and holy, so that at the last-at the last!-we may come to his eternal joy, through Jesus Christ our Lord." Amen. In the occasional offices, also, the Church candidly presumes on the sincerity of the parties concerned, and then charitably expresses itself on their religious state.

How much is a kind disposition towards others promoted by the serious use of such benevolent religious exercises as these! How constantly is it found, that sincerely praying for others increases a feeling of good will towards them, and disposes us to act, as far as is in our power, in a way beneficial to them! Those, I am sure, who understand the Book of Common Prayer the best, and seek the most for a spirit of grace and of supplication, will pray and will sing with the spirit and they also will be likely to carry home impressed on their own hearts, and embodied in their tempers, the spirit they have found in their devotional exercises, and are in general the best husbands and wives, parents and children, masters and servants, ministers and the assistants of ministers.

When we see what good reason we have to consider that our Liturgy is a form of sound words that it is not a cunningly devised fable-that it is scriptural, comprehensive, devotional, and benevolent-how pleasing is it to think that we, in these days, not only pray to the same God, but, in our public Sabbath sanctuary services, we pray in the very same phrases, so scriptural, so comprehensive, so devotional, so benevolent, which have been used by several generations of real Christians, who are already gone to the resting-place of the just, and are made pillars in the temple of God to go out no more! and that, at the very time that we are offering our prayers and our praises in the house of God, thousands of other religious people, in all parts of the United Kingdom are meeting us not only in heart, but in expression also, at the same common throne of grace; so that thereby really Christian members of our United Church of England and Ireland are joined together in the same mind, and in the same judgment, as far as our formulary of public worship can conduce to it; so that among us all there is one acknowledged faith, one baptism, one God and Father of all, who is above all, and through all, and in us all. (Eph. iv. 4, 5, 13.)

We that are ministers of God's holy word and sacraments, and the clerks who are our assistants in the use of the liturgical help prepared for us, ought to be very watchful over our own minds, lest, being absorbed in the performance of a professional duty, we

The substance of this essay formed part of an address delivered by the Rev. H. G. W. to parish clerks.

should neglect seriously and habitually to care for our own personal edification and salvation. Our official employment in God's sanctuary is for the good of the congregation, and to assist their devotions: but we have another character to sustain in God's house, if we rightly consider the duty we owe to ourselves. We must feel ourselves, before God, on the same level with the lowest of our fellow-worshippers; and it behoves us to consider, that we also have great sins to be forgiven-that we also need as much the mercy and grace of God to enable us to live righteously, soberly, and godlily in this world, as any that are present with us. We ought to feel that the prayers are as suitable to us, and as necessary for us, as for them: that, without a personal, active, influential faith in the Lord Jesus Christ, as the atonement for our sins, and as our constant advocate with the Father-without a life and conduct directed by the peculiar principles of the Gospel-without private daily prayer for the Divine help and blessing, though we may officially have led the devotions of a congregation for many years, we are ourselves living without a lively hope, and, in an awful sense, without God in the world! (Eph. ii. 12.) And if our religion should be only official to the last, it may indeed serve us through the world; but when our Master comes to reckon with us, he will say, Depart from me, I never knew you as persons praying with the spirit and with the understanding, as having sung with the spirit and the understanding also.

May each of us, my brethren, endeavour to serve God with our spirit in the Gospel of his Son. (Rom. i. 9.) May we, whose office it is to help others to aspire in heart and mind toward heaven, sincerely endeavour, by the same means, and in the same holy way, to travel thitherward ourselves. May we most heartily purpose with St. Paul, that we will pray with the spirit and with the understanding also-that we will sing with the spirit and with the understanding also that we will mark, learn, and inwardly digest the truths we utter, and bend our own minds, as persons deeply interested in them, to the solemn services in which we are called to engage. May the responses be made with our whole hearts may they be the real desires of our own souls, directed to Him who has assured us that we shall receive whatsoever we seriously and fervently ask in his Son's name. Let us, my brethren, in our several stations in the visible Church of Christ, endeavour so habitually to act as that in all things we may constantly approve ourselves as the servants of Christ, that they who are of the contrary part may have no evil thing

justly to say of us; and when we all appear before the chief Shepherd and Bishop of souls, may God Almighty grant we may find such mercy of him in that day, as to have it said, "Well done, good and faithful servants, ye have been faithful over a few things, I will make rulers over many things: enter ye you into the joy of your Lord." Amen.

