the Commissioners
This I do profess as touching my faith, and make my protestation, which I desire you to note. I will never consent that the bishop of Rome shall have any jurisdiction within this realm.’
Story:—Take a note thereof. ’
Martin:—Mark, M. Cranmer, how you answer for yourself. You refuse and deny him, by whose laws ye yet do remain in life, being otherwise attainted of high treason, and but a dead man by the laws of this realm.
Cranmer:— protest before God I was no traitor; but indeed I confessed more at my arraignment than was true.
Martin:—That is not to be reasoned at this present. You know ye were con-
[[’ The examination of Archbishop Cranmer is specialiter deputatus.” Strype’s Mem. of Abp.]
[printed from Foxe’s Acts and Monuments, pp. 1872 Cranmer. “Todd’s Addenda, No. 2. Vol. II. p. 1069.]
[—1881. Ed. Lond. 1583. The Processus contra Ed. Oxon. 1840.]]
[Cranmerum,” which contains the official report of [^ Other editions read, “that at the coming]
[the examination, sent by Brokes to Cardinal James down.”]]
[de Puteo, will be found in the Appendix. See [^ Vid. the Archbishop’s letters to queen Mary,]
[Cranmer’s second Letter to Queen Mary, Sept. and to a Lawyer, Sept. 1555, and his Appeal to a]
[1555. Burnet’s Hist. of Reformat. Vol. II. p. 664. General Council, infra p. 224.]
[et seq. Ed. Oxon. 1829. ] [5 Vid. the Archbishop’s letters to queen Mary, [2 Other editions read, Given against them.”’] Sept. 1555. Foxe’s Acts and Monuments, p. 1871. [? Subdelegate to the Cardinal de Puteo, whois Ed. Lond. 1583. Burnet’s Hist. of Reformat. Vol.]
[called in the Processus cont. Cranm. “Judex ac II. p. 664, etseqq. Strype’s Mem. of Abp. Cran-]
[Commissarius a sanctissimo domino nostro papa mer, Vol. II. p. 459. Ed. Oxon. 1840.]]
demned for a traitor, and res judicata pro veritate accipitur. But proceed to your matter.
Cranmer:—1 will never consent to the bishop of Rome; for then should I give myself to the devil: for I have made an oath to the king, and I must obey the king by God’s laws. By the scripture the king is chief, and no foreign person in his own realm above him. There is no subject but to a king. I am a subject, I owe my fidelity to the crown. The pope is contrary to the crown. I cannot obey both: for no man can serve two masters at once, as you in the beginning of your oration declared by the sword and the keys, attributing the keys to the pope, and the sword to the king. But I say the king hath both. Therefore he that is subject to Rome and the laws of Rome, he is perjured; for the pope’s and the judge’s laws are contrary, they are uncertain and confounded.
A priest indebted, by the laws of the realm shall be sued before a temporal judge; by the pope’s laws, contrary”.
The pope doth the king injury, in that he hath his power from the pope. The king is head in his own realm: but the pope claimeth all bishops, priests, curates, &c. So the pope in every realm hath a realm.
Again, by the laws of Rome the benefice must be given by the bishop; ‘by the laws of the realm the patron giveth the benefice. Herein the laws be as contrary as fire and water.
No man can by the laws of Rome proceed in a pramunire; and so is the law of the realm expelled, and the king standeth accursed in maintaining his own laws. Therefore, in consideration that the king and queen take their power of him, as though God should give it to them, there is no true subject, unless he be abrogate, seeing the crown is holden of him, being out of the realm.
The bishop of Rome is contrary to God, and injurious to his laws: for God commanded all men to be diligent in the knowledge of his law; and therefore hath appointed one holy-day in the week at the least, for the people to come to the church, and hear the word of God expounded unto them, and that they might the better understand it, to hear it in their mother tongue, which they know. The pope doth contrary: for he willeth the service to be had in the Latin tongue, which they do not understand. God would have it to be perceived: the pope will not. When the priest giveth thanks, God would that the people should do so too, and God will them to confess all together: the pope will not.
Now as concerning the sacrament, I have taught no false doctrine of the sacrament of the altar: for if it can be proved by any doctor above a thousand years after Christ, that Christ’s body is there really, I will give over. My book was made seven years ago, and no man hath brought any authors against it. I believe, that whoso eateth and drinketh that sacrament, Christ is within them, whole Christ, his nativity, passion, resurrection, and ascension, but not that corporally that sitteth in heaven.
Now Christ commanded all to drink of the cup: the pope taketh it away from the laymen: and yet one saith, that if Christ had died for the devil, that he should drink thereof.
Christ biddeth us to obey the king, etiam dyscolo [δυσκόλῳ]: the bishop of Rome biddeth us to obey him. Therefore, unless he be antichrist, I cannot tell what to make of him. Wherefore if I should obey him, I cannot obey Christ.
He is like the devil in his doings, for the devil said to Christ: “If thou wilt fall The down and worship me, I will give thee all the kingdoms of the world.” “Thus he the took upon him to give that which was not his own. Even so the bishop of Rome giveth princes their crowns, being none of his own: for where princes either by election, either by succession, either by inheritage obtain their crown, he saith, that they should have it from him.
Christ saith, that antichrist shall be. And who shall he be? Forsooth, he that The advanceth himself above all other creatures. Now if there be none already that hath ni
[7 Vid Collection of Tenets from the Canon [8 Other editions read, “by inheritance.” ]]
[Law, p. 72, nn. 12, 13.]]
advanced himself after such sort besides the pope, then in the mean time let him be antichrist.
Story:—Pleaseth it you to make an end?
Cranmer:—For he will be the vicar of Christ, he will dispense with the old and new Testament also, yea, and with apostasy.
