to learn me any other thing, and so I think other men did their children: he taught me how to draw, how to lay my body in my bow, and not to draw with strength of arms, as other nations do, but with strength of the body. I had my bows bought me according to my age and strength; as I increased in them so my bows were made bigger and bigger." As to the time of his birth, it has, we think, been satisfactorily established to have been 1490 or 1491. The fact is not unimportant, since it shows that the opinion generally entertained that he was more than eighty years old at the time of his death is altogether erroneous. His parent seeing his ready, prompt, and sharp wit, purposed to train him up in erudition and knowledge of good literature, and he so profited in the common grammar-schools of his country, that at the age of fourteen he was sent to this university. It has been said that he was of Christ's College; this is, however, very doubtful. About Candlemas, 1509-10, being still an undergraduate, he was elected a fellow of Clare Hall. He proceeded B.A. 1510-11, and commenced M.A. 1514. He took orders at Lincoln, was in 1523 constituted one of the preachers of the university, and in 1524 proceeded B.D., making on the occasion an oration against Philip Melancthon and his opinions. He was also appointed cross-bearer of the university, being remarkable for sanctity of life and studious habits. He was a fervent and zealous son of the Church, and at this period altogether opposed to Lutheran doctrines. When ill he often wished he were a friar, feeling assured that in that case he should be certain to escape damnation. He was accustomed to go into the sophister schools, and eloquently dissuade the youth there assembled from the new-fangled study of the Scriptures, and exhort them to read the school divines. We find that by a deed dated 28th August, 1524, certain lands were conveyed to him and others in order amongst other things to find a priest to celebrate in Clare Hall for the soul of one John a Bolton. A decided change in his religious opinions soon afterwards occurred, occasioned by the divinity lectures of George Stafford, of Pembroke Hall, and the conversation of Thomas Bilney, of Trinity Hall. Latimer and Bilney used often to walk and confer together in the fields of Cambridge, and the particular place was long afterwards known as the Heretics' Hill. They employed themselves also in visiting and comforting the sick and the prisoners in the Tolbooth and Castle. Latimer soon became very noted as an able and powerful preacher. Becon, who heard him, says, "None except the stiff-necked and uncircumcised went away from his preaching without being affected with high detestation of sin, and moved unto all godliness and virtue." Another relates that numbers in the university were brought by his instrumentality from will works, as pilgrimages and setting up of candles, unto the works commanded expressly in the Scriptures, and to the reading and study of God's word. The doctors and friars became alarmed, and ultimately induced Dr. West, the bishop of Ely, to prohibit Latimer from preaching any more in Cambridge. He, however, obtained leave to preach in the church of the Augustinian friars, which was exempt from the bishop's jurisdiction. To explain in some degree Bishop West's hostility, it must be stated that he on one occasion came suddenly into church whilst Latimer was preaching, whereupon Latimer promptly changed his theme and discoursed on Christ as an example to all bishops. After the sermon the bishop asked him to preach against Martin Luther and his doctrine. Latimer replied that he and all in the university were forbidden to read Luther's works, and that he could not possibly refute doctrines with which he was altogether unacquainted. The bishop said, "Well, Mr. Latimer, I perceive you somewhat smell of the pan; you will repent this gear one day." A complaint was subsequently made to Cardinal Wolsey, the Pope's legate, by Mr. Tirrell, fellow of King's Hall, and others, that Latimer preached seditious doctrine, and infected the youth of the university with Luther's opinions. In consequence of this complaint he was summoned to York-place in London, to give an account of himself and his teaching. The cardinal considering that the charges against him were personal and frivolous, and finding him well read in the fathers and the schoolmen, dismissed him with a gentle admonition, and gave him a license empowering him to preach throughout all England. In Advent, 1529, Latimer preached at S. Edward's and the church of the Augustinian friars. He quaintly conformed his discourse to the playing at cards, making the heart triumph, and exhorting his hearers to serve God in sincerity and truth and in works of mercy,