EXTRACTS FROM FOUR LECTURES ON ADVENT.*

LECT. III.-Watchfulness for Christ's Second Coming. Reasons for Watchfulness. This duty is but a plain inference from the facts which I laid before you in the preceding discourse, that the sore judgments of the Lord have ever been inflicted in an hour unlooked for. The suspension of any threatened judgment is a reason for increasing watchfulness.... I shall, in this part of my subject, endeavour to trace the Scripture character of the last days, and point out to you some of those clouds, rising upon the world, which seem to prognosticate the storm. I take the plain scriptural ground, that, in what are called "the last days," there is to be a coming of the Lord, preceded and attended with tremendous judgments: and I add my conviction that the disastrous character of these last days is now somewhat apparent....

...

Our Lord, in the celebrated prophecy which he delivered shortly before his death, gave his disciples warning of the near destruction of Jerusalem, and of the judgments of the latter days. It is not perhaps easy, with perfect accuracy, to separate the different parts of this prophecy. There are, however, three particular series of events, which, it seems to me, Christ intended to foretel, as betokening the latter times and my opinion is confirmed, as I shall shew you, by other predictions of the sacred volume.

The first is the occurrence of remarkable calamities upon the earth. Nation is to rise against nation, and kingdom against kingdom, with great earthquakes, and famines, and pestilences. "There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth .... and then shall they see the Son of Man coming in a cloud with power and great glory." (Luke, xxi. 25, 26, 27, 28.) "When these things (adds our Saviour) begin to come to pass, then look up and lift up your heads, for your redemption draweth nigh."

The second series of events referred to as denoting the last times, is the extended preaching of the Gospel and amplification of the Church. "This Gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." (Matt. xxiv. 14.) Very similar is the prediction in the Revelation: "I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come." (Rev. xiv. 6, 7.) In close connexion also are the prophecies of the conversion of the Jews; and it is remarkable that that, it is said, will take place in the latter days, in a time of great trouble, and at the era of a coming of the Lord. "For the children of Israel shall abide many days without a king, and without a prince, and without an ephod, and without teraphim. Afterwards

By the Rev. John Ayre. Published by Seeley and Burnside. 1835.

shall the children of Israel return and seek the Lord their God, and David their king, and shall fear the Lord and his goodness in the latter days." (Hos. iii. 4, 5.) "And at that time shall Michael stand up, the great prince which standeth for the children of thy people; and there shall be a time of trouble, such as never was, since there was a nation, even to that same time; and at that time thy people shall be delivered." (Dan. xii. 1.) "As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. . . . for, behold, the Lord will come, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. . . . and they shall bring all your brethren for an offering unto Jehovah out of all nations.... to my holy mountain Jerusalem, saith the Lord." (Is. lxvi. 13, 15, 20.) I angel poured out his vial upon the great river Eumay add here that striking prediction, "The sixth phrates; and the water thereof was dried up, that the way of the kings of the east might be prepared." (Rev. xvi. 12.) Immediately after which we read, "Behold, I come as a thief: blessed is he that watcheth." It can hardly be doubted that, as the loosing of four angels bound in the river Euphrates, in an earlier part of this prophecy, intended the establishment and dominion of the Turkish power, the verse just quoted predicts the downfal and gradual decay of the same empire, and consequently, as may be expected, the sapping of the foundations of the Mohammedan religion. So much for the promulgation of the Gospel in the latter days.

