The

he frequently repeated: and we cannot regret to see the Anglican position expounded by the ecclesiastic who had borne the greatest part in abolishing the Roman jurisdiction. "To consent to the Bishop of Rome would be to give myself to the devil, for I have made oath to the king. No foreign person is above the king in his own realm. There is no subject but to a king. I 4m am a subject, and owe my fidelity to the Crown. greatest grief that I have at this time is to see the King and Queen become my accusers in their own realm before a foreign power, The pope is contrary to the Crown and I cannot obey both. By the king's proctor the keys have been attributed to the pope, and the sword to the king. I say that the king has both. The pope's laws and the laws of the realm are contrary. By the pope's laws a felonious priest shall be tried before a spiritual judge: by the laws of the realm before a temporal. The pope has a realm in every realm, for he claims all bishops, priests, and curates:* whereas the king is head in his own realm. By the pope's laws to hinder the execution of the pope's laws by any other law is to be accursed by the law of England to hinder the execution of the law of England by any other law is to incur a præmunire. Thus the one expels the other. The Bishop of Rome gives princes their crowns, being none of his he says that they should have them from him, whether they obtain them by election, succession, or inheritance. He is like the devil, who said, I will

* Most of these positions may be easily illustrated from Cranmer's own excerpts from the pontifical or Roman canon law. For instance this on which he says, "The collation of all spiritual promotions appertains to the Bishop of Rome," and refers to canons. Remains, p. 71. No doubt the Pope claimed by his canon law a prior right of presentation to benefices throughout the Western world; and in many countries this was acknowledged : but in England it was met by the Statute of Provisors : and the English bishops often declined to appoint his nominated persons.

give thee all the kingdoms of the world if thou wilt fall down and worship me. He is Antichrist, because he sets himself above all other creatures. He will be the vicar of Christ, and dispense with the Old and New Testament. And yet Gregory, a pope, said that he who would take on him to be head of the universal Church were worse than Antichrist. He has brought in gods of his own framing, and invented a new religion of gain and lucre. He wills the service to be in the Latin tongue, teaches a doctrine of the sacrament that is not found in any doctor above a thousand years after Christ, and takes away the cup from the laymen. All bishops are perjured, first to the pope, then to the king, who got the upper hand of the pope in giving bishoprics. You, my lord, are perjured: for you sit judge for the pope, and yet you received your bishopric of the king.* I heartily pray for such councillors as may inform the Queen of the truth. The King and Queen will do well, if they be well informed."

"The pope would give bishoprics; so would the king. But at last the king got the upper hand; and so are all bishops perjured, first to the pope, then to the king." Cranmer here referred to the theoretical inconsistency between the oath of allegiance and that of canonical obedience to the Pope, as to which see Vol. I. 103 of this work. The old system was now returned. With regard to what he said of Brooks being perjured, the official process or report of the Subdelegate himself gives it thus, "dixit nos, subdelegatum ac commissarium predictum nullo modo fuisse aut esse judicem sibi in hac parte competentem, sed incompetentem et perjurum eo quod admisimus auctoritatem Romani pontificis, et eo quod juramentum alias præstitimus contrarium, viz. de renunciando auctoritati ejusdem Romani pontificis ac de acceptando et admittendo prenominatum Regem Henricum octavum pro supremo capite ecclesiæ Anglicanæ." Remains, 545. Dr. Jenkyns seems to have been doubtful about the word "king," as to Brooks's bishopric. It probably meant sovereign. Jenkyns' Cranmer, iv. 87; or Parker Soc. Remains, 214. As to Brooks's oaths, see the end of the letter that Cranmer wrote to the Queen immediately after the trial. Remains, 454. Brooks had taken several oaths in Henry's time, such as that Oath of Succession which More and Fisher refused. (See Vol. I. 205 of this work.) He had also taken two oaths at his appointment as bishop, the one contrary, as Cranmer held, to the other.