Now I have declared why I cannot with my conscience obey the pope. I speak not this for hatred I bear to him that now supplieth the room, for I know him not. I pray God give him grace not to follow his ancestors. Neither say I this for my defence, but to declare my conscience, for the zeal that I bear to God’s word, trodden under foot by the bishop of Rome. I cast fear apart; for Christ said to his apostles, that in the latter days they should suffer much sorrow, and be put to death for his name’s sake: Fear them not,” saith he, “but fear him, which, when he hath killed the body, hath power to cast the soul into fire everlasting.” Also Christ saith, that he that will live shall die, and he that loseth his life for my name’s sake, he shall find it again.” Moreover he said: “Confess me before men, and be not afraid; for if you do so, I will stand with you: if you shrink from me, I will shrink from you.” This is a comfortable and a terrible saying: this maketh me to set all fear apart. I say therefore, the bishop of Rome treadeth under foot God’s laws and the king’s.
The pope would give bishopricks; so would the king. But at the last the king
of gat the upper hand; and so are all bishops perjured, first to the pope, and then to the king.
The crown hath nothing to do with the clergy. For if a clerk come before a judge, the judge shall make process against him, but not to execute any laws. For if the judge should put him to execution, then is the king accursed in maintaining his own laws. And therefore say I, that he is neither true to God, neither to the king, that first received the pope. But I shall heartily pray for such councillors as may inform her the truth; for the king and queen, if they be well informed, will do well.”
Martin:—As you understand then, if they maintain the supremacy of Rome, they cannot maintain England too.”
Cranmer:—1 require you to declare to the king and queen what I have said, and how their oaths do stand with the realm and the pope. St Gregory saith, He that taketh upon him to be head of the universal church, is worse than the antichrist!” Τῇ any man can shew me that it is not against God’s word to hold his stirrup, when he taketh his horse, and kiss his feet, (as kings do,) then will I kiss his feet also.
Gloucester:—You were the cause that I did forsake the pope, and did swear that he ought not to be supreme head, and gave it to king Henry the eighth, that he ought to be it; and this you made me to do.
Cranmer: —To this I answer, you report me ill, and say not the truth, and I will prove it here before you all’. The truth is, that my predecessor, bishop Warham, first
apex lcs prr Men an Ela Reus
the
: [! Ego autem fidenter dico, quia quisquis se report. It must therefore be concluded that this universalem sacerdotem vocat, vel vocari desiderat, narrative is, as Foxe suspected, not to be trusted. in elatione sua antichristum pracurrit, quia super- See Wood, Athene, Vol. I. p. 314. Ed. Bliss.” biendo se preponit.—Gregor. Magni Papa I. Op. Jenkyns’ Remains of Abp. Cranmer, Vol. IV. p. Lib. vir. Indict. 15. Epist. xxxiii. Ad Maur. Au- 87, n. h.] gust. Tom. II. col. 881. Ed. Paris. 1705.] [? Other editions read, to the realm.”]
[? Ant. Wood’s account of Brokes is, that he [^ Archbishop Parker gives the following acwas Fellow of C. C. C. and B. A. 1531; D.D. 1546; count of the first admission of the king’s supremacy Master of Balliol, 1547; Bishop of Gloucester, on by the clergy: Clerus Anglicanus, qui Cardinali the deprivation of Hoper, April 1, 1554. This is [Wolseio] ut Romani pontificis legato obtemperainconsistent with the statement here attributed to bant, ob admissam receptamque papa potestatem Cranmer, both on the point of his doctor’s degree, actione de premunire teneri putabatur: cujus vi and his appointment to a bishoprick; but it is not proscribi et cum bonis atque membris adjudicari inconsistent either with the more full answer of regi debuit, nisi rex misertus esset. Itaque. the archbishop,” printed below, or with his letter to consilium iniit clerus de tam dira pena redimenda. the queen (Sept. 1555), or with Drokes’s official. At rex, qui solus regnare, nec divisum et dis-
gave the supremacy to king Henry the eighth, and said that he ought to have it before the bishop of Rome, and that God’s word would bear him. And upon the same was there sent to both the universities, Oxford and Cambridge, to know what the word of God would do touching the supremacy; and it was reasoned upon and argued at length. So at the last both the universities agreed, and set to their seals, and sent it to king Henry the eighth to the court, that he ought to be supreme head, and not the pope. Whereupon you were then doctor of divinity at that time, and your consent was thereunto, as by your hand doth appear. Therefore you misreport me, that I was the cause of your falling away from the pope, but it was yourself. All this was in bishop Warham’s time, and whilst he was alive; so that it was three quarters of a year after, ere ever I had the bishoprick of Canterbury in my hands, and before I might do any thing. So that here ye have reported of me that which ye cannot prove, which is evil done.:
Gloucester:—W e come to examine you, and you, methink, examine us.
Talk between doctor Martin and the archbishop
Martin:—Master Cranmer, ye have told here a long glorious tale, pretending some
Cranmer:—1 think not.
[pertitum de clero et populo suo gubernando cum num, et, quantum per Christi leges licet, etiam su-]
[papa officium amplius gerere voluit, non alia condi- premum caput, regiam majestatem agnoscimus.’]
[tione hac oblata pecunia redimere clerum voluit, (See Parker, Ant. Eccles. Brit. Warham; Wilkins’]
[quam si se solum suum totiusque populi proxime Concilia, Tom. III. p. 725; Burnet’s Hist. of]
[ac secundum Christum protectorem supremumque Reformat. Vol. I. p. 227. This resolution was]
[Caput in ea synodo agnoscerent. Hujus consilii voted on the llth Feb. 1531. But the title of]
[Craumerus et Cromwellus clam auctores fuisse exist- Supreme Head was not given to the king by Act]
[mabantur. Clerus animo toto jam obstupuit; non- of Parliament till 1534; (Stat. 26 Hen. VIII.]
