energy in conformity which he was soon after to exhibit in opposition, contradicting the lecturer in his own room, and by virtue of a power which he possessed or assumed, openly exhorting the students not to believe these teachings, and, not unfrequently, dismissing the class. This zeal appears to have pleased the University authorities, as we find Latimer appointed to the honorable office of cross-bearer in the processions which formed so important a part of religious ceremonial. He at this time gave a more public attestation of his views in his address on receiving the degree of bachelor in divinity. In this he spoke with great bitterness of the writings of the reformer, Philip Melancthon.

One of

He little thought that this address was to be the turning-point in his career. his auditors was Thomas Bilney, a member of the University, who had, after a close study of the New Testament in the original Greek, which had recently been published by Erasmus, embraced the new doctrines. He had approached the study of the sacred volume with distrust, next became deeply interested, and, in his own words, found rest for his soul, weary with his former mere routine worship,

BILNEY'S CONFESSION.

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in the "suavissimam Pauli sententiam," the comfortable words, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.” Bilney was probably impressed by the talent of the speaker, and regretting the misdirection of his energies, wisely avoided any public expression of opinion, which might have led to a disputation to be held after the scholastic fashion of the time before a large audience. He sought a private interview with the speaker at his own apartments and asked him to hear his confession; obtaining a hearing, he laid before his auditor the arguments which had produced his change of opinions. Latimer has himself described the interview: "Bilney heard me at that time, and perceived that I was zealous without knowledge, and he came to me afterwards in my study, and desired me, for God's sake, to hear his confession. I did so; and to say the truth, by his confession I learned more than I did before in many years. So from that time forward I began to smell the word of God, and forsook the school doctors and such fooleries."

He was led to the study of the Scriptures,

which had previously formed no part of his theological training, and thus was soon convinced that the Church of Rome had departed from the early faith, and that the claims of the Reformers were based upon the sacred record. He at once forsook the tempting path to advancement which lay open before him, and identified himself with the "new learning," as it was called.

He went to Stafford and besought his pardon for his late rudeness. He accompanied Bilney in his charitable visits to those who were "sick and in prison" in the tower of Cambridge, and he at once commenced preaching the reformed doctrines. This great change took place, it is supposed, in 1521, when he was about thirty years of age.

The frequent conferences between the two friends attracted so much attention, that their place of meeting, in the neighborhood of Cambridge, became known as "Hereticks' Hill.” The apprehensions of the authorities became excited to such an extent by Mr. Bilney's exertions and success, that they complained to Cardinal Wolsey, at that time Lord Chancellor. By his order an examination was appointed and placed in

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charge of Dr. Tonstall, Bishop of London, before whom Bilney and, according to Fox, Latimer, were speedily summoned.

Both Wolsey and Tonstall were men of moderation. Wolsey was fully aware of the abuses which had crept into the ecclesiastical administration of the kingdom, and had taken some measures for their amendment; but he was too much wrapped up in schemes. of political advancement, and too timid, when he became aware of the strength of the Reformation, to persevere with the decision required by the crisis.

Tonstall effected his object by a patient and kind expostulation. He induced Bilney to waver, and in a weak moment sign a recantation of his opinions. He escaped bodily pains, but only to undergo the keener torments of mental suffering. He fell into despair so fearful that for a twelvemonth his friends were afraid to leave him alone. They read to him the "comfortable words" of holy Scripture for the penitent, but to bring such to him, in the language of the record, "was as though a man would run him through the heart with a sword." Relief, however, at last, came. His first experience of comfort

seems to have followed the reading and meditation of the passage in Isaiah, “Fear not, for I have redeemed thee; thou art mine. When thou walkest in the fire it shall not burn thee; I am the Lord thy God." He went to the neighboring county of Norfolk, and preached the pure word with his old energy. His success soon again excited the alarm of the ecclesiastical authorities. He was this time in less merciful hands than before. He was arrested by order of Richard Nix, the Bishop of the diocese, and after conviction and sentence burnt to death in the city of Norwich.

Latimer, if summoned at all, seems to have escaped without reprimand. At any rate, we find him not long after in the pulpit, where he had already obtained a great reputation. "He preached mightily in the University day by day," says his friend Morice, both in English and ad clerum, to the great admiration of all men who aforetime had known him of a contrary severe opinion."

A student of Cambridge, who was a frequent hearer of Latimer, Thomas Becon, afterwards chaplain to Archbishop Cranmer, has left us an account of Master Latimer's