In the arguments that ensued proctor Doctor Martin searched some of the tender places of the English Reformation, and put Cranmer to some straits. He referred to the oath that Cranmer took to the Pope at his consecration, and the questionable manner in which he saved it by a protestation.* "He made a protestation one day to keep never a whit of that which he would swear the next day." He added that it was from an unscrupulous desire of promotion: "Give me Canterbury, and I will give you license to live in adultery." + He proceeded to compare Cranmer with the devil: that "Cast thyself down" sounded in all Cranmer's proceedings. "Cast all things downward. Down with the Sacraments: down with the Mass, down with the altars. Down with the arms of Christ, and up with a lion and a dog. Down with the abbeys, down with the chantries, down with hospitals and colleges: down with fasting and prayers: down with everything that good and godly is! It was the devil's request, Mitte te deorsum, most truly. And yet you tell us that you love God's word! Your gospel began with perjury, proceeded with adultery, was maintained with heresy, and ended in conspiracy. In

* See Vol. I. 158 of this work. In his reply to Martin Cranmer added some particulars about his protestation, which are of interest: That Henry the Eighth called in the advice of Dr. Oliver and other civilians, who recommended that a protestation should be made to save any ill consequence of taking the oath, and that then a proctor should be sent to Rome to take the oath in Cranmer's behalf: that to this he himself answered that any proctor would do it super animam suam: and that he made the protestation bona fide. Remains, 224. This was a weak defence. Martin however was not a very scrupulous man. He took any oath that was required afterwards, under Elizabeth.

+ Cranmer in answer touchingly related how unwillingly he had received in Germany the call of the King to be a bishop: his misery in leaving his studies: how he had been seven weeks on his journey, hoping that the King might forget him. "The King could find no other in his realm for his strange attempts," mercilessly answered Martin, "so he sent for you out of Germany."

your raging discourse you said that you have God's word with you, as it regards the Sacrament. Is that word contrary to itself? Because you have maintained three contrary doctrines about the Sacrament: you maintained the Catholic and Universal doctrine (which you now call papist) when you condemned Lambert:* when you translated Justus Jonas,† you maintained the Lutheran doctrine and the Zwinglian at last, which is the vilest heresy of all." In the curious dialogue that followed, about Supreme Head, Cranmer carried his admissions to paradox, when he allowed that Nero and the Grand Turk were heads of the Church in their own dominions: for it may be thought that the profession of Christianity is necessary to make a prince an ecclesiastical person.§ The Interrogatories or Articles, which were then ministered, were answered by him under the protestation that his answers were "extrajudicial, given because he was bound to make answer to every man of the hope that he had in Christ Jesus," not because he acknowledged the competency of his trier. Here he followed not some of the preceding martyrs, who held that, though they were bound to make answers to any who desired to learn, yet to make answer to any that would use their answers against them they were not bound. Amongst the Articles one was, "That he was made archbishop by the

* See Vol. II. 86 of this work.

+ See Vol. II. 513 of this work. Martin says here that in the first print of Cranmer's Catechism the Real Presence was acknowledged: but that Cranmer caused the word not to be inserted by the printer, "whereby it came miraculously to pass that Christ's Body was clean conveyed out of the Sacrament." The word not has not been found in any extant copy, Cranmer's Remains, 218 : so perhaps Martin was wrong about it.

Cranmer answered that Ridley had drawn him from his former opinion by persuasion and authority.

§ But Cranmer uttered one great truth in a single word.-Martin. Whom hath Christ left here in earth His vicar and head of His Church? Cranmer. Nobody.

pope": to which he said that "he had received a certain bull of the pope, which he delivered to the king, and was made archbishop by him."-" That he was infamed with the note of schism, and had receded from the Catholic Church and see of Rome." He granted the receding: but that "it was only from the see of Rome, and had in it no matter of schism."-" That he had taken upon him the authority of the see of Rome, in that without license from the said see he consecrated bishops and priests." He granted that he had done things that were wont to be referred to the Pope, as soon as it was permitted to him by the public laws and determination of the realm. It was added that he had used compulsion to make men subscribe to some Articles; which he denied.* Reference was made in these Interrogatories to his former examinations at Oxford, and his condemnation by Weston was allowed to furnish matter against him.

A band of doctors, men not unnamed in the history of the times, were brought forth as witnesses the next day: who deposed severally and particularly to the same Articles, which were sixteen in number. Croke of Cambridge was certain that Thomas Cranmer had maintained heresy in Oxford, for that he had been present at the disputation. He was not sure that Thomas Cranmer had compelled any by force to renounce the authority of the Apostolic See; but so he had heard. Ward, the philosopher, of Oxford, scarcely thought Cranmer learned enough to have composed the books that went under his name. He was certain that Thomas had defended heresy with all his might at Oxford; for he himself had been present at the disputation. He had heard through public rumour of compulsion used by

* These were the Forty-two Articles of Edward. Cranmer invited the clergy to subscribe to them, and used extreme moral suasion. See Vol. III. 529 of this work.