rather than in offerings in the church, setting up candles, gilding, painting, and building of churches, giving of ornaments, and going on pilgrimages. These sermons were answered by Dr. Buckenham, prior of the Dominicans, who preached at S. Edward's in the beginning of January, 1529-30, and whose sermon, in imitation of Latimer's, contained repeated allusions to dice. On the following Sunday Latimer somewhat sarcastically replied to Buckenham. Dr. John Venetus, a learned foreigner, undertook the defence of the Church against Latimer, as did Bishop West, who preached at Barnwell Priory. Latimer was also attacked by many others, and especially by Baynes, afterwards bishop of Lichfield, Briganden, and Grenewood, all three being bachelors of divinity of S. John's College. The king interposed, and Dr. Buckmaster, the vice-chancellor, at the instance of Fox, the royal almoner, and provost of King's College, convened all parties before him, and with some trouble put an end to the disputes between them, Latimer having, as it seems, satisfactorily answered all the accusations brought against him. In February, 1529-30, Latimer was one of the delegates appointed by the Senate to make a determination concerning the validity of the king's marriage with Catharine of Arragon. The decree of the Senate on this subject was presented to the king at Windsor on the second Sunday in Lent. On that day Latimer preached before his Majesty, who highly praised his sermon. In May, 1530, Latimer was one of the twelve best learned men in divinity within this university, who, in obedience to a letter from the king, were sent to London to meet a like number of divines from Oxford, in order to give their advice and judgment concerning certain printed books alleged to contain erroneous doctrines. The result of the consultation of these divines was an instrument on which was founded a proclamation inhibiting all English books containing or tending to any matter of Scripture. It would seem that Latimer did not concur in this proceeding, and on 1st December, in the same year, he addressed a very able and eloqnent letter to the king, urging, in strong terms, the restoration of the free liberty of reading the holy Scriptures. At this period Latimer preached frequently in London. He was made chaplain to Queen Anne Boleyn, and presented by the Crown to the rectory of West Kington, Wiltshire. He was diligent in the discharge of his pastoral duties, but having a preacher's license from this university he occasionally preached in London and elsewhere, as well as in his own parish. This was resented by Stokesley, the bishop of London, who, in January, 1531-2, caused Latimer to be cited to appear before him, to answer for certain ecclesiastical offences alleged to have been committed within the jurisdiction of that prelate. He was brought not merely before the bishop of London, but before the Convocation, and was required to subscribe certain articles, and refusing to do so was excommunicated. Ultimately, however, he submitted, promised to obey the laws and decrees of the Church, and was absolved. Shortly afterwards we find him visiting James Bainham, who was in Newgate, awaiting execution for heresy. It was the day before he suffered, and Latimer's exhortations appear to have animated him to take his death quietly and patiently. In 1533 Latimer took an active part in exposing the imposture of the Holy Maid of Kent, and on 2nd October in that year bishop Stokesley issued an order expressly prohibiting Latimer from preaching within the diocese of London. In the same year there were great disputes at Bristol, occasioned by Latimer having in two sermons there declaimed against pilgrimages, the adoration of saints, image-worship, and purgatory. He was strongly opposed by various ecclesiastics, especially William Hubberdine, sometime of Exeter College, Oxford, a man whose violent temper supplied the place of learning and discretion. In 1534 we find Archbishop Cranmer entrusting to Latimer the power of licensing preachers, and withdrawing such licenses if he thought proper so to do; and throughout Lent, 1534-5, he preached on every Wednesday before the king. In August, 1535, he was elected bishop of Worcester, being consecrated in the following month. The writs for the restitution of the temporalities are tested the 4th October. It is observable that he is therein called D.D., but it is believed that he never really took that degree either here or elsewhere. In the Convocation which assembled 9th June, 1536, he preached two remarkable sermons, wherein he earnestly urged on the ecclesiastical body the importance of reformation, both as regards doctrine and practice. These sermons were, as usual, in Latin, but an English translation was published in the following