[dum enim quid sibi hic novus vellet titulus, aut cap.i.) Nor does it appear to have been acknow-]
[quorsum tenderet, prospexit. Sed nasuti quidam ledged by the universities before that year. Wilkins,]
[olfecerunt rei exitum; inter quos fuisse Warhamum ibid. pp. 771, 775; Burnet’s Hist. of Reformat.]
[archiepiscopum, ex his qua mox dicemus, veri- Vol. III. App. b. ii. No. 27, p. 72; State Papers,]
[simile est. Magna res; deliberatum diu; procrasti- Vol. I. p. 425.) Yet Cranmer’s words, as here]
[nationes et prorogationes crebrz; disputatum saepius. reported, imply, that it had been formally approved]
[Tandem archiepiscopus, cum exquisivisset presu- by them during the primacy of Warham. This is]
[lum de ea re sententias, ac plerique siluissent, Qui another reason, in addition to those given in a pre-]
[tacet,” inquit, consentire videtur:’ responsumque ceding note, for suspecting the accuracy of this ac-]
[illico fuit: Ergo tacemus omnes. Verum postea, count of the examination.”—Jenkyns’ Remains of]
[cum neque tutum neque e gravitate synodi fore cer- Abp. Cranmer, Vol. IV. p. 88.]]
[nerent sic illudere regi, frequentes ierunt in sen- [^ Vid. Todd’s Life of Abp. Cranmer, Vol. I.]
[tentiam his verbis conceptam: Ecclesie et cleri p.69. Ed. Lond. 1931.]]
[Anglicani singularum protectorem, supremum domi-]
Martin:—So saith St Ambrose, De Officiis: Miserabilis necessitas, qua solvitur parricidio; id est, “It is a miserable necessity which is paid with parricide.” Then, master Cranmer, you can no less confess by the premises, but that you ought not to have conscience of every oath, but if it be just, lawful, and advisedly taken.. Cranmer:—So was that oath.
Martin:—That is not so. For first it was unjust, for it tended to the taking away of another man’s right. It was not lawful, for the laws of God and the church were against it. Besides, it was not voluntary; for every man and woman were compelled to take it.
Cranmer:—I1t pleaseth you to say so. nr Martin:—Let all the world be judge. But, sir, you that pretend to have such a the” conscience to break an oath; I pray you, did you never swear, and break the same?
Cranmer:—1 remember not.:
Martin:—Y will help your memory. Did you never swear obedience to the see of Rome?
Cranmer:—Indeed I did once swear unto the same.
Martin:—Yea, that you did twice’, as appeareth by records and writings here ready to be shewed. τη Cranmer:—But I remember I saved all by protestation that I made by the counsel the. of the best learned men I could get at that time’.
Martin:—Hearken, good people, what this man saith. He made a protestation one day to keep never a whit of that which he would swear the next day. Was this the part of a christian man? If a christian man would bargain with a Turk, and before he maketh his bargain, solemnly before witness readeth in his paper that he holdeth secretly in hand, or peradventure protesteth before one or two, that he mindeth not to perform whatsoever he shall promise to the Turk; I say, if a christian man would serve a Turk in this manner, that the christian man were worse than the Turk. What would you then say to this man, that made a solemn oath and promise unto God and his church, and made a protestation before quite contrary?
Cranmer:—That which I did, 1 did by the best learned men’s advice I could get at that time.
M artin:—I protest before all the learned men here, that there is no learning will save your perjury herein; for there be two rules of the civil law clean contrary against you: (and so brought forth his rules; which being done, he proceeded further.) But will you fo have the truth of the matter? King Henry the eighth even then meant the lamentable “change which after you see came to pass: and to further his pitiful proceedings, from the divorcement of his most lawful wife to the detestable departing from the blessed unity of Christs church, this man made the foresaid protestation, and, on the other side, he letted not to make two solemn oaths quite contrary: and why? for otherwise, by the laws and canons of this realm, he could not aspire to the archbishoprick of Canterbury.
Cranmer:— protest before you all, there was never man came more unwillingly AME to a bishoprick than I did to that: insomuch that when king Henry did send for [me] in post, that I should come over, I prolonged my journey by seven weeks at the least, thinking that he would be forgetful of me in the mean time.
[[᾿ Ambros. De Officiis, Lib. 111. cap. xii. Tom. of Abp. Cranmer, Vol. I. p. ὅθ.) Warham died on]
[IV. p. 38. Colon. Agrip. 1616.] the 23d of Aug. 1532. The precise date of Cranmer’s [? Dr Jenkyns supposes that the oaths here re- return from the continent is not known. Strype]
[ferred to were the two which Cranmer took at his indeed states, that Cranmer was in England and]
[consecration, and were all that Martin meant.— present at the marriage of Anne Boleyn, on the 14th]
[Remains of Abp. Cranmer, Vol. 1V. p. 91.] of November. He may possibly have been then in [? See Strype’s Mem. of Abp. Cranmer, Vol. I. England; but neither was Anne Boleyn married on]
[pp. 27,28. Ed. Oxon. 1840; Hallam’s Constit. Hist. that day, nor was Cranmer present on the occasion.]
[8vo. Vol. I. p. 135, note; TTodd’s Life of Abp. Cran- See his letter to Hawkyns. It is certain that on the]
[mer, Vol. I. p. 58.] 20th of October, he was still in Germany, at Villach; Other editions read, ’ in his hand.”] and the letter which he wrote from that place contains [? Other editions read, should serve a Turk.”] no allusion to his coming home. Nor were the bulls [^ DrJenkyns remarks hereon, that this asser- for his promotion applied for at Rome till the end]
[tion has been questioned, but without sufficient rea- of January, 1533.” Jenkyns’ Remains of Abp.]
[son. (See Lingard, Vol. VI. p. 254; Todd’s Life Cranmer, Vol. IV. p. 92,n.]]