The third series of events is the intestine troubles and heresies of the Church. affliction, such as was not from the beginning of the "In those days shall be creation... neither shall be . . . and then if any man shall say to you, Lo! here is Christ; or, Lo! he is there, believe him not: for false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect. But take ye heed: behold I have told you all things." (Mark, xiii. 19, 21, 22, 23.) The apostles, too, give us a gloomy picture of the degeneracy and darkness of the last days. St. Paul instructs Timothy, "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to truce-breakers, false accusers, incontinent, fierce, deparents, unthankful, unholy, without natural affection, spisers of those that are good, traitors, heady, highhaving a form of godliness, but denying the power minded, lovers of pleasures more than lovers of God, thereof." (2 Tim. iii. 1-5.) The same apostle describes one remarkable apostacy in striking words, which, whether or not we interpret them of the apostate Church of Rome, convey the same general truth: "That day shall not come except there come a falling perdition; who opposeth and exalteth himself above away first, and that man of sin be revealed, the son of all that is called God, or that is worshipped; so that he, as God, sitteth in the temple of God, shewing himalready work, only he who now letteth will let, until self that he is God. . . . the mystery of iniquity doth he be taken out of the way: and then shall that wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming." (2 Thess. ii. 3, 4, 7, 8.) St. Peter speaks of those living in the last times as "presump tuous, self-willed, not afraid to speak evil of dignities" (2 Pet. ii. 10); and in a passage of which I before quoted a part, predicts infidelity, declaring, "There shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they willingly are ignorant of, that . . . the heavens and the earth. are kept in store, reserved unto fire against the day

of judgment and perdition of ungodly men." (2 Pet. iii. 3, 4, 5, 7, 8.) I will add but another testimony: it is that of St. Jude. "Beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; how that they told you there should be mockers in the last time, who should walk after their own ungodly lusts: these be they who separate themselves, sensual, having not the Spirit." (Jude, 17, 18, 19.) I will make one remark on these quotations. If any objection be raised in regard to the expression "last days," and it be thought that it implies merely the time subsequent to Messiah, it is sufficient to observe, that, in several of the passages, the coming of Christ is especially predicted in connexion with the signs described.

And now, brethren, look around on the world, and see if you cannot somewhere discern symptoms of the accomplishment of some of these predictions. Is there no distress of nations? no perplexity? are there no pestilences ravaging the earth? no wars and rumours of wars? It may be replied, that these have often heretofore been, and that we see only what our fathers have seen. I know that the human mind is prone to raise into undue importance what is present; but I cannot help thinking that, in this quarter of the world, the seat of the Roman empire, to which so many of the prophecies are confined, there never, under all circumstances, were such revolutions, so strange, so bloody, so disastrous, as in our times. The thrones of kings have unexpectedly crumbled; dynasties have been changed; men have risen into command and sovereignty with a suddenness hardly compatible with the probabilities of a romance. Never, perhaps, were there so many monarchs in exile: never were there fiercer wars: never were the foundations of society so loosened.

Again, is not now the Gospel preached, and Christianity, in some measure, planted throughout all the world? Till within a comparatively very few years the Church slept an ill-omened sleep; she took no thought for the millions that were perishing for lack of knowledge: now, faithful men, from almost every Christian nation, are traversing the globe. They have proclaimed the Saviour under the burning suns of India; they have preached the Gospel amid the snows of Labrador; they have prevailed upon the islanders of the far-off sea to cast their idols "to the moles and to the bats." Yet a little while and the blood-stained banner of the cross shall be fanned by every gale, and wave over every nation. This Gospel shall be preached "in all the world for a witness; and then shall the end come." And with respect to the Jews, it is true that they are still as dry bones in the open valley, they are not yet come together "bone to his bone;" yet it may be admitted that there is "a noise, and behold a shaking." A little while ago, and it might have been said of Israel," this is Zion whom no man seeketh after:" now, the affections of Christians are awakening towards that afflicted people; there is among themselves a growing spirit of inquiry, and even some few Jews are preaching to their brethren the salvation of a crucified Redeemer. As yet it is the day of small things, but still a sign of the times; the cloud, peradventure, little as a man's hand, just rising from the sea, which yet prognosticates, and that ere long, a great and gracious rain. And who can look at the aspect of the Mohammedan powers, and not discern the exact accomplishment of the prophecy? The vial is poured on the Euphrates, and its waters are drying up, precisely, drying up. The conqueror's hand has been stayed from inflicting violent destruction; and the resources of the Turkish empire have gradually decayed: one province after another has parted from her; and that once-mighty nation, so terrible to Christendom, seems dissolving by intestine weakness. What purpose God may intend to accomplish in its final fall, it is not for us at present to

speak with any certainty: it is enough that the evident fact, that the bulwarks of Islamism are crumbling under their own weight, is a remarkable sign of the times.

