is to say, of such as have the whole, entire, and supreme go- year of Thomas Cromwell. Thomas Cantuariensis. Johannes London. with 13 bishops; and of abbots, priors, archdeacons, deans, proctors, clerks, and other ministers, 49. Cotton E. v. fol. 48. VI. Fifteen Questions tending to Reformation b. FIRST, What causes, reasons, or considerations hath or might MSS. Cleop. move any man to desire to have the Bishop of Rome restored in any point to his pretended monarchy, or to repugn against the laws and statutes of this realm made for the setting forth of the King's title of Supreme Head? Burnet, Ref. vol. i. Add. No. 2. 2. Item, Whether a man offending deadly after he is baptized, may obtain remission of his sins by any other way than by contrition, through grace? 3. Item, If the clergy know that the common sort of men have them in an higher estimation, because they are persuaded net. b [Both this and the following article are attributed to Cranmer by BurBut Strype justly remarks that "they are not written by him, nor by "his secretary; so it does not appear that they are his." (Corrections of Burnet in Append. to vol. iii. p. 544.) Collier however, and Mr. Todd agree with Burnet respecting No. VII. (Collier, Eccles. Hist. vol. ii. p. 167. Todd, Life of Cranmer, vol. i. p. 189. ii. p. 520.) No. VI. was probably drawn up by Crumwell. See Catalogue of Cotton Library.] that it lieth in the will and power of priests to remit, or not remit sins at their pleasure, whether in such case the said clergy offend, if they wink at this, and voluntarily suffer the people to continue in this opinion? 4. Item, Whether a sinner, being sorry and contrite for his sins, and forthwith dying, shall have as high a place in heaven, as if he had never offended? 5. Item, Whether any, and what difference may be assigned betwixt two men, whereof the one being very sorry and contrite for his sins dieth without absolution of the priest, and the other, which being contrite is also absolved by the priest, and so dieth? 6. Item, If it may appear that the common people have a greater affiance or trust in outward rites and ceremonies than they ought to have, and that they esteem more virtue in images and adorning of them, kissing their feet, or offering candles unto them, than they should esteem, and that yet the curates knowing the same, and fearing the loss of their offerings, and such other temporal commodities, do rather encourage the people to continue after this sort, than teach them the truth in the premises according to Scripture; what the King's Highness and his Parliament may do, and what they are bound in conscience to do in such case? 7. Item, Whether now in time of the new law the tithes or tenth be due to curates by the laws of God, or of man; and if the same be due by the laws of man, what man's laws they be? 8. Item, Whether the clergy only, and none but they, ought to have voices in General Councils ? 9. Item, Whether the ninth canon of the Council of Chalcedon, wherein is contained that one clerk may not sue another before any secular judge, but only before his bishop, and such other canons of like effect, have been generally received or not? and whether the same be contrary to the King's prerogative and laws of this realm, and whether it be expedient that it were declared by the Parliament that the said canons being at no time received, especially within this realm, be void and of none effect? 10. Item, Of the 24th canon of the said Council, wherein is contained that monasteries once consecrate by the bishop, may not after be made dwelling houses for laymen, whether that canon have been received and observed, and whether the same be against the power of the King and authority of his Parlia ment ? 11. Item, If it may appear that the bishops have not, ne yet do maturely examine and diligently inquire of the conversation and learning of such as be ordered or admitted to cures by them, but rather without examination or inquisition indistinctly admit persons unable, whereof ensueth great peril of souls, and innumerable inconveniences otherways, what the King's Highness or his Parliament ought to do, or may do for reformation in the premises? 12. Item, If such as have deaneries, archdeaconries, chancellorships, and other offices or promotions of the clergy, use not themselves in their own persons after such sort as the primary institution of those offices or promotions require, and according to the wills of them that endowed the same, what the King and his Parliament may do, or ought to do in this case? 13. Item, For what causes and to what ends and purposes, such offices and promotions of the clergy were first instituted? 