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tecor, to restore him to the bifhopric: The Protector was very willing to gratify the parliament, and propoted the resumption of his bishopric to Latimer; who now thinking himself unequal to the weight of it, refused to resume it, choosing rather to accept an invitation from his friend Archbishop Cranmer, and to take up his residence with him at Lambeth ; where his chief employment was to hear the complaints, and redress the grievances of the poor people ; and his character, for services of this kind, was so universally kuown, that strangers from every part of England would resort to him. In these employments he 1pent more than two years, during which time he assisted the Archbishop in composing the Homilies, which were set forth by authority, in the 1st year of King Edward. He was also appointed to preach the. Lent sermons before his Majesty, which office he also performed during the three first years of his
Upon the reyolution, which happened at court after the death of the Duke of Somerset, he seems to have retired into the country, and to have made use of the King's licence as a general preacher in thole parts, where he thought his labours might be most serviceable. He was thus employed during the remainder of that reign, and continued in the same courie, for a thort time, in the beginning of the next ; but as soon as the re-introduâion of Popery was resolved on, the first step towards it was the prohibition of all preaching, and licensing only such as were known to be popishly inclined. The Bishop of Winchester, who was now prime minister, having proscribed Mr. Latimer from the first, sent a meilenger to cite him before the council. He had notice of this design some hours before the messenger's arrival, but he made no use of the intelligence. The messenger found him equipped for his journey, at which, exprefling his lurprize, Mr. Latimer told him, that he was 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 that 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. However, opening the letter, and finding it a citation from the council, he resolved to obey it, and set out immediately. As he paised through Smithfield, he said chearfully, This place of burning hath long groaned for me. The next morning he waited upon the council, who having loaded him with many levere reproaches, sent him to the Tower.
This was but a repetition of a former part of his life; only he now met with a harsher treatment, and he had more frequent occasion to exercise his resignation, which virtue no man poisessed in a larger measure; nay, even the usual cheerfulness of his disposition did not forsake him, of which we have an instance Itill remaining. A servant leaving his apart. ment, Latimer called after him, and 'bid him tell his master, that unless he took better care of him, he thould certainly cícupe. Upon this message the Lieutenant, with some discomposure, came and desired an explanation. " Why you expect, I suppose, fir, said he, that I should be burnt; but if you do not allow me a little fire this frosty weather, I can tell you, I fhall first be starved.”
Cranmer and Ridley, were also prisoners in the same cause with Latimer; (see Cranmer's life in page 5.) and; when it was resolved to have a public difputation at Oxford, between the most eminent of the Popish
and Protestant divines, these three were appointed 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 eafily imagine how free the disputation was likely to be, when they found themselves denied the use even of books, pens, and ink.
He behaved with the noblest fortitude throughout the public dispute ; wherein, though much artifice was used for that purpose, he never would be drawn into any formal reasoning with his adversaries ; full well assured that it would answer no end to be explicit. However, he answered their questions, as far as civility required; and in those answers it is observable, he managed the argument much better, than either Cranmer or Ridley; 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. 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. Chryfoftom's faith, replied his anta- . gonilt, nor of St. Austin's.” “ I have told you, replied Latimer, I am not, except when they bring scripture for what they say."
The dispute being ended, sentence was pailed upon him in the beginning pf Oober, and he and Ridley were martyred the 16th. They were brought to the fire, on a spot of ground on the North side of Baliol College, where, after a sermon, being told by an officer, that they now might make ready for the stake ; Latimer, having thrown off his prison attire, appeared in a fhrowd prepared for the purpose ; and “whereas before; says Mr. Fox, he seemed a witliered and crooked old man, he now stood bolt, upright, as comcly a father as one might lightly behold.” Being thus ready, he recommended his soul to God, and delivered himself to the executioner, saying to Ridley, “ We thall this day, my lord, light such a candle, in England, as thall never be extinguished.” He died in the 80th year of his age, A. D. 1555.
Such was the life and death of Hugh Latimer, Bishop of Worcester, one of the leaders of that glorious army of martyrs, who introduced the Reformation into our land. He had a happy temper, formed on the principles of true Christianity. Such was his cheerfulness, that none of the accidents of life could discompose him ; such was his fortitude, that not even the severest trials could unman him : he had a collected fpirit, and on no occasion wanted a resource: he could retire within himself, and hold the world at defiance.
And as danger could not daunt, fo neither could ambition allure him : though conversant in courts, and intimate with princes, he preferved to the last,-a rare instance of moderation !-his primæval plainness : in his profetlion he was indefatigable; and that he might beftow as much time as poflible on the active part of it, he allowed himself only those hours for his private studies, when the busy world is at rest, constantly rising, at all leatons of the year, by two in the morning. How confcientious he was in the discharge of the public parts of his office, we have many examples. No man could perfuade more forcibly ; no man could exert on proper occasions, a more commanding severity. The wicked, in whatever station, he rebuked with censorian dignity, and awed vice more than the penal laws.
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 only in his profeflion. Thus he lived rather a good, than what the world calls a great man. He had not those commanding talents which give superiority in business ; but for purity and sincerity of heart, for true fimplicity of manners, for apoftolic zeal, in the cause of religion, and for every virtue, both of a public and private kind, which should adorn the life of a Christian, he was eminent beyond most men of his own; or of any other time.
As to his fermons, they are indeed far enough from being exact pieces of composition; yet his simplicity and low familiarity, his humour and gibing drollery, were well adapted to the times ; and his oratory, according to the mode of eloquence at that day, was exceeding popular. His action and manner of preaching too were very affecting, and no wonder, “ for he spoke immediately from his heart::--- His abilities, however, as an orator, made only an inferior part of his character as a preacher. What particularly recommends him, is, that noble and apoftolic zeal, . which he continually exerted in the cause of truth.