Further, are there no divisions, no heresies, no strange assumptions and monstrous doctrines within the pale of the visible Church? The Romish apostacy still lingers on, and even seems collecting itself for one great struggle, preparatory, may it not be, to its destruction by the "brightness of His coming?" And is there no infidelity, no departing from the faith? Why, a few years back, a mighty nation declared, by statute and decree, that religion was a cheat, that the Scriptures were an imposture, that death was an eternal sleep, and that there was no God. When was this done heretofore? Miserable individuals there have been in every age who have rejected the counsel of God against themselves; but never, as in these times, did infidelity so rise up in its might, never did a nation, as one man, so hurl defiance against the Mightiest, and blaspheme the God of heaven.

I omit many other particulars, on which I might dwell; and the more readily, because I am not willing to appear to be making out a case. I would rather that you would carry this subject to your retirement, and deliberately for yourselves examine facts. Look upon the Church of Christ, and upon the world at large is not the aspect of society so changed, the ancient landmarks so removed, the foundations of things so broken up and disorganised, that even mere politicians have argued a coming conflict more fearful than the past, a conflict of opposing principles? Perceive you not, then, an unquiet sea, just ready, as it were, to boil into that desolating storm which shall sweep over the earth with the besom of destruction?

It is a question of awful interest, how far our own country will share in such a judgment. I believe that there is more real religion in this land than in any other, more faithful servants of God: and yet our national sins - -our Sabbath-breaking, for example, from the Sunday travelling and Sunday banquet of the noble to the revelry of the mechanic, the curse of Sunday newspapers, a plague unknown a few years back, the growing intemperance of the lower orders, the contempt for authority, the substitution of human reason for divine rule, the tendency to put all religions on a level, the monstrous doctrine, warmly advocated, that rulers have nothing to do with the religious instruction of those they govern -our national sins, of which I might easily make out a heavy catalogue, may well inspire us with apprehension. There is much, I acknowledge thankfully, that is doing among us for God: there is much also, alas, that is doing for Satan. Knowledge has certainly of late been more widely diffused than heretofore; but men have forgotten that there is a knowledge both of good and ill. Religion is, I hope, extending: but evil is increasing too; it is concentrating its powers, it is assuming a bolder front of defiance; and while some are being turned to righteousness, "evil men and seducers wax worse and worse."

If it be so with us, what must be the state of other countries, galled with the papal chain, or cumbered with idolatrous superstitions; where the beacon of divine truth, when lighted at all, only serves to shew more palpably the darkness that surrounds it - what, I say, must be the state of other countries in the eye of the High and Holy One? "As a cage is full of birds, so are their houses full of deceit, therefore they are become great, and waxen rich they are waxen fat, they shine: yea, they overpass the deeds of the wicked: they judge not the cause, the cause of the fatherless, yet they prosper: and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord: shall not my soul be avenged on such a" world this." (Jer. v. 27, 28, 29.) Yes, when their cup is full, surely "the Lord will come out of his place to punish the inhabitants of the earth for their iniquity."

as

Biography.

THE LIFE OF JOHN NICHOLSON, OTHERWISE CALLED LAMBERT,

Who was burned in Smithfield in the year 1538.* JOHN NICHOLSON, better known by the name of Lambert, was a native of the county of Norfolk. He was not one of the great and noble of this world, nor was he ever advanced to any station of pre-eminence or dignity: but yet, in the good providence of God, it was granted to him to stand before rulers and princes to testify of the Gospel of Christ. He was faithful, as we shall see, herein even unto death, and God hath given him a crown of life.