Martin:—You declare well by the way that the king took you to be a man of good conscience, who could not find within all his realm any man that would set forth his strange attempts, but was enforced to send for you in post to come out of Germany. What may we conjecture hereby, but that there was a compact between you, being then queen Anne’s chaplain, and the king: “Give me the archbishoprick of Canterbury, and I will give you licence to live in adultery?”
Cranmer:—You say not true.
Martin:—Let your protestation, joined with the rest of your talk, give judgment. Hinc prima mali labes. Of that your execrable perjury, and his coloured and too shamefully suffered adultery, came heresy and all mischief to this realm.
And thus have I spoken as touching your conscience you make for breaking your heretical oath made to the king. But to break your former oath, made at two sundry times both to God and his church, you have no conscience at all. And now to answer another part of your oration, wherein you bring in God’s word, that you have it on your side, and no man else, and that the pope hath devised a new scripture, contrary to the scriptures of God; ye play herein as the Pharisees did, which cried always, Verbum j Domini, verbum. Domini, “ἘΠ word of the Lord, the word of the Lord, when they meant nothing so. This bettereth not your cause, because you have God’s word for you; for so Basilides? and Photinus the heretics said that they had God’s word to maintain their heresy. So Nestorius, so Macedonius, so Pelagius, and, briefly, all the heretics that ever were, pretended that they had God’s word for them; yea, and so the devil, being the father of heresies, alleged God’s word for him, saying, Scriptum est, Τὸ ition. So said he to Christ, Mitte te deorsum, Cast thyself backward; which you applied most falsely against the pope. But if you mark the devil’s language well, it agreed with your proceedings most truly. For, Mitte te deorsum, Cast thyself downward,” said he; and so taught you to cast all things downward. Down with the sacrament! 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 chauntries! down with hospitals and colleges! down with fasting and prayer! yea, down with all that good and godly is! All your proceedings and preachings tended to no other, but to fulfil the devil’s request, Mitte te deorsum. And therefore tell not us that you have God’s word. For God hath given us by his word a mark to know that your teaching proceeded not of God, but of the devil, and that your doctrine came not of Christ, but of antichrist. For Christ said there should come against his church lupi rapaces, id est, ravening wolves; and pseudo-apostoli, id est, false apostles.” But how should we know them? Christ teacheth us, saying, Kz fructibus eorum, cognoscetis eos; id est, By their fruits ye shall know them. Why, what be their fruits? St Paul declareth: Post carnem in concupiscentia et immunditia. ambulant: — potestatem. contemnunt, &c.: i.e. After the flesh they walk in concupiscence and uncleanness; they contemn potestates” ^ Again, In diebus novissimis erunt periculosa tempora, erunt. seipsos amantes, cupidi, elati, immorigeri parentibus, proditores, &c.: i.e. In the latter days there shall be perilous times: then shall there be men loving themselves, covetous, proud, disobedient to parents, treason-workers. Whether these be not the fruits of your gospel, I refer me to this worshipful audience: whether the said gospel began not with perjury, proceeded with adultery, was maintained with heresy, and ended in conspiracy.
Now, sir, two points more I marked in your raging discourse that you made here: the one against the holy sacrament; the other against the popes jurisdiction and the authority of the see apostolic.
Touching the first, ye say you have God’s word with you, yea, and all the doctors. I would here ask but one question of you, whether God’s word be contrary to itself, and whether the doctors teach doctrine contrary to themselves, or no? For you, master Cranmer, have taught in this high sacrament of the altar three contrary doctrines, and yet you pretended in every one eerbum Domini.
[7 Other editions read, touching the con- [? Other editions read, Cast thyself downscience.” ward.” ]
[[^ Other editions read, for Basilides.”’] [19 Other editions read, Christ foresaid.”]]
Cranmer:—Nay, I taught but two contrary doctrines in the same’. Martin:—What doctrine taught you when you condemned Lambert the sacramentary, in the king’s presence in Whitehall? Cranmer:—I maintained then the papists doctrine. —— Martin:—That is to say, the catholic and universal doctrine of Christ’s church. And how when king Henry died? Did you not translate Justus Jonas’s book? Cranmer:(—1 did so.
Martin:—Then there you defended another doctrine touching the sacrament, the same token that you sent to Lynne your printer; that whereas in the first print there was an affirmative, that is to say, Christ’s body really in the sacrament, you sent then to your printer to put in a not,” whereby it came miraculously to pass, that Christ’s body was clean conveyed out of the sacrament.
Cranmer:—1 remember there were two printers of my said book; but where same not was put in, I cannot tell.
Martin:—Then from a Lutheran ye became a Zwinglian, which is the vilest heresy of all in the high mystery of the sacrament; and for the same heresy you help to burn Lambert the sacramentary, which you now call the catholic faith and God’s word.
[[! Vid. Jenkyns’ Remains of Abp. Cranmer, Catechism, p. 18. Ed. Oxon. 1829; Boner’s at-]
[Vol. IV. p. 95, where is found the following note: tack on Cranmer; Foxe’s Acts and Monuments]
[Dr Wordsworth seems to think this declaration pp. 1312, 1317. Ed. Lond. 1683.]]
[decisive against the common belief, that Cranmer at [3 John Nicholson, alias Lambert, burnt for]
[one time held the Lutheran tenets on the eucharist. denying the corporal presence, A. D. 1533, was not]
[Yet such an opinion seems to have been entertained, condemned by Cranmer, but by the king in person,]
[not only by Foxe, to whom Dr W. traces it, but by Crumwell reading the sentence. Before his sentence]
[the archbishop’s contemporaries in general. (See [Dr was passed, there was a disputation, opened by a]
[J.’s] Preface.) 1t is therefore scarcely to besurrender- speech from Sampson, bishop of Chichester. The]
[ed on the authority of a conversation, which, there is king himself disputed against Lambert’s first posi-]
[reason to suppose, has not been reported accurately. tion, and then he commanded Thomas Cranmer,]
[As far indeed as it rested on the translation of Justus Archbishop of Canterbury, to refute him.” Jenkyns.]
