make a particular declaration of his faith, and the scriptural grounds upon which it was founded; "at the hearing whereof," says Fox, “Latimer was, through the good Spirit of God, so touched, that he forsook his former studying of the school doctors, and other such fopperies, and became an earnest student of true divinity, so that, whereas before he was an enemy and almost a persecutor of Christ, he was now a zealous seeker after him."

Latimer thus became an earnest preacher of the faith which he once opposed, and instructed both the students and the common people in the truths of the gospel, as he could find opportunity. The Romish ecclesiastics now persecuted him and he was accused of heretical opinions before Cardinal Wolsey, who examined Latimer, but not finding him an ignorant character, as he had been represented to be, the cardinal gave him a general license to preach, instead of silencing him, as his adversaries had expected.

When King Henry VIII. began to throw off the shackles of the papacy, Latimer, as well as other favourers of the reformation, was called into notice. He resided in London for some time, and preached repeatedly with much acceptance. Whatever were Henry's faults, he never objected to honest plain dealing, and Latimer, never shrunk from reproving what he considered to be wrong. A valuable instance of this is preserved in Latimer's letter to the king, against a proclamation which forbad the use of the Scriptures and religious books in the English language, and which was afterwards recalled. About the year 1531 he was appointed to the living of West Kington, in the county of Wilts, to which place he immediately went, preferring the discharge of his pastoral duties to remaining at court. In this cure his diligence was so great and his preaching so successful, that the adversaries of the truth again sought to bring him into trouble. The accusations against him were founded upon his disregard of some popish superstitions, especially with respect to purgatory, and are noticed particularly in his letters to M. Morice and Sir E. Baynton. Being cited before the archbishop of Canterbury and the bishop of London in 1532, articles were presented to Latimer, which he was required to subscribe; but, by the interference of the king, he was dismissed after a partial submission and apology for his opinions. He returned to the faithful dis

charge of his parochial duties, and in the year 1535 was appointed to the bishopric of Worcester.

In this new charge Latimer acted with the same zeal and integrity as formerly, and promoted the reformation to the utmost of his ability. In particular, he laboured to remove the superstitious ceremonies which remained, or at least to point out Christ as the only object of adoration. Thus, in distributing the holy bread, the ministers were to say, "Of Christ's body this is a token-Which on the cross for our sins was broken;-Wherefore of your sins you must be forsakers-If of Christ's death ye will be partakers." A considerable part of the year he spent in visiting the different parts of his diocese preaching twice every Lord's day, and whenever opportunity occurred, on the week days. The evil designs of his adversaries were repeatedly baffled by his honesty and courage. One time in particular he was accused before the king for a sermon which he had preached at court, and his open testimony against the vices and evil deeds of the times was stigmatized as seditious. Henry sternly required Latimer to answer this accusation, and his noble reply to the king has been preserved. After calling upon his accuser to say how he ought to have preached, he turned to the king, and declaring his respect for his majesty, added, "I never thought myself worthy, nor did I ever sue, to be a preacher before your Grace, but I was called to it, and am willing, if you mislike me, to give place to my betters; for I grant there are a great many more worthy than I am: and if it be your Grace's pleasure so to allow them for preachers, I could be content to bear their books after them; but if your Grace allow me for a preacher, I would desire your Grace to give me leave to discharge my conscience, and give me leave to frame my doctrine according to my audience. I had been a very dolt to have preached so at the borders of your realm as I preach before your Grace." Let it be observed how Latimer made this difference in his preaching-not flattering men to their faces, and reproving them when absent, but honestly and faithfully bearing his testimony as a messenger from God unto them. In the same spirit, one New Year's day, when the courtiers were presenting costly articles to the king, according to the custom of those times, Latimer presented an English New Testament, folded down at the text, "Whoremongers and adulterers God will judge." This anecdote sufficiently

proves that Latimer was ill qualified to shine as a courtier. In fact, he studiously avoided meddling with public affairs, but was active in promoting the spiritual interests of the nation; and with that desire he preached the sermon at the commencement of the convocation of 1536. One beneficial result from the debates of that assembly, was the authorized publication of the Bible in the English language.

In the year 1539, Gardiner and other popish ecclesiastics gained considerable influence over the king's mind, and the act of Six Articles was passed, which restored some of the leading points of popery. Upon this Latimer resigned his bishopric, and with much cheerfulness returned to private life; he was, however, committed to the Tower at the instigation of bishop Gardiner, and although the king did not allow his enemies to proceed against him to the full extent which they desired, he was kept a prisoner during the remaining six years of that reign.