year, to the intent that things well said to a few might be understood of many. It was probably about this time that he submitted a paper containing his arguments against purgatory to the king, who was not, however, thereby convinced, as appears by certain remarks written by him in the margin of the arguments. John Lambert was brought before Bishops Latimer and Shaxton on the first occasion on which he was charged with heresy, and we are told that Latimer was most extreme against him. The person who records this fact has given us an account of a sermon which Latimer preached at the same period at S. Paul's-cross. His language respecting the nobility, bishops, and clergy, was particularly coarse and abusive. Latimer unsuccessfully interceded with the king for the preservation of the priory of Great Malvern. At this period he held the opinion that some of the convents ought to have been preserved for the maintenance of itinerant preachers. In 1537 he visited his diocese, and issued a series of injunctions for the secular clergy, and another set to the prior and convent of Worcester, the latter being intended to apply also to all the monastic foundations within the diocese. In 1538 William Forest, a friar Observant, was executed in Smithfield for denying the royal supremacy. Latimer preached on the occasion, and there is extant a letter from him to Cromwell, in which he refers to the odious task imposed upon him in terms of unpardonable flippancy. In the same year he was commissioned to examine into the famous imposture of the holy blood of Hales. On the assembling of the Parliament, in 1539, Bishop Latimer was one of a committee of the House of Lords appointed to examine the different opinions as to religious matters. This committee could not agree, but shortly afterwards the celebrated act of the Six Articles was introduced, obtained the sanction of both Houses, and received the royal assent. Thereupon Cromwell wrote to Latimer, intimating the king's pleasure that he should resign his bishopric, as he accordingly did, 1st July, 1539. The king subsequently denied that he had authorized Cromwell to require Latimer's resignation. Latimer was committed to the custody of Sampson, bishop of Chichester, but regained his liberty soon afterwards, when Bishop Sampson was himself committed to the Tower. Latimer then retired into the country, but being sore bruised by the fall of a tree, and coming up to London for remedy, was committed to the Tower for having communicated with Dr. Crome. This commital took place in or about May, 1546, and he remained in the Tower until after the accession of Edward VI., when he was discharged under a general pardon issued 20th February, 1546-7, and went to reside with Archbishop Cranmer at Lambeth. He assisted the archbishop in the revision of the homilies, and became a frequent preacher at court and in the city and country. Although the House of Commons, 9th January, 1548-9, addressed the Lord Protector Somerset, that Latimer might be re-instated in the see of Worcester, he peremptorily declined to accept that or any other bishopric. He was in the commission for reforming the ecclesiastical laws, and also in that for the suppression of heresies. To his disgrace he took part in the scandalous proceedings against Joan Bocher, who was burnt for holding that our Saviour was not incarnate of the Virgin Mary. Very shortly after the accession of Queen Mary, Latimer, who was in Warwickshire, was summoned to appear before the Lords of the Council, by whom, on 13th September, 1553, he was committed to the Tower, remaining in confinement there until the following March, when he and his fellow-prisoners, Archbishop Cranmer and Bishop Ridley, were removed to Oxford. In April, 1554, they disputed at that place on transubstantiation and the sacrament of the mass before certain divines of that university, and others specially sent thither by the university of Cambridge. Those with whom Latimer argued were Hugh Weston, D.D., rector of Lincoln College, the prolocutor or moderator; John Smyth, provost of Oriel College, and Margaret professor; William Tresham, D.D., canon of Christ Church; John Seton, D.D., of S. John's College, Cambridge; William Pye, D.D., dean of Chichester; Nicholas Cartwright, B. D.; and Henry Cole, D.D., of New College. Latimer displayed no mean ability on this occasion, and remaining firm in his opinions, was committed to Bocardo, the common gaol of the city of Oxford. Soon afterwards, Parliament passed the acts reviving the old laws against heresies, and for repealing the acts against the supremacy of the see of Rome; and in September, 1555, Latimer, with Ridley and Cranmer, were brought before

John White, bishop of Lincoln, James Brookes, bishop of Gloucester, and John Holyman, bishop of Bristol, who sat at S. Mary's church, in Oxford, under a commission from Cardinal Pole, as legate a latere. Latimer's appearance on this occasion is thus described: "Then Master Latimer bowed his knee down to the ground, holding 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 Bristowe frieze gown girded to his body with a penny leather girdle, at the which hanged by a long string of leather his Testament, and his spectacles without case depending about his neck upon his breast." Notwithstanding his long imprisonment he appears to have lost little of his old spirit, and could not omit the inviting opportunity of directing attention to a singular misquotation in a book which Bishop Brookes had published, and he did this in such a manner as to create a laugh even in that assembly at Brookes' expense. Latimer was formally condemned for heresy, and handed over to the secular power, and he and Bishop Ridley were, 16th October, 1555, burnt together at a place then called Canditch, situate near the front of Balliol College, and not far from Bocardo. Cranmer, who was at that time imprisoned there, ascended to the roof to see the spectacle, and kneeling down prayed to God to strengthen them. They endured their torments with true Christian heroism, and Latimer, addressing himself to Ridley, used 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." Compassion for his fate is slightly diminished by the recollection that when in power he had himself taken a part in some of those intolerant proceedings which were the disgrace of his age. He was not very learned, and was often indiscreet; but he was plain-spoken, earnest, and fearless, had great natural eloquence, much homely wit, and singular ability in enforcing his arguments, by quaint, pertinent, and familiar illustrations and anecdotes. His sermons may be studied with advantage by all who are desirous of becoming familiarly acquainted with his time. They came home to men's businesses and bosoms. He spared none. He attacked the errors and superstitions of the Church of Rome; the opinions held by or imputed to the Anabaptists; the vices of all classes, both high and low; the neglect, peculation, and corruption of officials; the venality, delays, and partiality of the magistrates and courts of justice; the frauds of manufacturers, traders, and husbandmen; usury, monopolies, and every species of ill-gotten gain; the debasement of the coinage; intramural interments; the non-residence of the clergy, benefice-hunting, simoniacal patronage, pluralities, worldly and unpreaching prelates; the abuses in the ecclesiastical courts; the misappropriation of church revenues to secular uses; the love of gay and costly attire; the lack of benevolence amongst the wealthy, and especially the neglect to maintain colleges and schools. His writings are as follow:-1. Two sermons on the Card, preached at Cambridge, 1529. 2. A sermon at the time of the insurrection in the North, 1535. 3. Concio in conventu spiritualium nono Junii ante inchoationem Parliamenti celebrati, anno 28, invictissimi regis Henrici octavi. 4. Sermon of the Plough, preached in the Shrouds at S. Paul's, 18th January, 1548. 5. Seven sermons preached before King Edward VI. within the preaching-place in the palace of Westminster, 1549. 6. A most faithful sermon preached before the king and council in the court at Westminster, 1550. 7. Two sermons at Stamford, 9th November, 1550. 8. Seven sermons on the Lord's Prayer, preached at Grimsthorpe, before Catharine, Duchess of Suffolk, 1552. 9. A sermon at Grimsthorpe on S. Simon's and S. Jude's-day, 1552. 10. Eight sermons, preached in Lincolnshire, 1552. 11. A sermon at Bexterly, in Warwickshire, on Christmas-day, 1552. 12. Three sermons at Grimsthorpe, on S. Stephen's-day, S. John the Evangelist's-day, and Twelfth-day, 1552. 13. Sermons preached on the five Sundays after the Epiphany, Septuagesima Sunday, and Sexagesima Sunday, 1552. 14. Miscellanies, consisting of Articles, Injunctions, Arguments, Disputations, &c. 15. Letters, both in Latin and English. Many of his sermons were given to the world by Augustin Bernhere, his faithful and affectionate servant. A complete collection of Bishop Latimer's works was published for the Parker Society, 2 vols., 8vo, Cambridge, 1844, 1845, under the able editorship of the Rev. George Elwes Corrie, B.D., then fellow and tutor of Catharine Hall, since D.D.,

