the question which is the head and whole content of all others objected against me. This is both the helm and stern of both together.'[261] There were forty-five points, and to these he made answer article by article.[262] Shortly afterwards, in consequence of the death of Warham and of Cranmer's appointment to the vacant see, the Antwerp chaplain was set at liberty. He determined to remain in London, took, it seems, from prudential considerations, the name of Lambert, and devoted himself to the labors of a teacher, but at the same time adhered to the resolution to avail himself of every opportunity of maintaining the truth. [Sidenote: HIS WORK ON THE LORD'S SUPPER.] Being informed one day that Doctor Taylor was to preach at St. Peter's Church, Cornhill, he went to hear him, not only because of his well-known gifts, but also because he was not far from the Gospel. He was later appointed bishop of Lincoln under pious King Edward, and was deprived of that office under the fanatical Mary. Taylor preached that day on the real presence of Christ in the bread and the wine. Nicholson also believed, indeed, in the presence of the Lord in the Supper, but this presence, he believed, was in the hearts of the faithful. After the service he went to see Taylor, and with modesty and kindliness urged various arguments against the doctrines which he had been setting forth. 'I have not time just now,' said the doctor, 'to discuss the point with you, as other matters demand my attention; but oblige me by putting your thoughts in writing and call again when I am more at leisure.' Lambert applied himself to the task of writing, and against the doctrine of the presence in the _bread_ he adduced ten arguments, which were, says Fox, very powerful. It does not appear that Taylor replied to them. He was an upright man, who gave impartial consideration to these questions, and by Nicholson's reasoning he seems to have been somewhat shaken. As Taylor was anxious to be enlightened himself and to try to satisfy his friendly opponent, he communicated the document to Barnes. The latter, a truly evangelical Christian, was nevertheless of opinion that to put forward the doctrine of this little work would seriously injure the cause of the Reformation. He therefore advised Taylor to speak to Archbishop Cranmer on the subject. Cranmer, who was of the same opinion, invited Nicholson to a conference, at which Barnes, Taylor, and Latimer were also present. These four divines had not at this time abandoned the view which the ex-chaplain of Antwerp opposed: and considering the fresh revival of sacramental Catholicism, they were not inclined to do so. They strove therefore to change the opinion of the pious minister, but in vain. Finding that they unanimously condemned his views, he exclaimed: 'Well then, I appeal to the king.' This was a foolish and fatal appeal.