might be most serviceable. He was thus employed during the remainder of that reign, and continued in the same course, for a short time, in the beginning of the next; but, as soon as the introduction of popery was resolved on, the first step towards it was the prohibition of all preaching throughout the kingdom, and a licensing only of such as were known to be popishly inclined: accordingly, a strict inquiry was made after the more forward and popular preachers; and many of them were taken into custody. The bishop of Winchester, who was now prime minister, having proscribed Latimer from the first, sent a message to cite him before the council. He had notice of this design some hours before the messenger's arrival, but made no use of the intelligence. The messenger found him equipped for his journey; at which expressing surprize, Latimer told him that he was as ready to attend him to London, thus called upon to answer for his faith, as he ever was to take any journey in his life; and that he doubted not but God, who had enabled him to stand before two princes, would enable him to stand before a third. The messenger, then acquainting him that he had no orders to seize his person, delivered a letter, and departed. Latimer, however, opening the letter, and finding it contain a citation from the council, resolved to obey it. He set out therefore immediately; and, as he passed through Smithfield, where heretics were usually burnt, he said cheerfully, "This place hath long groaned for me." The next morning he waited upon the council, who, having loaded him with many severe reproaches, sent him to the Tower. This was his second visit to this prison, but now he met with harsher treatment, and had more frequent occasion to exercise his resignation, which virtue no man possessed in a larger measure; nor did the usual cheerfulness of his disposition forsake him. A servant leaving his apartment one day, Latimer called after him, and bid him tell his master, that unless he took better care of him, he would certainly escape him. Upon this message the lieutenant, with some discomposure of countenance, came to Latimer, and desired an explanation. "Why, you expect, I suppose, sir," replied Latimer, " that I should be burnt; but if you do not allow me a little fire this frosty weather, I can tell you, I shall first be starved." Cranmer and Ridley were also prisoners in the same cause with Latimer; and when it was resolved to have a public disputation at Oxford, between the most eminent of the popish

and protestant divines, these three were appointed to manage the dispute on the part of the protestants. Accordingly they were taken out of the Tower, and sent to Oxford, where they were closely confined in the common prison, and might easily imagine how free the disputation was likely to be, when they found themselves denied the use even of books, and pen and ink.

Fox has preserved a conference, afterwards put into writing, which was held at this time between Ridley and Latimer, and which sets our author's temper in a strong light. The two bishops are represented sitting in their prison, ruminating upon the solemn preparations then making for their trial, of which, probably, they were now first informed. "The time," said Ridley, " is now come; we are now called npon, either to deny our faith, or to suffer death in its defence. You, Mr. Latimer, are an old soldier of Christ, and have frequently withstood the fear of death; whereas I am raw in the service, and unexperienced." With this preface he introduces a request that Latimer, whom he calls " his father," would hear him propose such arguments as he thinks it most likely his adversaries would urge against him, and assist him in providing proper answers to them. To this Latimer, in his usual strain of good humour, replied that "he fancied the good bishop was treating him as he remembered Mr. Bilney used formerly to do; who, when he wanted to teach him, would always do it under colour of being taught himself. But in the present case," said he, "my lord, I am determined to give them very little trouble: I shall just offer them a plain account of my faith, and shall say very little more; for I know any thing more will be to no purpose they talk of a free disputation, but I am well assured their grand argument will be, as it once was their forefathers, We have a law, and by our law ye ought to die.' Bishop Ridley having afterwards desired his prayers, that he might trust wholly upon God: "Of my prayers," replied the old bishop, "you may be well assured; nor do I doubt but I shall have yours in return, and indeed prayer and patience should be our great resources. myself, had I the learning of St. Paul, I should think it ill laid out upon an elaborate defence; yet our case, my lord, admits of comfort. Our enemies can do no more than God permits; and God is faithful, who will not suffer us to be tempted above our strength. Be at a point

For

with them; stand to that, and let them say and do what they please. To use many words would be vain; yet it is requisite to give a reasonable account of your faith, if they will quietly hear you. For other things, in a wicked judgment-hall, a man may keep silence after the example of Christ," &c. Agreeably to this fortitude, Latimer conducted himself throughout the dispute, answering their questions as far as civility required; and in these answers it is observable he managed the argument much better than either Ridley or Cranmer; who, when they were pressed in defence of transubstantiation, with some passages from the fathers, instead of disavowing an insufficient authority, weakly defended a good cause by evasions and distinctions, after the manner of schoolmen. Whereas, when the same proofs were multiplied upon Latimer, he told them plainly that "such proofs had no weight with him; that the fathers, no doubt, were often deceived; and that he never depended upon them but when they depended upon Scripture." "Then you are not of St. Chrysostom's faith," replied they," nor of St. Austin's?" "I have told you," says Latimer, "I am not, except they bring Scripture for what they say." The dispute being ended, sentence was passed upon him; and he and Ridley were burnt at Oxford, on Oct. 16, 1555. When they were brought to the fire, on a spot of ground on the north side of Baliolcollege, and, after a suitable sermon, were told by an officer that they might now make ready for the stake, they supported each other's constancy by mutual exhortations. Latimer, when tied to the stake, called to his companion, "Be of good cheer, brother; we shall this day kindle such a torch in England, as I trust in God shali never be extinguished."-The executioners had been so merciful (for that clemency may more naturally be ascribed to them than to the religious zealots) as to tie bags of gunpowder about these prelates, in order to put a speedy period to their tortures. The explosion killed Latimer immediately; but Ridley continued alive during some time, in the midst of the flames. Such was the life of Hugh Latimer, one of the leaders of that glorious army of martyrs, who introduced the reformation in England. He was not esteemed a very learned man, for he cultivated only useful learning; and that, he thought, lay in a very narrow compass. He never engaged in worldly affairs, thinking that a clergyman ought to employ himself in his profession only; and