and master of Jesus College. A greatly-admired author has sarcastically said, "Cambridge had the honour of educating those celebrated Protestant bishops whom Oxford had the honour of burning;" and to some it may appear singular that there should be at Oxford a desire to perpetuate the recollection of transactions which reflect no particular credit on that place. However, in that city, in honour of the three great martyrs to the Protestant cause, there was, in 1841, erected, from a design by Messrs. Scott and Moffatt, a stately and elegant structure, called the Martyrs' Memorial, adorned with the statues and arms of Cranmer, Ridley, and Latimer, and having on the north side the following inscription :

"To the glory of God, and in grateful commemoration of his servants, Thomas Cranmer, Nicholas Ridley, and Hugh Latimer, prelates of the Church of England, who near this spot yielded their bodies to be burned; bearing witness to the sacred truths which they had affirmed and maintained against the err ors of the Church of Rome; and rejoicing that to them it was given not only to believe in Christ, but also to suffer for his sake. This monument was erected by public subscription, in the year of our Lord 1841."

"The north aisle of the adjacent church of S. Mary Magdalen has been rebuilt as part of the Memorial, and is now commonly known as the Martyrs' aisle. Latimer's crosier is preserved at S. John's College, Oxford. There are many engravings of his portrait. Arms: G. a cross patonce O.'

We close with a brief notice of one of the forerunners of Nonconformity, who had been a monk, and was amongst the earliest of the English Reformers:

'Christopher Coleman, alias Foster, an Augustinian friar, B.A. 1530-1, M.A. 1533, is mentioned as one of the early Cambridge Reformers who used to assemble at the Whitehorse in S. Benedict's in the reign of Henry VIII. We have no details of his subsequent life till 1567, when he was one of the preachers to a congregation of separatists from the Established Church, which met at Plumbers' Hall, in London. He was apprehended, and sent to the Marshalsey, where, or in Bridewell, he remained till April, 1569, when he, with many others of similar opinions, were liberated from prison by Dr. Grindal, bishop of London. January, 1569-70, he wrote a letter to Sir William Cecil, urging him to use his interest for the further reformation of the Church.'

In

The New Books.

Do our readers know' George Eliot' (whether that be a real or an assumed name, and whether it cover a single or a conjugally double personality), the author of Scenes of Clerical Life'-a series of sweet, grave, tender sketches of the natural school, which appeared in Blackwood's Magazine, and were afterwards reprinted? If not, they have, like the man who had never seen it rain at Harrogate, a pleasure yet to come. To adopt for a moment the style choisi of the countrynewspaper reviewer, no fiction since (not Jane Eyre,' but) the 'Vicar of Wakefield,' ever so captivated us as 'Scenes of Clerical Life.' Very much like Goldsmith, indeed, the writing is, only less broad and vigorous; but also more tender, more subtle, more introspective, and, of course, touched with the later moral and psycholo