SACRED CRITICISM, No. X.
births or manifestations of the ONLY GENUINE SON of God -His eternal generation or primæval birth as IV isdom personified, or THE ORACLE: and his next, during his incarnation, as the son or descendant of David; born at Bethlehem, the birth place of David, and conceived in the chosen Virgin ; and his future manifestation in glory, are briefly foretold in that most noble and illustrious prophecy of Micah 5. 2, 4. " the most fully authenticated" in its application to the MESSIAH, and to Jesus, as the MESSIAII, by the concurrent teftimony of the primitive Jewish and Christian Churches, Matt. 2. 1, 6. I. And thou Bethlehem, territory of Judah,
Art by no means least among the captains of Judah ;
Who shall guide my people, the Ifruel (of God).
From days of eternity).
Until the time that she which jhall beur, hare borne:
In the first part of this wonderful prophecy, I have followed the Evans gelist's masterly translation ; which is greatly superior to the Septuagint, and all the ancient versions, and more full and explicit than the original itself; as I have shewn more particularly, in a letter on the introduction of the Evangelists in the GENTLEMAN'S MAGA2ine, for June and July. 1801.-1. Seizing the spirit of Micah's interrogation : “ And art thou, Bethlehem Ephruta, little to be accounted among the thousands of Judah ?” (See p. 132 foregoing). 2. Supplying the important lesson 7.1 (Nagid) 'Hyruer, which is wanting in the original, and in the Septuagint verfon, at present: for Nagid, is a usual epithet of the Messiah, i Chron. 5. 2, Ifai. 55. 4. and Dan. 9. 25. and in all these places is rendered 'Hyulev@u. “ LEADER” by the Septuagint :--and 3. expressing the nature of his rule (wwır) by moupraves." he shall guide," as “the Shepherd of Ifrael.” Pf. 80. 1. or « chief Shepherd.” i Peter, 5. 4. as intimated by Micah himself also, in the third part, 17379, rendered, nei Tosjlevel, by the Septuagint. Matthew here following the Septuagint verfion of 2 Sam. 5. 2. The second part, incidentally guards against the erroneous opinion, that this was the first or original birth of the Messiah, at Bethlehem, as a mere man; stating his eternal generation : and so, OUR LORD explicitly declares his own pre-existence, “before the world was” " before the foundation of the world'*-John 17. 5, 24. Alsuming to himself the character of WISDOM personified, as we have seen. And as he was then ftiied, “ the beginning of God's way”-so is He termed by John, Rev. 3. 14. " The beginning of God's creation;" and by Paul, Col. 1. 15. “ The first born of all creation.”-The prophet then proceeds in the third part, to state THE LEADER's temporary rejection of the tribes of Judah and of Ifrael, during their respective captivities, the Allyrian, Babylonian and Roman, and their final deliverance, after the LEADER's miraculous human birth ; intimated in the remarkable expreslion, 75, 77757. Paritura pariet, “ She that shall bear, have borne"-which corresponds to Isaiah's illustrious prophecy of Christ's miraculous conception, 7. 14. “ The VIRGIN shall conceive and bear a fon”-applied to the Virgin Mary, by the Archangel Gabriel, Luk. 1. 31. “ Thou Malt conceire in thy womb, and bear a fun, &c." And as Micah, was contemporary with Isaiah, and appears to have been intimately conversant with his writings, from many allusions thereto, particularly to that remarkable prophecy of Isaiah, 2. 2, 5, descriptive of the conversion of the Jewish and Gentile world to CHRIST, which Micah has copied and improved, 4. 1, 4,- there tannot remain a reasonable doubt of the true import of this mysterious expression.
And that some obscure notices of the miraculous conception, were communicated to the earlier prophets, we may collect, froin Prov. 30. 18, 19, and Ecclef. 11. 5, and afterwards from Jer. 31. 22.–And the high importance of the subject, induces me to state these notices, in a fuller and clearer light, than I have any where hitherto seen, and to mark their connexion with each other, and with the prophecies in question.
The first of these notices, appears to be contained in the last of the wise Agur's mysteries : Prov. 30. 19.
* This second part of Micah's prophecy is thus excellently explained in the Pirke of R. Eliesar, " Egresiones ejus sunt ab initio"- . e. “ Quum mundus nondum esset conditus." Prov. 8. 22,
These three things are too wonderful for me:
The way of a male child (conceived] in a virgin.
In the second of these notices, Solomon seems to allude to Agur’s ; Eccles, 11. 5.
" As thou knowest not what is the way of the wind ; . . · As [thou knowest not, what is the way of ] the bones
In the womb of the pregnant : 10, thou canst not know,
The work of God, who maketh the universe.".
“ [As] the wind bloweth where it listeth;
So, is every one that is born of the SPIRIT.”
“ The Lord createth a new thing in the earth :
A woman fhall compafs a male child !'' Here the same word, 721 is used, as in Agur's mystery, and requires, to be rendered, the same way—“ a male child.” For surely, there could be nothing new or supernatural in the pregnancy of a married woman;. therefore, 77.27, "a woman," must denote an unmarried one, or 70%, sa virgin," as in Isaiah : especially as in both prophets, it is represented as a Jign, folemnly proposed by THE LORD to a disobedient and gainsaying people.
These interpretations of Agur's, Isaiah's and Jeremiah's mystery, are not novel ; they are supported by respectable Jewish authority.--The celebrated R. Judah, surnamed Hakkadosh, or “ the Holy,” the author of the Mijhna, allegorizes the whole of Agur's mysteries, as relating to THE Vol. Il1, Churchm, Mag. Sept. 1802.