repeating, "This unworthy right hand." At length the fire ascending, he expired with his eyes raised to heaven, repeating more than once, "Lord Jesus receive my spirit." Such was the end of the celebrated Thomas Cranmer, equally honourable to himself and disgraceful to his enemies. Though the character of the archbishop was, in many respects, truly amiable, there were several parts of his conduct which were highly censurable. Mr. Gilpin, in his elegant Life of Archbishop Cranmer, published in 8vo. in 1784, remarks, that, "The character of Archbishop Cranmer hath been equally the subject of exaggerated praise, and of undeserved censure." The most indefensible parts of the archbishop's character were, the readiness with which he concurred in some of the unjustifiable proceedings of Henry VIII. and the instances in which he appears to have been influenced by intolerant principles.

Of two instances of persecution in which Archbishop Cranmer was concerned, Mr. Gilpin gives the following account: "Joan Bocher and George Paris were accused, though at different times, one for denying the humanity of Christ; the other for denying his divinity. They were both tried, and condemned to the stake and the archbishop not only consented to these acts of blood, but even persuaded the

aversion of the young king into a compliance. Your majesty must distinguish,' said he, informing his royal pupil's conscience, between common opinions, and such as are the essential articles of faith. These latter we must on no account suffer to be opposed."" Mr. Gilpin justly observes, that "Nothing even plausible can be suggested in defence of the archbishop on this occasion; except only that the spirit of popery was not yet wholly repressed."

It does not appear that the archbishop endeavoured to promote the death of Lambert ; but, as Mr. Gilpin observes, "It were to be wished he had rid his hands of the disputation likewise."*

See Biographia Britannica, Art, Cranmer.-Gilpin's Life of Archbishop Cranmer, &c.

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No. VIII.

KNOX (John), the Scotch reformer, was born at Giffard, in East Lothian, of an ancient family, in 1504. He received his education at the university of St. Andrews, where he early discovered a considerable taste for learning: his inclination, however, led him to the study of theology, in which he made the most rapid proficiency. In 1548, he visited France, and soon after landed in England, where he was well received, and made chaplain to Edward VI. who also offered him a bishoprick, which he declined from conscientious motives, being averse to episcopacy and the common prayer. The boldness of his public discourses, and the warmth of his zeal, while they exposed him to the hatred of the great, rendered him the favourite of the people: but as they do not dispose of places, he, with several Englishmen, sought an asylum in Geneva, from the sanguinary measures of Queen Mary, in 1553, or 1554; but he soon quitted that city for Francfort, whither he was invited by some Englishmen, who had embraced the reformation; he did not, however, remain long with them, as he thought it his duty to renounce the rites of the

English church: he, therefore, returned to Geneva in the month of March, from whence he departed in August, for Scotland, where he had the satisfaction of finding that the reformation had made considerable progress during his absence. The English church at Geneva, impressed with a sense of the value of his ministry, earnestly requested his return in 1556: but his enemies triumphed in Scotland, and upon his departure, they condemned him to be burned. The affairs of the reformed in Scotland taking speedily a favourable turn, their principal leaders, who well knew the importance of the councils of Knox, and his influence over the public mind, recalled him; Calvin also encouraged him to obey the call, and to promote the welfare of the church. Knox complied in the month of October 1557: prudence, however, induced him to revisit Geneva in 1558, things having reached that point in Scotland, which precluded the possibility of useful exertion. It was at this period that he published a book against Queen Mary, and that the republic presented him with the freedom of the city.

Shortly after the ascension of Elizabeth to the throne, Knox returned to England, where he was not unmindful of his countrymen; he had the address to fix the Scotch reformation

upon a solid basis, by means of the treaty of Leith, concluded in the month of July 1560. He even succeeded in establishing an ecclesiastical discipline, similar to that which prevailed in Geneva; and the superintendance of the reformed religion throughout the district of Edinburgh, was committed to his care.

In 1561, the queen arrived from France in Scotland, and caused the mass to be celebrated in her chapel: Knox made the pulpits ring with his fears, and inspired the public with them; he declaimed loudly against the luxury and profligacy of the court; censured the queen's marriage with a papist; and demanded the execution of the treaty of Leith. Knox became of course, the object of the hatred and of the threats of the great; but nothing could alter his character, nor even inspire him with that prudence which is the offspring of wisdom and of gentleness. In 1565, the pulpits were shut against him, on account of his having spoken too vehemently against Lord Darnley; and in 1571, he consented to return to Edinburgh, only upon the condition that he should be at liberty to speak with freedom against whatever he thought contrary to the good of the state, and even against those who had the command of the castle. While one cannot help honouring the

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