[Jonas’ Catechism, it must be admitted to be with- —Vid. Foxe’s Acts and Monuments, pp. 1122, et]
[out foundation: for Cranmer repeatedly declared, seqq.; Strype’s Mem. of Abp. Cranmer, Vol. I.]
[that the doctrine there taught, though it had been pp. 92—94. Ed. Oxon. 1840.]]
[misunderstood, was none other than that which was [? The book commonly called Cranmer’s Cate-]
[maintained in the Defence. But the following ex- chism,” translated under his direction from a cate-]
[tract from his Answer to Sinythe’s Preface leaves a chism compiled in Latin by Justus Jonas, See]
[strong impression, that in his passage from transub- Preface to Cranmer’s Catechism, ed. Oxford, 1829;]
[stantiation to the tenets of the Church of England, Todd’s Life of Cranmer, Vol. II. p. 45.]]
[he had paused at the Real Presence according to the [ “This catechism was printed first, by the]
[Lutheran sense. Smythe, he says, understood archbishop’s order, about the time of king Henry’s]
[not the matter—no more than he understood my death, or soon after. In a second edition the word]
[book of the Catechism; and therefore reporteth un- not was inserted in a certain place of the book,]
[truly of me, that I in that book did set forth the to alter the doctrine of the real presence, which was]
[real presence of Christ’s body in the sacrament. asserted in the first edition. This Dr Martin.]
[Unto which false report I have answered in my threw in his dish at his examination in Oxford.]
[fourth book, the eighth chapter. But this I confess But the archbishop professed his ignorance con-]
[of myself, that not long before I wrote the said Cate- cerning the foisting of that word.”—Strype’s Mem.]
[chism, I was in that error of the real presence, as I of Abp. Cranmer, Vol. II. p. 569. The word not”]
[was many years past in divers other errors; as of has not been found in any copy extant.—Vid.]
[transubstantiation, of the sacrifice propitiatory of Jenkyns’ Remains of Abp. Cranmer, Vol. IV.]
[the priests in the mass, of pilgrimages, purgatory, p. 97.]]
[pardons, and many other superstitions and errors [^ Ne quis autem putet, hunc sanctum Dei]
[that came from Rome… But after it had pleased martyrem ad asserendam hanc de cena Dominica]
[God to shew unto me, by his holy word, a more explicationem. vel temere vel factiose descen-]
[perfect knowledge of his Son Jesus Christ, from disse; neutiquam id te latere velim, pie lector, hunc]
[time to time, as I grew in knowledge of him, by virum, post multam scripturarum pervestigationem,]
[little and little I putaway my former ignorance.’”— ex unius beati martyris Ridlei episcopi Londinensis]
[See Writings of Abp. Cranmer on the Sacrament, institutione sero tandem (nimirum anno 1546) in]
[Vol. I. pp. 190, 226, 7; (Answer to Smythe’s Pre- eam quam hic tuetur sententiam adductum esse.—]
[face), p. 374, Park. Soc. Ed.; Wordsworth’s Eccl. Preface to Embd. Ed. of the Defence of the Sacra-]
[Biogr. Vol. III. p. 350; Preface to Cranmer’s ment, Vol. I. Appendix, pp. 2, 6. Park. Soc. Ed.]]
Martin:—Now, sir, as touching the last part of your oration, you denied that the pope’s holiness was supreme head of the church of Christ. Cranmer:—1 did so. Martin:—Who say you then is supreme head? Cranmer:—Christ. Martin:—But whom hath Christ left here in earth his vicar and head of his church? Cranmer:—Nobody. Martin:—Ah! why told you not king Henry this, when you made him supreme head? and now nobody is. This is treason against his own person, as you then made him. Crammer:—l mean not but every king in his own realm and dominion is supreme head, and so was he supreme head of the church of Christ in England. Martin:—g this always true? and was it ever so in Christ’s church? Cranmer:—It was so. Martin:—Then what say you by Nero? He was the mightiest prince of the earth, after Christ was ascended. Was he head of Christ’s church? Cranmer:—Nero was Peter’s head. Martin:—1I ask, whether Nero was head of the church, or no? If he were not, it is false that you said before, that all princes be, and ever were, heads of the church within their realms. Cranmer:—Nay, it is true, for Nero was head of the church, that is, in worldly respect of the temporal bodies of men, of whom the church consisteth; for so he beheaded Peter and the apostles. And the Turk too is head of the church of Turkey. Martin:—Then he that beheaded the heads of the church, and crucified the apostles, was head of Christ’s church; and he that was never member of the church, is head of the church, by your new found understanding of God’s word. Interrogatories objected to the archbishop, with his Answers annexed to the same”. 1. Interrog. First was objected, that he, the foresaid Thomas Cranmer, being yet free, and before he entered into holy orders, married one Joan, surnamed black, or brown, dwelling at the sign of the Dolphin, in Cambridge’. Answ. Whereunto he answered, that whether she was called black or brown he knew not; but that he married there one Joan, that he granted. 2. Interrog. That, after the death of the foresaid wife, he entered into holy orders, and after that was made archbishop by the pope. Answ. He received (he said) a certain bull of the pope, which he delivered unto the king, and was archbishop by him. 3. Interrog. Item, that he, being in holy orders, married another woman, as his second wife, named Anne; and so was twice married. Answ. To this he granted. 4. Interrog. Item, in the time of king Henry the eighth he kept the said wife secretly, and had children by her?. Answ. Hereunto he also granted; affirming that it was better for him to have his own, than to do like other priests, holding and keeping other men’s wives.
[[^ See the Processus contra Cranmerum in the death of his wife he was re-elected Fellow of Jesus.]
