and gorgeous processions of monks and laymen. More religious, his friends thought, he could not be; yet his soul, alas, was still immured in the dark-ness of superstitious ceremonies. He worshiped he knew not what ; and even Luther in his German monastery could hardly have equaled this English yeoman's son.
The University was at this time in a ferment over the publication of the Greek New Testament, with a Latin translation by Erasmus. The enemies of the Reformation were in a tumult. "Who will meet these new doctrines and champion our cause ? " they asked in dis-may. The University Cross-bearer was the one to whom they expectantly looked for help. A writer says : "This young priest combined a biting humor with an impetuous disposition and indefatigable zeal. He followed the friends of the word of God into the colleges and houses where they used to meet, debated with them, and pressed them to abandon their faith. On occasion of receiving the degree of Bachelor of Divinity, he had to deliver a Latin discourse in the presence of the University, and chose for his subject, Philip Melanehthon and his doctrines.' Latimer's discourse produced a great impression. 'At last,' said his hearers, 'Cambridge will furnish a champion for the church that will confront the Wittenberg doctors and save the vessel of our Lord.'"
Among the young priest's hearers that day was Thomas Bilney, who had, some time before this, found peace for his soul in Christ, and had gone over to the cause of the Reformation. He easily detected the untenableness of Latimer's arguments, and longed to win him to the truth. After reflection and prayer, he conceived a most novel plan by which to bring the gospel to his notice. He sought an interview with Latimer at his college residence. "For the love of God," he said, "be pleased to hear my confession." Latimer was delighted. "Ali," he thought, "lie has come to recant. My discourse against Melanehthon has opened his eyes ; he may still be saved to the church."
He at once prepared to hear the heretic's confession of recantation. The record says : "Bilney, kneeling before his confessor, told him, with touching simplicity, the anguish he had once felt in his soul, the efforts he had made to re-move it, their unprofitableness, and the peace he had felt when he believed that Jesus Christ is the Lamb of God that taketh away the sin of the world. He described to Latimer the Spirit of adoption he had received, and the happiness he experienced in being able to call God his Father. Latimer listened intently. His heart was opened, and the voice of the pious Bilney penetrated it without obstacle. From time to time the confessor would have chased away the new thoughts which came crowding into his bosom, but the penitent continued ; and his language, at once so simple and so sincere, entered like a two-edged sword.
"At length the penitent rose up, but Latimer remained seated, absorbed in thought. Like Saul on the way to Damascus, he was conquered, and his conversion, like the apostle's, was instantaneous. He saw Jesus as the only Saviour given to man ; he contemplated and adored Him. His zeal for the superstitions of his fathers he now regarded as a war against God, and he wept bitterly."
Bilney sought to console him as best he could. "Brother," said he, "'though your sins be as scarlet, they shall be as white as snow.'"
The work in the confessor's soul was as complete as it was sudden.
His friends were filled with the deepest astonishment at the change wrought in him, and the enemies of the gospel were in dismay. The new convert's one object now was to make Christ known everywhere, as the only Saviour for lost sinners. With Bilney he entered the gates of Cambridge prison and told the prisoners of Him who came to proclaim liberty to the captives of Satan, and the opening of the prison-house of condemnation to ruined sinners. They went outside the town to the lazar-house, and there told of that blessed One whose shed blood can cleanse away the foul leprosy of sin. They even invaded the mad-house, and the shrieking of the maniacs was hushed at the sweet and soul-subduing sounds of the gospel of peace. Later in their lives they testified before princes the gospel of the grace of God ; and in the end, both sealed their testimony with their blood.
So runs the story of the Spirit's work in the soul of Hugh, afterwards, bishop Latimer. His conversion reads like a realistic commentary on the text, "It is the Spirit that quickeneth ; THE FLESH PROFITETH NOTHING."