On the accession of Edward VI. Latimer was set at liberty. He was pressed to resume his bishopric, but declined again undertaking that charge, on account of his age and infirmities which, however, did not prevent him from diligently pursuing his studies, for which purpose he used to rise at two o'clock in the morning. He also constantly preached the gospel, both at court and in various parts of the country. His chief residence during this period was with Cranmer at Lambeth, where many came to him for advice under sufferings and wrongs of a temporal nature, as well as for spiritual advice. A striking instance of the latter we have in the case of John Bradford, who, in his letters to Father Traves, repeatedly mentions having resorted to Latimer for counsel; and the extent to which his assistance was sought, as to the former, is described by himself in one of his sermons before the king and the court. "I cannot go to my book," says he, "for poor folks who come to me, desiring me that I will speak, that their matters may be heard." The deplorable state of the administration of justice in those times, is often severely animadverted upon in his sermons.

Fox thus describes the labours of Latimer during this reign: "As the diligence of this man of God never ceased, all the time of King Edward, to profit the church, both publicly and privately; so among other doings in him to be noted, this is not lightly to be overpassed, but worthy to be observed, that God

not only gave unto him his Spirit, plenteously and comfortably to preach his word unto his church, but also by the same Spirit he did evidently foreshow and prophesy of all those kinds of plagues which afterwards ensued. And as touching himself, he ever affirmed that the preaching of the gospel would cost him his life; to which he cheerfully prepared himself, and felt certainly persuaded that Winchester (bishop Gardiner) was kept in the Tower for that purpose, as the event too truly proved."

When Queen Mary succeeded to the throne, Latimer was in the neighborhood of Coventry, and the council sent a citation for him to appear before them. The purpose of this summons was evident, and John Careless, a protestant weaver of that city, who afterwards died in prison for the truth, hastened to give Latimer information of the officer's approach. The venerable martyr thus had six hours' notice, during which he might have escaped, and even afterwards he had still further opportunities, for the officer only left the summons, and did not take his person. It is probable that the counsellors of the queen rather wished to drive the aged Latimer from the realm, than to exhibit him to the people as suffering for the truth. As Fox observes, "They well knew his constancy would deface their popery, and confirm the godly in the truth."

But Latimer felt that after the public and decided testimony he had given to the truths of the gospel, it was his duty not to shrink from suffering for them; and his age and infirmities gave him no opportunity of serving his Lord and Master in any other way so likely to be profitable to the souls of others. He was fully aware of the fate prepared for him; and as he passed through Smithfield, on his arrival in London, he said, "that place had long groaned for him," expecting to be committed to the flames where so many had been burned in previous years. With the same constancy and cheerfulness of spirit, when again imprisoned in the Tower, and the winter came on, he told the Lieutenant, that "unless they allowed him fire, he should deceive them; for they purposed to burn him, but he should be starved with cold."

As the number of prisoners increased, Cranmer, Ridley, and Bradford were confined in the same apartment with Latimer. The benefit derived from their conferences he mentioned in his protestation presented to the popish delegates at Oxford, which

will be found in a subsequent part of this volume. In April, 1554, the three bishops were removed to Oxford, where they were appointed to dispute in public respecting the sacrament. A full account of what passed was drawn up by bishop Ridley, and is inserted by Fox in the Acts and Monuments. When the Romanists pressed their scholastic distinctions and arguments from the Fathers upon Latimer, he at once told them that such allegations had no effect upon him, that the Fathers often were deceived, and he saw no reason to depend upon them, excepting when they depended upon scripture. After these disputations, Cranmer, Ridley, and Latimer were condemned, and kept in prison for many months, during which time they occupied themselves in conferences on religious subjects, in fervent prayer, or in writing for the instruction and support of their brethren. Fox states, "M. Latimer, by reason of the feebleness of his age, wrote least of them all in this latter time of his imprisonment; yet in prayer he was fervently occupied, wherein oftentimes he continued so long kneeling, that he was not able to rise without help." The principal subjects of his prayers are related by Fox, and were as follows:

First, That as God had appointed him to be a preacher of his word, so also he would give him grace to stand to his doctrine until his death, that he might give his heart's blood for the same. Secondly, That God of his mercy would restore his gospel to England again, and these words, "once again, once again," he did so repeat as though he had seen God before him, and spoke to him face to face. The third matter was to pray for the preservation of the Queen's majesty, that now is, (Queen Elizabeth,) whom in his prayers he was wont to name, and entreated that she might be made a comfort to the then comfortless realm of England." These were prayers of faith, and, as such, were not offered in vain.

On the 30th of September, 1555, Ridley and Latimer were brought before the commissioners appointed by the pope to examine and condemn them. Latimer's appearance is thus described: "He held his hat in his hand, having a kerchief on his head, and upon it a night cap or two, and a great cap, such as townsmen use, with two broad flaps to button under the chin, wearing an old threadbare Bristol frieze gown, girded to his body with a penny leathern girdle, at which his testament hung by a string of leather, and his spectacles without case depend