[A ppendix.] Todd’s Life of Abp. Cranmer, Vol. I. p. 8.]]
[7 “And so being Master of Arts and Fellow of [? He married the niece of Osiander, during his]
[the same college, [Jesus college,] it chanced him to embassy in Germany, about the beginning of the]
[marry a gentleman’s daughter: by means whereof year 1532. Strype’s Mem. of Abp. Cranmer, Vol. I.]
[he lost and gave over his fellowship there, and be- p. 15; Todd’s Life of Abp. Cranmer, Vol. I. p.39.]]
[came the reader in Buckingham college [now Mag- [9 Thomas and Margaret, who survived the]
[dalene;] and for that he would with more diligence archbishop, and were restored in blood A.D. 1563,]
[apply that his office of reading, he placed his said and Anne, who died before his death. Vid. Genea-]
[wife in an inn, called the Dolphin, in Cambridge, logical Table in Vol. I. of Todd’s Life of Abp.]
[the wife of the house being of affinity unto her.” Cranmer.]]
[Foxe’s Acts and Monuments, p. 1860. Upon the]
5. Interrog. Item, in the time of king Edward he brought out the said his wife openly, affirming and professing publicly the same to be his wife.
Answ. He denied not but he so did, and lawfully might do the same, forasmuch as the laws of the realm did so permit him.
6. Interrog. Item, that he shamed not openly to glory himself to have had his wife in secret many years.
Answ. And though he so did, (he said,) there was no cause why he should be ashamed thereof.
7. Interrog. ltem, that the said Thomas Cranmer, falling afterward into the deep with bottom of errors, did fly and refuse the authority of the church; did hold and follow the heresy concerning the sacrament of the altar; and also did compile and caused to be set abroad divers books.
Answ. Whereunto, when the names of the books were recited to him, he denied not such books which he was the author of. As touching the treatise of Peter Martyr upon the sacrament, he denied that he ever saw it before it was abroad, yet did approve and well like of the same. As for the Catechism? the book of Articles, with the other book agaist Winchester, he granted the same to be his doings.
8. Interrog. Item, that he compelled many, against their wills, to subscribe to the same articles.
Answ. He exhorted (he said) such as were willing to subscribe: but against their wills he compelled none.
9. Interrog. Item, forsomuch as he surceased not to perpetrate enorme and inordinate crimes, he was therefore cast into the Tower, and from thence was brought to Oxford, at what time it was commonly thought that the parliament there should be holden.
Answ. To this he said, that he knew no such enorme and inordinate crimes that ever he committed.
10. Interrog. Item, that in the said city of Oxford he did openly maintain his heresy, and there was convicted upon the same.
Answ. He defended (he said) there the cause of the sacrament; but to be convicted in the same, that he denied.
ll. Interrog. Item, when he persevered still in the same, he was by the public censure of the university pronounced an heretic, and his books to be heretical.
Answ. That he was so denounced, he denied not; but that he was an heretic, or his books heretical, that he denied.
12. Interrog. Item, that he was and is notoriously infamed with the note of schism, as who not only himself receded from the catholic church and see of Rome, but also moved the king and subjects of this realm to the same.
Answ. As touching the receding, that he well granted; but that receding or departing (said he) was only from the see of Rome, and had in it no matter of any schism.
[[! Other editions read, the said wife.”] dentiam, ‘Tractationem de eadem re adjecimus.” To]
[3 Dr Jenkyns, (Remains of Abp. Cranmer, the Tractatio was prefixed a long epistle dedi-]
[Vol. IV. p. 101, 2) says: “There is some confusion catory to Cranmer. Both were translated into En-]
[respecting the books here mentioned, even between glish; the latter by Nic. Udall, under the title, A]
[A the different parts of the official report; a Discourse Discourse or Traictise of Petur Martyr Vermilla, &c.]
[of the Lord’s Supper, &c. being named in Cranmer’s See Wood, Athene Oxon. Vol. I. p. 329. Ed.]
[answer, which does not appear in the corresponding Bliss; Strype’s Eccl. Mem. Vol. II. p. 306. Ed.]
[article of accusation. Peter Martyr printed two Oxon. 1822; Ames’ Typograph. Antiq. Ed. Dib-]
[works on the Eucharist in 1549, one entitled Dispu- din, Vol. IV. p. 314; Pet. Martyr, De Eucharist.]
[tatio de Eucharistiz sacramento habita in celeberr. pp. 614, 662. Ed. 1562.”]]
[Universitate Oxoniz, &c.; the other, Tractatio de [? i.e. the Short Catechism added to the Articles]
[sacramento Eucharistiz habita publice Oxonii, ἄς. of 1552. Vid. Disputations at Oxford, Vol. I. p.]
[The Disputation was published at the request of 422, ». 2; Park. Soc. Ed.; Jenkyns’ Remains of]
[Cranmer and of the royal commissioners before Abp. Cranmer, Vol. IV. pp. 65, n.u. 102, n. f.]]
[whom it was held. Quid enim negare ausim, [ The witnesses for the most part were silent on]
[says he in an address to the reader, Reverssimo this article, and those who gave evidence spoke]
[Archiepisc. Cantuariensi, cui plane omnia debeo? only from report. Vid. Process. cont. Cranm. Ap-]
[quidve regiis visitatoribus, qui hisce disputationi- pendix.]]
[bus non solum interfuerunt, sed prefuerunt ὃ Damus [? Other editions read, But that he was con-]
[itaque tibi hanc disputationem, cui ad majorem evi- victed.”]]
13. Interrog. Item, that he had been twice sworn to the pope.—And withal Dr Martin brought out the instrument of the public notary’, wherein was contained his pro-. testation made when he should be consecrated, asking if he had any thing else protested.
Answ. Whereunto he answered, that he did nothing but by the laws of the realm.