his talents, temper, and disposition, were admirably adapted to render the most important services to the reformation.

Latimer's "Sermons" appear to have been printed separately at first; but a collection was published in 1549, 8vo, and a larger afterwards in 4to, has often been reprinted. They contain in a quaint and familiar style, more ample materials for a history of the manners and morals of the time, than any volume we are acquainted with of that period; and the number of anecdotes he brought forward to illustrate his subjects, must have contributed greatly to his popularity.

LATIMER (WILLIAM), one of the revivers of classical learning in England, was educated at Oxford, and became fellow of All-Souls' college, in 1489. Afterwards travelling into Italy, which was then the resort of those who wished to extend their studies, he remained for some time at Padua, where he improved himself very much, especially in the Greek language. On his return to England, he was incorporated M. A. at Oxford, Nov. 18, 1513. Soon afterwards he became tutor to Reginald Pole, afterwards the celebrated cardinal, by whose interest, it is thought, he obtained the rectories of Saintbury and Weston-underEdge, in Gloucestershire, and a prebend of Salisbury. He had also the honour of being one of those who taught Erasmus Greek at Oxford, and assisted him in the second edition of his New Testament. He died very old, about Sept. 1545; and was buried in the chancel of his church at Saintbury. He was reckoned one of the greatest men of his age, and with Colet, Lily, and Grocyn, contributed much to establish a taste for the Greek language. Erasmus styles him an excellent divine, conspicuous for integrity and modesty; and Leland celebrates his eloquence, judgment, piety, and generosity. Of his writings there is nothing extant, but a few letters to Erasmus.*

LATINI (BRUNETTO), an eminent grammarian of Florence, in the thirteenth century, was of a noble family in that city, and during the party contests between the Guelphs and Ghibelins, took part with the former. When the Ghibelins had obtained assistance from Mainfroy, king

1 Life by Gilpin, and by Fox, in Wordsworth's Eccl. Biography, to which we refer on account of the valuable notes.-Burnet's Hist. of the Reformation.→→ Collier's Ch. Hist.

2 Ath. Ox. vol. I.—Jortin's Erasmus.—Knight's ditto.

of Sicily, the Guelphs sent Brunetto to obtain similar aid from Alphonso king of Castille; but on his return, hearing that the Ghibelins had defeated his party and got possession of Florence, he fled to France, where he resided several years. At length he was enabled to return to his own country, in which he was appointed to some honourable offices. He died in 1294. The historian Villani attributes to him the merit of having first introduced a degree of refinement among his countrymen, and of having reformed their language, and the general conduct of public affairs. The work which has contributed most to his celebrity, was one which he entitled "Tresor," and wrote when in France, and in the French language, which he says he chose because it was the most agreeable language and the most common in Europe. This work is a kind of abridgment of the Bible, of Pliny the naturalist, Solinus, and other writers who have treated on different sciences, and may be called an Encyclopædia of the knowledge of his time. It was translated into Italian about the same period, and this translation only was printed; but there are about a dozen transcripts of the original in the royal library at París, and there is a fine MS. of it in the Vatican, bound in crimson velvet, with manuscript notes, by Petrarch. After his return to Florence, Latini wrote his "Tesoretto," or little treasure, which, however, is not as some have reported, an abridgment of the "Tresor," but a collection of moral precepts in verse. He also translated into the Italian language part of Cicero "de Inventione." His greatest honour seems to have been that he was the tutor of Dante, not however in poetry, for his "Tesoretto" affords no ground to consider him as a master of that art.'

LATINUS (LATINIUS), one of the most learned critics of the sixteenth century, was born about 1513, at Viterbo. He acquired an extensive knowledge of the belles lettres and sciences, and was chosen with the other learned men, in 1573, to correct Gratian's "Decretal," in which great work he took much pains. He died January 21, 1593, at Rome. Latinus left notes on Tertullian, and a very learned book, entitled "Bibliotheca sacra et profana, sive Observatíones,correctiones, conjecturæ et variæ Lectiones," 1677,fol."

Tiraboschi

Crescembini.-Ginguené Hist. Lit. D'Italie.

2 Saxii Onomast.-Dict. Hist. VOL. XX.

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