mitted him, not only for opposing the Queen's succession, but for persevering "in disquieting the State." The Queen did not oppose this act.

In March, 1554, Cranmer was removed, in company with his fellow prisoners, to the prison of Bocardo at Oxford, where was renewed the controversy respecting the Lord's Supper, which, by the Queen's desire, was named the subject for discussion.

On the 13th of April the persons sent by the convocation to dispute appeared in the university, and Cranmer, who was first called before them, after examining the questions set before him (Burnet, vol. ii.), entered into argument upon them. After him reasoned Latimer and Ridley, amidst much shouting, hissing, confusion, and insult, so that the assembly, says Burnet, "looked liker a stage than a school of divines." On the 19th the discussion was revived; and on the 28th they were again brought to St. Mary's, where it was declared that unless they would turn, they were obstinate heretics and no longer members of the church. Cranmer then replied, "From this your judgment and sentence I appeal to the just judgment of the Almighty, trusting to be present with Him in Heaven, for whose presence in the altar I am thus condemned:" and having thus spoken he was removed again to his prison.

He had some days before sent a petition to the council and the Queen, praying pardon for his offences towards her, but the bearer to whom he had intrusted the papers broke them open, and it is not known that they reached their destination. However this may be, the council decreed that the charge of treason should be withdrawn, and the proceedings for heresy followed up, that the pains of fire, and not the axe, might be the manner of his death.

It was now discovered that the tribunal before which Cranmer had been tried was not competent to decide the case, and that the sentence was illegal. The Pope therefore issued a fresh commission, and on the 12th September, 1555, the primate was again examined by Brokes, the bishop

of Gloucester, and two civilians, Martin and Story. After some discussion, sixteen articles of accusation were produced, touching which eight witnesses were examined, and then the case closed. It is remarkable that previous to these proceedings Cranmer was summoned to appear within eighty days before the Pope at Rome; this must have been a mere fiction of papal law, not intended for him to obey, as indeed it was impossible for any prisoner to do. Not long after Cranmer was sent back to prison, he heard of the execution of Ridley and Latimer, and after a few more weeks had passed, he received from Cardinal Pole an answer to two letters that he had written to the Queen during the interval between the last proceedings at Oxford and the day that these bishops were brought to the stake. It appears from these letters that the primate's adherence to Protestant principles was still unshaken. On the 29th of November the eighty days had elapsed, and on the 4th of December he was excommunicated and deprived of his bishopric. A letter from the pope (Paul IV.), bearing date of the 14th of November, affirming him to be contumacious because "he took no care to appear" at Rome when cited, and declaring him guilty of heresy and other enormities, finally commanded his execution. On the 14th of February, in obeIt was

dience to this mandate, Cranmer was degraded. within a few days after this that the fortitude of a mind which had hitherto been firm gave way under the pressure of misery and the close prospect of a torturing death. The love of life overcame his firmness; he forsook his principles, and wrote a recantation of his faith. By whose exertions his resolution was shaken we cannot ascertain, but this unworthy sacrifice of opinion served only to render his enemies triumphant: whatever had been their promises, the recantation was of no avail towards the preservation of his life. On the 20th of March, the eve of his execution, he was visited by Dr. Cole, the provost of Eton College, who had been ordered by the Queen to attend him. During this interview Cranmer gave answer that he remained firm in the

including his obedience, as well passive as active, in the return of it, that is, in the privileges, blessings, and benefits purchased by it, so a believer may be said to be justified by the righteousness of Christ imputed. But then the meaning can be no more than this: God justifies a believer for the sake of Christ's righteousness, and not for any righteousness of his own. Such an imputation of the righteousness of Christ as tins is no way denied or questioned." For Calvin's view, there is no warrant in the Scriptures; for Goodwin's there is. See Rom. iv. 3, 5, 9, 22-24. "Faith is imputed" is a scriptural phrase, but "imputed righteousness is not." No. II.

DEAR SIR,-Will you give me an answer on the following passage of Scripture: "Thou shalt bring down the noise of strangers, as heat in a dry place; even the heat with a shadow of a cloud: the branch of the terrible ones shall be brought low."-Isaiah xxv. 5. Plymouth. THOMAS HEATH, jun.

ANSWER. In the 24th chapter, the misery and desolation of Jerusalem are described, but the visitation shall not be overwhelming, for Jehovah "shall reign in mount Zion, and in Jerusalem and before his ancients gloriously." The 25th chapter amplifies this closing idea, and is really a song of triumph in anticipation of this glorious event.

"Thou shalt- -dry place;" "Bring down," silence; "Of strangers." The Babylonians, who would triumph over the Jews by martial music, the shout of triumph, and other demonstrations of joy. "As the heat- -a cloud." Were it not for the clouds of heaven, the unabated rays of the sun would scorch every thing and desolate the earth. So the wrath of the Babylonians would have utterly consumed the Jews. But the interposition of God will temper and mollify their wrath, as the intervening cloud tempers and abates the fierce rays of the sun. "Branch-low." The original term signifies a pruning time, hence a song, perhaps from the fact that those who work in a vineyard usually cheer their toil by merry songs. The idea is, that the songs and other noises by which the Babylonians celebrated the fall of the Jews, shall be turned into wailing by their own overthrow.

Catholic faith as he had recently professed it, an answer that has by some been considered equivocal. After Cole had left him Garcina entered the prison, and requested him to transcribe a recantation to be delivered by him at the stake, which the prisoner consented to do. On the following day he was led to St. Mary's church, where, after an exhortation had been read by Dr. Cole, and Cranmer had finished his private devotions, he solemnly addressed the people, openly professing his faith, and at length declaring, "Now I come to the great thing that troubleth my conscience more than any other thing that I ever said or did in my life, and that is the setting abroad of writings contrary to the truth which I thought in my heart, and writ for fear of death, and to save my life, if it might be; and that is all such bills which I have written or signed with mine own hand since my degradation, wherein I have written many things untrue. And forasmuch as my hand offended in writing contrary to my heart, therefore my hand shall first be punished, for if I may come to the fire it shall be first burned. And as for the Pope, I refuse him as Christ's enemy, and antichrist, with all his false doctrine." The whole assembly was astonished at this speech, they had supposed that he would have confirmed and not retracted his recantation. He was then hurried away to the stake, where he stood motionless, holding up his right hand, and exclaiming until his utterance was stifled, "This unworthy hand! Lord Jesus, receive my spirit."

Cranmer had some faults and weaknesses, or he had not been human; but Protestantism owes him much, and his name is imperishably associated with the English Reformation.

EDITOR.