14. Interrog. Item, that he, the said archbishop of Canterbury, did not only offend in the premises, but also in taking upon him the authority of the see of Rome, in that, without leave or licence from the said see, he consecrated bishops and priests.
Answ. He granted that he did execute such things as were wont to be referred to the pope, at what time it was permitted to him by the publie laws and determination of the realm.
15. Interrog. Ttem, that when the whole realm had subscribed to the authority of the pope, he only still persisted in his error.
Answ. “That he did not admit the pope’s authority, he confessed to be true: but that he erred in the same, that he denied.
16. Interrog. Item, that all and singular the premises be true.
Answ. That likewise he granted, excepting those things whereunto he had now answered.
A more full Answer of the archbishop of Canterbury to the first Oration of
bishop Brokes
[When the bishop had thus ended his tale, my lord of Canterbury, desiring licence to speak, which was gently granted him by the bishop, made answer to this effect:]
My lord, I do not acknowledge this session of yours, nor yet you as my lawful judge; neither would I have appeared here this day before you, but that I was brought hither as a prisoner. And therefore I openly here renounce you for my judge, protesting that my meaning is not to make any answers as in a lawful judgment, (for then would I be silent, but only for that I am bound in conscience to answer every man of that hope which I have in Jesus Christ, by the counsel of St Peter, and lest by my silence many of those which are weak here present might be offended. And so I desire that my answers may be accepted as extrajudicialia.
[And when he had ended his protestation, he began thus?:]
My lord, you have very learnedly and eloquently in your oration put me in remembrance of many things touching myself, wherein I do not mean to spend the time in answering of them. I acknowledge God’s goodness to me in all his gifts, and thank him as heartily for this state wherein I find myself now, as ever I did for the time of my prosperity; and it is not the loss of my promotions that grieveth me. The greatest grief I have at this time is, and one of the greatest that ever I had in all my life, to see the king and queen’s majesties, by their proctors, here to become my accusers, and that in their own realm and country, before a foreign power. If I have transgressed the laws of the land, their majesties have sufficient authority and power, both from God and by the ordinance of this realm, to punish me; whereunto I both have, and at all times shall be content to submit myself.
Alas! what hath the pope to do in England? whose jurisdiction is so far different from the jurisdiction of this realm, that it is impossible to be true to the one and true to the other. The laws also are so diverse, that whosoever sweareth to both, must needs incur perjury to the one. Which as oft as I remember, even for the love that I bear to her grace, I cannot but be heartily sorry to think upon it, how that her highness, the day of her coronation, at which time she took a solemn oath to observe all the laws and liberties of this realm of England, at the same time also took an oath to the bishop of Rome, and promised to maintain that see. The state of England being so repugnant to the supremacy of the pope, it was impossible but she must needs be forsworn in the one. Wherein if her grace had been faithfully advertised by her council, then surely she would never have done it.
[[^ Vid. Disputations at Oxford, Vol. I. pp. 394, [7 This passage is found only in the first edition]
[9 423.] of Foxe’s Acts and Monuments. Ed. 1563, p.1481.]]
The laws of this realm are, that the king of England is the supreme and sole governor of of all his countries and dominions; and that he holdeth his crown and sceptre of himself, by the ancient laws, customs, and descents of the kings of the realm, and ^ of none other. The pope saith, that all emperors and kings hold their crowns and regalities of him, and that he may depose them when he list: which is high treason for any man to affirm and think, being born within the king’s dominions.
The laws of England are, that all bishops and priests, offending in cases of felony or treason, are to be judged and tried by the laws and customs of the realm. The popes laws are, that the secular power cannot judge the spiritual power, and that they are not under their jurisdiction: which robbeth the king of the one part of his people.
The laws also of England are, that whosoever hindereth the execution or proceeding of the laws of England, for any other foreign laws, ecclesiastical or temporal, incurer reth the danger of a pramunire. The popes laws are, that whosoever hindereth the proceedings or executions of his laws, for any other laws of any other king or country, both the prince himself, his council, all his officers, scribes, clerks, and whosoever give consent or aid to the making or executing of any such laws, stand accursed. A heavy case, (if his curse were any thing worth,) that the king and queen cannot use their own laws, but they and all theirs must stand accursed!—These things and would many more examples he alleged, which (he said) stirred him that he could not give his consent to the receiving of such an enemy into the realm, so subverting the dignity and ancient liberties of the same.
And as for the matter of heresy and schism wherewith he was charged, he protested and called God to witness, that he knew none that he maintained. But if that were an heresy, to deny the pope’s authority, and the religion which the see of Rome hath published to the world these latter years, then all the ancient fathers of the primitive church, the apostles, and Christ himself, taught heresy: and he desired all them present to bear him witness, that he took the traditions and religion of that usurping prelate to be most erroneous, false, and against the doctrine of the whole scripture; which he had oftentimes well proved by writing, and the author of Of the same to be very antichrist, so often preached of by the apostles and prophets, in whom did most evidently concur all signs and tokens whereby he was painted ovt. to the world? to be known.
For it was most evident that he had advanced himself above all emperors and kings of the world, whom he affirmeth to hold their estates and empires of him, as of their chief, and to be at his commandment, to depose and erect at his good will and pleasure; and that the stories make mention of his intolerable and insolent pride and tyranny, used over them in such sort, as no king would have used to his christian subjects, nor yet a good master to his servants; setting his fect on the emperor’s neck, affirming that to be verified in him which was spoken only of our Saviour χο Jesus Christ, in these words, Super aspidem et basiliscum ambulabis, et conculcabis leonem et draconem. Other some had he made to hold his stirrups; others he had displaced and removed from their empires and seats royal: and not content herewithal, more insolent than Lucifer, hath occupied not only the highest place in — this world, above kings and princes, but hath further presumed to sit in the seat of Almighty God, which only he reserved to himself, which is the conscience of man; and to keep the possession thereof, he hath promised forgiveness of sins totiens quotiens.