After passing his childhood in his own county, Lambert was placed at the University of Cambridge; and by the blessing of God upon the instructions of the eminent reformer Bilney, he was converted to the faith. He appears to have made considerable progress in learning, and, being well acquainted with both Latin and Greek, to have translated several books out of those languages into English. He was ordained in the diocese of Norwich; but, after no great while, impelled, it would seem, by the inquietude of those miserable times, when for a man to confess the truth was to carry his life in his hand, he quitted England, and went to Antwerp. Here he enjoyed the friendship of Tindal and Frith, and acquired from them a more perfect knowledge of the Gospel. He was then appointed chaplain to the English merchants at Antwerp, and continued to hold this office about a year and a half. But here he was not safe; for, on the accusation of one Barlow, he was, at the instance of Sir Thomas More, then lord chancellor, deprived of his situation, and brought over into England.

Warham was at that time archbishop of Canterbury; and before this prelate Lambert was examined, about the year 1532, forty-five articles being laid against him. Many of these articles were of the most frivolous and vexatious nature: for instance, he was required to declare whether he had ever been suspected of heresy; and again, whether he ever prayed for Wickliffe, Huss, or Jerome of Prague, or deemed them heretics. He was also required to express his opinion on the seven sacraments, tradition, purgatory, praying to saints, pilgrimage, worship of images, merits, justification, power of the Pope, and most of the other points on which the Romish Church has erred from the faith. He was then in custody in the archbishop of Canterbury's house at Oxford, and had no means there of obtaining any assistance from books. Yet under such disadvantages he wrote elaborate answers to all the queries put to him, supporting his opinions by Scripture, and a multitude of quotations from the fathers, which prove him to have been most learnedly read in their writings, and gifted with an uncommon strength of memory. He thus produced a valuable treatise, which will be found entire in the pages of the martyrologist Fox.

It may be well to quote, as a specimen, his reply to the 45th question. "In the five-and-fortieth," says he, "where you ask, Whether ever I have promised at any time by my oath, or made any confederacy or league with any person or persons, that I would alway hold and defend certain conclusions or articles seeming to me and to my complices right and consonant

unto the faith? and will that I should certify you of the course and form of the said opinions and conclusions by row, and of the names and sirnames of them that were to me adherent, and promised to be adherent in this behalf; I say that I do not remember that ever I made pact or confederacy with any person or persons, nor made any promise by oath, that I would alway hold and defend any conclusions or ar• See Fox, vol. ii.; and Burnet, vol. i.

ticles, seeming to me and other right and consonant to the faith; unless it hath chanced me to say in this form, That I would never, with the aid of God, forsake, neither decline from the truth, neither for fear, nor yet for love of man or men. Thus I have perhaps said in some time or some place, because I have indeed so intended, and do intend, God's grace assisting me.... Neither do I reckon me to have any complices, but such as do love me, and I them, for God and in God. And those do I reckon all them that are or will be truly Christian, in calling upon Christ's name. And concerning opinions or conclusions, I can tell you of none other than I have shewed: the sum whereof I reckon and think utterly to be concluded in two propositions, which both are written in the New Testament.

“The first, the Acts of Apostles in this wise (Acts, iv.) CHRIST is the head corner-stone of our faith, whereupon it should be set and grounded, neither is salvation in any other; for there is none other name under heaven given amongst men wherein we may be saved.' This is one of the propositions, wherein is .... comprehended my saying, which St. Paul doth thus otherwise explicate; CHRIST is made of God our wisdom, our righteousness, our pureness, our satisfaction, and our redemption.' And in another place: There is no other foundation that any man may put, except that which is already put, that is CHRIST JESUS.'

The other proposition is written of the prophet Isaiah, and recited of our Saviour in the evangely of Matthew, in these words; Men do worship me in vain, teaching doctrines and precepts or laws human.* Of this writeth Paul very largely in divers places, and every where well nigh. Amongst other, Colossians the second, where he warneth the Colossians to take heed that no man do spoil them, to steal them away by philosophy, or vain deception, according to the

constitutions of men, and ordinances of this world.

