subordinate to the State, not the State to the Church. This is
called Erastianism, and is the bugbear of High Churchmen. But
there is no escape from the alternative, and the Church of Rome has
never abandoned her claim to universal authority. Against it Henry
VIII. and Cromwell, Elizabeth and Cecil, set up the supremacy of the
law, made and administered by laymen. As Froude said at the close of
his first course, in the Hilary Term of 1893, "the principles on
which the laity insisted have become the rule of the modern
Popes no longer depose Princes, dispense with oaths, or absolve
subjects from their allegiance. Appeals are not any more carried to
Rome from the national tribunals, nor justice sold there to the
highest bidder." Justice was sold at Rome before the existence of
the Catholic Church, or even the Christian religion. It has been
sold, as Hugh Latimer testified, in England herself. But with the
English Court's independence of the Holy See came the principles of
civil and religious freedom.

Few things annoyed Froude more than the attacks of Macaulay and
other Liberals on Cranmer. This was not merely sentimental
attachment on Froude's part to the compiler of the Prayer Book. He
looked on the Marian Martyrs as the precursors of the Long
Parliament and of the Revolution, the champions of liberty in church and
State. He would have felt that he was doing less than his duty if he
had taught his pupils mere facts. Those facts had a lesson, for them
as well as for him, and his sense of what the lesson was had
deepened with years. He had observed in his own day an event which
made much the same impression upon him as study of the French
Revolution had made upon Carlyle. When the Second Empire perished at
Sedan, Froude saw in the catastrophe the judgment of Providence upon
a sinister and tortuous career. If the duty of an historian be to
exclude moral considerations, Froude did not fulfil it. That there
were good men on the wrong side he perceived plainly enough. But
that did not make it the right side, nor confuse the difference
between the two.

Froude's second set of Oxford lectures, begun in the Easter Term of
1893, was entitled English Seamen of the Sixteenth Century, and the
name of the first lecture in it, a thoroughly characteristic name,
was The Sea Cradle of the Reformation. He was in his element, and
his success was complete. How Protestant England ousted Catholic
Spain from the command of the ocean, and ma