He hath brought in gods of his own framing, and invented a new religion, full of gain and lucre, quite contrary to the doctrine of the holy scripture, only for the maintaining of his kingdom, displacing Christ from his glory, and holding his people in a miserable servitude of blindness, to the loss of a great number of souls, which God at the latter — day shall exact at his hand: boasting many times in his canons and decrees, that he can dispense contra Petrum, contra Paulum, contra vetus et novum. Testamentum; and
ment.
[! Other editions read, Antichrist must concur out to the world.”] in the pope.” ] [3 Other editions read, his stirrup.”]
[[? Other editions read, “ΚΞ whereby he was pointed [ Other editions read, he hath occupied.”]
Xhat he, plenitudine potestatis, tantum. potest quantum Deus: _ that is, Against Peter, against Paul, againstthe old and new Testament; and of the fulness of power may do as much as God.” O Lord, who ever heard such blasphemy? If there be any man that can advance himself above him, let him be judged antichrist.
This enemy of God and of our redemption is so evidently painted out in the scriptures, by such manifest signs and tokens, which all so clearly appear in him, that, except a man will shut up his eyes and heart against the light, he cannot but know him: and therefore, for my part, I will never give my consent to the receiving of him into this church of England. And you, my lord, and the rest that sit here in commission, consider well and examine your own consciences: you have sworn against him; you are learned, and can judge of the truth. I pray God you be not wilfully blind. As for meI have herein discharged mine own conscience toward the world, and I will write also my mind to her grace, touching this matter.
[After this, ye heard also, how they proceeded to examine him of divers articles, whereof the chief was, that at the time of his creating archbishop of Canterbury, he was sworn to the pope, and had his institution and induction from him, and promised to maintain then the authority of that see; and therefore was perjured: wherefore he should rather stick to his first oath, and return to his old fold again, than to continue obstinately in an oath forced in the time of schism.]
To that he answered, saving his protestation, (which term he used before all his answers,) that at such time as archbishop Warham died, he was ambassador in Germany for the king, who sent for him thereupon home, and having intelligence by some of his friends (who were near about the king) how he meant to bestow the same bishoprick upon him, and therefore counselled him in that case to make haste home, he, feeling in himself a great inability to such a promotion, and very sorry to leave his study, and especially considering by what means he must have it, which was clean against his conscience, which he could not utter without great peril and danger, devised an excuse to the king of matter of great importance, for the which his longer abode there should be most necessary, thinking by that means, in his absence, that the king would have bestowed it upon some other, and so remained there, by that device, one half year after the king had written for him to come home. But after that no such matter fell out as he seemed to make suspicion of, the king sent for him again: who, after his return, understanding still the archbishoprick to be reserved for him, made means by divers of his best friends to shift it off, desiring rather some smaller living, that he might more quietly follow his book. “To be brief, when the king himself spake with him, declaring his full intention, for his service sake, and for the good opinion he conceived of him, was to bestow that dignity upon him; after long disabling of himself, perceiving he could by no persuasions alter the king’s determination, he brake frankly his conscience with him, most humbly craving first his grace’s pardon for that he should declare unto his highness. Which obtained, he declared, that if he accepted the office, then he must receive it at the pope’s hand; which he neither would nor could do, for that his highness was only the supreme governor of this church of England, as well in causes ecclesiastical as temporal, and that the full right and donation of all manner of bishopricks and benefices, as well as of any other temporal dignities and promotions, appertained to his grace, and not to any other foreign authority, whatsoever it was: and therefore, if he might serve God in that vocation’, him, and his country, seeing it was his pleasure so to have it, he would accept it and receive it of his majesty, and of none other stranger, who had no authority within this realm, neither in any such gift, nor in any other thing. Whereat the king, said he, staying a while and musing, asked me, how I was able to prove it. At which time I alleged many texts out of the scriptures, and the fathers also, approving the supreme and highest authority of kings in their realms and dominions, disclosing therewithal the intolerable usurpation of the pope of Rome.
[^ Vid. Letters to Queen Mary, Sept. 1555.] [7 Other editions read, if he might in that vo- [^ Other editions read, declaring that his full cation serve God.”’]
[intention.”’ ] ”]
Cranmer Afterwards it pleased his highness (quoth the archbishop) many and sundry times to pope under talk with me of it; and perceiving that I could not be brought to acknowledge the Cranmer, in authority of the bishop of Rome, the king himself called doctor Oliver and other civil the pope. did lawyers’, and devised with them how he might bestow it upon me, enforcing me nothing out advice of against my conscience. Who thereupon informed him, that I might do it by the way of learned in protestation, and so one to be sent to Rome, who might take the oath, and do every thing in my name. Which when I understood, I said he should do it super animam suam: and I indeed bona fide made my protestation, that I did not acknowledge his authority any further than as it agreed with the express word of God, and that it might be lawful for me at all times to speak against him, and to impugn his errors, when time and occasion should serve me. And this my protestation did I cause to be enrolled, and there I think it remaineth. Becausethere After this, doctor Martin demanded of him, who was supreme head of the church of oap England? “Marry,” quoth my lord of Canterbury, Christ is the head of this member, EN iHd: as he is of the whole body of the universal church.” Why,” quoth doctor Martin, M aye (he you made king Henry the eighth supreme head of the church.” “Yea,” said the archSUME bishop, of all the people of England, as well ecclesiastical as temporal” And not of SPP” — the church?” said Martin. “No,” said he, for Christ is only head of his church, and of the faith and religion of the same. The king is head and governor of his people, which are the visible church.” “What!” quoth Martin; you never durst tell the king so.” Yes, that I durst,” quoth he, and did, in the publication of his style, wherein he was named supreme head of the church; there was never other thing meant.”
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