"Thus I do certify you of all the opinions and con. clusions which I intend or have intended to sustain, being contained in the two propositions above written. Other hold I none, but such as are mentioned in the creed, both that is sung at mass, and also in the other creed that all people say every day. Finally, that you require to know of the names and sirnames in order particularly of them, that be to me adherents, or that have promised me to be adherents in this part: I say, that I know of none particular that I remember, without I should note unto you a great multitude, which you may know and hear of (I suppose) through all regions and realms of Christendom, that do think likewise as I have shewed. I ween the multitude mounteth nigh unto the half of Christendom; and more should do likewise, by a great sort, within a while, I doubt not, but that our ghostly enemy laboureth amain to have knowledge of the truth suppressed, and letteth that it cannot come abroad to be seen. I say, therefore, again, I know of no particular adherents, nor of any that hath so promised me to be in these matters. And though I did, I would not (except I know not that charity so required, which I do not find yet hitherto) detect, nor bewray any one of them, for no man's pleasure: for I am bound to obey God above men. Who be with us, and grant the truth to be known. Amen."

Lambert's answer to the question about the corporal presence of Christ in the sacrament had been pecu

liarly guarded; and it is possible that his mind was not at this time fully made up on this doctrine: yet he had said enough to convict him of what was then called heresy; and in all probability, had it not been for the death of Archbishop Warham, he would then have perished. But Warham died in 1533, and after a short interval was succeeded in the primacy by the excellent Cranmer. By the decease of his judge, and by reason of the greater favour now shewn to the reformers through the influence of Queen Anne Boleyn,

Lambert for the present escaped, and, repairing to London, there occupied himself as a schoolmaster.

In the year 1538 he was present at a sermon preached in St. Peter's church by Dr. Taylor, afterwards, in King Edward's days, bishop of Lincoln, and deprived of his bishopric by Queen Mary, for his attachment to Protestantism. Lambert, not being satisfied with Dr. Taylor's doctrine upon the sacrament, sought an opportunity, after the sermon was over, to confer with him; but Taylor, being then engaged, requested him to come when he had more leisure. In the interval Lambert put his arguments against the corporal presence upon paper. They were arranged in ten articles, containing proofs from Scripture, from reason, and from the old fathers. The first point he urged was that the words of Christ, "This is my body," could not be understood literally, because Christ equally said, "This cup is the New Testament;" and no man ever supposed that the cup or the wine is changed into the New Testament: the literal meaning, therefore, being inapplicable in the one case, must be also in the other.

Taylor, it appears, had no desire to injure Lambert, but was willing, if possible, to satisfy his mind, and thought he should effect this by calling to his help in the argument certain of his friends. He therefore discovered the matter to Dr. Barnes, a zealous reformer, who was soon after martyred for maintaining justification by faith, but who had earnestly embraced the Lutheran doctrine of the sacrament. Barnes's advice was to refer the whole to Archbishop Cranmer. What Cranmer's views on this subject were at this time may be seen from a touching passage (the insertion of which will be excused, throwing light as it does on his conduct in this affair) written many years after, in his answer to Dr. Smith: "this I confess of myself that.... I was in that error of the real presence, as I was many years past in divers other errors. ... for the which and other mine offences in youth, I do daily pray unto God for mercy and pardon, saying, Good Lord, remember not mine ignorances and offences of my youth. But after it had pleased God to shew unto me by his holy word a more perfect knowledge of his Son Jesus Christ, from time to time as I grew in knowledge of him, by little and little I put away my former ignorance. And as God of his mercy gave me light, so through his grace, I opened mine eyes to receive it, and did not wilfully repugn unto God, and remain in darkness. And I trust in God's mercy and pardon for my former errors, because I erred but of frailness and ignorance. And now I may say of myself as St. Paul said: When I was like a babe or child in the knowledge of Christ, I spake like a child and understood like a child: but now that I come to man's estate, and growing in Christ through his grace and mercy, I have put away that childishness."