14. Item, If curates having benefices with cure, for their more bodily ease refuse to dwell upon any of their said cures, and remain in idleness continually in cathedral or collegial churches upon their prebends, whether it be in this case expedient that the King's Highness or his Parliament take any order for the redress of the same? 15. Item, Of the sacraments of confirmation, order, matrimony, and extreme unction, what the external signs and inward graces be in every of the said sacraments, what promises be made to the receivers of them by God, and of what efficacy they be of, and every of them? VII. Reasons offered to the King for suspending his determination against the Marriage of Priests c. Cotton PLEASETH it your Highness graciously to consider, deeply to MSS.Cleop. ponder and weigh by your high wisdom these considerations fol E. v. fol. 50. Burnet, lowing. Ref. vol. i. First, How no great thing is to be determined, principally [See note above, p. 260.] matters of Christ's religion, without long, great, and mature de- Add. No. 3. liberation. Collier, Secondly, How evil it hath succeeded, when in Provincial, Hist. vol. ii. yea, or yet in General Councils, men have gone about to set P. 167. forth any thing as in the force of God's law, without the manifest word of God, or else without apparent reasons infallibly deduced out of the word of God. Thirdly, How all Christian regions are now full of learned men in the Scripture, which can well espy out and judge, how things that be, or shall be set forth, are agreeable with Scrip ture or not. Fourthly, of what audacity men be of now adays, which will not spare to write against high princes, as well as against private persons, without any respect to their high estates, only weighing the equity or the iniquity of the cause. Fifthly, How not only men of the new learning (as they be called) but also the very papistical authors, do allow, that by the word of God priests be not forbidden to marry, although they were not ignorant that many expounders of Scripture were of the contrary judgment. Sixthly, How that it is not possible that all learned men should be of one mind, sentence, and opinion, as long as the cockle is mingled with the wheat, the godly with the ungodly, which certainly shall be, as long as this world endureth. Seventhly, How variety of opinions have been occasion of the opening of many verities heretofore taken for heresy, yea, and yet so esteemed and taken of many in other regions; as namely the usurped authority of the Bishop of Rome hath by that occasion come into light, with effusion of the blood not of a few, such as were the first stirrers up thereof. Lastly, There be also other opinions not spoken of, which have made, and yet will make as much variance in your Grace's realm, as any of them treated of, namely, Whether the holy Scripture teacheth any purgatory to be after this life or not? Whether the same Scripture teacheth the invocation of dead saints? Whether there be any unwritten verities necessary to be believed, not written in Scripture, nor deducted by infallible arguments out of the open places of Scripture? Whether there be any satisfaction beside the satisfaction of Christ? Whether free-will by his own strength may dispose itself to grace of a conveniency (as it is said) de congruo ? Whether it be against Scripture to kiss the image of Christ in the honour of him? And generally whether images may be used any other wise than your Grace setteth forth in your Injunctions d? Wherefore in consideration of the premises it may please your Highness to suspend your judgment for a time, and not to determine the marriage of priests to be against Scripture, but rather to put both parts to silence, commanding them neither to preach, dispute, nor openly to talk thereof under pain of&c. And in case these premises do not move your Highness to stay, that then it may please the same to grant that the article of priests' marriage may be openly disputed in both Universities, under indifferent judges, before it be determined. All the arguments of the contrary part first to be delivered in writing to the defenders, twelve days before the disputation; to the intent they may the more maturely and deliberately make answer to the same; and they that shall enter as defenders into this disputation, to do it under this condition, that if their judges discern them to be overcome, they be right well contented to suffer death therefore and if their adversaries cannot prove their purpose, their desire is no more, but that it may please your Highness to leave your most humble subjects to the liberty that God's word permitteth them in that behalf; and your said humble subjects shall pray unto Almighty God for the preservation of your most royal estate long to continue, to God's glory and honour. State Pa VIII. The opinion of certain of the Bishops and Clergy of this realm, subscribed with their hands, touching the General Council e. For the General Council. THOUGH that in the old time, when the Empire of Rome had pers, vol. i. his ample dominion over the most part of the world, the first part 2. No. [See Injunctions of 1536. Burnet, Ref. vol. I. App. B. iii. No. 7.] e [ There is no date to this paper; but as it must have been signed after "John Hilsey became Bishop of Rochester in Oct. 1535, and before his "death in 1538, and as the Pope summoned a Council to be held at Mantua "in May 1537, it must have reference to that Council, to which Henry VIII. "apprehended that the Emperor and the King of France would accede: as "appears by a letter from Fitzwilliam to Crumwell, in the Chapter House." Note to State Papers.] |