B.A. 1538, and M.A. 1541. Afterwards he lived in retirement in Leicestershire and Warwickshire. A warrant to apprehend his elder brother John for heresy was issued, and he getting out of the way, Robert, who lay sick in bed, was apprehended, and on being examined before Baynes bishop of Lichfield and Coventry, boldly avowed protestant opinions. He was therefore condemned for heresy and burnt at Coventry 19 Sept. 1555. Several of his letters are extant. By his wife Mary, who was a niece of bishop Latimer, and who survived till 1594, he had a son named Hugh who ultimately succeeded to the family estates. In or about 1842, a neat tablet with the subjoined inscription was erected by subscription in the church of Mancetter in Warwickshire:

To the Sacred Memory of Robert Glover, Martyr: A Gentleman whose family, for more than a century, resided in the Manor-house of Mancetter, and possessed extensive property in this Parish. But above all, this pious Family were rich in Grace, and in the Knowledge and Love of Christ; and were well known for their devotedness to the protestant faith, when nothing awaited the profession of it but bonds, imprisonment, and death. What Persecutions befel his brothers John and William cannot be here recorded. Robert alone was called to endure the sufferings and to receive the Crown of martyrdom; and was burnt at Coventry, A.D. 1555. For some days before his execution, this faithful witness for Christ was in great heaviness, fearing that the Lord had forsaken him; but the Promise, "I will never leave thee nor forsake thee," was so fulfilled to him, that, as he drew near to the stake, he was on a sudden so mightily replenished with holy comfort and heavenly joy, that, clapping his hands, he exclaimed to a Christian Friend, "He is come-he is come," whose coming gave him "the oil of joy for mourning, and the garment of praise for the spirit of heaviness."

"The noble army of martyrs praise thee. Thou art the king of glory, O Christ."

In an inquisition taken after his death he is described as late of Newhousegrange in the county of Leicester.

Fox's Acts & Mon. Dugdale's Warwicksh. 759. Alumni Eton. 154. Tenth Rep. D. K. of Records. Append ii. 216. Richings' Narrative of the Perse

cutions of Robt. Glover & Mrs. Lewis.

HUGH LATIMER, the only, or only surviving, son of Hugh Latimer of Thurcaston Leicestershire, was born at that place. He has left the following curious notices of his father: "My father was a yeoman and had no lands of his own, only he had a farm of three or four pound by year at the uttermost, and

my sisters with five pound or twenty nobles apiece: so that he brought them up in godliness and fear of God. He kept hospitality for his poor neighbours, and some alms he gave to the poor.' "In my time my poor father was as diligent to teach me to shoot as to learn me any other thing, and so 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 shews that the opinion generally entertained that he was more than eighty years old at the time of his death is altogether erroneous. His parents 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. Hetook 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 newfangled study of the scriptures and exhort them to read the school divines. We find that by a deed dated 28 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 licence 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 sarcas tically 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 vicechancellor, 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 Feb. 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 1 Dec. in the same year he addressed a very able and eloquent 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 chap. lain 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 licence 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, imageworship, 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 licences 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 of 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 9 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 1 July 1539. The king subsequently denied that he had authorised 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 committal 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 20 Feb. 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, 9 Jan. 1548-9, addressed the lordprotector Somerset that Latimer might be reinstated 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

In

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 13 Sept. 1553, he was committed to the Tower, remaining in confinement there until the following March, when he and his fellowprisoners archbishop Cranmer and bishop Ridley were removed to Oxford. 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 Christchurch, 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 atten

tion 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' expence. Latimer was formally condemned for heresy and handed over to the secular power, and he and bishop Ridley were, 16 Oct. 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. Pauls 18 Jan. 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 9 Nov. 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 & S. Jude's day 1552. 10. Eight Sermons preached in Lincolnshire 1552. 11. A Sermon at Bexterly in Warwickshire, on Christmasday 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,