The archbishop, being of this mind, felt it his duty to summon Lambert before him, and studied to make him retract his paper. It is not likely that Cranmer would have acted with any severity towards him; but unfortunately Lambert, in the process of the dispute, appealed to the king; to whom also he wrote an excellent letter or treatise, formally defending his doctrine. Gardiner, bishop of Winchester, had at this time much influence; and as the matter had become, by the circumstances just related, of public notoriety, he eagerly laid hold of it to inflict thereby a wound upon the reformed party. He persuaded Henry that it was desirable, now that he had thrown off the usurped authority of the pope, to shew to the world that he still maintained zealously the purity of the Catholic faith. The monarch, thinking to serve his interest by this, and perhaps also to gratify his vanity by acting the part of moderator in a theological dispute, easily yielded to Gardiner's advice, and caused letters to be despatched to many of the nobility and bishops to be present at a trial in which the king himself would sit in judgment.

Accordingly, in November the same year, the disputation was held in Westminster Hall. There was a great array of bishops and clergy, of nobles, judges, and councillors, and a vast concourse of spectators. By and by the prisoner Lambert was introduced, in custody of several armed men, and placed just opposite the royal seat. At length came the king himself, with an imposing body of guards, all dressed in white, "covering (says Fox) by that colour and dissembling severity of all bloody judgment." Having taken his seat, the bishops being on his right hand, with the lawyers, clothed in purple, behind them; and the temporal peers on his left, behind whom were the gentlemen of the privy chamber; the monarch first looked sternly on the poor prisoner, and then commanded Dr. Day, bishop of Chichester, to open the proceedings by declaring the cause for which that assembly was convened.

Day hereupon made a speech to the effect, that the king was purposed to let all men see, that, having broken the papal yoke, he had no mind to extinguish religion, but was resolved to root out at once all kinds of heresy; and that they were not come together to dispute as if uncertain of the truth, but openly to refute and condemn the doctrine of the heretic before them. As soon as he had ended, the king stood up, and, leaning upon the cushion before him, looked with bent and threatening brows towards Lambert, and said, Ho, good fellow, what is thy name?" The martyr humbly kneeling down, replied, "My name is John Nicholson, although of many I be called Lambert." "What," said Henry, "have you two names? I would not trust you, having two names, although you were my brother." "O most noble prince," answered Lambert, “ your bishops forced me of necessity to change my name." Then, after somewhat further questioning, the king commanded him to declare at once his judgment on the sacrament, as it was called, of the altar. Lambert, therefore, began his speech with thanking God that he had inclined the king's heart to hear and judge in that cause for himself, especially since he was a sovereign endued with great gifts of judgment and knowledge, and hence it was to be trusted that some great event would result to the glory of the Divine name. Then the king, with an angry voice, interrupted him, and said, in Latin, "I came not hither to hear mine own praises thus painted out in my presence; but briefly go to the matter without any more circumstance." Lambert was naturally confounded at these passionate words, and stood for a short time silent. On which, Henry, still more enraged, exclaimed vehemently, Why standest thou still? Answer as touching the sacrament of the altar, whether dost thou say, that it is the body of Christ, or wilt deny it?" and, as he spoke, the king lifted up his cap. "I answer," said Lambert, "with St. Augustine, that it is the body of Christ after a certain manner." "Answer me," replied the monarch, "neither out of St. Augustine, neither by the authority of any other; but tell me plainly whether thou sayest it is the body of Christ or no ?" Then," said the bold servant of the Lord, "then I do deny it to be the body of Christ." "Mark well," the king rejoined, "for now thou shalt be condemned even by Christ's own words, This is my body:" and so, considering that he had confuted the first of Lambert's arguments, which, it will be remembered, as arranged in the paper he gave to Dr. Taylor, were ten, he turned to the archbishop of Canterbury, and desired him to refute his second

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assertion.

Cranmer, though, as before shewn, fully convinced at this time that Lambert was in error, spoke with his accustomed moderation. "Brother Lambert," said he, "let this matter be handled between us indifferently, that if I do convince this your argument to be false, by the Scriptures, you will willingly refuse the